Gildas, the most ancient British writer
extant, who lived about the time that the Saxons left the island
of Great Britain, has drawn a most shocking instance of the barbarity
of those people.
The Saxons, on their arrival, being heathens
like the Scots and Picts, destroyed the churches and murdered
the clergy wherever they came: but they could not destroy Christianity,
for those who would not submit to the Saxon yoke, went and resided
beyond the Severn. Neither have we the names of those Christian
sufferers transmitted to us, especially those of the clergy.
The most dreadful instance of barbarity under the Saxon government, was the massacre of the monks of Bangor, A. D. 586. T
hese monks were in all respects different
from those men who bear the same name at present.
In the eighth century, the Danes, a roving
crew of barbarians, landed in different parts of Britain, both
in England and Scotland.
At first they were repulsed, but in A. D.
857, a party of them landed somewhere near Southampton, and not only robbed the people but burned
down the churches, and murdered the clergy.
In A. D. 868, these barbarians penetrated
into the center of England, and took up their quarters at Nottingham;
but the English, under their king, Ethelred, drove them from their
posts, and obliged them to retire to Northumberland.
In 870, another body of these barbarians
landed at Norfolk, and engaged in battle with the English at Hertford.
Victory declared in favor of the pagans, who took Edmund, king
of the East Angles, prisoner, and after treating him with a thousand
indignities, transfixed his body with arrows, and then beheaded
him.
In Fifeshire, in Scotland, they burned many
of the churches, and among the rest that belonging to the Culdees,
at St. Andrews. The piety of these men made them objects of abhorrence
to the Danes, who, wherever they went singled out the Christian
priests for destruction, of whom no less than two hundred were
massacred in Scotland.
It was much the same in that part of Ireland
now called Leinster, there the Danes murdered and burned the priests
alive in their own churches; they carried destruction along with
them wherever they went, sparing neither age nor sex, but the
clergy were the most obnoxious to them, because they ridiculed
their idolatry, and persuaded their people to have nothing to
do with them.
In the reign of Edward III the Church of
England was extremely corrupted with errors and superstition;
and the light of the Gospel of Christ was greatly eclipsed and
darkened with human inventions, burdensome ceremonies and gross
idolatry.
The followers of Wickliffe, then called
Lollards, were become extremely numerous, and the clergy were
so vexed to see them increase; whatever power or influence they
might have to molest them in an underhand manner, they had no
authority by law to put them to death. However, the clergy embraced
the favorable opportunity, and prevailed upon the king to suffer
a bill to be brought into parliament, by which all Lollards who
remained obstinate, should be delivered over to the secular power,
and burnt as heretics. This act was the first in Britain for the
burning of people for their religious sentiments; it passed in
the year 1401, and was soon after put into execution.
The first person who suffered in consequence
of this cruel act was William Santree, or Sawtree, a priest, who
was burnt to death in Smithfield.
Soon after this, Sir John Oldcastle, Lord
Cobham, in consequence of his attachment to the doctrines of Wickliffe,
was accused of heresy, and being condemned to be hanged and burnt,
was accordingly executed in Lincoln’s Inn Fields, A. D. 1419.
In his written defense Lord Cobham said:
“As for images, I understand that they
be not of belief, but that they were ordained since the belief
of Christ was given by sufferance of the Church, to represent
and bring to mind the passion of our Lord Jesus Christ, and martyrdom
and good living of other saints: and that whoso it be, that doth
the worship to dead images that is due to God, or putteth such
hope or trust in help of them, as he should do to God, or hath
affection in one more than in another, he doth in that, the greatest:
sin of idol worship.
“Also I suppose this fully, that every
man in this earth is a pilgrim toward bliss, or toward pain; and
that he that knoweth not, we will not know, we keep the holy commandments
of God in his living here (albeit that he go on pilgrimages to
all the world, and he die so), he shall be damned: he that knoweth
the holy commandments of God, and keepeth them to his end, he
shall be saved, though he never in his life go on pilgrimage,
as men now use, to Canterbury, or to Rome, or to any other place.”
Upon the day appointed, Lord Cobham was
brought out of the Tower with his arms bound behind him, having
a very cheerful countenance. Then was he laid upon a hurdle, as
though he had been a most heinous traitor to the crown, and so
drawn forth into St. Giles’s field. As he was come to the
place of execution, and was taken from the hurdle, he fell down
devoutly upon his knees, desiring Almighty God to forgive his
enemies. Then stood he up and beheld the multitude, exhorting
them in most godly manner to follow the laws of God written in
the Scriptures, and to beware of such teachers as they see contrary
to Christ in their conversation and living. Then was he hanged
up by the middle in chains of iron, and so consumed alive in the
fire, praising the name of God so long as his life lasted; the
people, there present, showing great dolor. And this was done
A. D. 1418.
How the priests that time fared, blasphemed,
and accursed, requiring the people not to pray for him, but to
judge him damned in hell, for that he departed not in the obedience
of their pope, it were too long to write.
