Church History of Britain
10. When he was come to the foot of the Scaffold, they that carried him offered to help him up the stairs, but, said he, Nay Masters, seeing I am come so far, let me alone and ye shall see me shift for myself well enough: And so went up the stairs without any help, so lively, that it was a marvel to them that before knew his debility and weakness. But as he was mounting the stairs, the South-east Sun shined very bright in his face, whereupon he said to himself these words, lifting up his hands, Accedite ad eum, & illuminamini, & facies vestrae non confundentur. By that time he was upon the Scaffold, it was about ten a clock; where the Executioner, being ready to do his office, kneeled down to him (as the fashion is) and asked him forgiveness. I forgive thee (said he) with all my heart, and I trust thou shalt see me overcome this storm lustily. Then was his gown and tippet taken from him, and he stood in his doubler and hose in sight of all the people, whereof there was no small number assembled to see the execution.
11. Being upon the Scaffold, he spake to the people in effect as followeth:
Christian people,
I am come hither to die for the faith of Christ's holy Catholic Church, and I thank God hitherto my stomach hath served me very well thereunto, so that yet I have not feared death; wherefore I desire you all to help and assist with your prayers, that at the very point and instant of deaths stroke, I may in that very moment stand steadfast without fainting in any one point of the Catholic Faith, free from any fear. And I beseech Almighty God of his infinite goodness to save the King and this Realm, and that it may please him to hold his holy hand over it, and send the King a good Council.
These words he spake with such a cheerful countenance, such a stout and constant courage, and such a reverend gravity, that he appeared to all men, not only void of fear, but also glad of death.
12. After these few words by him uttered, he kneeled down on both his knees, and said certain prayers. Among which (as some reported) one was the hymn of Te Deum laudamus, to the end; and the Psalm, In te Domine speravi. Then came the Executioner and bound an handkerchief about his eyes; and so the Bishop lifting up his hands and heart to heaven, said a few prayers, which were not long, but fervent and devout. Which being ended, he laid his head down over the midst of a little block, where the Executioner, being ready with a sharp and heavy Ax, cut asunder his slender Neck at one blow, which bled so abundantly, that many (saith my Author) wondered to see so much blood issue out of so lean and slender a body: Though in my judgment, that might rather have translated the wonder from his leanesse to his age, it being otherwise a received tradition, That lean folk have the most blood in them.
13. Thus died John Fisher in the seventy seventh year of his age, on the two and twentieth of June, being S. Alban 's day, the Protomartyr of England, and therefore with my Author most remarkable. But surely no day in the Romish Kalendar is such a Skeleton, or so bare of sanctity, but (had his death happened thereon) a Priest would pick a mystery out of it. He had a lank, long body, full six foot high, toward the end of his life very infirm, insomuch that he used to sit in a chair when he taught the people in his Diocese.
14. His corpse (if our Author speaketh truth) was barbarously abused, no winding-sheet being allowed it, which will hardly enter into my belief. For, suppose his friends durst, his foes would not afford him a shroud, yet some neuters betwixt both (no doubt) would have done it out of common civility. Besides, seeing the King vouchsafed him the Tower, a noble prison; and beheading, an honorable death; it is improbable He would deny him a necessary equipage for a plain and private burial. Wherefore when Hall tells us, That the Soldiers attending his execution, could not get spad • s to make his grave therewith, but were fain with halbards, (in the North-side of the Church yard of All-Hallows Barking) to dig a hole wherein they cast his naked corpse: I listen to the relation as inflamed by the Reporters passion. Be it here remembered, that Fisher in his life-time made himself a Tomb on the North-side of the Chapel in S. John 's- College, intending there to be buried, but therein disappointed. This Fisher was he who had a Cardinals Hat sent him, which (stop'd at Calais ) never came on his head; and a Monument made for him, wherein his body was never deposited.
15. Our Author reporteth also, how Queen Anna Bolen gave order his head should be brought unto Her (before it was set up on London bridge ) that She might please Her self at the sight thereof, and like another Herodias insult over the head of this John Her professed enemy. Nor was she content alone to revile his ghost with taunting terms, but out of spite, or sport, or both, struck Her hand against the mouth of this dead head brought unto her; and it happened, that one of Fisher 's teeth, more prominent than the rest, struck into her hand, and not only pained Her for the present, but made so deep an impression therein, that She carried the mark thereof to Her grave. It seems this was contrary to the proverb. Mortui non mordent. But enough, yea, too much of such damnable falsehoods. Passe we from Fisher to More, his fellow prisoner, whom Fisher 's execution had not mollified into conformity to the King his pleasure, as was expected.
16. Son he was to Sir John More, one of the Judges of the Kings Bench, who lived to see his Son preferred above himself. Bred a Common-Lawyer, but withal, a general Scholar, as well in polite, as solid learning: a terse Poet, neat Orator, pure Latinist, able Grecian: He was chosen Speaker in the House of Commons, made Chancellor first of Lancaster-Dutchie, then of all England, performing the place with great integrity and discretion. Some ground we have in England, neither so light, and loose as sand; nor so stiff and binding as olay, but a mixture of both, conceived the surest soil for profit, and pleasure to grow together on: such the soil of this Sir Thomas More, in which facetiousnesse and judiciousnesse were excellently tempered together.
17. Yet some have taxed him, that he wore a feather in his cap, and wagg'd it too often: meaning, he was over-free in his fancies and conceits. Insomuch, that on the Scaffold (a place not to break jests, but to break off all jesting) he could not hold, but bestowed his scoffs on the Executioner and standers-by. Now, though innocence may smile at death, surely it is unfit to flout thereat.
18. But the greatest fault we find justly charged on his memory, is his cruelty in persecuting poor Protestants, to whom he bare an implacable hatred. Insomuch much that in his life-time be caused to be inscribed, as parcel of his Epitaph on his Monument at Chelsey, that he ever was Furibus, Homicidis, Haereticis{que} molestus; a passing good praise, save after the way which he there calleth Heresy, pious people worship the God of their fathers. He suffered the next month after Fisher 's execution in the same place, for the same cause July 6. and was buried at Chelsey, under his Tomb aforesaid, which being become ruinous, and the Epitaph scarce legible, hath few years since been decently repaired at the cost (as I am informed) of one of his near Kinsmen.
