body, as to be in St. Paul's Church and at Westminster at one instant, or to be at London visibly, and at Lincoln invisibly, at one time; for that is contrary to the nature of a body; so he concluded that the body of Christ could not be in more places than one; it is in heaven, and therefore cannot be contained in the sacrament of the altar. " Philpots added that St. Peter in the sermon that he made in the third of the Acts, making mention of Christ, used these words, "Whom the heavens must receive until the restitution of all things,' &c. Which words are spoken of his humanity. If heaven must hold Christ, then he cannot be here on earth, in the sacrament, as is pretended. Then Morgan laughing at this, and giving no answer, Harpsfield stood up, being one of the bishop of London's chaplains, and took it upon him to answer to the saying of St. Peter, and demanded of Philpot, whether he would of necessity force Christ to any place, or not? Philpot said, that he would not otherwise force Christ of necessity to any place, than he is taught by the words of the Holy Ghost, which say, that Christ's human body must abide in heaven until the day of judgment. 66 Why," said Harpsfield, "do you not know that God is omnipotent?" "Yes," said Philpot, "I know that right well, neither doubt I any thing at all of his omnipotency. But of Christ's omnipotency what he may do is not our question, but rather what he doth. I know he may make a stone in the wall a man, if he will, and also that he may make more worlds, but doth he therefore do so? It were no good consequent so to conclude; he may do this or that, therefore he does it." "Why," said the prolocutor, "then you will put Christ in prison in heaven." To which Philpot answered, "Do you reckon heaven to be a prison? God grant us all to come to that prison." After some further arguing, Morgan asked Philpot whether he would be ruled by the universal church, or not? "Yes," said he, "if it be the true catholick church. And since you speak so much of the church, I would be glad if you would declare what the church is?" "The church," replied Morgan, "is diffused and dispersed throughout the whole world." "That is a diffuse definition," said Philpot, "for I am yet as uncertain as I was before, what you mean by the church: but I acknowledge no church but that which is grounded and founded on God's word, as St. Paul saith, 'Upon the foundation of the apostles and prophets,' and upon the scriptures of God."" "What," answered Moreman, "was the scripture before the church ?" "Yea," said Philpot. "But I will prove nay," replied Moreman. "The church of Christ was before any scripture was written." Philpot said, "That all prophecy uttered by the Spirit of God, was counted to be scripture before it was written in paper and ink, because it was written in the hearts, and graven in the minds, yea, and inspired in the mouths of good men, and of Christ's apostles by the Spirit of Christ; as the salutation of the angel was the scripture of Christ, and the word of God, before it was written." At that Moreman cried, "Fie, fie!" wondering that the scripture of God should be counted scripture before it was written, and affirmed, that he had no knowledge who could speak so. Philpot answered, "That concerning knowledge for the trial of the truth about the questions in controversy, he would wish himself no worse matched than with Moreman." At which the prolocutor was grievously offended, saying, That it was arrogantly spoken by Philpot to compare himself with such a worshipful learned man as Moreman was, being himself a man unlearned, yea, a madman, meeter to be sent to Bedlam than to be among such learned and grave men as were there assembled, and a man that never would be answered, and one that troubled the whole house; and therefore he commanded him no more to come into the house, demanding of the house, whether they would agree to this. A great company answered, "Yea." Then said Philpot again, that he might think himself a happy man that was out of this company. After this Morgan rose up and whispered to the prolocutor in the ear. And then again the prolocutor spake to Philpot, and said, "Lest thou shouldst slander the house, and say that we will not suffer you to declare your mind, we are content you should come into the house as you have done before, provided you be apparelled with a long gown and a tippet, as we are, and that you shall not speak but when I command you." "Then," said Philpot. "I had rather be absent altogether." Weston concluded all by saying, "You have the word, but we have the sword;" which shewed the opinion in which this disputation was carried on. They carried on reasoning in this manner until at length, about the 13th of December, queen Mary sends her commands to Bonner bishop of London, that he should dissolve and break up the convocation. During the time of this disputation, on the 20th day of November, the