said he, "either the few or the many?" Sheterden answered, "I would not believe for the few, or for the many, but only for that he bringeth the word, and showeth it to me to be so, according to the process thereof." Winchester proceeded, "Well, then, if an Arian came to thee with scripture, thou wilt believe him, if he show this text, 'My Father is greater than I.'" "No, my lord; he must bring me also the contrary place, and prove them both to me, where he says 'I and my Father are one.'”

The bishop remarked, that was by love, as Christ's people are one with him: but Sheterden answered, that gloss would not stand with the rest of Scripture; and adduced several passages, affirmatory of our Lord's divinity. The evil-minded bishop continued artfully to tempt this unlearned man, for so he was, by showing that if the sacrament was taken for Christ only in a figure, so in a figure only, Christ might be taken for God. Sheterden, however, seeing his drift, forbore to answer him until he came to commend the setting up of images in the church, when the martyr directly opposed to it the second commandment. Winchester asserted that was done that no false thing should be made, as the heathen would worship a cat, because she killed mice. Sheterden maintained that the law forbade making an image of God: and Winchester defied him to prove it, which he, of course did, by turning to Deut. iv. and showing from it that no shape had been seen upon the mount, when the Lord caused his voice to be heard; the reason assigned for it, being lest the people should make to themselves any image. Still Winchester maintained that they were justified in making representations of the Father, from Daniel's vision; of the Son, as having been incarnate; of the Holy Spirit, as coming in the form of a dove. Sheterden replied, "That is no proof that we may make images, contrary to the commandment: for though the Holy Ghost appeared like a dove, yet is he not like in shape, but in certain qualities; and therefore when I see the dove, which is God's creature, indeed I may remember the Spirit to be gentle and loving:" with more to the same effect. Winchester seemed moved, observing that Sheterden had learned his lesson; asking who had taught him; and still asserting that he could prove the excellency of image worship. In this, however, he failed; and then being forced to own the wrongful imprisonment which the martyr had suffered without any cause what

ever, he added, that fact would not serve him: he must clear himself of heresy. Harpsfield being called on, bore false witness as to his former conduct; and when Sheterden declared his willingness to give bail, and to confer when and where they would, the chancellor told him his part was not to confer, but to obey. He was once more remanded to prison; and on the 25th of June brought up with Bland, Frankesh, Middleton and Thacker, of whom the last recanted; while the remaining four cheerfully and courageously maintaining their Christian testimony to the last, were delivered over to the secular power, chained to two stakes, and consumed in the same fire together, at Canterbury.

The glaring injustice of this proceeding consisted in imprisoning these faithful servants of Christ, on no real charge whatever, with a view of putting in force against them the sanguinary laws then in contemplation, but which did not exist until long after they had been thrown in the gaols like common felons. No law, no privilege, no pledge, public or private, can avail where the lynx-eye of popery has once marked out its prey. Nothing but the arm of the Lord, signally outstretched, as we have seen in the instance of bishop Coverdale, can baffle the subtlety, or overa we the tyranny of that implacable enemy to his saints. Against freedom in every shape, mental, spiritual, domestic, civil and political, popery wields the sword of universal despotism. From the smothered whisper of the confessional, laying bare the inmost cogitations of some trembling heart, and exploring the privacy of a cottage home, to the thundering mandate that sends out an armed realm to battle for her unrighteous domination, all is a system of vassalage, emphatically opposed to the liberty wherewith Christ makes his people free. To wear out the saints of the Most High, was the main purpose of their formidable enemy at the time we now treat of; and let the English reader pause on such cases as those of Bland and Sheterden; asking himself what value could attach to the charter of his boasted freedom, were the power of making, or of administering the laws, again to pass into the hands that so fearfully wrested, so wantonly outraged, every national privilege in the day of their unresisted power.

After Bland and his companions had received the end of their faith, and entered into the joy of their Lord, persecution raged with increased violence in Kent. The bishop

of Rochester, an active instrument in the hands of the queen and her cruel council, laboured hard to purge his diocess thoroughly of gospel truth; and many a fire was kindled through his merciless zeal. Only one day intervened between the condemnation of those last mentioned, before the bishop had pronounced sentence on five other believers; but their execution being delayed, the particulars are not here given. Two, however, who had been condemned three weeks previously, were now put to death: NICHOLAS HALL, a bricklayer, and CHRISTOPHER WAID, a weaver, both of Dartford. The articles exhibited against them set forth five particulars: I. That they were Christian men, and professed the catholic determinations of our mother, holy church. II. That they which maintain or hold otherwise than our holy mother the catholic church doth, are heretics. III. That they hold and maintain, that in the sacrament of the altar, under the forms of bread and wine, is not the very body and blood of Christ. And that the said very body of Christ is verily in heaven only, and not in the sacrament. IV. That they have held, and do hold and maintain, that the mass, as it is now used in the catholic church is naught and abominable. V. That they have been and be amongst the people of that jurisdiction vehemently suspected upon the premises, and thereupon indicted.