19. At this time Katharine Dowager, whom we will be bold still in courtesy to call a Queen (notwithstanding King Henry 's Proclamation to the contrary) ended her woeful life at Kimbolton. A pious woman toward God (according to Her devotion) frequent in prayer, which She always performed on Her bare knees, nothing else between Her and the earth interposed; little curious in Her clothes, being wont to say, She accounted no time lost, but what was laid out in dressing of Her; though Art might be more excusable in Her, to whom Nature had not been over-bountiful: She was rather staid, than stately; reserved, than proud; grave from Her cradle, insomuch that She was a matron, before She was a mother. This Her natural gravity increased with Her apprehended injuries, settled in Her reduced age into an habit of melancholy, and that terminated into a consumption of the spirits. She was buried in the Abby-Church of Peterborough, under an Herse of black Say; probably by Her own appointment, that She might be plain when dead, who neglected bravery of clothes when living. A noble pen tells us, that in intuition to Her corpse here interred, King Henry, at the destruction of Abbeys, not only spared the Church in Peterborough, but also advanced it into a Cathedral. If so, it was civilly done of Him not to disturb Her in Her grave whom He had so disquieted in Her bed. The news of Her departure was not unwelcome to Queen Anna Bollen, who, though too good a Christian to desire Her death, was too wife a woman to be over-sorrowful for the same: seeing formerly She was the King's Wife but by sequestration, the true possessor of His bed being yet alive; whereas now Rehoboth, She conceived God had made room for her.
20. This Anna Bollen was great-grand-child to a Citizen, Sir Jefferie Bollen, Lord Major of London; grand-child to Sir William Bollen Knight, who lived respectedly in his Country; daughter to Thomas Bollen Earl of Wiltshire, a great Courtier: and, she had Her birth in England; blood, by her Grand-mother, from Ireland; and breeding in France, under Mary the French Queen: so that so many relations meeting in Her, accomplished Her with an acceptable behavior to all qualities and conditions of people. Of an handsome person, and beautiful face; and therefore that pen that reports Her lean-visaged, long-sided, gobber-toothed, yellow-complexioned, with a wen in her neck, both manifests his malice, and disparageth the judgment of King Henry, whom all knew well read in books, and better in beauties; who would never have been drawn to so passionate a love, without stronger load-stones to attract it. This Queen, remembering how Her Predecessour lost the King's love with her overausterity, tuned Her self to a more open and debonaire behavior, even generally to all with whom She conversed. Which being observed by Her adversaries, was improved by them to Her overthrow; so that She, but for a very short time had the sole and peaceable possession of Her Husband. In a word, She was a great Patronesse of the Protestants, Protectour of the persecuted, Preferrer of men of merit (among whom Hugh Latimer ) a bountiful Reliever of the poor, and the happy Mother of Queen Elizabeth.
21. On the eighth of June began a short, but sharp Parliament (dissolved the eighteenth of July following) effecting much in little time, matters it seems being well prepared afore-hand, and the House assembled not to debate, but do the King's desires. The parallel Convocation began the day after, being one newmodelled, and of a fashion different from all former Convocations. Therein the Lord Cromwell, prime Secretary, sat in state above all the Bishops, as the King's Vicar, or Vicegerent-General in all spiritual matters. Deformi satis spectaculo (saith my Author) indocto Lacio coetui praesidente sacratorum Antistitum, omnium, quos ante haec tempora Anglia unquam habuisset, doctissimorum. In one respect, that place had better become the person of King Henry, than this Lord His Proxy, all allowing the King a very able Scholar. But Cromwell had in power and policy what he lacked in learning, if he may be said to lack it, who, at pleasure, might command the borrowing thereof, from the best brains and pens of those of his own party in the Convocation.
22. This Convocation consisted of two Houses: the Lower, of the Clerks, and Proctors, of their respective Cathedrals, and Dioceses, with the Deans, and Arch-Deacons therein: the Upper, of the Bishops, with the Lord-Abbots, and Priors (I mean so many of them as voted as Barons in Parliament) as may appear by their several subscriptions. However, I find not the Abbots active in any degree, in canvassing matters of Religion. Whether this proceeded from any desire of ease, their laziness being above their learning; or, out of humility, counting it more proper to permit such disputes to the sole disposal of the Bishops, as most concerned therein; or, out of fear, loath to stickle on religion, knowing on what ticklish terms they stood. For, in this very Parliament, all Abbeys, which could not dispend 200 li. a year, were dissolved, and bestowed on the King; and those rich Abbots (which had more than so many thousands yearly) knew that Maxim in Logic to be true, Magis & minùs non variant speciem, More and less do not alter the kind; and, might say with him on the Cross, They were in the same condemnation, though as yet the sentence was not passed upon them.
23. We will observe the daily motions in this Convocation, as with mine own hand I have faithfully transcribed them out of the Records: Hugh Latimer, Bishop of Worcester, made the Latin-Sermon, taking for his Text The children of this world are in their generation wiser than the children of light. On the Friday following, Richard Gwent, Arch-Deacon of London, was presented, and confirmed Prolocutour, in this Convocation. On the same day Master William Peter, Doctor of the Laws, came into the House, as deputed from his Master the Lord Cromwell, who could not be present, because of his greater employment in Parliament. This Dr. Peter claimed the highest place in the House, as due to his Master the Lord Cromwell, & petiit dictum locum sibi, tanquam Procuratori dicti Magistri; and he (shall I say requested? or) required the same precedency, as due to him, being his Proctor, and obtained it accordingly, without any dispute. Though some, perchance, might question, whether a Deputy 's Deputy (as one degree farther removed) might properly claim His place, who was primitively represented. Next Wednesday came in the Lord Cromwell in person, and having judiciously seated himself above all, tendered unto them an Instrument to be publicly signed by all the Convocation, concerning the nullity of the King's marriage with the Lady Anna Bollen.
24. Some ten days before, Archbishop Cranmer at Lambeth had held an open Court, in the presence of Thomas Audley, Lord Chancellor; Charles Brandon, Duke of Suffolk, and most of the Privy Council. Wherein the King and Queen were cited to appear, as they did by their Proxies, Doctor Richard Sampson being the Kings, and Doctor Nicholas Wootten the Queens. Then proceeded the Archbishop to discuss the validity of their marriage, and at the last, by his definitive Sentence, pronounced the same invalid, frustrate, and of none effect. No particular cause is specified in that Sentence, (still extant in the Record) and though the Judge and Court seemed abundantly satisfied in the Reasons of this Nullitie, yet concealing the same unto themselves, they thought not fit to communicate this treasure to posterity; except they shut their coffers on purpose, because there was nothing in them. Sure I am, there is no dashing on the credit of the Lady, nor any the least insinuations of inchastity in that Instrument; Praeclara Domina, & Serenissima Regina, being the worst titles that are given her therein.
25. Men may justly marvel what King Henry meant by this solemn and ceremonious Divorce, which the edge of the Ax, or Sword was more effectually to perform the day after, Her death being then designed. Was it because He stood on this punctilio or criticism of credit, that He might not hereafter be charged with cruelty for executing His Wife, that first He would be divorced from Her, and so cannot be said to put His Queen, but Anna Bollen to death? Or, did He first but barely intend Her divorce, and afterwards suspecting this would not make sufficient avoidance in His bed, to clear all claims, took up new resolutions to take away Her life? Or, was it because He conceived the execution would only reach the root, the Queen Her self, and not blast the branch, the Lady Elizabeth, whom by this divorce He desired to render illegitimate? Whatever His aims were, He got Her divorce confirmed both by Convocation and Parliament, interesting all equally therein, that hereafter none should accuse Him of this act, but first they must condemn themselves. However, after-ages take the boldness to conceive, that the greatest guilt of Anna Bollen was King Henry 's better fancying of another, which made Him, the next day after Her death, to mourn so passionately for Her in the embraces of a new and beautiful Bride, the Lady Jane Seymour.
