Chapter III · (continued 3)
Reading edition
David Williams, B.D., was allowed to incept, after fourteen years’ study, on condition of preaching at St. Mary’s and St. Paul’s, continuing his studies at the University for two years, and paying a ‘golden angel’ to repair the staff of the inferior bedell of arts (Jan. 24, 1520/1)[1790]. In April his examinatory sermon was at his request postponed till after his degree:
‘Causa est quia dicit se plura beneficia a parentibus consequuturum si fuerit inceptor quam non[1791].’
On May 13, he supplicated
‘quatenus graciose secum dispensetur ut posset iterum circuire non obstante aliquo statuto in oppositum. Hec est concessa et conditionata; conditio est quod non circuerat [circueat ?] ante festum Penthecostes’ (i.e. May 19)[1792].
The meaning of this is not clear; perhaps he had already ‘gone round’ once and failed to incept at the ensuing Congregation[1793]. Having secured a reduction of his composition to £4, he incepted on July 9[1794]. In Oct. he obtained a dispensation from all scholastic acts till the first Sunday in Advent, ‘because he has to preach on that day[1795]’. In Feb. of the next year, he was dispensed from his necessary regency[1796].
William Curtes was admitted to oppose on April 20, 1520. Soon afterwards he obtained permission
‘to respond in the new schools without having any opposition there previously.’
In Feb. 1521/2, as B.D. he supplicated for D.D., having studied arts and theology for eighteen years.
‘Hec gratia est concessa sic quod solvat xl dos ad reparationem baculi inferioris bedelli sue facultatis et quod predicet sermonem ante gradum susceptum et quod procedat ante pascha[1797].’
Richard Clynton supplicated for B.D., after eight years’ study, April 26, 1521. Among the conditions imposed was one
‘that he should celebrate three masses for the plague and another for peace[1798].’
Thomas Frances, B.D., had grace to incept (after sixteen years’ study) on condition of paying 40d. to mend the staff of the sub-bedell of arts, preaching at St. Paul’s within two years, and preaching an examinatory sermon before his degree (Jan. 24, 1520/1). He incepted on July 9, 1521, having three days before obtained a dispensation from his necessary regency,
‘because he is warden in some convent of his Order and cannot continue in the University.’
The conditions on which this was granted were:
‘(1) that he should say the Psalter of David before Michaelmas; (2) that he should celebrate seven masses for the good estate of the Regents; (3) that he should pay his debts to the University before going away[1799].’
John Thornall, on Nov. 19, 1521, having studied for sixteen years, was allowed to proceed to B.D., on condition
‘quod studuit hic vel in alia universitate per xii annos.’
He was admitted B.D. in June, 1523, and obtained grace to incept in May, 1524, after ‘studying fifteen years in this University.’ His composition was reduced to five marcs on condition
‘quod solvat illas quinque marcas in primis suis inceptionibus,’
and that he should incept before Easter[1800]. He failed to do so, and on July 11, 1525, was permitted to pay £5, instead of his full composition, with the stipulation that he should distribute 10s. for the use of poor secular scholars[1801]. He incepted on July 17. In Oct. he was dispensed for all scholastic acts for twenty ‘legible’ days,
‘because he has promised to preach at two places which are forty miles distant from each other[1802].’
At the Dissolution he was living at the Grey Friars, London[1803].
Nicholas de Burgo an Italian Minorite, native of Florence, B.D. of Paris, was incorporated B.D. of Oxford in Feb. 1522/3[1804]. A year later (Jan. 25) he supplicated for the Doctor’s degree, stating that he had studied seventeen years, seven of them having been spent in Oxford[1805]. On the same day he prayed that his composition to the University on his inception might be remitted[1806].
‘Causa est quia est alienigena et anglice nescit, preterea multos hic labores suscepit, legendo publice in hac academia hoc septennio, et pene gratis, et lecturus est quoque perpetuo, et hic remoraturus, modo dignati fuerint magistri Regentes tantum gratiarum sibi impartire. Hec gratia est concessa sic quod legat unum librum sacre theologie publice et gratis post gradum ad designationem Domini Cancellarii.’
