college any whom nature has made apt for letters, assuredly I trust that they will return anon with a large measure of training and learning, and with an absolute veneration for the Holy See. For we take the utmost care that in our houses they may be imbued with all that is holy in this city, and that the contrary may do them no harm. Your lordship will consider all this: it is my duty to offer what has been prompted to my mind by that longing to serve the souls of your kingdoms there, without the least regard to my own life, which the divine and supreme love imparts to me.”* But it suited not the Legate to admit such a spur to his own flanks. To this ardent epistle he returned the answer of one who would by polite silence discourage an unwelcome proposition, briefly touching on several points or topics, but omitting to notice the definite engagement to which the epistle invited him: That he had received Loyola's letter that he rejoiced in the success of the Society, and prayed variously for it: that it was a great mercy that there was such a good Pope, and that the peace was kept between powerful princes, returning various thanks for it: that, as to England, the happy birth of a child royal was expected, and that he was sure that both Ignatius and his brethren would pray for it.† Loyola, not to be repulsed at once, replied by a letter, not extant, which he sent by Goldwell, when Goldwell went into

* Si in rem futuram existimaverit Dominatio vestra reverendissima mittere istinc aliquos ingenio et natura factos ad litteras ad utrumvis Collegium, in spem venio brevi tempore regredi eos posse ingenti cum fructu vitæ et doctrinæ, et hujus Sanctæ Sedis summa cum veneratione. Id enim omni accuratione agitur, ut quod in ista civitate sanctum sit, eo his in domibus imbuantur, et quod contrarium reperitur damno non sit. D. V. Reverendissima accuratius rem universam perpendat ; nostrum esse duximus id offerre quod animo nostro injecit illa, quam divina supremaque charitas nobis impertitur, cupiditas serviendi animabus istorum Regnorum juxta minimam vitæ nostræ rationem." Rome, 24 Jan. 1555. Pole's Epist. v. 118.

+ Pole to Loyola, Richmond, 8 May, 1555. Ib. p. 119.

England, in which he seems to have offered to send an agent and this time he extracted from the Legate, who never resisted a renewed attack, a brief general promise that whenever any one might come he would be glad to see him, and that he would willingly exert himself on behalf of the Company of Jesus in the service of God. Further negotiation was stopped by the death of Loyola : and the Jesuits invaded not England in the days of Pole and Mary.*

"Ho ricevato la lettera di Vostra Rev. Paternità, postata da M. nostro Assafense, dal quale mi è stato grato intendere particolari nove di Lei e della sua Compagnia, e quando occurrà che venga qui quel suo, che ella dice essere andato alla Corte del Re nostro, lo verderò molto volentieri, e saro sempre pronto di adoperarmi, dove io potessi, par essa vostra. Compagnia in servitio di N. S. Dio." Pole to Loyola, Lond. 15 Dec. 1555. Ib. 120. Quirinus considers these letters a castigation of the impudence of those who, like the Magdeburgers, affirm "Jesuitarum Ordinem tunc recentem obtulisse operam suam Cardinali Polo," and that he was unwilling "Jesuitas in Angliam admittere," and that they "ab eo tempore Polum pro inimico habuisse." Ib. Ad Lector. p. xii. Soames sums up the matter about right: "A letter from Loyola invited Pole to place some English students under Jesuitic training. The Legate took no notice of this invitation." iv. 572.

CHAPTER XXVI.

1555.

WHILE the bishops exerted themselves more or less strenuously for the recovery of the quick, the judgment of the dead employed more safely the diligence of the Legate. A citizen and poulterer of London, by name Tooly, who for robbing a Spaniard was hanged at Charing Cross, repeated at the gallows from the English Litany the petition, "From the tyranny of the Bishop of Rome and all his detestable enormities, from false doctrine and heresy, and from the contempt of Thy Word and commandment, Good Lord, deliver us:"* and was answered by three hundred voices with Amen three times renewed. The Council wrote to Bonner to proceed: who put forth a mandate, which was fixed on the doors of St. Paul's and of St. Martin's in the Fields, for further inquiry into Tooly, describing Tooly as "the son of perdition, who came to the profundity of malice in the same time in the which he should go to hanging." But the rest of the process seems to have been before Pole. It was carried out with sternness. Tooly's body was exhumed and burned.†

