John Rogers, Sealed with Blood, by Tim Shenton, published by Day One Publications, paperback, 144 pages, £7.00, obtainable from the Free Presbyterian Bookroom. This is “the story of the first Protestant martyr of Mary Tudor’s reign”, and an instructive story it is. Born in the early years of the sixteenth century, Rogers entered the priesthood and, after a few years, was transferred to Antwerp, where there was a colony of English merchants. There he was to become a friend of William Tyndale, the pivotal figure in the translation of the Bible into English. And, we are told, “Rogers grew in his knowledge of the gospel of God to such an extent that he gradually cast off the ‘heavy yoke of Popery’, perceiving it to be impure and idolatrous”.
Following Tyndale’s death at the stake, Rogers took over his work and by 1537 a complete English translation of the Scriptures, known as Matthew’s Bible, was available. For this edition Rogers prepared marginal notes, “for the consolation of those who are not yet exercised and instructed in the holy Scripture. In the which are many hard places, as well of the Old as of the New Testament expounded, gathered together, concorded and compared one with another, so that the prudent reader (by the Spirit of God) may carry away pure and clear understanding. Whereby every man (as he is bound) may be made ready, strong, and garnished to answer to all them that ask him a reason of his faith.”
After spending time in exile in Germany, Rogers returned to England during the reign of Edward VI and became a minister in London. We are told that he “was not a man to remain silent when he saw abuses taking place either in the Church or in the civil government, but condemned them in that bold and uncompromising manner that he afterwards displayed in his examinations just before his death”.
In contrast with many other prominent Protestants, Rogers took no part in the opposition, on Edward’s death in 1553, to the elevation to the English throne of the King’s sister Mary, who was to become notorious as a fanatical persecutor. However, by preaching at Paul’s Cross (in the churchyard of St Paul’s Cathedral) Roger became a marked man. In contrast with Nicholas Ridley, the reforming Bishop of London, he avoided any reference to Mary. In his first sermon, Rogers confined himself to an exposition of Scripture. But in his second he warned forcefully against “all pestilent Popery, idolatry and superstition” and boldly attacked the sins of prominent individuals. He was brought before the Privy Council, where he defended himself successfully. However, he was soon placed under house arrest and in late January 1554 he found himself in the “horribly loathsome” Newgate prison. One major factor in the persecution he faced was his work on Matthew’s Bible. But “blessed are they which are persecuted for righteousness’ sake”, and we need have no doubt that Rogers is accordingly perfectly blessed in heaven.
All three of Rogers’ official interrogations took place before a panel headed by Stephen Gardiner, the hardline Bishop of Worcester. At the first of these, Gardiner demanded that Rogers return to the “catholic Church”. The prisoner responded on the basis that this term was, properly, a description of the universal Church: “I never did nor will dissent from the catholic Church”. When Gardiner insisted that the Pope was supreme head of that Church, Rogers replied: “I know no other head, but Christ, of His catholic Church; nor will I acknowledge the Bishop of Rome to have any more authority than any other bishop has by the Word of God, and by the doctrine of the old and pure catholic Church 400 years after Christ”. Rogers had much difficulty in making himself heard, but one thing he made perfectly clear – that he took the Scriptures as the foundation of all his beliefs.
After returning to his cell in Newgate, he wrote an account of what transpired before the panel. He added his desire for “the hearty and unfeigned help of the prayers of all Christ’s true members . . . of the true unfeigned catholic Church, that the Lord God of all consolation will now be my comfort, aid, strength, buckler and shield; as also of all my brethren who are in the same case and distress, that I and they may despise all manner of threats and cruelty, and even the bitter burning fire and the dreadful dart of death, and stick like true soldiers to our dear and loving captain Christ, the only Redeemer and Saviour, and also the only true head of the catholic Church, that does all in us”.
At the end of his third interrogation, Rogers was sentenced to death by burning. He responded: “I stand before God and you . . . and take Him to witness that I never wittingly or willingly taught any false doctrine; and
therefore have I a good conscience before God and before all good men. I am not afraid, but I shall come before a Judge that is righteous . . . and I do not doubt but that I shall be found there a true member of the true catholic Church of Christ and everlastingly saved.” The cruel sentence was duly carried out on 4 February 1555; Rogers was the first of around 300 men and women to suffer in this way under Queen Mary.
This book is a well-written account of a godly man who, for his biblical, Protestant convictions, was willing to die a painful death. The German Reformer Melanchthon described him as a “learned man . . . gifted with great ability which he sets off with a noble character”. To read of such men as Rogers should make us value our privileges – in particular, the great advantage of having the Scriptures in our own language. Throughout the book, the historical background is helpfully sketched in; indeed this book is well worth reading as an introduction to the Reformation period in England.