Thus rests this valiant Christian knight, Sir John Oldcastle, under the altar of God, which is Jesus Christ, among that godly company, who, in the kingdom of patience, suffered great tribulation with the death of their bodies, for His faithful word and testimony.
In August, 1473, one Thomas Granter was
apprehended in London; he was accused of professing the doctrines
of Wickliffe, for which he was condemned as an obstinate heretic.
This pious man, being brought to the sheriff’s house, on
the morning of the day appointed for his execution, desired a
little refreshment, and having ate some, he said to the people
present, “I eat now a very good meal, for I have a strange
conflict to engage with before I go to supper”; and having
eaten, he returned thanks to God for the bounties of His allgracious
providence, requesting that he might be instantly led to the place
of execution, to bear testimony to the truth of those principles
which he had professed. Accordingly he was chained to a stake
on Tower-hill, where he was burnt alive, professing the truth
with his last breath.
In the year 1499, one Badram, a pious man,
was brought before the bishop of Norwich, having been accused
by some of the priests, with holding the doctrines of Wickliffe.
He confessed he did believe everything that was objected against
him. For this, he was condemned as an obstinate heretic, and a
warrant was granted for his execution; accordingly he was brought
to the stake at Norwich, where he suffered with great constancy.
In 1506, one William Tilfrey, a pious man,
was burnt alive at Amersham, in a close called Stoneyprat, and
at the same time, his daughter, Joan Clarke, a married woman,
was obliged to light the fagots that were to burn her father.
This year also one Father Roberts, a priest,
was convicted of being a Lollard before the bishop of Lincoln,
and burnt alive at Buckingham.
In 1507, one Thomas Norris was burnt alive
for the testimony of the truth of the Gospel, at Norwich. This
man was a poor, inoffensive, harmless person, but his parish priest
conversing with him one day, conjectured he was a Lollard. In
consequence of this supposition he gave information to the bishop,
and Norris was apprehended.
In 1508, one Lawrence Guale, who had been
kept in prison two years, was burnt alive at Salisbury, for denying
the real presence in the Sacrament. It appeared that this man
kept a shop in Salisbury, and entertained some Lollards in his
house; for which he was informed against to the bishop; but he
abode by his first testimony, and was condemned to suffer as a
heretic.
A pious woman was burnt at Chippen Sudburne,
by order of the chancellor, Dr. Whittenham. After she had been
consumed in the flames, and the people were returning home, a
bull broke loose from a butcher and singling out the chancellor
from all the rest of the company, he gored him through the body,
and on his horns carried his entrails. This was seen by all the
people, and it is remarkable that the animal did not meddle with
any other person whatever.
October 18, 1511, William Succling and John
Bannister, who had formerly recanted, returned again to the profession
of the faith, and were burnt alive in Smithfield.
In the year 1517, one John Brown (who had
recanted before in the reign of Henry VII and borne a fagot round
St. Paul’s was condemned by Dr. Wonhaman, archbishop of Canterbury,
and burnt alive at ashford. Before he was chained to the stake,
the archbishop Wonhaman, and Yester, bishop of Rochester, caused
his feet to be burnt in a fire until all the flesh came off, even
to the bones. This was done in order to make him again recant,
but he persisted in his attachment to the truth to the last.
Much about this time one Richard Hunn, a
merchant tailor of the city of London, was apprehended, having
refused to pay the priest hi fees for the funeral of a child;
and being conveyed to the Lollards’ Tower, in the palace
of Lambeth, was there privately murdered by some of the servants
of the archbishop.
September 24, 1518, John Stilincen, who
had before recanted was apprehended, brought before Richard Fitz-James,
bishop of London, and on the twenty-fifth of October was condemned
as a heretic. He was chained to the stake in Smithfield amidst
a vast crowd of spectators, and sealed his testimony to the truth
with his blood. He declared that he was a Lollard, and that he
had always believed the opinions of Wickliffe; and although he
bad been weak enough to recant his opinions, yet he was now willing
to convince the world that he was ready to die for the truth.
In the year 1519, Thomas Mann was burnt
in London, as was one Robert Celin, a plain, honest man for speaking
against image worship and pilgrimages.
Much about this time, was executed in Smithfield,
in London, James Brewster, a native of Colchester. His sentiments
were the same as the rest of the Lollards, or those who followed
the doctrines of Wickliffe; but notwithstanding the innocence
of his life, and the regularity of his manners, he was obliged
to submit to papal revenge.
