SECT. XXII.
SECT. XXII.
While this scene of blood was acting, the archbishop continued in the Tower, still unmolested. The lenity of the government towards him, was matter of general surprize; as the public commonly supposed he would have been the first victim. But many things remained yet to be adjusted. The great point however was to give a triumph to popery in a public disputation.
In the year 1553, a convocation met at St. Paul's, by the queen's order, to settle the doctrine of the real presence by a fair, and candid disquisition. Weston, dean of Westminster, was chosen prolocutor. A few articles were proposed for subscription: and the disputation was adjourned to Oxford; where it was intended, that the three bishops, Cranmer, Ridley, and Latimer, should enter the lists with a select body of popish disputants.
These fellow-sufferers were all at that time, confined together in a small apartment in the Tower. Their straitened accommodations however were amply made up to them by the comfort of each other's company. They carried their bibles with them; and on these they employed their prison hours; fortifying their faith, and extracting topics of consolation. These are the scenes, in which we are to look for the triumphs of religion. Where its great principles are firmly rooted in the heart, human joys, and human griefs, and human fears, are trivial things.
The convocation had been adjourned to the end of the year 1553: but the several members of it did not meet at Oxford, till the following April. There also, at the same time, the three bishops were carried by the lord Williams of Thame.
From their treatment, on this occasion, it was easy to foresee, what measures, they were likely to expect. They had hitherto been confined, it is true, in a very narrow compass; but as the Tower was then crouded with prisoners, better accommodations could not well be allowed. In other respects however they had received marks of attention. What they wanted, had been readily furnished; and their own servants were suffered to attend them.
But as soon as this new measure took place, they experienced a different treatment. The little baggage they had, was stopped: their servants were discharged: they were conducted to Oxford with ignominy;
and were thrown into the common jail.
The time appointed for the grand disputation at length arrived. Delegates from both universities joined the members of convocation; and the whole body, to the number of thirty-three, assembled at St. Mary's church. There being dressed in their academical robes, they seated themselves in great state, around the high altar, and the archbishop was sent for. He was brought into the church by the mayor, and bailiffs, under the guard of a company of billmen. They who had known him in his better days, saw him now greatly changed. Instead of that glow of health upon his cheek; that brisk, and active step, which shewed the vigour of his constitution; he was now become, through ill-usage, and confinement, a pale, infeebled old man. Clad in a plain habit, with a staff in his hand; he came forward through an opening in the croud, paying the prolocutor,
and his assessors, great respect. They offered him a seat: but he declined it.
The prolocutor then addressed him, on the happiness of religious unity; and told him, the intention of the present meeting was to draw him if possible, again to the church. ‘These articles, (said he, holding out a paper), were agreed on by convocation, which, we hope, you will have no objection to subscribe.’
The archbishop, receiving the paper, joined the prolocutor in a most ardent wish for christian unity; when it could be obtained, he said, with a good conscience.
Having read the articles, which contained the doctrine of the real presence, drawn up, according to the determination of the church of Rome; he shook his head, and said, he feared that paper would not afford a sufficient foundation for the religious unity, which all so much desired. He offered however, if the paper were left in his hands, to give a fuller answer to it by the next morning. This was permitted. At the same time, it was agreed, that each point of difference
should afterwards be the subject of a regular disputation.
On the next day, which was Sunday, the archbishop declared in writing, his sense of the articles; and the Monday following was appointed to discuss the questions, on which the two parties differed.
I mean not however here to enter into a detail of this disputation; which was carried into great length; and at this day would be tedious, uninteresting, and uninstructive, Neither archbishop Cranmer, nor bishop Ridley, I think, acted with so much propriety on this occasion, as bishop Latimer. The papists, it seems, pushed them with the authority of the fathers; some of whom talk of the sacrament of the Lord's supper in a language, to speak slightly of it, uncommonly figurative. Cranmer and Ridley not caring to deny so respectable an authority, seem to have been at a loss how to evade it: while Latimer with more christian simplicity, rid himself of the difficulty at once; ‘I
lay no stress on the fathers, said he, except when they lay a stress on scripture.’
