Question 1
1 ‘The Marian burnings created opposition to Mary’s religious policies.’
Use the four sources in their historical context to assess how far they support this view.
Source A: Mary issues directions to her Council concerning the procedure for burning heretics.
Touching punishment of heretics, we thinketh it ought to be done without rashness, not failing in the meanwhile to do justice to such as by learning would seem to deceive the simple. And the rest so to be used that the people might well perceive them not to be condemned without just oration, whereby they shall both understand the truth and beware to do the like. And especially within London I would wish none to be burnt without some of the Council’s presence and – both there and everywhere – good sermons at the same.
Mary Tudor to the Privy Council, December 1554.
Source B: The Imperial ambassador comments on the hostility in London to the burnings of protestants.
The people of London are murmuring about the cruel enforcement of the recent acts of Parliament against heresy which has now begun, as shown publicly when a certain Rogers was burnt yesterday. Some of the onlookers wept. Others prayed to God to give them strength, persistence, and patience to bear the pain and not to convert back to Catholicism. Others gathered the ashes and bones and wrapped them up in paper to preserve them. Yet others threatened the bishops. The haste with which the bishops have proceeded in this matter may well cause a revolt. If the people got the upper hand, not only would the cause of religion be again menaced, but the persons of your Majesty and the Queen might be in peril.
Simon Renard, report to Philip of Spain, 5 February 1555.
Source C: Justices of the Peace at Chelmsford, Essex, give their views about Thomas Wattes, linen draper.
In our opinion he is one of the most arrogant heretics that hath been heard speak, or ever came before you, and not fit to be kept here in any jail, as well for fear of corrupting others, as for various and sundry other special causes hereafter to be more declared.
Chelmsford Justices of the peace, letter, 27 April 1555, to Bishop Bonner.
Source D: The burning of George Tankervil is described in detail by an Elizabethan protestant writer.
On his way to St. Albans there was a great gathering of people to see and hear the prisoner; some were very sorry to see so godly a man brought to be burned. There were, however, some who said it was a pity he did stand in such opinions; and others, both old women and men, cried against him; one called him ‘heretic’, and said it was a pity that he lived. But George Tankervil did speak to them so effectually that God softened their hardened hearts, so that some of them departed with weeping eyes.
John Foxe, Acts and Monuments (‘The Book of Martyrs’), 1563.
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