[586b] The Astrolabe was an instrument formerly in much request, and still very well spoken of. There were different sorts of instruments that bore that name. The above was one of those called sea-astrolabes, a description of which may be seen in the works of Chaucer, and also in the Cyclopædias.
[587] Bale, however, classes him among the Carmelites; but it seems to be generally agreed that he was mistaken, and that Nicholas certainly belonged to the Franciscans, as was said above. Mackerell imputes Bale’s placing him among the Carmelites to his partiality to them, having himself been of that fraternity.
[590] Which may probably indicate, that he had been educated at Oxford, as that university was the great nest, or fountain-head of Lollardism, which seems not to have been much, if at all countenanced at Cambridge.—Abp. Arundel with his commissioners visited Cambridge in 1401, not long, it seems, after the trial and burning of Sautre. . . . One, and perhaps the chief object of their visit was, to enquire, Whether there were among its members “any suspected of Lollardism, or any other heretical pravity.” One solitary Lollard was found out, whose name was Peter Harford, who was ordered to abjure Wickliff’s opinions in full congregation. (See Mo. Mag. for Oct. 1803, p. 225.)
[592] Let it not be supposed that the vile prison holes, or places of torment, above spoken of, and described, were used only by the votaries of popery, or the roman catholics. Even the member and prelates of the protestant church of England appear also to have made use of them before now; and that, too, at what some seem to deem the era of the utmost evangelical purity of that church—the reign of good queen Bess, as she has been often called. As to our pretended orthodox and evangelical sectaries, if they have not followed the above example literally, yet have they made, and still make no scruple of doing it, as we may say, metaphorically or figuratively, at least.—When any one is pronounced by their petty popes, prelates, priests, exorcists, or consistories, to be possessed with the demon of heterodoxy or heresy, he is immediately reviled, defamed, proscribed, and outlawed, at it were, by proclamation; or pilloried and gibbeted, in their periodical and other publications—in other words, they do all they can to set every body against him, and render him odious in the sight of all men, as one who has forfeited the esteem of his fellow citizens, and is no longer worthy of enjoying the common rights and comforts of society.—In short, they appear to use all their efforts and energies to have him effectually secured in a Little-Ease, of a most painful and dismal sort.—If our protestant, orthodox, and evangelical sects and parties do thus, who can wonder at the cruelties ascribed to the papists in former times? Instead of inveighing against the intolerant, persecuting, and antichristian spirit of popery, as these very people often do, they ought, surely, to consider how little that spirit differs from their own. While they inveigh or declaim against the injustice and cruelty of imprisoning, banishing, hanging, or burning people for their religion, and yet, at the same time, are in the constant practice of traducing, reviling, defaming, exhibiting as evil-doers, and treating in the most unkind and injurious manner, those whom they are pleased to brand with the name of heretics, or who differ from them, they discover the self same spirit with the very worst of persecutors, and may be compared to the ancient sect called Circonelliones, who would not use the sword, because Christ had forbidden it to Peter, but armed themselves with Clubs, which they called the clubs of Israel, with which they could break all the bones in a man’s skin.—See Jones’ Mem. of bishop Horne, 275.
[593] The act De Hæretico Comburendo, did not take place till sometime after; so that its terrors cannot be supposed to have frightened him to recantation.—We can think of nothing so likely to have produced that effect as some intolerably severe private sufferings which he had undergone during the above mentioned interval.
[597] That scrole related, it seems, to the recantation, of which, according to Fox, the following was the tenor or substance—
“Imprimis, touching the first and second, [articles] where I said that I would adore rather a temporall prince, and the lively bodies of the saints, than the wooden crosse whereupon the Lord did hang, I do revoke and recant the same, as being therein deceived.—To this I say, that the article is false and erroneous, and by false information I held it; the which I renounce and ask forgiveness thereof, and say, that is a precious relique, and that I shall hold it while I live, and that I sweare here.—I know well that I erred wrongfully by false information: for I wot well, that a deacon or a priest is more bound to say his mattens and houres then to preach; for there he is bounden by right: wherefore I submit me, &c.—Touching that article, I know right well that I erred by false information. Wherefore I ask forgiveness.—As concerning vowes, I say that opinion is false and erroneous, and by false information I held it; for a man is holden to hold his vow, &c.—To the 7. article I say, that I did it by authority of priesthood, wherethrough I knowledge well that I have guilt and trespassed: wherefore I submit me to God and to holy church, and to you father, swearing that I shall never hold it more.—To the 8. (article) I say, that I held it by false and wrong information. But now I know well that it is heresie, and that bread, anon as the word of the sacrament is said, is no longer bread materiall, but that it is turned into very Christ’s body; and that I sweare here.”
Two more articles were then retracted by him, and pronounced to be false and erroneous, &c. but it does not appear what they were, (see Fox, 1. 674.)—This recantation, throughout, exhibits evident symptoms of a man so overcome by his fears, or his sufferings, as to be ready to say or do any that his unfeeling persecutors should prescribe or dictate to him.—He appeared much more fearless and intrepid, afterwards, when he was taken up the last time, tried before the arch-bishop and convocation, condemned and committed to the flames.
[598] Fox A. and M. 1. 673.
[599] The Londoners were then distinguished for their partiality to the Lollards; which may, in some measure, account for the facility with which Sawtre appears to have obtained the appointment or situation of minister of St. Osith.—see Fox, 670.