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Elizabeth TilneySir John Brydges
 
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Elizabeth Tilney

Gentlewoman attending Jane Grey

At the scaffold Jane Grey handed her gloves and handkerchief to 'her mayden Mistres Ellen' (1563, p. 919; 1570, p. 1584; 1576, p. 1352; 1583, p. 1422). [In the Rerum, Jane Grey handed her gloves and handkerchief to (D. Tylnae ancillae suae (Rerum, p. 237).

A contemporary observer, however, stated that Jane Grey was attended at her execution by two gentlewomen, Elizabeth Tilney and one 'Ellen'. This observer claimed that Jane Grey handed her gloves to Tilney (J. G. Nichols, ed., The Chronicle of Queen Jane and of...Queen Mary, Camden Society, original series 48 (London, 1850), pp. 56-57).

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[Also referred to as 'Mistress Ellen']

 
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Sir John Brydges

1st Baron Chandos (1490? - 1556)

Lieutenant of the Tower (1553 - 1554) [DNB]

Brydges asked Lady Jane Grey to write some verses in a book when he attended her on the scaffold. Rerum, p. 238. [This story was never reprinted by Foxe in any edition of the A & M, although there is some evidence that it is accurate - see J. G. Nichols, (ed.), The Chronicle of Queen Jane and of two years of Queen Mary (London, 1850) Camden Society, original series 48, pp. 57-58.]

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Lady Jane Grey handed him her book at her execution (1563, p. 919; 1570, p. 1584; 1576, p 1352; 1583, p. 1422). In this passage Brydges is referred to as 'Bruges' in each edition.

At the Star Chamber trial of one Cut, who was tried for saying that at his execution Sir Thomas Wyatt had, at his execution, cleared Elizabeth and Edward Courtenay of complicity in his rebellion, Brydges swore that Wyatt had begged Courtenay to confess his guilt when they met - with Brydges present - on the day of Wyatt's execution (1570, p. 1588; 1576, p 1355; 1583, p. 1425).

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Sir John Brydges was one of the examiners of John Rogers on 22 January 1555. 1563, pp. 1023-26; 1570, pp. 1657-59; 1576, pp. 1414-15; 1583, pp. 1484-86.

He was one of the commissioners charged with carrying out John Hooper's execution. 1563, pp. 1058 and 1060; 1570, pp. 1681 and 1682; 1576, pp. 1435 and 1436; 1583, pp. 1508 and 1509.

Brydges ordered that Hooper be executed quickly and also ordered his son Edmund to see that Hooperwas only allowed to say a prayer at the stake. 1563, p. 1061; 1570, p. 1683; 1576, p. 1436; 1583, p. 1510.

Philpot's sixth examination was before the Lord Chamberlain to Queen Mary, Viscount Hereford, Lord Rich, Lord St John, Lord Windsor, Lord Shandoys, Sir John Bridges, Chadsey and Bonner. 1563, pp. 1405-12, 1570, pp. 1972-78, 1576, pp. 1698-1702, 1583, pp. 1805-10.

Lord Williams, Lord Chandos, Sir Thomas Bridges and Sir John Browne arrived in Oxford, prior to Cranmer's martyrdom. 1563, p. 1498, 1570, p. 2063, 1576, p. 1780, 1583, p. 1885.

Sir John is probably the 'Bridges' whose cattle John Maundrel tended during Mary's reign. 1570, p. 2073, 1576, p. 1788, 1583, p. 1894.

Chandos interrogated a young boy who was believed to be carrying messages between Elizabeth and Edward Courtenay during their imprisonment in the Tower. He ordered the boy not to see Elizabeth. 1563, p. 1713.

William Hastlen was charged with heresy by Sir John Brydges and sent to Sir Leonard Beckwith to be examined. 1583, p. 2137.

Hastlen was sent to Sir John Brydges' house to write answers to the articles against him and then sent to the Marshalsea, under the watch of Master Waghan, the jailor. 1583, p. 2137.