26. But, to return to the Convocation. That Instrument of Divorce was no sooner tendered therein, but all subscribed it. The Papists willingly, the Protestants faintly, but all publicly. Yea, in this Convocation nothing was propounded in the King's name, but it passed presently. Oh the operation of the purge of a Praemunire, so lately taken by the Clergy (and an hundred thousand pounds paid thereupon!) How did the remembrance thereof still work on their spirits, and made them meek and mortified? They knew the temper of the King, and had read the Text, The lyon hath roared, who will not fear? Gardener the fox, durst not so much as bark to oppose the King, nor the proudest in the place. As for Edmond Bonner, Arch-deacon of Leicester, present, and active in this Convocation, I may say, Bonner was no Bonney yet, but a perfect Cromwellist, and as forward as any to promote his designs.
27. On the Friday following, Mr. Gwent the Prolocutour, brought to the Upper House of Convocation, a Book containing the Mala dogmata, those erroneous doctrines, then (as he complained) publicly preached, printed, and professed; requesting reformation thereof, that order might be taken against the future propagation of such dangerous positions. Behold them here transcribed out of the Record, partly for novelty-sake (because to my knowledge never printed before) and partly, because (though many wild and distempered expressions be found therein, yet) they contain the Protestant Religion in oar, which since, by God's blessing, is happily refined.
28. The Protestation of the Clergy of the Lower House, within the Province of Canterbury, with declaration of the faults and abuses which heretofore have, and now be within the same, worthy special reformation:
IN very humble and reverent manner, with protestation, That we the Clergy of the Lower House within the Province of Canterbury, nother in word, deed, or otherwise, directly, or indirectly, intend anything, to speak, attempt, or do, which, in any manner of wise may be displeasant unto the King's Highness, our most dread Sovereign Lord, and supreme Head of the Church of England; but in all things, according to the command of God to be most obedient to His Grace, to Whom accordingly we submit ourselves, minding in no wise by any colorable fashion, to recognize, privily, or apertly the Bishop of Rome, or his usurped authority, or in any wise to bring in, defend, or maintain the same, into this noble Realm, or Dominions of the same: but that the same Bishop of Rome, with his usurped authority, utterly forever with his inventions, rites, abuses, ordinances, and fashions, to be renounced, forsaken, extinguished and abolished; And that we sincerely addict ourselves to Almighty God, his laws, and unto our said Severeign Lord the King, our supreme Head in earth, and His Laws, Statutes, Provisions and Ordinances made herewithin His Graces Realm. We think in our consciences and opinions these errors and abuses following, to have been, and now to be, within this Realm, causes of dissention, worthy special reformation. It is to were,
- 1. That it is commonly preached, taught and spoken, to the slander of this noble Realm, disquietness of the people, damage of Christian souls, not without fear of many other inconveniences and perils, That the Sacrament of the Altar is not to be esteemed: For divers light and lewd persons be not ashamed or aferde to say, Why should I see the sacring of the high Mass? Is it anything else but a piece of bread, or a little predie round Robin?
- 2. Item, That they deny Extreme Unction to be any Sacrament.
- 3. Item, That Priests have no more authority to minister Sacraments than the Lay-men have.
- 4. Item, That Children ought not in any wise to be confirmed of the Bishops afore they come to the age of discretion.
- 5. Item, That all Ceremonies accustomed in the Church, which are not clearly expressed in Scripture, must be taken away, because they are men's inventions.
- 6. Item, That all those are Antichrists, that do deny the Lay-men the Sacrament of the Altar▪ sub utrâque specie.
- 7. Item, That all that be present at Mass, and do not receive the Sacrament with the Priest, are not partakers of the said Mass.
- 8. Item, That it is preached and taught, That the Church, that is commonly taken for the Church, is the old Synagogue; and, that the Church is the congregation of good men only.
- 9. Item, It is preached against the Litany, and also said, That it was never merry in England, sithence the Litany was ordained, and Sancta Maria, Sancta Catharina &c. sungen and said.
- 10. Item, That a man hath no Free-will.
- 11. Item, That God never gave grace nor knowledge of holy Scripture to any great estate or rich man, and that they in no wise follow the same.
- 12. Item, That all Religions and Professions, whatsoever they be, are clean contrary to Christ's religion.
- 13. Item, That it be preached and taught, That all things ought to be commune, and that Priests should have Wives.
- 14. Item, That Preachers will in no wife conform themselves ad Ecclesiam Catholicam, nor admit or receive Canonices, & probatos Authores, but will have their own fancies and inventions preached and set forward.
- 15. Item, That Images of Saints are not in any wife to be neverenced. And, that it is plain idolatry and abomination to set up any lights before any Images, or in any place of the Church the time of Divine Service, as long as the Sun giveth light.
- 16. Item, That it is idolatry to make any Oblations.
- 17. Item, That it is as lawful to Christian a Child in a Tub of water at home, or in a Ditch by the way, as in a Font-stone in the Church.
- 18. Item, That the Water in the Font-stone is alonely a thing conjured.
- 19. Item, That the Hallowed oil is no better than the Bishop of Rome his grease or butter.
- 20. Item, That Priests crowns be the Whores marks of Babylon.
- 21. Item, That the Stole about the Priest's neck is nothing else but the Bishop of Rome 's rope.
22. Item, That Images, as well of the Crucifix, as of other Saints, are to be put out of the Church, and the Relics of Saints in no wise to be reverenced. And, that it is against God's commandment, that Christian men should make courtesy or reverence to the Image of our Savior.
23. Item, That it is no sin or offense to eat white meats, eggs, butter, cheese, or flesh in the Lent, or other Fasting-days commanded by the Church, and received by consent of Christian people.
24. Item, That it is lawful to eat flesh on Good-Friday, as upon Easterday, or other times in the year.
25. Item, That the sinner offending in the Lent, or other high Feasts of the year, is worthy no more punishment that he that transgresseth in any other time.
26. Item, That Confession auricular, Absolution, and Penance, are nother necessary nor profitable in the Church of God.
27. Item, That auricular Confession is only invented and ordained to have the secret knowledge of men's hearts, and to pull money out of their purses.
28. Item, That the ghostly Father cannot give or enjoin any penance at all.
29. Item, That it is sufficient for a man or woman to make their confession to God alone.
30. Item, That it is as lawful at all times to confess to a Lay-man as to a Priest.
31. Item, That confession is but a whispering in a Priests care, and is as well to be made, a multitude being present, as secretly.
32. Item, That it is sufficient that the sinner do say, I know myself a sinner.
33. Item, That Bishops Ordinaries and Ecclesiastical Judges have no authority to give any sentence of excommunication or censure; ne yet to absolve or lose any man from the same.
