the way, he spake, and exhorted him to get home to his study, and apply to his book diligently; saying, if he did diligently call upon God, by reading more he should get knowledge.

But when he came to the place where the holy bishops and martyrs of God, bishop Latimer and bishop Ridley, were burnt before him, for the confession of the truth, kneeling down he prayed to God, and not long tarrying in his prayers, putting off his garment to his shirt, he prepared himself for death. His shirt was made long down to his feet. His feet were bare; likewise his head, when both his caps were off, was so bare that one hair could not be seen upon it. His beard was so long and thick, that it covered his face with marvellous gravity; and his reverend countenance moved the hearts both of his friends and enemics.

The Spanish friars, John and Richard, of whom mention was made before, now began to exhort him, and play their parts with him afresh, but with vain and lost labour. Cranmer, with steadfast purpose abiding in the profession of his doctrine, gave his hand to certain old men, and others that stood by, bidding them farewell. An iron chair was now tied about him, and they commanded the fire to be set upon him. When the wood was kindled, and the

fire began to burn near him, he stretched forth his right hand, which had signed his recantation, into the flames, and there held it so steadfast that all the people might see it burnt to a coal before his body was touched. In short, he was so patient and constant in the midst of these extreme tortures, that he seemed to move no more than the stake to which he was bound; his eyes were lifted up to heaven, and he often repeated, "this unworthy right hand," so long as his voice would suffer him; and as often using the words of the blessed martyr St. Stephen, "Lord JESUS, receive my spirit," till the fury of the flames putting him to silence, he gave up the ghost.

Thus died Thomas Cranmer, in the 67th year of his age. He was a man of great candour, aud a firm friend, which appeared signally in the misfortunes of Anne Boleyn, Cromwell, and the duke of Somerset. In his writings he rather excelled in great industry and good judgment, than in quickness of apprehension, or a closeness of style. He employed his revenues on pious and charitable uses; and in his table he was truly hospitable, for he entertained great numbers of his poor neighbours often at it. The gentleness and humility of his deportment were very remarkable. His last fall was the greatest blemish of his life, yet that was expiated by a sincere repentance; and while we drop a tear over this melancholy instance of human frailty, we must acknowledge with praise the interposition of Divine Providence in his return to the truth. And it seemed necessary that the reformation of the church, being the restoring of the primitive and apostolical doctrine, should have been chiefly carried on by a man thus eminen primitive and apos tolical virtues.

CHAPTER VIII,

Martyrdom of various Persons after the death of Arca bishop Cranmer.

Martyrdoms of Richard and Thomas Spurg, John Cavill, and George Ambrose, Laymen; and of Robert Drake and William Tims, Ministers.

THESE Six pious Christians resided in the county of Essex. Being accused of heresy, they were apprehended, and sent by lord Rich, at different times, to bishop Gardiner, who, after a short examination, sent the first four to the Marshalsea prison in the Borough, and the latter two to the King's Bench, where they continued during a whole year, till the death of Gardiner.

When Dr. Heath, archbishop of York, succeeded to the chancellorship, four of these, Richard and Thomas Spurg, John Cavill, and George Ambrose, weary of their tedious confinement, presented a petition to the lord chancellor, requesting his interest for their enlargement. A short time after the delivery of the petition, sir Richard Read, one of the officers of the court of Chancery, was sent to examine them.

RICHARD SPURG, the first who passed examination, . being asked the cause of his imprisonment, replied, that he, with several others, being complained of by the minister of Bocking, for not coming to their parish church, to the lord Rich, was thereupon sent up to London by his lordship, to be examined by the late chancellor. He acknowledged that he had not been at church since the English service was changed into Latin, except on Christmas day was twelvemonth, because he disliked the same, and the mass also, as not agreeable to God's holy word. He then desired that he might be no further examined concerning this matter until it pleased the chancellor to inquire his faith concerning the same, which he was ready to testify.

THOMAS SPURG, on his examination, answered to the

same effect with the other, confessing that he absented himself from church, because the word of God was not there truly taught, not the sacraments of Christ duly administered, as prescribed by the same word. Being further examined, touching his faith in the sacrament of the altar, he said that if he stood accused in that particular, he would answer as God had given him knowledge, which he should do at another opportunity.

JOHN CAVILL likewise agreed in the chief particulars with his brethren: but further said, the cause of his absenting himself from church was, that the minister there had advanced two doctrines contrary to each other; for first, in a sermon which he delivered when the queen came to the crown, he exhorted the people to believe the gospel, declaring it to be truth, and that, if they believed it not, they would be damned; and secondly, in a future discourse, he declared that the New Testament was false in forty places; which contrariety gave Cavill much disgust, and was, among other things, the cause of his absenting himself from church.

GEORGE AMBROSE answered to the same effect, adding, that after he had read the late bishop of Winchester's book, entitled De verâ Obedientia, with Bonner's preface annexed, both inveighing against the authority of the bishop of Rome, he esteemed their principles more lightly

than he had done before.

ROBERT DRAKE was minister of Thundersly, in Essex, to which living he had been presented by lord Rich in the reign of Edward VI. when he was ordained priest by Dr. Ridley, then bishop of London, according to the reformed English service for ordination. On the accession of queen Mary to the throne of England, he was sent for by Gardiner, who demanded of him whether he would conform to the laws of the realm then in force? He answered, that he would abide by those laws that were agreeable to the law of God; upon which he was immediately committed to prison.

WILLIAM TIMS was a deacon and curate of Hockley, in Essex, in the reign of Edward VI. but being deprived of his living soon after the death of that monarch, he absconded, and privately preached in a neighbouring wood, whither many of his flock attended to hear the word of

God. In consequence of these proceedings, he was ap prehended by one of the constables, and sent up to the bishop of London, by whom he was referred to Gardiner, who committed him to the King's Bench prison.

A short time after his confinement, he, with the others beforementioned, was ordered to appear before the bishop of London, who questioned him concerning his faith in the sacrament of the altar. Mr. Tims answered, that the body of Christ was not in the sacrament of the altar, really and corporeally, after the words of consecration spoken by the priest; and that he had been of that opinion, ever since it had pleased God to call him to the true gospel of his grace.

On the 28th of March, 1556, these persons were all brought into the consistory court before the bishop of London, in order to be examined, for the last time; when he assured them, that if they did not submit to the church of Rome, they should be condemned for heresy.

The bishop began his examination with Tims, whom he called the ringleader of the others: he told him, that he had taught them heresies, and endeavoured, as far as in him lay, to render them as abominable as himself; with many other accusations equally false and opprobious. He was then asked by the bishop what he had to say in his own vindication, in order to prevent him from proceeding against him as his ordinary. To which he replied as

follows:

"My lord, I am astonished that you should begin your charge with a falsehood; you aver that I am the ringleader of the company now brought before you, and have taugh them principles contrary to the Romish church, since we have been in confinement; but the injustice of this declaration will soon appear, if you will inquire of these my brethren, whether, when at liberty, and out of prison, they dissented not from popish principles as much as they do at present; such inquiry, I presume, will render it evident, that they learned not their religion in prison.

For my own part, I declare I never knew them, till Buch time as I became their fellow-prisoner; how then could I be their ringleader and teacher? With respect to the charge alleged against me, whatever opinion you maintain concerning me, I am well assured I hold no other reli