mayor of Coventry sent up to the lords of the council, Baldwin Clarke, J. Carelesse, Thomas Wilcocks, and Richard Estelin, for their behaviour upon Alhallow-day. Carelesse and Wilcocks were committed to the Gatehouse, and Clarke and Estelin to the Marshalsea. On the same day there was a letter directed to Sir Christopher Heydon, and Sir William Farmer, knights, for the apprehension of John Huntington, preacher, for making a rhyme against Dr. Stokes and the sacrament. Who appearing before the council on the third of December next, was, upon his humble submission and promise to amend as well in doctrine as in living, again suffered to depart. In the days of king Henry VIII., and also king Edward VI. after him, some noblemen, bishops, and others, were cast into the Tower; some charged with treason, as Lord Courtney and the Duke of Norfolk; some for the pope's supremacy, and suspicious letters tending to sedition, as Tonstal bishop of Durham; and others for other things, all of whom continued prisoners till queen Mary ascended the throne. The queen granted their pardon, and restored them to their former dignities. Gardiner bishop of Winchester, she not only delivered out of captivity, but also advanced to be high chancellor of England. To the lord Courtney she shewed such favour, that she made him Earl of Devonshire, so that there was a suspicion that she would marry him, but that proved otherwise. At the same time Bonner also had been prisoner in the Marshalsea; whom likewise Queen Mary delivered, and restored to the bishopric of London again, displacing Dr. Ridley, with other good bishops, as is abovementioned; namely, Cranmer, from Canterbury; the archbishop of York; Poinet from Winchester; John Hooper from Worcester; Barlow from Bath; Harley from Hereford; Taylor from Lincoln; Ferrar from St. Davids; Coverdale from Exeter; Scory from Chichester, &c., with a great number of archdeacons, deans, and briefly all such beneficed men as were married, or adhereď to their profession. All were removed from their livings, and others of the contrary sect placed in them; as Cardinal Pole, who was then sent for, Gardiner, Heath, White, Day, Troublefield, &c. As to Cranmer, as there was rumour spread of him in London, that he had recanted, and caused mass to be said at Canterbury; to clear himself he published a declaration of his constancy, protesting that he neither had done so, nor intended to do so. Adding, that if it would so please the queen, he, with Peter Martyr and others would, in open disputation sustain the cause of the doctrine taught and set forth in the days of king Edward VI., against all persons. But while he was in expectation to have this disputation, he, with other bishops, was laid fast in the Tower, and Peter Martyr permitted to depart the realm. After this, in the month of November, archbishop Cranmer, though he had refused to subscribe to the king's will in disinheriting Mary, alleging many grave reasons for her legitimacy, was arraigned in the Guildhall of London, and attainted of treason, with the lady Jane, and three of the duke of Northumberland's sons, who at the entreaty of certain persons, were had again to the Tower, and there kept. Cranmer being pardoned of the treason, stood only in the action of doctrine, which they called heresy, of which he was right glad. This being done in November, the people, and especially the churchmen, perceiving the queen so eagerly set upon her old religion, they likewise began in their quires to set up the pageant of St. Catharine, and of St. Nicholas, and of their processions in Latin, after all their old solemnity. And when the month of December was come, the parliament broke up. In which parliament also communication was moved of the queen's marriage with king Philip the emperor's son. In the meanwhile cardinal Pole being sent for by queen Mary, was requested by the emperor to stay with him, that his presence in England should not be a hindrance to the marriage which he intended between his son Philip and queen Mary. For making of which he sent a most ample embassy, with full power to contract the marriage. On the 13th of January, A.D. 1554, Dr. Crome, for his preaching upon Christmas-day without license, was committed to the Fleet. On the 21st of January, Master Thomas Wootton was for matters of religion committed a close prisoner to the Fleet. The death of the lady Jane Gray having now been determined upon, the queen sent, two days before her death, Master Fecknam, afterwards abbot of Winchester, to commune with her, and to turn her from the doctrine of Christ to queen Mary's religion. The effect of which communication here follows: The Communication had between the Lady Jane and Fecknam. Fecknam.