During this year, one Christopher, a shoemaker,
was burnt alive at Newbury, in Berkshire, for denying those popish
articles which we have already mentioned. This man had gotten
some books in English, which were sufficient to render him obnoxious
to the Romish clergy.
Robert Silks, who had been condemned in
the bishop’s court as a heretic, made his escape out of prison,
but was taken two years afterward, and brought back to Coventry,
where he was burnt alive. The sheriffs always seized the goods
of the martyrs for their own use, so that their wives and children
were left to starve.
In 1532, Thomas Harding, who with his wife,
had been accused of heresy, was brought before the bishop of Lincoln,
and condemned for denying the real presence in the Sacrament.
He was then chained to a stake, erected for the purpose, at Chesham
in the Pell, near Botely; and when they had set fire to the fagots,
one of the spectators dashed out his brains with a billet. The
priests told the people that whoever brought fagots to burn heretics
would have an indulgence to commit sins for forty days.
During the latter end of this year, Worham,
archbishop of Canterbury, apprehended one Hitten, a priest at
Maidstone; and after he had been long tortured in prison, and
several times examined by the archbishop, and Fisher, bishop of
Rochester, he was condemned as a heretic, and burnt alive before
the door of his own parish church.
Thomas Bilney, professor of civil law at
Cambridge, was brought before the bishop of London, and several
other bishops, in the Chapter house, Westminster, and being several
times threatened with the stake and flames, he was weak enough
to recant; but he repented severelv afterward.
For this he was brought before the bishop
a second time, and condemned to death. Before he went, to the
stake he confessed his adherence to those opinions which Luther
held; and, when at it, he smiled, and said, “I have had many
storms in this world, but now my vessel will soon be on shore
in heaven.” He stood unmoved in the flames, crying out, “Jesus,
I believe”; and these were the last words he was heard to
utter.
A few weeks after Bilney had suffered, Richard
Byfield was cast into prison, and endured some whipping, for his
adherence to the doctrines of Luther: this Mr. Byfield had been
some time a monk, at Barnes, in Surrey, but was converted by reading
Tyndale’s version of the New Testament. The sufferings this
man underwent for the truth were so great that it would require
a volume to contain them. Sometimes be was shut up in a dungeon,
where he was almost suffocated by the offensive and horrid smell
of filth and stagnant water. At other times he was tied up by
the arms, until almost all his joints were dislocated. He was
whipped at the post several times, until scarcely any flesh was
left on his back; and all this was done to make him recant. He
was then taken to the Lollard’s Tower in Lambeth palace,
where he was chained by the neck to the wall, and once every day
beaten in the most cruel manner by the archbishop’s servants.
At last he was condemned, degraded, and burnt in Smithfield.
The next person that suffered was John Tewkesbury.
This was a plain, simple man, who had been guilty of no other
offense against what was called the holy Mother Church, than that
of reading Tyndale’s translation of the New Testament. At
first he was weak enough to abjure, but afterward repented, and
acknowledged the truth. For this he was brought before the bishop
of London, who condemned him as an obstinate heretic. He suffered
greatly during the time of his imprisonment, so that when they
brought him out to execution, he was almost dead. He was conducted
to the stake in Smithfield, where he was burned, declaring his
utter abhorrence of popery, and professing a firm belief that
his cause was just in the sight of God.
The next person that suffered in this reign
was James Baynham, a reputable citizen in London, who had married
the widow of a gentleman in the Temple. When chained to the stake
he embraced the fagots, and said, “Oh, ye papists, behold!
ye look for miracles; ‘here now may you see a miracle; for
in this fire I feel no more pain than if I were in bed; for it
is as sweet to me as a bed of roses.” Thus he resigned his
soul into the hands of his Redeemer.
Soon after the death of this martyr, one
Traxnal, an inoffensive countryman, was burned alive at Bradford
in Wiltshire, because he would not acknowledge the real presence
in the Sacrament, nor own the papal supremacy over the consciences
of men.
In the year 1533, John Frith, a noted martyr,
died for the truth. When brought to the stake in Smithfield, he
embraced the fagots, and exhorted a young man named Andrew Hewit,
who suffered with him, to trust his soul to that God who had redeemed
it. Both these sufferers endured much torment, for the wind blew
the flames away from them, so that they were above two hours in
agony before they expired.
In the year 1538, one Collins, a madman,
suffered death with his dog in Smithfield. The circumstances were
as follows: Collins happened to be in church when the priest elevated
the host; and Collins, in derision of the sacrifice of the Mass,
lifted up his dog above his head. For this crime Collins, who
ought to have been sent to a madhouse, or whipped at the cart’s
tail, was brought before the bishop of London; and although he
was really mad, yet such was the force of popish power, such the
corruption in Church and state, that the poor madman, and his
dog, were both carried to the stake in Smithfield, where they
were burned to ashes, amidst a vast crowd of spectators.
