umberland,* was perhaps more pathetic than the sturdy penitence of Palmer, more painful than the pangs that Gates was thought to have procured for himself in a thrice repeated stroke of the axe. The speech which the Duke made on the scaffold was considered to be a blow directed against the religious revolution to which he owed his greatness, and has awakened, through the high importance attached to it at the time, some various echoes in history. The murmured words with which * His letter to Arundel, asking to be granted "life, yea the life of a dog," has been frequently printed by Howard in his Life of Lady Jane : by Tierney, in his Hist. of Arundel: by Lodge: by Froude. †The importance attached to Northumberland's alleged recantation on the scaffold may be judged from the number of manuscript versions, which exist, of his dying speech. 1. Perhaps the earliest is in a letter by one William Dalby, 22 August, Harleian MSS. 353. "The Duke's confession was but little, as I heard say: but confessed himself worthy to die, and that he was a great helper in of the religion that is false: therefore God had punished us with the loss of King Henry VIII, and also with the loss of King Edward VI: then with rebellion, and also with the sweating sickness, and yet we would not turn. Requiring all them that were present to remember the old learning: thanking God that he would vouchsafe to call him now to be a Christian, for these sixteen years he had been none. There were a great number turned with his words. He wished every man not to be covetous, for that was a great part of his destruction." Printed in the Chronicle of Q. Jane and Q. Mary, p. 21. (I have been unable to find it in the Harl. library.)——2. Another account is in the MSS. Cotton, Titus B. 11. In this he says, "I have been of a long time led by false teachers, somewhat before the death of King Henry VIII, and ever since, which is a great part of this my death. Wherefore, good people, beware and take heed that ye be not led and deceived by those seditious and lewd Preachers, that have opened the Book and know not how to shut it. But return home again to your true religion and Catholic faith, which hath been taught you of old. For since the time that this new teaching hath come among us, God hath given us over unto ourselves, and hath plagued us sundry and many ways, with wars, commotions, tumults, rebellions, pestilence, and famine, to the great decay of our commonwealth. Wherefore, good people, be obedient unto the Queen, her laws; and be content to receive again the true Catholic faith, from which of long time ye have been led. Examples we have of Germany, which in like manner being led and seduced, how are they now brought to ruin, as is well known to the world. And also we are taught by our creed, in the latter part of the same where it is said, We believe in the he then gave himself to the block, that " he had deserved a thousand deaths," perchance contained the truth: he Holy Ghost, the holy Catholic faith, from which of long time ye have been led. Then you may see that the articles of our belief do teach us the true faith Catholic. This is my very faith and belief." Printed by Strype, Cranmer, App. No. 73.-—3. There is another account in MS. Harleian 284, which differs importantly from these. According to this, the Duke said, "The chiefest occasion hath been through false and seditious preachers that I have erred from the Catholic faith and true doctrine of Christ. The doctrine I mean which hath continued through all Christendom since Christ. For, good people, there hath been ever since Christ one Catholic church: which church hath continued from him and his disciples in one unity and concord, and so hath alway continued from time to time until this day, and yet doth throughout all Christendom, us only excepted: for we are quite out of that church. For whereas all holy fathers, and all other saints throughout all Christendon, since Christ and his disciples, have agreed in one unity, faith, and doctrine, we alone dissent from their opinions, and follow our own private interpretation of Scripture. Do you think, good people, that we being one parcel in comparison, be wiser than all the world besides ever since Christ?" Then follow the same sort of references to Germany, and to the calamities inflicted on the realm in punishment, and the speech goes on-"More than that, good people, you have in your Creed, Credo Ecclesiam Catholicam which church is the same Church which hath continued even from Christ, throughout all the apostles,' saints', and doctors' times: and yet doth, as I said before. Of which church I do openly profess myself to be one, and do steadfastly believe therein," &c. Printed by Tytler, ii. 231.-4. There is a Latin version in the Biblioth. Reg. 12. A. 26 (Brit. Mus.), to which Tytler refers, but which has not been printed that I know. It is entitled " Joh. Dudleii North. Ducis jam tum securi percutiendi ad pop. Londinensem concio, quam sua manu scriptam pugno comprimens memoriter tamen pronuntiavit." It agrees much with the last mentioned account, of which in some parts it seems indeed a translation. After denouncing the preachers, and so on, it contains the following passages. "Id quod inter omnes constabit si nobiscum ipsi recolamus quantas in clades incederimus ex eo tempore quo primum a Catholica quæ dicitur Ecclesia descivimus. Et posteaquam eam repudiavimus doctrinam quæ per Apostolos, Martyres et sanctissimum quemque recepta est ab universitate hominum Christum colentium jam inde ab ipso Servatore continuata permansit." It then describes the miseries of the times, inflicted in punishment; and the troubles of Germany, "posteaquam a communis Ecclesiæ consentione distracta ad singulares in religione sectas se applicuit": and proceeds, "Nec est quod pudeat in parentis Ecclesiæ complexum redire, et unius fidei religionisque vinculo cum universitate Christianorum consociari. Ita enim absolutissimi Christi corporis uniusmo membra had won a fit resting-place beside the headless trunk of Somerset. But though the dismission of that unquiet efficiemini, quem corporis deformati aut portentosi caput haberi fas non est. Quid quod recitando Apostolorum symbolo nemo vestrum conceptis verbis non profiteatur se credere sanctam Ecclesiam Catholicam et sanctorum Communionem. Ea autem est universa hominum multitudo quæ orbe terrarum diffusa Christi nomen atque numen recta fide colit." It is added at the end that he died "contestatus se veræ Catholicæ Ecclesiæ religione decedere."