for pious uses to purposes of a similar character. From the sale of the lands of chantries and free chapels,1 twenty-two grammarschools were founded and endowed by him at different times. Towards the end of his life, after hearing a sermon from Bishop Ridley, Edward sent for the bishop, and desired to receive some practical suggestions as to how some provision for the poor could best be made. The lord mayor, Sir Richard Dobbs, was called into council, and after consultation with the aldermen, drew up a scheme specifying three different classes needing relief, and suggesting a method of relieving each. For the first, the poor by "impotency," he suggested the foundation of a great hospital for orphan and indigent children. For the second, the poor by casualty, the maintenance and support of St. Thomas' and St. Bartholomew's hospitals. For the third, the poor by extravagance, the conversion of the "king's palace of Bridewell" into a hospital to which "ramblers, dissolute persons, and sturdy beggars," might be sent and compelled to work. These recommendations were in the main carried out. The grand foundation of Christ's Hospital was due to them. The palace of the Savoy, the revenues of which were much misappropriated, was dissolved, and the funds given to St. Thomas' and Bridewell.2

§ 27. The grave and earnest character of the young king, always intently bent on religious information, had greatly facilitated the work of Cranmer and Ridley. His death (July 6, 1553) was a crushing blow to the hopes of their party. The ill-advised attempt made to set aside the succession of the Lady Mary only made matters worse, and the harsh treatment which she had received as to her religious practices,3 combined with her sense of political illusage to make her succeed to the throne possessed with a thorough hatred to everything connected with the reforming movement.

1 The amount realised by these sales was about £180,000.-Strype.
Collier, v. 503-5.
3 See Notes and Illustrations.

NOTES AND ILLUSTRATIONS.

(A) FOREIGN DIVINES BROUGHT TO ENGLAND BY CRANMER. Some of the more distinguished of the foreign divines who came to England at Cranmer's invitation, in order to hold a sort of Protestant Council, were the following: I. PETER MARTYR. He was born at Florence, of a good family named Vermigli, in 1500, and named Peter Martyr in honour of Peter the martyr, a Milanese saint. He entered the order of canons regular of St. Augustine, and became a very popular preacher. Being attracted by the writings of Zuinglius and Bucer, he became gradually inclined to adopt reforming views. At Naples he was made visitorgeneral of his order. Having been appointed prior of the House of Canons at Lucca, he applied himself to the exposition of the Scriptures, and gave utterance to such strong reforming sentiments that he was summoned before a chapter of the order at Genoa. This determined him openly to embrace the reformation. He left Italy and made his way to Zurich, where he was hospitably received by Bullinger. He then became divinity professor at Strasburg, in conjunction with Bucer, with whom he always lived in the utmost harmony. In 1546 he married a nun who had escaped from her convent; next year he came to England, on the invitation of Cranmer, and became divinity professor at Oxford. He was allowed to quit England on the death of Edward, and became professor at Zurich, where he died in 1562. He was among the most learned and eloquent of the reformers, and distinguished for the moderation of his views, occupying a sort of middle place between the position of Zuingli and Luther.

orations in his praise. Bucer may be regarded as holding much the same sentiments as Peter Martyr.

III. BERNARDINO OCHINO was born at Sienna in 1487. He took the habit of a cordelier; afterwards, he became vicargeneral of the Capuchins, and confessor to Pope Paul III. He was induced to accept reforming views by John Valder, a Spaniard. He was summoned to Rome, and was on his way thither, when, at Florence, he met with Peter Martyr, who was about to quit Italy for Switzerland; he accompanied him, and afterwards settled at Geneva. He went to England with Peter Martyr in 1547. Archbishop Cranmer gave him a prebend at Canterbury. He wrote a dialogue on the usurped primacy of the Bishop of Rome, and in other ways laboured to advance the Refor mation. At Edward's death he left England with Martyr. He was a brilliant but unstable man; he wrote in defence of polygamy, and ended by joining the Socinians.

IV. PAUL FAGIUS (or Buchlein)was born at Rheinzabern in 1504. He studied Hebrew at Strasburg, under Wolfgang Capito, and became especially distin guished for his proficiency in that language. In 1542, when Capito died, Fagius was appointed to succeed him as professor. Frederick, Elector Palatine, induced him to come to Heidelberg, where he zealously laboured to advance learning and the Reformation. In 1548 he went with Bucer to England, at the invitation of Cranmer; he was sent to Cambridge, where he was to teach Hebrew and undertake a new translation of the Old Testa ment. He died at Cambridge in 1550.