[At times Foxe refers to him variously as 'Lord Shandois', 'Chandos' or 'Shandoys']

1446 [1422]

Queene Mary. A letter of the Lady Iane, her prayer, with her hehauiour at her death.
¶ A Letter written by the Lady Iane in the ende of the new Testament in Greeke, the which she sent vnto her sister Lady Katherine, the night before she suffered.

MarginaliaA faythfull exhortation of the Lady Iane to the Lady Katherine her sister, to read Gods word. I Haue heere sent you (good Sister Katherine) a booke, which although it be not outwardly trimmed with gold, yet inwardly it is more worth then precious stones. It is the booke (deare Sister) of the law of the Lord. It is his Testament and last will which he bequeathed vnto vs wretches: which shall leade you to the path of eternall ioy: and if you with a good minde reade it, and with an earnest mind do purpose to follow it, it shall bring you to an immortall and euerlasting life. It shall teache you to liue, and learne you to die. It shall winne you more then you should haue gained by the profession of your wofull fathers landes. For, as if God had prospered him, you should haue inherited his landes: so if you apply diligently this booke, seeking to direct your lyfe after it, you shall be an inheritour of such riches, as neither the couetous shall withdrawe from you, neither theefe shall steale, neyther yet the mothes corrupt. Desire with Dauid (good Sister) to vnderstande the lawe of the Lorde your God MarginaliaSo liue to dye, that by death you may liue. Liue still to dye, that you (by death) may purchase eternall life. And trust not that the tendernesse of your age shall lengthen your life. For as soone (if God call) goeth the yong as the olde, and labour alwayes to learne to dye. Defye the world, denie the deuill, and despise the fleshe, and delite your selfe onely in the Lorde. Be penitent for your sinnes, and yet despayre not: be strong in fayth, and yet presume not, and desire with S. Paule to be dissolued and to be wyth Christ, with whome euen in death there is lyfe. Be like the good seruaunt, and euen at midnight be waking, least when death commeth and stealeth vpon you like a theefe in the night, you be wyth the euill seruaunt found sleeping, and least for lacke of oyle, you be found like the fyue foolish women: and lyke hym that had not on the wedding garment, and then yee be cast out from the marriage. Reioyce in Christ, as I do. Follow the steps of your mayster Christ, and take vp your Crosse: lay your sinnes on hys backe, and alwayes embrace hym. And as touching my death, reioyce as I do (good Sister) that I shall be deliuered of this corruption, and put on incorruption. For I am assured that I shall for losing of a mortall life, winne an immortall life: the which I pray God graunt you, and send you of his grace to liue in hys feare, and to dye in the true Christian fayth, from the which (in Gods name) I exhort you that you neuer swarue, neither for hope of life, nor for feare of death. For if ye will denie his truth to lengthen your lyfe, God will denie you, and yet shorten your dayes. And if you will cleaue vnto him, he will prolong your dayes to your comfort and his glory: to the which glory God bring me now and you heereafter when it pleaseth him to call you. Fare you well good Sister, and put your only trust in God, who only must helpe you.

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Heere followeth a certayne effectuall prayer made by the Lady Iane, in the time of her trouble.

MarginaliaA prayer of the Lady Iane. O Lord, thou God and father of my life, heare mee poore and desolate woman, which flyeth vnto thee, onely in all troubles and miseries. Thou O Lord art the onely defendour and deliuerer of those that put their trust in thee: and therefore I beeyng defiled wyth sinne, encombred with affliction, vnquieted wyth troubles, wrapped in cares, ouerwhelmed with miseries, vexed with temptations, and greeuously tormented wyth the long imprisonment of this vile masse of clay my sinfull body: do come vnto thee (O mercifull Sauiour) crauing thy mercy and helpe: without the which so little hope of deliueraunce is lefte, that I may vtterly despayre of any libertie. Albeit it is expedient, that seeyng our life standeth vpon trying, we should be visited sometyme wyth some aduersitie, whereby we might both be tryed whether we be of thy flocke or no, and also knowe thee and our selues the better: yet thou that saydest that thou wouldest not suffer vs to be tempted aboue our power, be mercifull vnto me now a miserable wretch, I beseech thee: which with Salomon do cry vnto thee, humbly desiring thee, that I may neyther be too much puffed vp with prosperitie, neither too much pressed down wyth aduersitie: least I beeyng too full, should denie thee my GOD, or beeyng too lowe brought, should despayre and blaspheme thee my Lord and Sauiour. O mercifull GOD, consider my miserie best knowne vnto thee, and be thou now vnto me a strong tower of defence, I humbly require thee. Suffer me not to be tempted aboue my power, but eyther be thou a deliuerer vnto me out of thys great miserie, eyther else geue me grace paciently to beare thy heauie hand and sharpe correction. It was thy righte hande that delyuered the people of Israell out of the handes of Pharao, which for the space of four hundred yeares, did oppresse them, and keepe them in bondage. Let it therefore lykewyse seeme good to thy fatherly goodnes, to delyuer mee sorrowfull wretch (for whome thy Sonne Christ shedde hys precious bloud on the Crosse) out of thy miserable captiuity & MarginaliaPsal. 77.

