"And he doth confess and believe that confession is not necessary to be made to any priest, or to any other creature; but every person ought to acknowledge and confess his sins only to God; and also that no man hath any authority to absolve any one from his sins; and also believeth that the right and true way (according to the Scripture) after a man hath fallen from grace to sin, to arise to Christ again, is to be sorry for his offences, and to do the same or the like no more; and not to make any confession of them to the priest, or to take absolution for them at the priest's hand. All which his said opinions he hath believed these seven or eight years past, and in that time hath divers times argued and defended the same as he saith, etc."

No particulars are given by Foxe of the last hours of this young man. There is only the simple record that he was conveyed to Steyning, where he suffered death by burning on the 23rd July. He, too, having been "faithful unto death," has, we cannot doubt, received the promised reward -the " crown of life." 1

Thomas Iveson, who was taken prisoner with Deryk Carver and John Launder, was, like the latter, a native of Godstone, where he followed the trade of a carpenter; he was burned at the stake at Chichester, "persevering still in his constant faith unto the end." Before his death, being earnestly persuaded to recant, he said, "I would not recant and forsake my opinion and belief for all the goods in London. I do appeal to God's mercy, and will be none of your Church, nor submit myself to the same: and that I have said I will say again. And if there came 'an angel from heaven '2 to teach me any other doctrine than that I am now in, I would not believe him."

Upon this answer he was condemned as a heretic, and committed to the secular power.

In addition to Deryk Carver and the two from Surrey who were burned with him at Lewes, the names of fourteen

inhabitants of Sussex who suffered death at the stake are mentioned by Foxe. It may be interesting to the reader to have these names recorded here, showing, as they do, that neither sex nor class was an exemption from the iron hand of persecution.

The first three, after those already alluded to, were Thomas Dungate, John Foreman, and "Mother" Free, at Greenstead (probably Grinstead), of whom the historian says, "In the year of our Lord 1556, July 13th, the county of Sussex was stained with the blood of three martyrs, who laid down their lives in support of their religion, and for righteousness' sake gave themselves to death and torments of the fire; patiently abiding what the furious rage of man could say or work against them."

Stephen Gratwicke of Brighton, a man apparently in good position, is the next who was condemned. The time and

place of his execution are not mentioned.

In the summer of 1557 Richard Woodman of Worbleton, of whose examinations before the Bishop of Winchester and others a long account is given by Foxe, and George Stevens, were put to death at Lewes. "On the same day,

viz. (the 22nd of June), eight other persons, four men and four women, were consigned to the same fire, though they had not been apprehended until the same day, or at most on the second or third day before.

"Time could not possibly have been allowed to procure a writ to the justices from London for their burning, and therefore they must have suffered without law! . . . The names of those who were brought to suffer for their religion with Woodman and Stevens were as follows: William Maynard; Alexander Hosman, his servant; Thomasine A. Wood, his maid; Margery Morris; James Morris, her son; Denis Burgis; Ashdowne's wife; and Grove's wife." 1

If "the blood of the martyrs is the seed of the Church," may we not trust that some of the seed sown in those sad

1 Several of these names are common at Lewes and Brighton.

days through the length and breadth of England may yet spring up and bring forth fruit; and that many may be raised up to testify that the religion of the Lord Jesus Christ does not consist in outward forms and ceremonies, but that it is, as a pious writer wrote some centuries ago, “a work of God's Spirit, and not of man's invention "-in other words, a living and blessed reality; a change produced by faith in Christ, shown forth in the conduct and the life: that the real presence of the Saviour is not to be found in the consecrated wafer, but that it is granted to the humble believer in the Lord Jesus Christ, who opens the door of his heart to receive Him, who by His Holy Spirit waits knocking for an entrance there-in accordance with His own gracious words, contained in the Book of the Revelation, and addressed to the Church of Laodicea: "Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me." 1

3 Change of Heart Necessary.

F any dream of being in a justified state, while as yet they retain an habitual fixed aversion from God, and bear no friendly mind towards Him,

this is a very idle dream-a very delusive dream -a dream which, if a man awake not out of it betimes, will prove a delusion unto his ruin and destruction. It is a misrepresenting the Christian religion throughout, to suppose that it should be only a provision made to change the states of men without changing their hearts; to bring men into a justified state, and yet to leave them in a state of enmity to God, and disaffection towards Him, that they care not to come to Him, to know Him, to converse with Him. -Howe.

1 Rev. iii. 20.

No force of earth or hell,

Though fiends with men unite,
Truth's champion can compel,
However prest, to flight:
Invincible upon the field,
He must prevail-unless he yield.

Apollyon's arm may shower

Darts thick as hell, and hide Heaven's face, as in the hour

When Christ on Calvary died: No powers of darkness, in the field, Can tread thee down-unless thou yield.

Trust in thy Saviour's might,

Yes, till thy latest breath;
Fight! and, like Him in fight,
By dying conquer death:

Then rise to glory from the field,
And with thy sword thy spirit yield.

Great words are these, and strong;

Yet, Lord, I look to Thee, To whom alone belong

Valour and victory:

If God be for me in the field,

Whom can I fear? I will not yield!

I

Then shall I be satisfied."

LOVE to feel Thy hand, my God,

In guidance on my pilgrim way,
Restraining, blessing, day by day-
My safeguard on life's dang'rous road.

My God, I love to hear Thy voice:
In thunders loud, in zephyrs low,
In ocean's storms, in torrent's flow,
God speaks, and let the world rejoice.

But most, Thy voice is sweet, is dear,
When to the soul with sin opprest,
It speaks the tumult into rest :
"Tis I, thy Saviour; do not fear!"

Thy footprints through the earth are seen,
Thy track is on yon starlit sky;
Where'er I turn or raise my eye
Are tokens where Thy steps have been.

But most, on Calvary's sacred hill,

Where once Thy painful footsteps trod, I see the impress of my God, Redemption's blood-marks glowing still.

I love to feel Thy sleepless eye

Beholds all creatures, great and small:
With Thee there's room enough for all,
Where vision fills eternity.

But when the struggling life is past,
Its good and ill all laid aside,
Then, then, I shall be satisfied,
And meet Thee face to face at last.

M. A. W. C.