34. Item, That it is not necesssary or profitable to have any Church or Chapel to pray in, or to do any divine service in.
35. Item, That the Church was made for no other purpose, but other to keep the people from wind and rain, other else that the people upon Sondaies and Holy-days should resort thither to have the Word of God declared unto them.
36. Item, That buryings in Churches and Church-yards be unprofitable and vain.
37. Item, That the rich and costly ornaments in the Church are rather high displeasure than pleasure or honor to God.
38. Item, That it is pity that ever the Mass, Matins, Evensong, or any other Divine Service was made, or suffered to be read, said, or sung within any Church, because it is only to the deluding of the people.
39. Item, That Saints are not to be invocated or honored: and that they understand not, nor know nothing of our Petitions, nor can be Mediators or Intercessors betwixt us and God.
40. Item, That our Lady was no better than another woman; and like a bag of pepper or saffron when the spice is out: and that she can do no more with Christ than another sinful woman.
41. Item, That it is as much available to pray unto Saints, as to hurl a stone against the wind: and that the Saints have no more power to help a man, than a man's wife hath to help her husband.
42. Item, That Dirige, Commendations, Mass, Suffrages, Prayers, Alms-deeds, or Oblations, done for the souls of them that be departed out of this world, be but vain and of no profit.
43. Item, That the Souls departed go straight to Heaven, other to Hell.
44. Item, That there is no mean place between heaven and hell, wherein souls departed may be afflicted.
45. Item, That if there be a place where they be punished, God is not yet born, nor he that shall redeem the world.
46. Item, That Prayers, Suffrages, Fasting, or Alms-deeds, do not help to take away any sin.
47. Item, That there is no distinction of sins after this sort, sin to be venial, and sin to be mortal.
48. Item, That all sins, after that the sinner be once converted, are made by the merits of Christ's passion venial sins, that is to say, sins clean forgiven.
49. Item, That Almighty God doth not look for, nor yet require of a sinner after his conversion from sin any fasting, alms-deed, or any other penance; but only that the sinner be sorry for his sins, amending his life, and sinning no more.
50. Item, That hallowed-water, hallowed-bread, hallowed-candles, hallowed-ashes, hallowed-palm, and such like ceremonies of the Church are of none effect, and to be taken as trifles and vanities to seduce the people.
51. Item, That Holy-days ordained and instituted by the Church are not to be observed and kept in reverence, inasmuch as all days and times be like: and that servile works, as plowing and carting may be done in the same, without any offense at all, as in other ferial days.
52. Item, That the singing or saying of Mass, Matins or Even-song, is but a roreing, howling, whistleing, mumming, tomring and juggling: and the playing at the Organs a foolish vanity.
53. Item, That pilgrimage, fasting, alms-deeds, and such like are not to be used: and that a man is not bound to the Church, but only to the preaching.
54. Item, That it is sufficient and enough to believe, though a man do no good works at all.
55. Item, That men be not content to preach of certain abuses found in pilgrimages, in fasting, in prayer, in invocation of Saints, in reverencing of Images, in alms-deeds, but they will have needs the thing self taken away, and not enough the abuses to be reformed.
56. Item, That by preaching, the people have been brought in opinion and belief, that nothing is to be believed, except it can be proved expressly by scripture.
57. Item, That it is preached and taught, that forasmuch as Christ hath shed his blood for us and redeemed us, we need not to do anything at all but to believe and repent, if we have offended.
58. Item, That there is of late a new Confiteor made after this form, Confiteor Deocoeli & terrae, peccavi nimis cogitatione, locutione, & opera, mea culpa. Ideo deprecor majestatem tuam, ut tu Deus deleas iniquitatem meam, & vos orare pro me.
59. Item, That it is preached, that because auricular Confession hath brought forth innumerable vices, it is clearly to be taken away.
60. Item, That the canon of the Mass is the comment of some foolish, unlearned Priest: and that the names of the Saints there expressed are not to be rehearsed.
61. Item, That water running in the channel or common river, is of as great virtue as the holy-water.
62. Item, That holy-water is but jugg'led water.
63. Item, That the holy-water is more savoury to make sauce with than the other, because it is mixed with salt; which is also a very good medicine for an horse with a galled back: yea, if there be put an onion thereunto, it is a good sauce for a gibbet of mutton.
64. Item, That no human constitutions or laws do bind any Christian man, but such as be in the Gospels, Paul 's Epistles, or the New Testament: and that a man may break them without any offense at all.
65. Item, That besides seditious preaching, letting unity to be had, there are many slanderous and erroneous books that have been made and suffered to go abroad indifferently, which books were the more gladly bought, because of these words, Cum privilegio: which the ignorant people took to have been an express approbation of the KING, where it was not so indeed.
66. Item, That where heretofore divers books have been examined by persons appointed in the Convocation, and the said books found full of heresy and erroneous opinions, and so declared, the said books are not yet by the Bishops expressly condemned, but suffered to remain in the hands of unlearned people, which ministereth to them matter of argument, and much unquietness within the Realm.
67. Item, That Apostates, abjured persons, and of notable ill conversation, and infamed, have without license of the King's Grace, or the Ordinary, taken upon them to preach slanderously.
29. The Reader hath no sooner perused these opinions, but well he may conceive himself to have put his hand into Jeremiah 's basket of figs, Those that are good, exceeding good; and those that are bad, exceeding bad: Most of these tenets being true in themselves, grounded on God's Word, and at this day professed by the Protestants; But blended with these are some, rather expressions than opinions (and those probably worse spoken than meant, worse taken than spoken ) which we will not go about in any degree to defend, only may the unpartial Reader take this into consideration. It happeneth in all heights and heats of oppositions, as in horse-races; wherein the Rider, if he doth not go beyond the post, cannot come to the post, so as to win the prize; for being upon the speed, he must go beyond it that he come to it, though afterwards he may rain and turn his horse back again to the very place of the mark. Thus men being in the heat of contest upon the very career of their souls, because of their passions, cannot stop short at the very mark they aim at, but some extravagancies must be indulged to human infirmity, which in their reduced thoughts they will correct and amend. As some Protestants, no doubt, now lashing out so far in their language, retrenched them afterwards to a just proportion of truth.