A few days later he was dispensed from nearly all his necessary regency, promising to preach ‘on some day when there shall be a general procession[1807].’ In March, being ‘unable to procure all that was necessary to him,’ he was allowed to postpone his inception till after Easter, paying a fine of 20s. to the University. The fine was afterwards remitted and a sermon substituted, as Nicholas alleged extreme poverty (June 20)[1808]. He incepted shortly after this. His dispensation from necessary regency seems to have lapsed, for in Oct. he obtained leave to absent himself for ten ‘legible’ days,
‘because he had been bidden to preach a sermon within twenty days,’
and had not time to fulfil the duties of regent[1809]. He preached at St. Peter’s-in-the-East on Ash Wednesday, 1528[1810]. He was patronized by Wolsey, but whether he came to England at the Cardinal’s invitation is doubtful. In Nov. 1528, ‘Fryer Nicholas of Oxford’ received £5 as a reward from Wolsey[1811]. In 1529 the King desired that the friar should have a benefice[1812]; payments to him from the Privy Purse and other sources are frequently found[1813]. The Italian friar had made himself useful by advocating the King’s divorce[1814]. He was perhaps the
‘Franciscan, who was one of the chief writers in favour of the King,’
and who consorted with Dr. Barnes, the Austin Friar and friend of Luther[1815]. His advocacy of the divorce rendered him very unpopular[1816], and perhaps after the fall and death of his old protector, Wolsey, he felt his position less secure. In Dec. 1531, he came to London, having ‘disposed of his stuff at Oxford,’ to ask leave to return to Italy for his health. It was thought impolitic to let him go, ‘he being so secret in the King’s great matter as he has been,’ and means were found to keep him in England[1817].
Wolsey had already appointed him public reader in theology at Cardinal College, in succession to Thomas Brynknell, at a yearly salary of 53s. 4d., besides commons[1818]; and in 1532, Henry VIII. re-appointed him to the chair of divinity[1819]. He was also divinity lecturer in Magdalen College. In Jan. 1533, he writes to Thomas Cromwell,
‘I have performed the duties of reader bestowed on me by the King, and for greater advantage I have added public lectures. I have received no remuneration, for those who distribute the King’s gifts do so arbitrarily. I have often asked in vain. Mr. Baxter retains the profits of my benefice, and has not paid me the money due Michaelmas last[1820].’
This appeal was not fruitless: in June, 1533, Dr. Nicholas de Burgo received £6 13s. 4d. from Cromwell[1821]. In 1534 he was still at Oxford, and acted as substitute for the Commissary in the Chancellor’s Court[1822]. Next year he obtained permission to return to Italy. In Oct. he wrote to Henry VIII, expressing a hope that he would be allowed to retain his fellowship at Oxford (locus collegii), and his benefice[1823]. In the same year he resigned the divinity lectureship at Magdalen College[1824]. In July 1537 he again wrote to the King from Italy, renewing his previous request; he was at present prevented by trouble and illness from coming to England, but hoped to come next month[1825].
Thomas Kirkham was admitted B.D. in 1523, after twelve years’ study[1826]. In 1526 he supplicated ‘that four years’ study after the degree of Bachelor’ might entitle him to incept. He became D.D. in July, 1527, his composition being reduced to £4, ‘because he is very poor,’ and in November he was dispensed from the greater part of his necessary regency as warden of the Grey Friars at Doncaster[1827]. He continued to hold this office till the Dissolution[1828]. He was, in Wood’s words,
‘a very zealous man against the divorce of King Henry VIII from Queen Katharine[1829].’
He seems to have obtained Church preferment immediately after the Dissolution. In Feb., 1539, Thomas Kirkham was admitted to the rectory of St. Mary’s, Colchester[1830], and in 1548, to that of St. Martin’s, Outwich: he resigned the latter living in 1553 or 1554[1831]. From these dates it is clear that he had joined the Protestant party.