* Part of this petition is now suppressed: other part is now augmented. + Fox keenly observes that " Pole's lightning was for the most part kindled against the dead"; and that in this way he hoped to be thought

In the vacant diocese of Canterbury, where Pole seems to have had an agent,* the persecution broke out with violence in the summer: and four martyrs, Bland, Frankman, Shetterden, and Middleton, were consumed together in the city of St. Thomas. The two first of these were beneficed clergymen: the case of the former of whom, of which he has written the history, is curious and interesting. Bland was one of those who were first involved in trouble at the beginning of Mary's reign by the haste of the Romanensians to push onward the Queen's intentions in her proceedings even against the existing laws. Before the Queen was crowned, the table, which in the late reign he had by commandment substituted for the altar in his church, was removed without his knowledge: and when, without his knowledge, it was set up again, an enraged churchwarden abused him, abused the clerk, and laid both the table and the tressels, on which it stood, on a chest in the chancel. When by a warrant from the justices Bland had prevailed to have it set up again, a new attack was opened by the churchwarden, that "the tabernacle wherein the Rood did hang," which Bland had formerly removed, should be replaced according to the Queen's proceedings: and on the answer that no such proceedings were known, that what had been formerly done was by commandment, the threat was added of a preacher to be brought to

to discharge his duty towards the Pope. Fox has also some jests on the various parts of the process: first, the Citation, which Tooly came not to answer: then the Suspension, but already Tooly had been suspended : then the Excommunication, which forbad that any man should eat or drink with Tooly. "Therefore the man being suspended, excommunicated, condemned as an heretic, and, besides that, dead, they laid him on the fire." III. 110. June 4. I suppose that Fox had ground for saying that Pole took this case to himself, but he says not what.

Collins was Pole's commissary there, "whom the Cardinal by his letters patent had substituted as his factor, before his coming over to England." Fox, iii. 308. + Above, p. 21.

preach against a heretic in his own church. "I will not run away," was Bland's reply: but on the day appointed the champion failed to appear, and the parson himself, not to defraud the expectation of a great concourse, delivered a sermon, though he had no license. A few weeks afterwards, the priest of a neighbouring parish most unwarrantably let himself be procured to say matins and mass in Bland's church: and, being interrupted by Bland's arrival, explained that he was there by request, hoping that Bland would not be against the Queen's proceedings. "I will not offend any of the Queen's laws," was the reply: and at the end of the reading of the Gospel in Latin, Bland, bidding the intruder to sit down, made an admirable exposition of the Sacramental doctrine.* Cries arose: the churchwarden backed by the burseholder assailed the parson succoured by the clerk him he dragged into a side chapel till the Mass was done, and furnished an interesting example of a collision between the Latin and English services. "Thou keepest a wife here among us, against God's law and the Queen's," said the churchwarden. "Ye lie," said the parson, "it is not against God's law nor the Queen's." Bland was taken to Canterbury before the justices, and bound in recognisance to appear: and at the beginning of the next year he was summoned. But in the mean

* "I spake of the Bread and Wine, affirming them to be Bread and Wine after the consecration, as yonder Mass Book, saying, Panem sanctum vitæ eternæ, et Calicem salutis perpetuæ: &c.: Holy Bread of eternal life, and the Cup of perpetual salvation. So that like as our bodily mouths eat the sacramental Bread and Wine, so doth the mouth of our souls, which is our faith, eat Christ's Flesh and Blood. I spake of the misuse of the Sacrament in the Mass, so that I judged it in that use no Sacrament: and shewed how Christ bade us all eat and drink; and one only in the Mass eateth and drinketh, and the rest kneel, knock, and worship. I spake of the benefactors of the Mass: and began to declare what men made the Mass, and recited every man's name, and the patch that he put to the Mass." Ap. Fox, iii. 302.