30. Two contrary interests visibly discovered themselves in the Upper-house of this Convocation betwixt the Bishops therein; and certainly in the Lowerhouse, their Clerks and Chaplains adhered to the parties of their Lord's and Masters. An honorable pen hath stated the principal parties, whom we implicitly follow herein; only, where he mentions their bare Sees, we willl add their names and sirnames for the better clearing thereof:
| Protestants | Papists |
| for the Reformation. | against Reformation. |
| 1. Thomas Cranmer, Archb. of Canterbury. | 1. Edward Lee, Archb. of York. |
| 2. Thomas Goodrich, Bishop of Eli. | 2. John Stokesley, BP. of London. |
| 3. Nich: Shaxton, Bishop of Sarum. | 3. Cuthbert Tunstall, BP. Durham. |
| 4. Hugh Latimer, Bishop of Worcester. | 4. Steven Gardener, B. Winchester. |
| 5. Edw: Fox, Bishop of Hereford. | 5. Rob: Sherborne, BP. Chichester. |
| 6. John Hilsley, Bishop of Rochester. | 6. Richard Nix. BP. of Norwich. |
| 7. Will: Barlow, Bishop of S. David's. | 7. John Kite, Bishop of Carlisle. |
Oh! what tugging was here betwixt these opposite sides? (For, I dare not take Bishop Latimer 's phrase, as he took it out of his text, Betwixt the children of this generation, and the children of light) whilst with all earnestness they thought to advance their several designs. But, as when two stout and sturdy travellers meet together, and both desire the way, yet neither are willing to sight for it, in their passage they so shove & shoulder one another, that dividing the way betwixt them both, and yet neither ge • the same; so these two opposite parties in the Convocation were fain at last in a drawn battle to part the prize between them, neither of them being conquering, or conquered: but, a medlie-Religion, as an expediment, being made betwixt them both, to salve (if not the consciences) the credits of both sides.
31. Some Zealots of our Age will condemn the Laodicean temper of the Protestant-Bishops, because if stickling to purpose, and improving their power to the utmost, they might have set forth a more pure and perfect Religion. Such men see the faults of Reformers, but not the difficulties of Reformation. These Protestant-Bishops were at this time to encounter with the Popish-Clergy, equal in number, not inferior in learning; but, far greater in power and dependencies. Besides, the generality of the people of the Land being nusled in ignorance and superstition, could not on a sudden endure the extremity of an absolute Reformation. Should our eyes be instantly posted out of mid-night into noon-day, certainly we should be blinded with the suddenness and excellency of the luster thereof. Nature therefore hath wisley provided the twilight, as a bridge, by the degrees to pass us from darkness to light. Yea, our Savior himself did at the first connive at the carnality of his Apostles, and would not put now wine into old bottles for fear of breaking. Yea, he had some commandments, which as yet they were not able to bear; and therefore till they could bear them, his wisdom did bear with them. Thus the best of Artists do not always work to the height of their own skill, but according to the aptness of the instruments wherewith, and the capacity of the subjects whereon, they employ themselves.
34. And here we present the Reader with the aforesaid medley-Religion passed in this Convocation, and confirmed with Royal assent; requesting him, though it be somewhat long, not to grudge his time and pains, seriously to peruse it. Partly for the authenticalness thereof, being by me transcribed out of the Acts of the Convocation: partly for its usefulness, showing by what degrees the Gospel insinuated itself into the souls of men. What said Zeresh, Haman 's wife to her husband? If thou hast begun to fall before Mordecai, thou shalt not prevail against him, but shalt surely fall before-him. Seeing Popery began even now to reel and stagger, within few years we shall have it tumble down and lay prostrate with the face thereof at the footstool of truth.
35. HENRY the Eight, by the grace of God, KING of England, and of France, Defensour of the Faith, Lord of Ireland, and in earth Supreme Head of the Church of England; to all, singular, our most loving, faithful, and obedient Subjects, greeting,
AMongst other cures appertaining unto this Our Princely Office, whereunto it hath pleased Almighty God of his infinite mercy and goodness to call Vs, We have always esteemed and thought, like as We also yet esteem and think, that it most chiefly belongeth unto Our said charge, diligently to foresee and cause, That not only the most holy Word and Commandments of God should most sincerely be believed, and most reverently be observed and kept of Our Subjects; but also that unity and concord in opinions, namely, in such things as do concern Our Religion, may increase & go forthward, and all occasion of dissent and discord, touching the same, be repressed and utterly extinguished.
For the which cause, We being of late to Our great regrete, credibly advertised of such diversity in opinions, as have grown and sprongen in this Our Realm, as well concerning certain Articles necessary to Our salvation, as also touching certain other honest and commendable ceremonies, rites, and usages, now a long time used and accustomed in Our Churches, for conservation of an honest polity, and decent and seemly order to be had therein: minding to have that unity and agreement established through Our said Church concerning the premisses. And, being very desirous to eschew, not only the dangers of souls, but also the outward unquietness, which, by occasion of the said diversity in opinions (if remedy were not provided) might perchance have ensued; have not only in Our own Person, at many times taken great pain, study, labors, and travails; but also have caused Our Bishops, and other the most discreet and best learned men of Our Clergy of this Our whole Realm, to be assembled in Our Convocation, for the full debatement and quiet determination of the same. Where, after long and mature deliberation had, of, and upon the premisses, finally they have concluded, and agreed upon the most special points, and Articles; as well such as be commanded of God, and are necessary to our salvation, as also divers other matters, touching the honest ceremonies, and good and politick orders, as is aforesaid. Which their determination, debatement, and agreement, for so much as We think to have proceeded of a good, right, and true judgment, and to be agreeable to the laws, and ordinances of God, and much profitable for the stablishment of that charitable concord, and unity in Our Church of England, which We most desire, We have caused the same to be published, willing, requiring, and commanding you to accept, repute, and take them accordingly. And farther, We most heartily desire, & pray Almighty God, that it may please him, so to illuminate your hearts, that you, and every of you, may have no less desire, zeal, and love to the said unity and concord, in reading, divulging, and following the same, than We have had, and have, in causing them to be thus devised, set forth, and published.
And, for because We would, the said Articles, and every of them, should be taken, and understanden of you, after such sort, order & degree, as appertaineth accordingly; We have caused by the like assent & agreement of our said Bishops, & other learned men, the said Articles to be divided into two sorts; where of the one part containeth such as be commanded expressly by God, and be necessary to our salvation; and the other containneth such things as have been of a long continuance, for a decent order & honest polity, prudently instituted & used in the Church of Our Realm, & be for that same purpose & end to be observed & kept accordingly, although they be not expressly commanded of God, nor necessary to our salvation. Wherefore, We will & require you to accept the same, after such sort as We have here prescribed them unto you, & to conform yourselves obediently unto the same: whereby you shall not only attain that most charitable unity & loving concord, whereof shall ensue your incomparable commodity, profit & lucre, as well spiritual as other; but also you shall not a little encourage Vs to take farther travails, pains, & labors, for your commodities in all such other matters, as in time to come, may happen to occur, and as it shall be most to the honor of God, the profit, tranquility & quietness of all you Our most living Subjects.
The principal Articles concerning our Faith.
First, As touching the chief and principal Articles of our Faith, it is thus agreed, as hereafter followeth; by the whole Clergy of this Our Realm. We will, that all Bishops and Preachers shall instruct and teach Our people by Us committed to their spiritual charge, that they ought and must most constantly believe and defend all those things to be true which be comprehended in the whole body and Canon of the Bible; and also in the three Creeds or Symbols, whereof one was made by the Apostles, and is the common Creed which every man useth: The second was made by the Council of Nice, and is said daily in the Mass: and the third was made by Athanasius, and is comprehended in the Psalm, Quicun{que} vult. And, that they ought, and must take and interpret all the same things, according to the self-same sentence and interpretation, which the words of the self-same Creeds or Symbols do purport, and the holy approved doctrines of the Church do entreat and defend the same.