V. JOHN A LASCO was by birth a nobleman of Poland. In his travels he came II. MARTIN BUCER. Bucer (or Kuhorn) to Zurich, where he was brought under was born in 1491 near Strasburg. He the influence of Zuingli. Returning to entered the order of Dominicans, and went Hungary, he was nominated to a bishopric, to reside at Heidelberg for learned studies. on which he openly avowed reforming Here he became acquainted with the views, and, leaving Hungary, became writings of Luther and Zuingli. His idea minister of the church at Embden. The was to unite the two sets of opinions. publication of the Interim compelled him Becoming known as a theologian with to leave Germany. Cranmer, who was these views, he was invited to Strasburg, previously acquainted with him, invited his native place, and here for twenty years him to England. He was made superinhe taught divinity with much applause. tendent of all the foreign communities in Declining to sign the Interim, it became London, and had a church in Austin unsafe for him to remain in Germany, and Friars. he accepted Cranmer's invitation to come to England in 1548. He was sent to Cambridge as divinity professor, and became very popular there. At his death, in 1550, the whole University attended his funeral, and the most famous of the doctors spoke

Of all the reformers, he was probably the one who had most influence with Cranmer; he was a very able and attractive person, as well as learned. He was allowed to leave England with his congregation on Mary's accession. He died at Frankfort, in 1560.

the books of the Old Testament. (3) The (D) TREATMENT OF THE PRINCESS

CHAPTER XIII

THE RESTORATION OF THE UNREFORMED RELIGION.

1553-1555.

§ 1. The Church did not oppose the accession of Mary. § 2. Mary not personally popular. § 3. First proceedings of the Queen in matters of religion. § 4. Proclamation to prohibit preaching. § 5. License to preachers in the Queen's name. § 6. Conduct of the reforming clergy. § 7. Proceedings in the case of Cranmer. § 8. His declaration. § 9 Cranmer, Latimer, and Holgate committed to the Tower. 10. Bonner exults over the change of circumstances. § 11. Proceedings of the first Parliament. § 12. Disputes in the Convocation. § 13. Cranmer convicted of treason and pardoned. § 14. The Queen's injunctions. § 15. Proceedings against the married clergy. § 16. Reforming bishops deprived. § 17. Appointment of new bishops. § 18. Views of Cardinal Pole and the Queen. § 19. Convocation settles some test propositions on the Eucharist. § 20. Disputation of Cranmer, Ridley, and Latimer at Oxford. § 21. The reformers refuse to dispute at Cambridge. § 22. Provocations of the zealots. § 23. Cardinal Pole arrives with a dispensation for the holders of Church lands. § 24. Parliament and Convocation absolved and reconciled with Rome. § 25. The Act of Parliament embodying the dispensation. § 26. The laws against heresy revived. § 27. Rejoicings in Rome and in London. § 28. The Cardinal Legate directs the absolution of the people. § 29. Condition in which the Church of England now stood.

§ 1. THE Church was in some measure compromised by the disastrous attempt to put the Lady Jane Grey on the throne, inasmuch as the archbishop had signed the settlement as a councillor, and Bishop Ridley had preached in its favour in London, and Dr. Sandys at Cambridge. But there is no good reason to believe that the clergy generally, any more than the lay people, approved of this violent effort to upset the hereditary succession. Probably they did not anticipate any special mischief from the accession of Mary. The great majority of them, indeed, would still be in favour of the old Latin services in preference to those English forms to which they had been but a short time accustomed, while those of a distinctly reforming type did not anticipate any peculiar danger, inasmuch as the Princess Mary had plainly assured the Suffolk men that she did not intend to compel her subjects to any change in religion. The people were decidedly bent to uphold regular succession and hereditary right,

1 Dodd, Ch. Hist. ii. 55, note.

§ 2. Mary, indeed, had no personal popularity to recommend her cause. "She had no sympathy for the life, the interests, the struggles of her people. She hated them from her childhood. All her sympathies were for the nation from whence her mother came.' And she seems to have been universally disliked in return.2

§ 3. On the entry of Mary into London, August 3, one of her first cares was to deliver the five imprisoned bishops, and to cause their restoration to their sees. This was done by the same agency which had deprived them, viz. by a commission of laymen. Mary would probably have at once publicly restored the old religion, had not the emperor given her advice to proceed with prudence. Acting on this, she allowed Cranmer to perform the funeral service of the late king according to the reformed rite, and the English Liturgy still continued to be used. But the queen herself had mass said before her, and made no disguise of her sentiments, and soon a trifling incident furnished her with a pretext for imposing silence upon the reformed preachers. Bourne, a canon of St. Paul's and a royal chaplain, took occasion, in a sermon at St. Paul's Cross, to inveigh against the reformed doctrines, and to laud the old superstitions. Some zealot threw a dagger at him in the pulpit. A tumult arose, and Bourne was only protected from violence by the exertions of Rogers and Philpot, two prebendaries of St. Paul's, of reforming views. This trifling affair gave the queen a decent excuse 3 for interfering in religious matters. Again she followed most exactly the precedents of the late reign.

§ 4. She issued a proclamation (August 18) forbidding religious dissensions, and the use of the "devilish terms of papist and heretic, and complaining that these dissensions were much stirred up by preaching, and by representing plays and interludes. She therefore forbade all preaching and public interpretation of the Scriptures, all printing and representing plays, without her special license." In this proclamation she also declared that she "cannot hide that religion which God and the world knoweth she hath ever professed from her infancy hitherto, which as her Majesty is minded to observe and maintain for herself by God's grace during her time, so doth her Highness much desire and would be glad the same were of all her subjects quietly and charitably entertained." This invitation to all to disobey what was as yet the law of the

1 Von Ranke, Hist. of England, i. 208.

2 Noailles, the French ambassador, says "Had she left the kingdom (as the emperor desired), she would not have found one solitary friend in all England to aid or favour her return.”—Ambassade, ii. 254.

3 Lingard, v. 26.