Richard Brinkley (co. Cambridge), D.D. of Cambridge, and ‘Minister General of the Order of Minors throughout all England,’ was incorporated D.D. of Oxford on June 26, 1524[1832]. There is a discrepancy about the dates, which seems to admit of no satisfactory explanation. A Minorite called Peter Brikley was S.T.B. of Cambridge in 1524. ‘Brinkley frater minor’ was admitted D.D. of Cambridge in 1527, when he paid £5 6s. 8d. ‘pro non convivando[1833].’ He was buried at Cambridge[1834].
An illuminated copy of the Gospels in Greek, now MS. Caius College 403, was lent to him out of the Franciscan Library at Oxford, as the following inscription on p. 1 testifies,
‘Iste liber est de con(ventu) fratrum minorum Oxonie omissus et accommodatus fratri Ricardo Brynkeley Magistro.’
Another MS. in the Caius College Library (No. 348), containing the Psalter in Greek, has this note (p. 113):
‘here xeeld be nō qweyr’ off ye nūbyr off 8, ffor her’ ys all q ffr. Ric. Brynkeley[1835].’
Edmund Bricott, Brycoote, or Brygott, born about 1495[1836], supplicated for B.D. in Jan. or Feb. 1525/6, having studied ten years ‘here and at Paris.’ He was admitted to oppose on June 13, and became B.D. on June 28. In Jan. 1527/8, he obtained grace to incept after fourteen years of study. He was licensed in Feb. 1529/30. In June he obtained a reduction of his composition to £5 on the score of poverty, and a dispensation (in advance) from his necessary regency, because he was warden of some house of Minorites. He incepted in July, 1530[1837]. He was warden of Lynn at the Dissolution[1838]. Like so many others, he seems to have gone with the times; he held the living of Thorley, Herts., from 1545 to 1562; was collated to the rectory of Wiley, Essex, in 1547, to that of Hadham, Herts, in 1548; and became Prebendary of St. Paul’s in 1554. He probably died in 1562[1839].
Thomas Knottis was admitted B.D. in May, 1527. He may be the same as the Thomas Knott who supplicated for B.A. in 1522; if so, he became a Franciscan after that date[1840].
Anthony Papudo, of Portugal, was admitted to oppose in June, 1526, and B.D. in May, 1527[1841].
William Walker supplicated for B.D., June 3, 1527, after studying fourteen years. The grace was conceded on condition
‘that he will read the Epistles of St. Paul to the Ephesians and the Galatians in his house’ (in edibus suis, i.e. the Franciscan Convent)[1842].
Robert Knowlys supplicated for B.D. in Jan. 1526/7[1843]. In Oct., 1529, as B.D., he obtained grace to incept, after eighteen years’ study,
sic quod procedat in proximo actu, et legat 2m et 3um Scoti super sententias in Domo sua, et faciat sermonem latinum in templo Dive Virginis intra annum post gradum susceptum, et alium etiam intra annum anglice intra universitatem[1844].
His composition was reduced to £5, owing to his poverty (June 22, 1530). He was dispensed from his necessary regency,
‘because he was lecturing in some house of the Order of Friars Minors’ (June 28, 1530).
He incepted D.D. in July, 1530[1845].
John Arture kept a horse in Oxford in 1528[1846]. In May, 1533, he supplicated for B.D., after fourteen years of study; he was to preach, before Christmas, a sermon at St. Mary’s,
‘another from the pulpit (e suggestu) of St. Paul’s London, and another e pulpito at Westminster[1847].’
In Dec. of the same year he sued Joanna Coper for libel: the scandal about him, and his doings ‘at the sign of Bear’ (May, 1534) have already been noticed. Soon afterwards he was again in trouble, and had to give bail for his appearance whenever he should be required to answer certain charges, which are not specified in the register[1848]. About this time (1534-5) he was appointed warden of the Grey Friars of Canterbury, according to his own account, by the King, ‘against the heart of the provincial[1849].’ There was continual war between himself and the brethren of the house. Each side accused the other of hostility to the King. Arthur wrote that he kept the observance somewhat strict because the friars rebelled against the King and held so stiffly to the Bishop of Rome[1850]. On the other hand a brother whom Arthur had imprisoned brought an accusation of disloyalty against him. This seems to have been founded on a sermon which Arthur was said to have preached in the Church of Herne on Passion Sunday, 1535[1851], in which he ‘blamed these new books and new preachers for misleading the people’ and discouraging fasts, prayers, and pilgrimages, especially to the shrine of St. Thomas.