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bondage, wherein I am now. Howe long wilt thou be absent? for euer? Oh Lord hast thou forgotten to be gracious, and hast thou shut vp thy louing kindnes in displeasure? wilt thou be no more entreated? Is thy mercy cleane gone for euer, and thy promise come vtterly to an end for euermore? why doest thou make so long tarying? shall I despaire of thy mercy O God? farre be that from me. I am thy workmanship created in Christ Iesu: geue me grace therefore to tary thy leysure, and patiently to beare thy woorkes: assuredly knowing, that as thou canst, so thou wilt deliuer me when it shall please thee, nothing douting or mistrusting thy goodnes towardes me: for thou wottest better what is good for me then I do: Therefore do with me in all thinges what thou wilt: & plague me what way thou wilt. Onely in the meane time arme me I beseech thee, with thy armour, that I may stand fast, my loynes being girded about with veritie, hauing on the brest plate of righteousnes, & shod with the shoes prepared by the Gospell of peace, aboue all thinges taking to me the shield of fayth, wherewith I may be able to quench all the fiery dartes of the wicked, and taking the helmet of saluatiō & the sword of the spirit, which is thy most holy word: praying alwaies with al maner of praier & supplicatiō MarginaliaEphes. 6. that I may refer my selfe wholy to thy wil, abiding thy pleasure and comforting my selfe in those troubles that it shall please thee to send me: seeing such troubles be profitable for me, and seeing I am assuredly perswaded that it can not be but well, all that thou doest. Heare me O mercifull father for his sake, whō thou wouldest shoulde be a sacrifice for my sinnes: to whome with thee and the holy Ghost be all honour and glory. Amen.

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After these thinges thus declared, it remayneth nowe, comming to the end of this vertuous lady, next to inferre the maner of her execution, with the words and behauiour of her in time of her death.

¶ These are the wordes that the Lady Iane spake vpon the Scaffold at the houre of her death.

MarginaliaThe wordes and behauiour of the Lady Iane vppon the Scaffold. FIrst when she mounted vpon the Scaffold, she sayde to þe people standing thereabout: good people I am come hether to dye, and by a lawe I am condemned to the same. The fact against the Queenes highnes was vnlawfull, and the consenting thereunto by me: but touching the procurement and desire therof by me or on my behalfe, I doe wash my handes thereof in innocency before God, and the face of you, good Christian people, this day: and therewith she wrong her handes, wherein she had her booke. Then said she, I pray you all, good Christian people, to beare me witnes that I dye a true Christian woman, and that I do look to be saued by no other meane, but onely by the mercy of God in the bloud of his only sonne Iesus Christ: and I confesse that when I did know the word of God, I neglected þe same, loued my selfe and the world, & therfore thys plague and punishment is happily and worthily happened vnto mee for my sinnes: and yet I thanke God of hys goodnes that hee hath thus geuen me a time and respite to repent: and now (good people) while I am aliue I praye you assist me with your prayers. And then kneeling down she turned her to Fecknam saying: shall I say this psalme? and he sayd, yea. Then sayd she the Psalme of Miserere mei Deus in English, in most deuoute maner throughout to þe end, and then she stoode vpp and gaue her mayden Maistresse Ellen her gloues and handkerchefe, and her book to Maister Bruges, and then she vntyed her gowne, and the hangman pressed vpon her to helpe her off with it, but she desiring him to let her alone, turned towardes her two Gentlewomen, who helped her of therwith, and also with her frowes past and neckerchefe, geuing to her a fayre handkerchefe to knit about her eyes. 