-Madam, I lament your heavy case, and yet I doubt not, but that you bear out this sorrow of yours with a constant and patient mind. Jane. You are welcome to me, sir, if your coming be to give christian exhortation. And as for my heavy case, (I thank God) I do so little lament it, that I rather account it a more manifest declaration of God's favour to me, than ever he shewed me at any time before. And therefore there is no cause why either you, or others who bear me good will, should lament or be grieved with my case, being a thing so profitable for my soul's health. Fecknam.-I am come to you, sent from the queen and her council, to instruct you in the true doctrine of the right faith: although I have so great confidence in you, that I shall have, I trust, little need to labour with you much therein. Jane. I heartily thank the queen's highness, which is not unmindful of her humble subject: and I hope likewise that you will no less do your duty both truly and faithfully, according to that you were sent for. Fecknam.-What is then required of a christian man? Jane. That he should believe in God the Father, the Son, and the Holy Ghost, three persons in one Godhead. Fecknam.-What? Is there nothing else to be required or looked for in a christian, but to believe in him? Jane.-Yes, we must love him with all our heart, with all our soul, and with all our mind, and our neighbour as ourself. Fecknam.-Why? Then faith justifies not, nor saves not. to clothe the naked, and give drink to the thirsty, and to do to him as we would do to ourselves. Fecknam.-Why? then it is necessary to salvation to do good works also, and it is not sufficient only to believe. Jane. I deny that, and I affirm that faith only saves: but it is meet for a christian, in token that he follows his Master, Christ, to do good works, yet may we not say that they profit to our salvation. For "when we have done all, yet we are all unprofitable servants," and faith only in Christ's blood saves us. Fecknam.-How many sacraments are there? Jane. Two. The one the sacrament of baptism, and the other the sacrament of the Lord's supper. Fecknam.-No, there are seven. Jane. By what scripture find you that? Fecknam.-Well, we will talk of that hereafter. But what is signified by your two sacraments? Jane. By the sacrament of baptism I am washed with. water, and regenerated by the Spirit, and that washing is a token to me that I am the child of God. The sacrament of the Lord's supper offered to me, is a sure seal and testimony that I am, by the blood of Christ, which he shed for me on the cross, made partaker of the everlasting kingdom. Fecknam.-Why? what do you receive in that sacrament? Do you not receive the very body and blood of Christ? Jane. No, surely, I do not so believe. I think that at the supper I neither receive flesh nor blood, but bread and wine which bread when it is broken, and the wine when it is drunk, puts me in remembrance how that for my sins the body of Christ was broken, and his blood shed on the cross, and with that bread and wine I receive the benefits that come by the breaking of his body, and shedding of his blood for our sins on the cross. Fecknam.-Why? Doth not Christ speak these words, "Take, eat, this is my body?" Require you any plainer words? Doth he not say it is his body? Jane. I grant he saith so; and so he saith, "I am the vine," "I am the door:" but he is never the more the door nor the vine. Doth not St. Paul say, "He calleth things that are not as though they were?" God forbid that I should say, that I eat the very natural body and blood of Christ: for then either I should pluck away my redemption, or else there were two bodies, or two Christs. One body was tormented on the cross, and if they did eat another body, then had he two bodies: or if his body were eaten, then it was not broken upon the cross, or if it was broken upon the cross, it was not eaten by his disciples. Fecknam.-Why? is it not as possible that Christ by his power could make his body both to be eaten and broken, and to be born of a woman without seed of man, as to walk upon the sea, and other such like miracles as he wrought by his power only? Jane.-Yes, if God wished to have performed any miracle at his supper, he might have done so but I say that then he intended no work nor miracle, but only to break his body, and shed his blood on the cross for our sins. But I pray you to answer me to this one question: Where was Christ, when he said, "Take, eat, this is my body?" Was he not at the table when he said so? he was at that time alive, and suffered not till the next day. What took he but bread, what brake he but bread? And what gave he but bread? Look, what he took, he brake and look, what he brake, he gave: and look, what he gave, they did eat: and yet all this while he himself was alive, and at supper before his disciples, or else they were deceived. Fecknam.