There were some other persons who suffered
the same year, of whom we shall take notice in the order they
lie before us.
One Cowbridge suffered at Oxford; and although
he was reputed to be a madman, yet he showed great signs of piety
when he was fastened to the stake, and after the flames were kindled
around him.
About the same time one Purderve was put
to death for saying privately to a priest, after he had drunk
the wine, “He blessed the hungry people with the empty chalice.”
At the same time was condemned William Letton,
a monk of great age, in the county of Suffolk, who was burned
at Norwich for speaking against an idol that was carried in procession;
and for asserting, that the Sacrament should be administered in
both kinds.
Sometime before the burning of these men,
Nicholas Peke was executed at Norwich; and when the fire was lighted,
he was so scorched that he was as black as pitch. Dr. Reading
standing before him, with Dr. Hearne and Dr. Spragwell, having
a long white wand in his hand, struck him upon the right shoulder,
and said, “Peke, recant, and believe in the Sacrament.”
To this he answered, “I despise thee and it also;” and
with great violence he spit blood, occasioned by the anguish of
his sufferings. Dr. Reading granted forty days’ indulgence
for the sufferer, in order that he might recant his opinions.
But he persisted in his adherence to the truth, without paying
any regard to the malice of his enemies; and he was burned alive,
rejoicing that Christ had counted him worthy to suffer for His
name’s sake.
On July 28, 1540, or 1541, (for the chronology
differs) Thomas Cromwell, earl of Essex, was brought to a scaffold
on Tower-hill. where he was executed with some striking instances
of cruelty. He made a short speech to the people, and then meekly
resigned himself to the ax.
It is, we think, with great propriety, that
this nobleman is ranked among the martyrs; for although the accusations
preferred against him, did not relate to anything in religion,
yet had it not been for his zeal to demolish popery, he might
have to the last retained the king’s favor. To this may be
added, that the papists plotted his destruction, for he did more
towards promoting the Reformation, than any man in that age, except
the good Dr. Cranmer.
Soon after the execution of Cromwell, Dr.
Cuthbert Barnes, Thomas Garnet, and William Jerome, were brought
before the ecclesiastical court of the bishop of London, and accused
of heresy.
Being before the bishop of London, Dr. Barnes
was asked whether the saints prayed for us? To this he answered,
that ‘he would leave that to God; but (said he) I will pray
for you.’
On the thirteenth of July, 1541, these men
were brought from the Tower to Smithfield, where they were all
chained to one stake; and there suffered death with a constancy
that nothing less than a firm faith in Jesus Christ could inspire.
One Thomas Sommers, an honest merchant,
with three others, was thrown into prison, for reading some of
Luther’s books, and they were condemned to carry those books
to a fire in Cheapside; there they were to throw them in the flames;
but Sommers threw his over, for which he was sent back to the
Tower, where he was stoned to death.
Dreadful persecutions were at this time
carried on at Lincoln, under Dr. Longland, the bishop of that
diocese. At Buckingham, Thomas Bainard, and James Moreton, the
one for reading the Lord’s Prayer in English, and the other
for reading St. James’ Epistles in English, were both condemned
and burnt alive.
Anthony Parsons, a priest, together with
two othes, was sent to Windsor, to be examined concerning heresy;
and several articles were tendered to them to subscribe, which
they refused. This was carried on by the bishop of Salisbury,
who was the most violent persecutor of any in that age, except
Bonner. When they were brought to the stake, Parsons asked for
some drink, which being brought him, he drank to his fellow-sufferers,
saying, “Be merry, my brethren, and lift up your hearts to
God; for after this sharp breakfast I trust we shall have a good
dinner in the Kingdom of Christ, our Lord and Redeemer.”
At these words Eastwood, one of the sufferers, lifted up his eyes
and hands to heaven, desiring the Lord above to receive his spirit.
Parsons pulled the straw near to him, and then said to the spectators,
“This is God’s armor, and now I am a Christian soldier
prepared for battle: I look for no mercy but through the merits
of Christ; He is my only Savior, in Him do I trust for salvation;”
and soon after the fires were lighted, which burned their bodies,
but could not hurt their precious and immortal souls. Their constancy
triumphed over cruelty, and their sufferings will be held in everlasting
remembrance.
Thus were Christ’s people betrayed every way, and their lives bought and sold. For, in the said parliament, the king made this most blasphemous and cruel act, to be a law forever: that whatsoever they were that should read the Scriptures in the mother-tongue (which was then called “Wickliffe’s learning”), they should forfeit land, cattle, body, life, and goods, from their heirs for ever, and so be condemned for heretics to God, enemies to the crown, and most arrant traitors to the land.