Cattley Pratt  *  Close
Cattley/Pratt, VI, Addenda, ref. page 424, middle

"Frowes," probably a plaited ruff. "Frunsit, part. pass., puckered. Fr. froncé, fronsé; id. from fronc-er, fronser, 'to gather, plait, fold, - crumple, frumple.' Cotgrave." (See Jamieson's Scottish Dict.) Frowes was perhaps the same with partlette, of which Halliwell has the following:

"PARTLETT. A ruff or band formerly much worn about the neck by both sexes, but more latterly it seems to have been worn exclusively by women. 'A mayden's neckerchefe or lynnen partlette.' Elyot ed. 1559, in Strophium. The term was sometimes applied to the habit-shirt."

"Paste;" the first edition reads "paste," the others "past" or "paast." Halliwell says: - "PASTS. 'Payre of pastes unes pases.' Palsgrave. See Partlett." 'Wyth gay gownys and gay kyrtels, and much waste in apparell, rynges, and owchis, wyth partelettes and pastis garneshed wyth perle.' More's Supplycacyon of Soulys, sig. L. ii.'

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"The xiii day of July [1560] was marad in Sant Ma[ry] Wolnars in Lumbard Strett iij dowthers of master Atkynson the skrevener in ther here and goodly pastes with chenes and pearl and stones." Diary of H. Machyn, Camden Soc. 1848, p. 240. The editor explains this word "pastes" in the Glossary, "head dresses for brides." He adds that parishes kept "pastes" to let out at weddings, as they did herse-cloths for funerals; and the customary charge made at St. Margaret's, Westminster, in the reigns of Ed. VI. and Mary, was xijd. In the inventory of the church goods of that parish, in 1564, occurs, "Cerclet for brides. Item, one past for brydes sett with perle and stone."

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Sir H. Nicolas, in his account of Lady Jane Grey (p. xci.), confesses himself unable to explain the phrase; he takes it as one word, "frose-paste," and thinks it was probably of German origin, and a species of tucker that covered the neck, called "fronts-piece." Or "frowes-paste" may mean "a woman's paste," "frowe" being German for a woman. In Crispin's "Act. et Mon. Martyrum," Genev. 1560, fol. 257 recto, these words are rendered by "Exutæ demum mundo, tiara ac peplo." And in the "Histoire des Martyrs," Edit. 1619, fol. 277 recto, by "Et apres qu'elles lui eurent osté ses ornaments et son atour de teste."

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Then the hangman kneeled downe and asked her forgeuenesse, whom she forgaue most willingly. Thē he willed her to stand vpon the straw: which doing she sawe the blocke. Then shee sayd, I pray you dispatche me quickely. Then she kneeled downe, saying: wil you take it off before I lay me downe? & the hangman sayd, no Madame. Then tyed she the kerchefe about her eyes, and feeling for þe block she sayd: what shall I doe? where is it? where is it? One of the standers by guiding her thereunto, she layd her head downe vpon the blocke, and then stretched foorth her body and sayd: Lord into thy handes I commend my spirit, and so finished her life in the yeare of our Lord God. 1553. the 12. day of February.

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¶ Certayne prety verses written by the sayd Lady Iane with a pinne.


Non aliena putes homini, quæ obtingere possunt,
Sors hodierna mihi, tunc erit illa tibi.
Iane Dudley.  

Cattley Pratt  *  Close
Cattley/Pratt, VI, 424, fn 1

{Cattley/Pratt inserts the following in the text:


'* Do never think it strange,
Though now I have misfortune,
For if that fortune change,
The same to thee may happen. *'

adding the footnote: 'This and the succeeding English verse are from the Edition of 1563, page 922. - ED'}.

Deo
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