-You ground your faith upon such authors as say and unsay both in a breath, and not upon the church, to which you ought to give credit. Jane. No, I ground my faith on God's word, and not upon the church. For if the church be a good church, the faith of the church must be tried by God's word, and not God's word by the church, nor yet my faith. Shall I believe the church because of antiquity? or shall I give credit to the church that takes away from me the half-part of the Lord's supper, and will not let any man And receive it in both kinds? Which things, if they refuse to us, then they refuse to us part of our salvation. I say, that it is an evil church, and not the spouse of Christ, but the spouse of the devil, that alters the Lord's supper, and both takes from it, and adds to it. To that church, say I, God will add plagues, and from that church will he take their part out of the book of life: (Rev. xxii. 18.) Do they learn that from St. Paul, when he administered to the Corinthians in both kinds? shall I believe this church? God forbid. Fecknam. That was done for a good intent of the church, to avoid a heresy that sprung up from it. Jane. Why? shall the church alter God's will and ordinance for good intent? How did king Saul? The Lord God forbids it. With these and such like persuasions he would have had her lean to the church of Rome, but he could not prevail. There were many more things of which they reasoned, but these were the chief. After this, Fecknam took his leave, saying, that he was sorry for her: "For I am sure," said he, "that we two shall never meet." "True it is," said she, "that we shall never meet, except God turn your heart. For I am assured, unless you repent and turn to God, you are in an evil case: and I pray God, in his infinite mercy, to send you his Holy Spirit: for he hath given you his great gift of utterance, if it pleased him also to open the eyes of your understanding." A Letter of the Lady Jane sent to her Father. "Father, although it hath pleased God to hasten my death by you, by whom my life should rather have been lengthened; yet I can so patiently take it, as I yield God more hearty thanks for shortening my woeful days, than if all the world had been given to my possession with life lengthened at my own will. And although I am well assured of your impatient temper, redoubled manifold ways, both in bewailing your own woe, and especially (as I hear) my unfortunate state, yet, my dear father, (if I may, without offence, rejoice in my own misfortunes,) methinks in this I may account myself blessed, that washing my hands with the innocency of my fact, my guiltless blood may cry before the Lord, "Mercy to the innocent." And yet, though I must needs acknowledge, that being constrained, and, as you know well enough, continually assayed, in taking upon me I seemed to consent, and therein grievously offended the queen and her laws: yet do I assuredly trust, that this my offence towards God is so much the less, in that, being in so royal estate as I was, my forced honour never blended with my innocent heart. And thus, good father, I have opened unto you the state wherein I at present stand. Though death is at hand, which to you, perhaps, it may seem right woeful, to me there is nothing that can be more welcome, than from this vale of misery to aspire to that heavenly throne of all joy and pleasure with Christ our Saviour. In whose steadfast faith (if it may be lawful for the daughter so to write to the father) the Lord that hitherto hath strengthened you, so continue you, that at the last we may meet in heaven with the Father, the Son, and the Holy Ghost." A Letter written by the Lady Jane, in the end of the New Testament in Greek, which she sent to her sister the Lady Catharine the night before she suffered. "I have here sent to you, good sister Catharine, a book, which although it be not outwardly trimmed with gold, yet inwardly it is more worth than precious stones. It is the book, dear sister, of the law of the Lord. It is his testament and last will which he bequeathed to us wretches: which shall lead you to the path of eternal joy, and if you with a good mind read it, and with an earnest mind do purpose to follow it, it shall bring you to an immortal and everlasting life. It shall teach you to live, and learn you to die. It shall win you more than you should have gained by the possession of your woful father's lands. For as, if God had prospered him, you should have inherited his lands; so if you apply diligently this book, seeking to direct your life after it, you shall be an inheriter of such riches, as neither the covetous shall withdraw from you, neither thief shall steal, neither yet the moths corrupt. Desire with David, good sister, to understand the law of the Lord God. Live still to die, that you by death may purchase eternal life. And trust not that the tenderness of your age shall lengthen your life; for as soon, if God call, goeth the young as the old; and labour also to learn to die. Defy the world, deny the devil, and despise the flesh, and delight yourself only in the Lord. Be penitent for your sins, and yet