‘And he said, if so be that St. Thomas were a devil in hell, if the Church had canonized him, we ought to worship him, for you ought to believe us prelates though we preach false.’
Further he did not pray for the King as head of the Church, nor for the Queen. As the result of this charge, Arthur was thrown into prison by Cromwell’s orders, and an Observant, ‘his mortal enemy,’ was made his keeper, while another friar was appointed warden. Fearing to be starved, Arthur escaped to France, and wrote letters from Dieppe to a servant of Cromwell, and to Browne, the Provincial Prior of the Austin Friars, praying for his own recall and urging the punishment of his enemies[1852]. He appears to have returned, if the dates in the Calendars are correct, and to have been again arrested on Aug. 21, 1537 at Cromwell’s command by ‘Cardemaker[1853].’
John Baccheler was vice-warden or sub-warden of Grey Friars in 1529 and in 1534. At the latter date he became one of the sureties for Friar Robert Puller. In June, 1533, supplicated for B.D., after studying twelve years: the grace was conceded on condition of his preaching at St. Mary’s and Paul’s Cross, but it does not appear whether the friar took advantage of it[1854].
Gregory Based, or Basset, B.D., was at one time suspected of heretical leanings and subjected to persecution.
‘For in Bristol (writes Foxe, referring to John Hooker as his authority) he lay in prison long, and was almost famished, for having a book of Martin Luther, called his Questions, which he a long time privily had studied, and for the teaching youth a certain catechism[1855].’
He afterwards abjured, and, to prove his orthodoxy, took a prominent part in the examination and condemnation of Thomas Benet, who was burned at Exeter in 1533[1856]. On December 20, 1534 (?), he came forward as one of the sureties of Friar Robert Puller, for a debt of 25s., in the Chancellor’s Court at Oxford[1857]. He was still alive in Mary’s reign, and is mentioned by Foxe as ‘a rank papist,’ in connexion with the trial of Prest’s wife, a half-witted woman, who was burned as a heretic at Exeter in 1558[1858]. In 1561 a warrant was out for the arrest of ‘Friar Gregory, alias Gregory Basset, a common mass-sayer,’ who was lying hid, it was thought, in Herefordshire[1859].
Robert Beste was summoned before the Chancellor’s Court on September 30, 1530, to answer a charge of ‘incontinence and disturbance of the peace:’ he does not appear to have been convicted. He continued to reside at Oxford during the next few years. In 1539 he became vicar of St. Martin’s in the Fields; he supported the reformation, and was expelled from his vicarage on Mary’s accession. He was afterwards reinstated, and resigned the living before January, 1572[1860].
Nicholas Sall, admitted B.D. March, 1531/2[1861].
John Rycks, according to Wood, spent some time among the Grey Friars at Oxford[1862]. In 1509, John Rickes, M.A. (who may have been the same person), was elected fellow of Corpus Christi College, Cambridge[1863]. In a list of Franciscans written in Cromwell’s hand, and dated September 13, 1532, ‘Father Rykys’ appears as warden of the Observant Convent at Newark (Notts.)[1864].
‘At length in his last days (being then esteemed a placid old man), when he saw the pope and his religion begin to decline in England, he became a zealous protestant[1865].’
He died at London A. D. 1536[1866]. His works are as follows:—
The image of divine love. Inc. ‘Consideryng in my mind how.’
Printed at London 1525[1867].
Against the blasphemies of the papists[1868].