--5. There is a later abstract, to which Tytler also refers, in Harleian MS. 2194. From all this it will be seen that it is less important to find what the Duke said, which is impossible, than to remark that from the first there existed two distinct versions of what he said the one of which may be called the Anglican, the other the Roman. According to the one, which is contained in the two first manuscripts above quoted, the Duke spoke of true religion and false religion, of the old learning and of new teaching, of faith and belief, of the true Catholic faith. He did not use the word Church: he avoided it even by curiously misquoting the Creed: and all that he meant was that the Church and realm of England had erred of late, and had better go back to the right way. According to the other account, contained in the other manuscripts, he repeatedly used the word church, declaring that England had broken the unity of the church. Whence comes this account, mostly in Latin? Perhaps from Cardinal Pole; for it is of course the same position that Pole always maintained: as in his book on Church Unity. (See Vol. I. p. 436, huj. oper.) Now Mr. Tytler (as above cited) very aptly points out that the Spanish historian Sepulveda, in writing his Annals of Charles V., sent to Pole the manuscript of his twenty-ninth book, containing the history of England under Mary, that he might add to it and correct it. In the speech put into the Duke's mouth in that book there is a general similarity to the manuscript accounts which make the Duke speak of the church. Thus the Duke is made to say, “Non alia fuit causa quam impietas nostra, qua iram Dei sceleratissime lacessivimus, cum a recta Christi Fide et Ecclesiæ Catholicæ ad novam istam et commentitiam sectam defecimus, quod idem accidit Germanis,” &c. Sepulveda, De Rob. Gest. Car. V. Opera ii. 485. I may add that the secret Papal agent Commendone, who delayed his departure from England on purpose to be present at Northumberland's execution, and then posted to Italy, is known to have visited Pole on his way home (Vie de Commendon par Fléchier, ch. xii.). It seems then not unlikely that Pole had to do with the Roman account of the Duke's speech; or, at all events, that there was a Roman account distinctly prepared. For the rest, these two main streams have run through many historical pens. Stowe, Fox, Heylin, Burnet, Hume, adhere on the whole to the former or Anglican version, that the Duke said he died in the Catholic faith and bade the people return to the old learning, or religion of their spirit seemed a public necessity, the respite that had been granted to him by the pity of Mary and Gardiner might have been prolonged indefinitely, if it had not been shortened by the ruthless sagacity of Arundel. Even before the Council was fully reconstituted, the Queen and her advisers had begun to direct their attention to redress the public affairs from the late disorder. The state of the Universities, brought well-nigh to ruin under Somerset and Northumberland, was the first thing that engaged them; indeed it was the earliest authoritative change that was made in the reign, when Gardiner and Mason, the chancellors of Cambridge and Oxford, were commanded to restore the ancient statutes, foundations, and ordinances, both of the Universities and of the colleges. "The ancient statutes have been altered, broken, or subverted," said the Queen, "without sufficient authority, only upon the sensual minds and evil determinations of a few men: the last wills of many good men, the good ordinances confirmed by Parliaments or made by former kings, are contemned: the forefathers. To them may be added Thuanus, who makes him say, "se quidem non aliam quam majorum religionem semper in sinu coluisse" (Lib. XIII. c. ii. p. 260). On the other hand, Sanders and Lingard, as might be expected, exhibit the other version, or something equivalent : the one making him say " he had preferred a kingdom obtained by heresy to the Catholic religion," the other," that his last prayer was for the return of his countrymen to the Catholic church, from which he had been instrumental in leading them astray." To them add Mr. Froude, who makes him "implore his hearers to turn, all of them, and turn at once, to the Church which they had left": and who affirms that "his apostasy shook down the frail edifice of the Protestant constitution." This, in a sort of antipapal writer, looks very like the full-blown modern blunder that there were two churches, one before and the other after the Reformation, the one Catholic and the other Protestant. I regret that this blunder is found over and over again in Strickland's Life of Mary: who says here, "Northumberland professed himself a Catholic at his death, and spoke very earnestly against the Protestant religion." This way of speaking, at least as it regards the word Protestant, got to be common in the reign itself of Mary. It is no doubt the modern Roman position. consciences of honest men, bound by their oaths to the observance of these statutes, are incumbered: and the youth are insolently brought up. We have thought good therefore to make a beginning in our Universities, of declaring to our subjects the glory of God, that the young may learn to instruct and confirm the rest of our subjects hereafter."* In consequence of this, the seats of learning soon began to put on a new appearance, although the ravage and destruction to which they had been exposed was not easily repaired. But the contest was not about learning, but about religion: it was between the English and the Latin services: and in the Universities was awakened in form the struggle that was to be waged in every part of the land. Under the sway of Gardiner, the University of Cambridge reverted more rapidly than her sister to the former observances. Young, the Vice-chancellor, censured a priest for officiating the Communion in English in his own parish church, and displaced Madew, master of Clare Hall, for being married. In King's College the Latin service was at once restored: and in one of the churches a sermon was preached openly approving purgatory.† At Oxford the news of the triumph of Mary over Jane was received with wild demonstrations of joy: the vestments, chalices, and old service books were replaced in the chapels: and in some the Mass was begun again. The foreigners * Mary to Gardiner, as chancellor of Cambridge, Aug. 10. Ellis, ii. 2, 224. Letters to the same effect were sent to Sir John Mason, Chancellor of Oxford. State Pap. Dom. Cal. p. 54. + Fox, Heylin, Fuller. These writers all exclaim against the entirely illegal and irregular activity of the Universities: and seem unaware that at least they had the warrant of the Queen's Letters to the Chancellors : such a warrant as it was. "The papists who had been always longing for this most wished for day, dig out as if from the grave their vestments, chalices, and portases, and begin mass with all speed. In these things our Oxford folk lead the van: and respecting them I must tell you a little further. At the proclamation |