despair not; be strong in faith, and yet presume not; and desire with St. Paul to depart, and to be with Christ, with whom even death is life. Be like the good servant, and even at midnight be waking, lest when death cometh and stealeth upon you as a thief in the night, you be, with the evil servant, found sleeping; and lest for lack of oil, you be found like the five foolish virgins; and like him that had not on the weddinggarment, and then you be cast out from the marriage. Rejoice in Christ, as I do. Follow the steps of your Master, Christ, and take up your cross: lay your sins on his back, and always embrace him. And as to my death, rejoice as I do, good sister, that I shall be delivered of this corruption, and put on incorruption. For I am assured, that I shall for losing of a mortal life, win an immortal life, which I pray to God to grant to you, and to send you of his grace to live in his fear, and to die in the true christian faith, from which, in God's name, I exhort you, that you never swerve, neither for hope of life, nor for fear of death. For if you will deny his truth for to lengthen your life, God will deny you, and yet shorten your days. But if you will cleave unto him, he will prolong your days to your comfort and his glory. To which glory God brings me now, and you hereafter, when it pleaseth him to call you. Fare you well, good sister, and put your only trust in God, who only must help you. We here give a certain prayer, made by the lady Jane, in the time of her trouble: "O Lord, thou God and Father of my life, hear me, a poor and desolate woman, who flieth unto thee only, in all troubles and miseries. Thou, O Lord, art the only defender and deliverer of those who put their trust in thee; and therefore, I being defiled with sin, encumbered with affliction, unquieted with troubles, wrapped in cares, overwhelmed with miseries, vexed with temptations, and grievously tormented with the long im prisonment of this vile mass of clay, my sinful body, do come unto thee, O merciful Saviour, craving thy mercy and help, without which so little hope of deliverance is left, that I may utterly despair of any liberty. Although it is expedient, that seeing our life standeth upon trying, we should be visited sometime with some adversity, whereby we might both be tried whether we be of thy flock or not, and also know thee and ourselves the better; yet thou that saidst thou wouldst not suffer us to be tempted above our power, be merciful unto me now, a miserable wretch, I beseech thee; who with Solomon does cry unto thee, humbly desiring thee, that I may neither be too much puffed up with prosperity, neither too much pressed down with adversity, lest I being too full, should deny thee my God, or being brought too low, should despair, and blaspheme thee my Lord and Saviour. O merciful God, consider my misery, best known unto thee; and be thou now unto me a strong tower of defence, I humbly require thee. Suffer me not to be tempted above my power; but either be thou a deliverer unto me out of this great misery, or else give me grace pa tiently to bear thy heavy hand and sharp correction. It was thy right hand that delivered the people of Israel out of the hands of Pharaoh, which for the space of four hundred years did oppress them, and keep them in bondage. Let it therefore likewise seem good to thy Fatherly goodness, to deliver me, a sorrowful wretch, for whom thy Son Christ shed his precious blood on the cross, out of this miserable captivity and bondage, where in I am now. How long wilt thou be absent? for ever? O Lord, hast thou forgotten to be gracious, and hast thou shut up thy loving-kindness in displeasure? Wilt thou be no more entreated? Is thy mercy clean gone for ever, and thy promise come utterly to an end for evermore? Why dost thou make so long tarrying? Shall I despair of thy mercy, O God? far be that from me. I am thy workmanship created in Christ Jesus; give me grace therefore to tarry thy time, and patiently to bear thy works, assuredly knowing, that as thou canst, so thou wilt deliver me when it shall please thee, nothing doubting or mistrusting thy goodness towards me; for thou knowest better what is good for me than I do : therefore do with me in all things what thou wilt, and plague me what way thou wilt. Only in the meantime arm me, I beseech thee, with thine armour, that I may stand fast, my loins being girded about with truth, having on the breastplate of righteousness, and shod with the shoes prepared by the gospel of peace; above all things, taking to me the shield of faith, wherewith I shall be able to quench all the fiery darts of the wicked, and taking the helmet of salvation, and the sword of the Spirit, which is thy most holy word; praying always with all manner of prayer and supplication, that I may refer myself wholly to thy will, abiding thy pleasure, and comforting myself in those troubles that it shall