Item, That they ought, and must repute, hold, and take all the same things for the most holy, most sure, and most certain and infallible words of God, and such as neither ought, he can altered, or convelled by any contrary opinion or authority.
Item, That they ought, and must believe, repute, and take all the Articles of our Faith contained in the said Creeds, to be so necessary to be believed for man's salvation. That, whosoever being taught, will not believe them, as is aforesaid, or will obstinately affirm the contrary of them; he, or they, cannot be the very members of Christ, and his Spouse the Church, but be very Infidels or Heretics, and members of the Devil, with whom they shall perpetually be damned.
Item, That they ought, and must, most reverently and religiously observe and keep the self-same words, according to the very same form and manner of speaking, as the Articles of our Faith be already conceived and expressed in the said Creeds, without altering in any wise, or varying from the same.
Item, That they ought, and must utterly refuse and condemn all those opinions contrary to the said Articles, which were of long time passed, condemned in the four holy Councils, that is to say, in the Council of Nice, Constantinople, Ephesus, and Calcedon, and all other since that time in any point consonant to the same.
The Sacrament of Baptism.
Secondly, As touching the holy Sacrament of Baptism, We will, that all Bishops and Preachers shall instruct and teach Our people committed by Us unto their spiritual charge, that they ought, and must of necessity believe certainly all those things, which have been always by the whole consent of the Church, approved, received, and used in the Sacrament of Baptism; that is to say that the Sacrament of Baptism was instituted and ordained in the New Testament by our Savior JESUS CHRIST, as a thing necessary for the attaining of everlasting life, according to the saying of Christ, No man can enter into the kingdom of heaven, except he be born again of water, and the Holy Ghost.
Item, That is offered unto all men, as well Infants, as such as have the use of reason, that by Baptism they shall have remission of sins, and the grace and favor of God, according to the saying of Christ, Whosesoever believeth, and is baptized, shall be saved.
Item, That the promise of grace & everlasting life, (which promise is adjoined unto this Sacrament of Baptism ) pertaineth not only unto such as have the use of reason, but also to infants, innocents, and children: and, that they ought therefore, and must needs be baptized; and, that by the Sacrament of Baptism they do also obtain remission of their sins, the grace and favor of God, and he made thereby the very sons and children of God. Insomuch as infants and children dying in their infancy shall undoubtedly be saved thereby, and else not.
Item, That infants must needs be christened, because they be born in original sin, which sin must needs be remitted, which cannot be done but by the Sacrament of Baptism, whereby they receive the Holy Ghost, which exerciseth his grace and efficacy in them, and cleanseth and purifieth them from sin by his most secret virtue and operation.
Item, That children, or men, once baptized, can, ne ought ever to be baptized again.
Item, That they ought to repute, and take all the Anabatists, and the Pelagians their opinions, contrary to the premisses, and every other man's opinion agreeable unto the said Anabaptists, or Pelagians opinions in this behalf, for detestable heresies, and utterly to be condemned.
Item, That men, or children, having the use of reason, and willing and desiring to be baptized, shall by the virtue of that Holy Sacrament obtain the grace and remission of all their sins, if they shall come thereunto perfectly and truly repentant, and contri • e of all their sins before committed: and also perfectly and constantly confessing and believing all the Articles of our Faith, according as it was mentioned in the first Article.
And finally, If they shall also have firm credence and trust in the promise of God, adjoined to the said Sacrament, that is to say, that in and by this said Sacrament which they shall receive, God the Father giveth unto them, for his son Jesus Christ's sake, remission of all their sins, and the grace of the Holy Ghost, whereby they be newly regenerated and made the very children of God, according to the saying of S. John, and the Apostle S. Peter, Do penance for your sins, and be each of you baptized in the name of Jesu Christ, and you shall obtain remission of your sins, and shall receive the gift of the Holy Ghost. And according also to the saying of S. Paul, God hath not saved us for the works of justice which we have done, but of his mercy by baptism, and renovations of the Holy Ghost. Whom he hath poured out upon us most plentifully, for the love of Jesu Christ our Savior, to the intent that we being justified by his grace, should be made the inheritors of everlasting life, according to our hope.
The Sacrament of Penance.
Thirdly, concerning the Sacrament of Penance, We will, that all Bishops, and Preachers, shall instruct and reach Our people committed by Us unto their spiritual charge, that they ought, and must constantly believe, that that Sacrament was institute of Christ in the New Testament as a thing so necessary for man's salvation, that no man, which after his baptism is fallen again, and hath committed deadly sin, can without the same be saved, or attain everlasting life.
Item, That like as such men, which after Baptism do fall again into sin, it they do not penance in this life, shall undoubtedly be damned even so, whensoever the same men shall convert themselves from their naughty life, and do such penance for the same as Christ requireth of them, they shall without doubt attain remission of their sins, and shall be saved.
Item, That the Sacrament of perfect, Penance, which Christ requireth of such manner persons, consisteth of three parties, that is to say, Contritrition, Confession, and the Amendment of the former life, and a new obedient reconciliation unto the laws, and will of God, that is to say, exterior acts in works of charity, according as they be commanded of God, which be called in Scripture, The worthy fruits of penance.
Furthermore, As touching Contrition which is the first part, We will, that all Bishops and Preachers shall instruct and teach Our people committed by Us unto their spirtiual charge, that the said Contrition consisteth in two special parts, which must always be conjoined together, and cannot be dissevered; that is to say, The penitent and contrite man must first knowledge the filthiness and abomination of his own sin, unto which knowledge he is brought by hearing and considering of the will of God, declared in his laws; and feeling and perceiving in his own conscience, that God is angry and displeased with him for the same. He must also conceive not only great sorrow and inward shame, that he hath so grievously offended God, but also great fear of God's displeasure towards him, considering he hath no works or merits of his own, which he may worthily lay before God, as sufficient satisfaction for his sins. Which done, then afterward with this fear, shame and sorrow, must needs succeed and be conjoined, the second part, that is to wit, a certain faith, trust and confidence of the mercy and goodness of God, whereby the penitent must conveive certain hope and faith, that God will forgive him his sins, and repute him justified, and of the number of his elect children, not for the worthiness of any merit or work done by the penitent, but for the only merits of the blood and passion of our Savior JESU CHRIST.
Item, That this certain faith and hope is gotten, and also confirmed and made more strong by the applying of Christ's words and promises of his grace and favor contained in his Gospel & the Sacraments instituted by him in the New Testament. And therefore to attain this certain faith, the second part of Penance is necessary, that is to say, Confession to a Priest, if it may be had; for the asolution given by the Priest was institute of Christ to apply the promises of God's grace and favor to the penitent.
Wherefore, as touching Confession. We will, that all Bishops and Preachers shall instruct and teach Our people committed by Us to their spiritual charge, that they ought, and must certainly believe, that the words of absolution, pronounced by the Priest, be spoken by the authority given to him by Christ in the Gospel.