Otto Brunsfelsius. A very true Pronosticacion with a Kalendar gathered out of the moost auncyent Bokes of ryght Holy Astronomers for the yere of our Lorde MCCCCCXXXVI, and for all yeres hereafter perpetuall. Translated out of Latyn into Englyshe by John Ryckes Preest[1869].
Printed at London 1536: dedicated to Thomas Cromwell.
John Nottingham, or Nottynge, supplicated for B.D. in October, 1532, after studying for twenty years. He was admitted to oppose in November of that year; but in an entry two years later he is not described as B.D[1870].
Edward Ryley was allowed to proceed B.D. in June, 1533, after sixteen years’ study, on condition of preaching at St. Mary’s and St. Paul’s[1871]. He was warden of the Franciscan Friars of Aylesbury in 1534, and as such took the oath of Succession[1872]. He seems to have remained loyal to the old religion; he held several livings in Mary’s reign, namely, Wakering Parva, and Peldon in Essex (A. D. 1555), St. Mary at Axe (1556), which was united to the parish of St. Andrew Undershaft in 1561; he resigned the living St. James Garlickhithe, London, in 1560, and that of Stisted, Essex, in 1561[1873].
John Williams was admitted to oppose in 1533, after studying fourteen years. On May 4, 1534, in the dispute about a horse, already referred to, between Dr. Baskerfeld and Richard Weston, he was called as a witness on behalf of the former. In January, 1536/7, Baskerfeld bound himself on pain of imprisonment to produce John Williams when required, to answer charges brought against him; the nature of the charges does not appear[1874].
William Browne was admitted B.D. in January, 1534/5. He was at Oxford when the friary was dissolved[1875].
John Tomsun, ‘Ordinis Franciscani,’ was admitted to oppose on October 17, 1534[1876]. The name appears among the twenty-seven names appended to the deed of surrender of the Grey Friars, London, November 12, 1538[1877].
Robert Puller was at Oxford about 1534; Richard Roberts, scholar of Broadgates Hall, brought an action against him for the recovery of
‘xxv solidos sibi debitos ab eodem Roberto Puller fratre ex causa emptionis et vendicionis.’
John Bacheler and other friars engaged to pay the debt[1878].
John Notly, or Snotly, Minorite, was appointed to preach the University sermon at St. Peter’s (in the East?) on Ash Wednesday, 1535/6[1879].
David Whythede was at Oxford in January, 1535/6, when the warden bound himself to produce him in the Chancellor’s Court whenever required[1880].
John Joseph, a Minorite of Canterbury, supplicated for B.D. in June, 1533, after studying for twelve years. He was licensed D.D. in 1541, and incepted in 1542, as vir litteris ac moribus ornatissimus. He was dispensed from his necessary regency
‘quia astringitur ad residentiam nec his diutius manere poterit.’
It is evident that he held some benefice at this time. In 1542/3, he was dispensed from a sermon owing to ill-health[1881].
He was one of Cranmer’s chaplains, and a zealous member of the reforming party, and was appointed preacher at Canterbury by Cranmer[1882]. In 1546 he became Rector of St. Mary-le-Bow[1883]. In 1547 he was made one of the commissioners for the visitation of the dioceses of Peterborough, Lincoln, Oxford, Coventry, and Lichfield[1884]. In 1549 he preached at Paul’s Cross against the observance of Lent[1885], and, on another occasion, as substitute for the Archbishop, against the rebellions in that year, concerning
‘the subdewynge of them that dyd rysse in alle iij places, and how mysery they ware browte unto, and there he rehersyd as hys master dyd before that the occasyone came by popysse presttes[1886].’
In 1550 he was presented to a prebend in the Church of Canterbury[1887]. On Mary’s accession he was deprived of his preferments, being married. He fled to the Continent[1888].
Hugh Payne, Observant Friar of Newark, who opposed the King’s divorce and upheld the papal supremacy in 1533-4, may have studied at Oxford before he entered the Order; a Hugh Payne supplicated for B.A. in 1523[1889].