please thee to send me. Seeing such troubles be profitable for me, and seeing I am assuredly persuaded that it cannot be but well all that thou doest. Hear me, O merciful Father, for his sake, whom thou wouldst should be a sacrifice for my sins. To whom with thee, and the Holy Ghost, be all honour and glory. Amen." It remains now to describe the manner of her execution, with her words and behaviour at the time of her death. When she ascended the scaffold, she said to the people standing thereabout; "Good people, I am come hither to die, and by a law I am condemned to the same. The fact against the queen's highness was unlawful, and the consenting thereunto by me: but touching the procurement and desire thereof by me or on my behalf, I do wash my hands thereof in innocency before God, and the face of you, good christian people, this day." And therewith she wrung her hands, wherein she had her book. Then said she, "I pray you all, good christian people, to bear me witness that I die a true christian woman, and that I do look to be saved by no other means but only by the mercy of God in the blood of his only Son Jesus Christ. And I confess, that when I did know the word of God, I neglected the same, loved myself and the world, and therefore this plague and punishment is happily and worthily happened unto me for my sins. And yet I thank God, that of his goodness he hath thus given me a time and respite to repent. And now, good people, while I am alive, I pray you to assist me with your prayers." And then kneeling down, she turned her to Fecknam, saying, "Shall I say this psalm ?" And he said, "Yea." Then she repeated the psalm "Have mercy on me, O God," &c., in English, in the most devout manner throughout to the end; and then she stood up, and gave her maiden Mistress Ellen her gloves and handkerchief, and her book to Master Bruges; after which she untied her gown, and the hangman pressed upon her to help her off with it; but she desiring him to let her alone, turned towards her two gentlewomen, who helped her off therewith; and also with her frowes, paaft, and neckerchief, giving to her a fair handkerchief to fold about her eyes. Then the hangman kneeled down and asked her forgiveness, whom she forgave most willingly. Then he desired her to stand upon the straw; which doing, she saw the block. Then she said, "I pray you dispatch me quickly." Then she kneeled down, saying, "Will you take it off before I lay me down?" And the hangman said, "No, madam." Then she tied the handkerchief about her eyes, and feeling for the block, she said, "What shall I do? Where is it? Where is it? One of the standers bye guiding her, she laid her head down upon the block, and then stretched forth her body, and said, "Lord, into thy hands I commend my spirit," and so finished her life, in the year 1554, on the 12th day of February. Thus was beheaded the lady Jane, and with her also the lord Guilford her husband, one of the duke of Northumberland's sons, two innocents in comparison with them that sat upon them. For they ignorantly accepted that which the others had willingly devised, and by open proclamation consented to take from others, and give to them. And not long after the death of the lady Jane, upon the 21st of the same month, was Henry Duke of Suffolk also beheaded at Tower Hill, on the fourth day after his condemnation. About which time also were condemned for this conspiracy many gentlemen and yeomen, whereof some were executed at London, and some in the country. In the number of whom was also the lord Thomas Gray, brother to the duke. Sir Nicholas Throgmorton very hardly escaped. The 24th of the same month (A.D. 1554) Bonner, bishop of London sent down a commission, directed to all the curates and pastors of his diocese, for taking of the names of such as would not come during the following Lent to auricular confession, and to the receiving at Easter. The copy of which monition here follows: A Monition of Bonner Bishop of London, sent down to all and singular Curates of his Diocese, for the certifying of the Names of such as would not come in Lent to Confession, and receiving at Easter. "Edmund by the permission of God, bishop of London, to all parsons, vicars, curates, and ministers of the church within the city and diocese of London, sendeth grace, peace, and mercy, in our Lord everlasting. Forasmuch as by the order of the ecclesiastical laws and constitutions of this realm, and the laudable usage and custom of the whole catholic church, by many hundred years ago, duly and devoutly observed and kept, all faithful people being of lawful age and discretion, are bound once in a year at least, except reasonable cause excuse them, to be confessed to their own proper curate, and to receive the sacrament of the altar, with due preparation and devotion. And forasmuch also as we are credibly informed, that sundry evil-disposed and undevout persons, given to