Item, That they ought and must give no less faith and credence to the same words of absolution, so pronounced by the Ministers of the Church, than they would give unto the very words and voice of God himself, if he should speak unto us out of heaven, according to the saying of Christ, Whose sins soever ya do forgive, shall be forgiven; whose sins soever ye do retain, shall be retained. And again in another place, Christ saith, Whosoever heareth you, heareth me.
Item, That in no wise they do contemn this Auricular Confession, which is made unto the Ministers of the Church, but that they ought to repute the same as a very expedient and necessary, mean, whereby they may require and ask this absolution at the Priest's hands, at such time as they shall find their conscience grieved with mortal sin, and have occasion so to do, to the intent, they may thereby attain certain comfort and consolation of their consciences.
As touching to the third part of Penance, We will, that all Bishops and Preachers shall instruct and teach Our people committed by Us to their spiritual charge, that although Christ & his death be the sufficient oblation, sacrifice satisfaction and recompense, for the which God the Father forgive and remitteth to all sinners, not only their sin, but also eternal pain one for the same, yet all men truly penitent, contrite and confessed, must needs also bring forth the fruits of penance, that is to say, Prayer, Fasting, Alms deeds: and must make restitution or satisfaction in will and deed to their neighbors in such things as they have done them wrong and injury in, and also must do all other good works of mercy and charity, and express their obedient will in the executing and fulfilling of God's commandments outwardly, when time, power, and occasion shall be ministered unto them, or else they shall never be saved. For, this is the express precept and commandment of God, Do you the worthy fruits of penance. And S. Paul saith, Like as in times past you have given and applied yourselves, and all the members of your body, to all filthy living and wickedness, continually excreasing the same; in like manner now, you must give and apply yourselves wholly to justice, excreasing continuoslly in purity and cleanness of life. And in another place he saith, I chastise and subd • e my carnal body, and the affections of the same, and make them obedient unto the spirit.
Item, That these precepts and works of charity, be necessary works to our salvation, and God necessarily requireth, that every penitent man shall perform the same whensoever time, power and occasion shall be ministered unto them so to do.
Item, That by penance and such good works of the same, we shall not only obtain everlasting life, but also we shall deserve remission or mitigation of these present pains and afflictions in this world, according to the saying of Saint Paul, if we would correct and take punishment of our selves, we should not be so grievously corrected of God. And Zecharias the Prophet saith, Turn yourselves unto me, and I will turn again unto you. And the Prophet Isaiah saith, Break, and deal thy bread unto the hungry, bring into they house the poor man, and such as want harbor. When thou seest a naked man, give him clothes to cover him with, and refuse not succor and help the poor and needy, for he is thine own flesh. And, if thou wilt thus do, then shall thy light glister out as bright as the sun in the morning, and thy health shall sooner arise unto thee, and thy justice shall go before thy face, and the glory of God shall gather thee up, that thou shalt not fall. And, whensoever thou shalt call upon God, God shall hear thee: and, whensoever thou shalt cry unto God, God shall say, Loe! here I am ready to help thee; then shall thy light overcome all darkness, and thy darkness shall be as bright as the sun at noon-days: and then God shall give unto thee continual rest, and shall fulfill thy soul with brightness; and shall deliver thy body from adversity: and then thou shalt be like a garden, that most plentifully bringeth forth all kind of fruits, and like the well-spring that never shall want water.
These things, and such other, should be continually taught and inculked into the ears of Our people, to the intent to stir and provoke them unto good works, and by the self-same good works to exercise and confirm their faith and hope, and look for to receive at God's hand mitigation and remission of the miseries, calamities and grievous punishments, which God sendeth to men in this world for their sins.
The Sacrament of the Altar.
Fourthly, As touching the Sacrament of the Altar, We will that all Bishops & Preachers shall instruct and teach Our people committed by Us unto their spiritual charge, that they ought, and must constantly believe, that under the form & figure of bread & wine, which We there presently do see & perceive by outwards senses, is verily, substantially & really contained and comprehended the very self-same body and blood of our Savior Jesus Christ, which was born of the Virgin Mary, and suffered upon the Cross for our redemption. And, that under the same form and figure of Bread and Wine, the very self-same body and blood of Christ is corporally, really and in the very substance exhibited, distributed, and received unto, and of all them which receive the said Sacrament. And, that therefore the said Sacrament is to be used with all due reverence and honor; and, that every man ought first to prove and examine himself, and religiously to try and search his own conscience before he shall receive the same, according to the saying of S. Paul, Whosoever eateth this body of Christ unworthily, or drinketh of this blood of Christ unworthily, shall be guilty of the very body and blood of Christ. Wherefore let every man first prove himself, and so let him eat of this bread, and drink of this drink; for, whosoever eateth, or drinketh it unworthily, he eateth and drinketh to his own damnation, because he putteth no difference between the very body of Christ, and other kinds of meat.
Justification.
Fifthly, As touching the order and cause of our Justification, We will, that all Bishops and Preachers shall instruct and teach our people committed by Us to their spiritual charge, that this word Justification signifieth remission of our sins, and our acceptation or reconciliation into the grace and favor of God, that is to say, our perfect renovation in Christ.
Item, That sinners attain this justification, by contrition and faith joined with charity, after such sort and manner as we before mentioned and declared. Not, as though our contrition, or faith, or any works proceeding thereof, can worthily merit or deserve to attain the said justification: for the only mercy and grace for the Father promised freely unto us for his Sons sake Jesus Christ, and the merits of his blood and passion, be the only sufficient and worthy causes thereof. And yet, that, notwithstanding, to the attaining of the same justification, God requireth to be in us, not only inward contrition, perfect faith and charity, certain hope and confidence with all other spiritual graces and motions; which, as we said before, must necessarily concur in remission of our sins, that is to say, our justification: but also he requireth and commandeth us, that after we be justified, we must also have good works of charity and obedience towards God, in the observing and fulfilling outwardly of his laws and commandments. For, although acceptation to everlasting life be conjoined with justification, yet our good works be necessarily required to the attaining of everlasting life. And, we being justified be necessarily bound, and it is our necessary duty to do good works, according to the saying of S. Paul, We be bound not to live according to the flesh, and to fleshly appetites; for if we live so, we shall undoubtedly be damned. And contrary, if we will mortify the deeds of our flesh, and live according to the spirit, we shall be saved. For, whosoever be led by the spirit of God, they be the children of God: And Christ saith, If you will come to heaven, keep the commandments. And Saint Paul, speaking of evil works, saith, Whosoever commit sinful deeds, shall never come to heaven. Wherefore, We will, that all Bishops and Preachers shall instruct & teach Our people committed by Us unto their spiritual charge, that God necessarily requireth of us to do good works commanded by him, and that not only outward and civil works, but also the inward spiritual motions and graces of the Holy Ghost: that is to say, to dread and fear God, to love God, to have firm confidence and trust in God, to invocate and call upon God, to have patience in all adversities, to have sin, and to have certain purpose and will not to sin again, and such other like motions and virtues. For Christ saith, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven: that is to say, We must not only do outward civil good works, but also we must have these foresaid inward spiritual motions, consenting and agreeable to the law of God.