Richard Risby, warden of the Friars Observant at Canterbury, was executed on May 5th, 1534, for being implicated in the conspiracy of the Nun of Kent. It is doubtful whether he was identical with Richard Rysby, B.A., Fellow of New College in 1506[1890].
William David supplicated for B.D. in November, 1534, after studying arts and theology for thirteen years[1891]. The grace was conceded, and in February, 1535, he obtained permission to defer his ‘Opposition’ until after he had taken the degree[1892]. He may be the Dr. David, Grey Friar, who assisted at the condemnation of Thomas Benet for heresy at Exeter in 1533[1893].
Richard David, ‘Ordinis Franciscani,’ admitted to oppose, October 17, 1534[1894].
Thomas Tomsun supplicated for B.D. in November, 1534, after studying philosophy and theology for fifteen years hic et Cantabriæ, and was admitted on January 29, 1534/5[1895]. With Gregory Basset, he became surety for his fellow friar Robert Puller in December, 1534 (?)[1896].
One of this name was rector of Lambourne, Essex, in 1546 (and died before April 16, 1557), and rector of Beamont, Essex, in 1555 (died before 1559)[1897].
John Billing was admitted B.D. in 1537, after seven years’ study[1898]. His name occurs in a list of Observant Friars of the year 1534, as having fled to Scotland[1899].
Guy Etton, or Eton, was admitted to oppose in January, 1534/5, and was admitted B.D. in the same month. In October, 1535, he was allowed to substitute for a sermon at St. Mary’s,
‘concionem ruri vel in suo monasterio ad placitum[1900].’
In 1553 (in Edward VI’s reign) he was granted license to preach. In Mary’s reign he took refuge at Strasburg with John Jewell. In 1559 he obtained the archdeaconry and a prebend of Gloucester, which he held till 1571 or later. In 1576 he was instituted Vicar of St. Leonard’s, Shoreditch, and died before June 14, 1577[1901].
Anthony Brookby (Brockbey, Brorbe), sometime student in Magdalen College, a man learned in Greek and Hebrew, entered the Franciscan Order apparently after leaving the University. Bourchier calls him licentiate in theology at Oxford; Francis a S. Clara, Doctor of Theology. He attacked the King’s anti-papal and anti-monastic measures, was thrown into prison, tortured, and at length (July 19, 1537) strangled with his own cord[1902].
John Forest, who entered the Franciscan Order at Greenwich, about the age of seventeen, is said by Wood to have been instructed afterwards in theology among the Friars Minors of Oxford, and to have supplicated for B.D. There seems to be no evidence in support of this statement. Forest was burnt in 1538, aged sixty-four, for denying the royal supremacy[1903].
John Taylor alias Cardmaker, of Exeter, entered the Franciscan Order when under age[1904]. In Dec. 1532, after studying sixteen years at Oxford and Cambridge, he obtained grace to proceed to B.D.[1905] He was warden of the Grey Friars at Exeter in 1534[1906]. At the time of the Dissolution he preached against the Pope[1907]. In 1543 he became vicar of St. Bride’s in Fleet Street[1908], then prebendary, and in 1547 Chancellor of Wells[1909]. In the reign of Edward VI. he married a widow (by whom he had a daughter)[1910], and was appointed reader in St. Paul’s, where he lectured three times a week[1911];
‘his lectures were so offensive to the Roman Catholic party, that they abused him to his face, and with their knives would cut and haggle his gown[1912].’
On the accession of Mary he tried to escape to the continent, disguised as a merchant; he was caught, committed to the Fleet, and afterwards removed to the Compter in Bread Street[1913]. Convened before Gardiner and others, he appears to have shown some signs of wavering at first.
‘You shall right well perceive,’ he wrote to a friend, ‘that I am not gone back, as some men do report me, but am as ready to give my life as any of my brethren that are gone before me; although by a policy I have a little prolonged it, ... That day that I recant any point of doctrine, I shall suffer twenty kinds of death[1914].’
He was convicted of heresy, deprived of his preferments, and burnt with others at Smithfield on May 30, 1555[1915].