sensual passions, and carnal appetites, following the lusts of their body, and neglecting utterly the health of their souls, do forbear to come to confession according to the said usage, and to receive the sacrament of the altar accordingly, giving thereby pernicious and evil example to the younger sort, to neglect and contemn the same. We minding the reformation hereof for our own discharge, and desirous of good order to be kept, and good example to be given, do will and command you by virtue hereof, that immediately upon the receipt of this our commandment, you and every one of you within your cure and charge, do use all your diligence and dexterity to declare the same, straightly charging and commanding all your parishioners, being of lawful age and discretion, to come before Easter next coming, to confession, according to the said ordinance and usage, with due preparation and devotion to receive the said sacrament of the altar; and that you do note the names of all such as are not confessed unto you, and do not receive of you the said sacrament, certifying us or our chancellor or commissary thereof before the sixth day of April next ensuing from the date hereof; that so we knowing thereby who did not come to confession, and receiving the sacrament accordingly, may proceed against them, as being persons culpable, and transgressors of the said ecclesiastical law and usage. Further also certifying us, our said chancellor or commissary, before the day aforesaid, whether you have your altars set up, chalice-book, vestments, and all things necessary for mass, and the administration of sacraments and sacramentals, with procession, and all other divine service prepared and in readiness, according to the order of the catholic church, and the virtuous and godly example of the queen's majesty. And if you so have not, you then with the churchwardens cause the same to be provided for Y Y signifying by whose fault and negligence the same want or fault hath proceeded, and generally of the not coming of your parishioners to church, undue walking, talking, or using of themselves there irreverently in the time of divine service, and of all other open faults and misdemeanours, not omitting thus to do, and certify as before, as you will answer upon your peril for the contrary. "Given at London, 23d of February, in the year 1554." The month following, which was the month of March, and the fourth day of the said month, there was a letter sent from the queen to Bonner bishop of London, with certain articles annexed, to be put in speedy execution, requiring among other things that all the clergy who had married should be removed from their parishes, unless they abandoned their wives and did penance for their marriage, as may appear by these articles. 'Every bishop, and all other persons aforesaid, proceeding summarily, and with all celerity and despatch, may and shall deprive, or declare deprived, and remove, according to their learning and discretion, all such persons from their benefices and ecclesiastical promotions, who, contrary to the state of their order, and the laudable custom of the church, have married and used women as their wives, or otherwise notably and slanderously disordered or abused themselves: sequestering also, during the said process, the fruits and profits of the said benefices and ecclesiastical promotions. "The said bishop, and all other persons aforesaid, shall use more lenity and clemency with such as have married, whose wives are dead, than with others whose wives do yet remain alive. And likewise such priests, as with the consent of their wives or women openly in the presence of the bishop do profess to abstain, to be used more favourably. In which case, after the penance effectually done, the bishop, according to his discretion and wisdom, may upon just consideration receive and admit them again to their former administration, so it be not in the same place, appointing them such a portion to live upon, to be paid out of their benefice whereof they are deprived, by discretion of the said bishop or his officer, as he shall think may be spared of the said benefice. Every bishop, and all other persons aforesaid, shall foresee that they suffer not any religious man, having solemnly professed celibacy, to continue with his woman or wife, but that all such persons after deprivation o. their benefice or ecclesiastical promotion, be also divorced every one from his said woman, and due punishment otherwise taken for the offence therein." The queen also sent her rescript to the lord mayor of London to the same effect, who issued the following letter accordingly to the aldermen, &c. :— "On the queen our most gracious and most benign sovereign lady's behalf, we most straightly charge and command you, that you the said aldermen, fail not personally to call before your own person in such place within your said ward, as to you shall seem most