ic, but as the crowd was
inconvenient, and the example or logic of the accused thought likely
to be contagious, the doors were closed on the Tuesday and Wednesday,
except to a few privileged spectators. The trials ended in the
condemnation of six clergymen of high standing, viz.:

1. The Rev. Lawrence Saunders, Rector of Allhallows', Bread Street.

2. The Rev. John Bradford, Prebendary of St. Paul's Cathedral.

3. The Rev. John Rogers, Prebendary of St. Paul's, and Vicar of St.
Sepulchre's, Newgate Street.

4. The Rev. Rowland Taylor, Rector of Hadleigh, Suffolk.

5. The Right Rev. Robert Ferrar, Bishop of St. David's, and

6. The Right Rev. John Hooper, Bishop of Gloucester, all of whom were
afterwards burnt. They are commemorated in the windows of the chapel,
which include the Ven. John Philpot, Archdeacon of Winchester, who
suffered at the same time, though his examination was held elsewhere.
The odium of this melancholy transaction of course rests on the
presiding Bishops, neither of whom was afterwards anxious to take the
undivided responsibility. Bishop Gardiner did not long survive it. He
died on the 13th November, in the same year, at Whitehall, whence his
body was conveyed, _via_ Southwark, to Winchester for interment. The
funeral procession went by water from Westminster to St. Mary Overy,
where his obsequies were performed, and his intestines buried before
the high altar, in order that the honour of holding his remains might
be shared by the two principal churches in his diocese.[7]

Immediately on the accession of Queen Elizabeth, steps were taken to
reconcile the conflicting elements within the Church of England, whose
extreme representatives had been brought into violent collision in the
previous reign. A compromise was offered to them in a new Prayer-book,
which aimed at combining the principles of the first and second books
of Edward VI, in order to comprehend within the pale of the Church
those who had been excluded from it by a rigid interpretation of the
rubrics on either hand. On one side the rubrics of Edward's second
book were modified so as to allow greater liberty in the use of
ornaments and vestments, while on the other, the sentences employed at
the distribution of the elements in Holy Communion, which had been
held to support two opposite theories of the Sacrament in the previous
books, were united in the new one, as involving no real contradiction.

Notwithstanding the rubric which wa