At the close of the disputation the archbishop complained greatly of the shortness of the time allowed for discussing a subject of such importance: and wished also, that he might be allowed to oppose, as well as to answer; which was absolutely necessary, he said, in a fair discussion of a question. But he was not heard on either of these points: from which, he observed, it evidently appeared, that nothing less was intended, than a fair investigation of truth.
But in whatever light the arguments of these protestant bishops may appear at this day, their christian fortitude will ever be admired. In their own times it was thought matter of great rejoicing, and christian triumph. Soon after the disputation was over, the three bishops received the following spirited letter from Dr. Taylor, in the name of all their suffering brethren.
Right reverend fathers in the Lord, I wish you to enjoy continually God's grace and peace through Jesus Christ. And God be praised for this your most excellent promotion, which ye are called unto at present; that is, that ye are counted worthy to be allowed among the number of Christ's records, and witnesses, England hath had but a very few learned bishops, that would stick to Christ ad ignem. Once again I thank God heartily in Christ for your most happy onset, most valiant proceeding, most constant suffering of all such infamies, hissings, clappings, taunts, open rebukes, loss of living, and liberty, for the defence of God's cause, truth, and glory. I cannot utter with pen how I rejoice in my heart for you three such captains in the foreward, under Christ's cross, in such a skirmish when not only one or two of our dear Redeemer's strong holds are besieged; but all his chief castles, ordained for our safeguard, are traiterously impugned. This your enterprize, in the sight of all that be in heaven; and of
all God's people on earth, is most pleasant to behold. This is another sort of nobility, than to be in the forefront in worldly warfares. For God's sake pray for us, for we fail not daily to pray for you. We are stronger, and stronger in the Lord; His name be praised! And we doubt not, but ye be so in Christ's own sweet school. Heaven is all; and wholly of our side. Therefore gaudete in Domino semper; & iterum gaudete, & exultate.
Your assured in Christ, Rowland Taylor.
On the 20th of April 1554, the archbishop was condemned. From that time, a more rigorous treatment, than he had yet experienced, took place. It is said, he was scarce allowed the necessaries of life; tho it is probable such accounts may be exaggerated. His wants however could not be well answered, if we may judge from an anecdote still preserved; which informs us that he received with great thankfulness, a small supply of linen, sent him privately by a friend in London.
On the 11th of November following, a new parliament met; which the protestants of those times supposed, was made pliant by Spanish gold. But there is no occasion for the surmise; parliaments in those days had little idea of opposing the inclinations of the court.
By this parliament the pope's legate was invited into England: and on his arrival, the nation was reconciled in form to the holy see; the legate absolving all the perjuries, scisms, and heresies, of which the parliament, and the convocation had been guilty.
After this, religious affairs were modelled. The latin service was restored; the use of the scriptures abrogated; and popish priests appeared in public with that consequence, which the government allowed. Bishop Ridley, characterizing the times, says Papismus apud nos ubi{que} in pleno suo antiquo robore regnat.
Among other instances of popish zeal, the archbishop was informed, that his book on the sacrament had been publicly burnt. ‘Ah! said he, they have honoured it more than it deserved: I hear
they burnt it with the new testament.’ And indeed this was the fact: for they burnt at the same time, the late translation of the testament; on the pretence that it was spurious.
The convocation in the mean time petitioned for a revival of the sanguinary laws. They had already been anticipated; and several protestants had been put to death, without any colour of justice; and when a member of the convocation, with more candour than his brethren, observed, that the proceedings against these people could not be justified, ‘Why then, said the prolocutor tauntingly, let their friends sue for redress.’—This parliament however put things on a different establishment; and the favourers of persecution were now allowed legally to follow their inclinations.