convenient and meet, upon Wednesday next coming, which shall be the 7th day of this present month, at seven o'clock in the morning of the same day, all and every the householders both poor and rich of your said ward, and then and there openly and plainly for your own discharge, and for the eschewing the perils that to you might otherwise be justly imputed and laid, do not only straightly admonish, charge, and command, in the queen our said sovereign lady's name and behalf, all and every the said householders, that both in their own persons, and also their wives, children, and servants, being of the age of twelve years and upwards, and every of them, do at all and every time and times from henceforth, and namely at the holy time of Easter, now approaching, honestly, quietly, obediently, and catholicly, use and behave themselves like good and faithful Christian people, in all and every thing and things touching and concerning the true faith, profession and religion of his catholic church, both according to the laws and precepts of Almighty God, and also their bounden duty of obedience towards our sovereign lady the queen, her laws, and statutes, and her highness' most good example and gracious proceeding according to the same, and according to the right, wholesome, charitable, and godly admonition, charge, and exhortation, late set forth and given by the right reverend father in God, the bishop of London, our diocesan and ordinary, to all the parsons, vicars, and curates, within his diocese, but also that they and every of them do truly, without delay, advertise you of the names and surnames of all and every person and persons, that they or any of them, can or may at any time hereafter know, perceive, or understand to transgress or offend in any point or article concerning the premises at their utmost perils. That ye immediately after such notice thereof to you given, do forthwith advertise us thereof. Fail you not thus to do with all circumpection and diligence, as you will answer to our said most dread sovereign lady the queen for the contrary at your peril. "Given at the Guildhall of the city of London, the fifth day of March in the first year of the reign of our said sovereign lady and About the same time, when Doctor Bonner set forth this prescript, there came from the queen another proclamation against strangers and foreigners within this realm. Upon this proclamation not only the strangers in king Edward's time received into the realm for religion, among whom was Peter Martyr and John Alasco, uncle to the king of Poland; but many Englishmen fled, some to Friezland, some to Cleveland, some to Germany, where they were scattered into companies and congregations, at Wesel, at Frankfort, Embden, Markpurgh, Transborough, Basil, Arow, Zurich, Geneva, and other places where, by the providence of God, they were all sustained, and there entertained with greater favour among strangers abroad than they could be in their own country at home, amounting nearly to the number of eight hundred persons, students, and others together. In the month of March, the lord Courtney, earl of Devonshire, whom the queen had delivered out of the Tower, and the lady Elizabeth also the queen's sister, were both apprehended and committed to the Tower, on suspicion of having consented to Wyat's conspiracy a short time before. Touching the imprisonment of the lady Elizabeth and lord Courtney, thou shalt note here for thy learning, good reader, a politic point of practice in Steven Gardiner, bishop of Winchester, not unworthy to be considered. This Gardiner being always an enemy to the lady Elizabeth, and thinking now by the occasion of Master Wyat's disturbance in Kent, to pick out some matter against the lord Courtney, and so in the end to entangle the lady Elizabeth, devised a pestilent practice of conveyance, as in the hisstory here following may appear. The story is this. The same day that Sir Thomas Wyat died, he desired the lieutenant to bring him to the presence of the lord Courtney. Who there before the lieutenant and the sheriffs kneeling down upon his knees, besought the lord Courtney to forgive him, for that he had falsely accused both the lady Elizabeth and him, and so being brought from thence to the scaf fold to suffer there openly in the hearing of all the people, he cleared the lady Elizabeth and the lord Courtney, to be free and innocent from all suspicion of that com motion. At which confession Doctor Weston, standing by, cried to the people, saying, "Believe him not, good people, for he confessed otherwise before unto the council." Not long after this, queen Mary, partly fearing the Londoners on account of Wyat's conspiracy, and partly perceiving that most of the city, for religion's sake, did not greatly favour her proceedings, summoned a par liament to be held at Oxford, as if to gratify that city, where the university, town, and country had shewed |