John Crayford or Crawfurthe supplicated for B.D. in April, 1537, after studying fourteen years at Oxford and Cambridge[1916]. He was the last warden of the Grey Friars at Newcastle-on-Tyne, and surrendered his house to the King on Jan. 9, 1538/9[1917]. In 1543 he was presented by Henry VIII to a canonry in Durham Cathedral. He became vicar of Midford in Northumberland in 1546, and resigned the living in or before 1561. He died in 1562, bequeathing legacies to several of the canons, grammar-scholars, and others connected with the church of Durham. To the library he left St. Augustine’s works in ten volumes, St. Basil in Greek and Latin, and Rabbi Moses in print; and to Sir Stephen Holiday, all St. Cyprian’s works. He willed his body to be buried in St. Michael’s, Wytton-Gylbert, if he died there; otherwise in Durham Cathedral[1918].
Hugh Glaseyere supplicated in 1535 that fourteen years’ study might suffice for his admission to oppose and read the Sentences. He was admitted to oppose on July 13, and B.D. on July 14, 1538[1919], i.e. on the day of the dissolution of the Oxford friary. His name, however, does not appear in the list of Minorites at Oxford ‘who would have their capacities.’ He conformed to the various changes in religion. In November, 1538, he was instituted to the rectory of Hanworth, Middlesex, on the presentation of the King; he resigned it in 1554. In 1546 he was appointed to the rectory of Harlington, which he held till his death[1920]. In 1541 he was appointed by Cranmer to the difficult post of commissary-general of the Archbishop at Calais[1921]. In 1542 he was made canon of Christchurch, Canterbury[1922]. In Edward’s reign he was reckoned ‘an eager man for reformation,’ and preached at Paul’s Cross (1547) that the observation of Lent was only
‘a politic ordinance of man, and might therefore be broken of men at their leisure’[1923].
In 1553 he was presented by Queen Mary to the rectory of Deal[1924]. In March, 1558, Cardinal Pole appointed certain commissioners for the suppression of heresy in his diocese, among them being Hugh Glazier, S.T.B.[1925] Hugh did not survive the persecution in Kent which followed. On the 27th July, 1558, ‘Magister Glasier, sacellanus cardinalis,’ was buried at Lambeth[1926].
Henry Stretsham supplicated for B.D. in May, 1538, having studied twelve years at Oxford and Cambridge; he was to preach at St. Mary’s and in some other church intra Universitatis precinctum[1927].
Richard Roper, B.D., was one of the Franciscans at Oxford who desired ‘to have their capacities’ at the dissolution[1928].
Radulph Kyrswell, or Creswell, was an Observant Friar at Reading in 1534, having probably been sent there as a prisoner for refusing to acknowledge the royal supremacy. At the time of the dissolution he was at Oxford, and as priest supplicated for a ‘capacity’[1929].
Robert Newman was one of the priests among the Oxford Franciscans at the dissolution who asked for ‘capacities.’ He became vicar of Hampton in 1541, joined the reforming party, and was deprived of the living on the accession of Mary[1930].
John Comre (?), James Cantwell, Thomas Cappes, William Bowghnell, James Smyth, Thomas Wythman, were among the priests in the Franciscan Convent who asked for ‘capacities’ at the dissolution[1931].
John Staffordeschyer, priest, was at Oxford when the friary was suppressed[1932]. John Stafford, who was warden of the Grey Friars at Coventry in 1519 and 1538, when he surrendered his house to the King on the 5th October, seems to have been a different person[1933].
John Olliff, sub-deacon, after asking for a ‘capacity’ on the dissolution of the Oxford friary, joined the Grey Friars of Doncaster and was among the ten brethren who signed the surrender of that house on November 20th, 1538[1934].
Thomas Barly, William Cok, and John Cok, who were not in holy orders, desired ‘capacities’ at the suppression of the Oxford Convent[1935]. A John Cooke subscribed the surrender of the Grey Friars of Cambridge[1936].
Simon Ludford was a Minorite at Oxford at the dissolution. An account of his subsequent career has been given in Part I, Chapter VIII[1937].