In their answer, they admitted themselves to be Christian men, and acknowledged the determinations of the holy church; that is, of the congregation or body of Christ: Hall, however, refusing to call the church his mother, because he found not the word so applied in Scripture. They fully admitted their opinion of the mass to be as stated in the articles; and both receiving the usual sentence, Hall was burned at Rochester, and Waid at Dartford.

The latter execution took place a little without the town, in a gravel pit, where the worst felons were usually put to death. It was rendered remarkable in the sight of the people by some circumstances attending it. The concourse was great, a cart having been driven from the town early in the morning, containing the stake and many bundles of reeds; with another cart-load of broom-fagots and different sorts of wood. This drew the people thither in great numbers; while dealers brought their fruit, &c., and gave the place the appearance of a fair. At ten o'clock the sheriff approached, on horseback, with a long retinue, conducting Waid, who rode, pinioned, next the chief officer; Margaret

Polley, a faithful woman who had at the same time been condemned, being by his side, and singing with him a psalm. When they came within sight of the expecting populace, Margaret, in a very loud and cheerful voice, said to her companion, "You may rejoice, Waid, for such a company gathered to celebrate your marriage this day." They were then separated; the woman being detained in the town, while her brother-martyr proceeded to the spot, having stripped off his clothes at an inn hard by, and put on a long white shirt of fine linen, sent by his wife for the purpose. It was a valued privilege in those days for Christian women to fashion such garments for their nearest and dearest connexions to wear at the stake.

Waid was then led to the stake, which he embraced and kissed; and standing in a pitch barrel, set his back against it: a smith, with an iron hoop and two staples, making him fast to it, under the arms. When thus settled, he lifted up his eyes and hands to heaven, and very distinctly and audibly recited the last verse of the lxxxvi. Psalm: "Show some good token upon me, O Lord, that they which hate me may see it, and be ashamed; because thou, Lord, hast helped me and comforted me." Near the stake was a little hill, on the top of which four poles were pitched, with a covering round about them, resembling a pulpit, into which, as Waid uttered this prayer, entered a friar with a book in his hand. When the martyr espied him, he cried earnestly to the people to beware of the doctrine of the harlot of Babylon; exhorting them to embrace that of the gospel, preached in king Edward's days. He was often interrupted by the sheriff, saying, "Be quiet, Waid, and die patiently;" to whom he answered, "I am, I thank God, quiet, master sheriff; and so trust to die." But while the friar continued to peep over his screen, waiting to address the people, Waid repeated his admonitions with such power, that the false teacher, utterly confounded, slunk away without having uttered a single word. Many considered that, in answer to the martyr's prayer, the friar was stricken with a spirit of dumbness: so ready were they to recognize the Lord's hand in all that regarded his faithful witnesses.

The reeds being quickly cast up about Waid, he received them joyfully in his arms, helping to dispose them, and always keeping an open space before his mouth, that he might to the last address the people. This being perceived by the tormentors, they cast fagots at the aperture, one of

which wounded his face; but he persevered in keeping the opening free. Fire was then applied; and he, without any sign of impatience endured it, often repeating, "Lord Jesus, receive my soul!" The fire becoming intense, he spoke no more; but having lifted his hands high above his head, in the attitude of prayer, they so remained long after he was dead, and actually roasted in the flames, supported as if by props, instead of dropping quickly into the fire. This was looked on as another "good token" vouchsafed for the confusion of God's foes, and the comfort of his persecuted children. Not only, they said, was the tongue silenced that would have spoken against the martyr, but the hands confidingly lifted up to the Lord for help, wonderfully stayed in that position, even long after his torments were ended, and eternal felicity begun.

CHAPTER XX.

CARVER-LAUNDER—IVESON-ABBES-DENLEY-NEWMAN, AND OTHERS.

SUSSEX was also to furnish its proportion of faithful witnesses to Christ's gospel: and first on the list comes DIRICK CARVER, a brewer, apprehended in his own house, while engaged in prayer with his friend JOHN LAUNDER, in October, 1554. They were conveyed to London, examined by the queen's council, and by them committed to Newgate, there to await the leisure of bishop Bonner; who, on questioning them, drew up certain articles; wherein was set forth, as regarded Carver, his denial of the mass, his objection against service in an unknown tongue, his rejection of auricular confession and absolution; his utter dissent from the doctrine taught in England since queen Mary's accession; his approval of that held by bishop Hooper, Rogers, and others, lately burned; whom he avowed to have shed their blood for it by the power of God: and lastly his acknowledgment of having had the Bible and Psalter read in English at his house, since the queen's coronation, and likewise since his committal to Newgate; until the keeper, hearing it, took the books away. He had also used the English liturgy, and other English prayers in his house;