Articles concerning the laudable Ceremonies used in the Church of Christ; and first of Images.
As touching Images, truth it is, that the same have been used in the Old Testament, and also for the great abuses of them, sometime destroyed and put down. And in the New Testament they have been also allowed, as good Authors do declare. Wherefore We will, that all Bishops and Preachers shall instruct and teach Our people committed by Us to their spiritual charge, how they ought and may use them. And first, that there be attributed unto them, that they be representers of virtue and good example. And, that they also be by occasion, the kindlers and stirrers of men's minds, and make men oft to remember and lament their sins and offenses, especially the images of Christ and our Lady. And, that therefore it is meet that they should stand in the Churches, and none otherwise to be esteemed. And, to the intent that rude people should not from henceforth take such superstition as in time past, it is thought, that the same hath used to do. We will, that Our Bishops and Preachers diligently shall teach them, and according to this doctrine reform their abuses: for, else there might fortune idolatry to ensue, which God forbid. And as for sensing of them, and kneeling and offering unto them, with other like worshippings, although the same hath entered by devotion, and fallen to custom, yet the people ought to be diligently taught, that they in no wise do it, nor think it meet to be done to the same images; but only to be done to God and in his honor, although it be done before the images, whether it be of Christ, of the Cross, of our Lady, or of any other Saint beside.
Of honoring of Saints.
At touching the honoring of Saints, We will, that all Bishops and Preachers shall instruct and teach Our people committed by Us unto their spiritual charges, that Saints, now being with Christ in heaven, be to be honored of Christian people in earth, but not with that confidence and honor which are only due unto God, trusting to attain at their hands that which must be had only of God. But, that they be thus to be honored, because they be known the elect persons of Christ, because they be passed in godly life out of this transitory world: because they already do reign in glory with Christ: and, most speically to laud and praise Christ in them for their excellent virtues, which he planted in them, for example of, and by them, to such as yet are in this world, to live in virtue and goodness: and also not to fear to die for Christ and his cause, as some of them did. And finally, to take them in that they may, to be the advancers of our prayers and demands unto Christ. By these ways, and such like, be Saints to be honored and had in reverence, and by none other.
Of Praying to Saints.
As touching Praying to Saints, We will, that all Bishops and Preachers shall instruct and teach Our people committed by Us unto their spiritual charge, that albeit, grace, remission of sin and salvation cannot be obtained, but of God only, by the mediation of our Savior CHRIST, which is only sufficient Mediator for our sins; yet, it is very laudable to pray to Saints in heaven everlastingly living, whose charity is ever permanent to be Intercxessors, and to pray for us, and with us, unto Almighty God, after this manner:
All holy Angels and Saints in heaven, pray for us, and with us, unto the Father, that for his dear son Jesu Christ his sake, we may have grace of him, and remission of our sins, with an earnest purpose, (not wanting ghostly strength) to observe and keep his holy commandments, and never to decline from the same again unto our lives end. And in this manner we may pray to our blessed Lady, to Saint John the Baptist, to all, and every of the Apostles, or any other Saint particularly, as our devotion doth serve us: so that it be done without any vain superstition, as to think that any Saint is more merciful, or will hear us sooner than CHRIST; or that any Saint doth serve for one thing more than another, or is parrone of the same. And likewise we must keep Holy-days unto God, in memory of him and his Saints, upon such days as the Church hath ordained their memories to be celebrate, except they be mitigated and moderated by the assent and commandment of Us the Supreme Head, to the Ordinaries, and then the Subjects ought to obey it.
Of Rites, and Ceremonies.
As concerning the Rites and Ceremonies of Christ's Church; as to have such vestments in doing God's service, as be, and have been most part used: as sprinkling of Holy water to put us in remembrance of our Baptism, and the blood of Christ sprinkled for our redemption upon the Cross: Giving of Holy-bread to put us in remembrance of the Sacrament of the Altar, that all Christian men be one body mystical of Christ, as the bread is made of many grains, and yet but one loaf; and to put us in remembrance of the receiving of the holy Sacrament and body of Christ, the which we ought to receive in right charity, which in the beginning of Christ 's Church men did more often receive, than they use nowadays to do: Bearing of Candles on Candle-mas-day, in memory of Christ the spiritual Light, of whom Siemeon did prophecy, as is read in the Church that day: Giving of Ashes on Ash wednesday, to put in remembrance every Christian man in the beginning of Lent, and penance, that he is but ashes and earth, and thereto shall return, which is right necessary to be uttered from henceforth in our Mother-tongue always on the Sunday: Bearing of Palms on Palm-Sunday, in memory of the receiving of Christ into Jerusalem a little before his death; that we may have the same desire to receive him into our hearts: Creeping to the Cross, and humbling ourselves to Christ on Good Friday before the Cross, and there offering unto Christ before the same, and kissing of it in memory of our redemption by Christ made upon the Cross: Setting up the Sepulture of Christ, whose body after his death was buried: The hallowing of the Font, and other like exorcisms and benedictions by the Ministers of Christ's Church, and all other like laudable Customs, Rites and Ceremonies, be not to be contemned and cast away, but to be used and continued, as things good and laudable, to put us in remembrance of those spiritual things that they do signify, not suffering them to be forgotten, or to be put in oblivion, but renewing them in our memories from time to time; but none of these Ceremonies have power to remit sin, but only to stir and lift up our minds unto God, by whom only our sins be forgiven.
Of Purgatory.
Forasmuch as due order of charity requireth, and the Book of Macca bees, and divers ancient Doctors plainly shown, That it is a very good and charitable deed to pray for Souls departed; and, forasmuch also as such usage hath continued in the Church so many years, even from the beginning: We will, that all Bishops and Preachers shall instruct and teach Our people committed by us unto their spiritual charge, that no man ought to be grieved with the continuance of the same; and, that it standeth with the very due order of charity, a Christian man to pray for Souls departed, and to commit them in our prayers to God's mercy, and also to cause other to pray for them in Masses and Exequies, and to give alms to other to pray for them, whereby they may be relieved and holpen of some part of their pain. But, forasmuch as the place where they be, the name thereof, and kind of pains there also, be to us uncertain by Scripture, therefore this, with all other things, we remit to Almighty God, unto whose mercy it is meet and convenient for us to commend them; trusting that God accepteth our prayers for them, referring the rest wholly to God, to whom is known their estate and condition. Wherefore it is much necessary that such abuses be clearly putaway, which under the name of Purgatory. hath been advanced, as to make men believe, that through the Bishop of Rome 's Pardons, Souls might clearly be delivered out of Purgatory, and all the pains of it. Or, that Masses said at Scala coeli, or otherwhere in any place, or before any Image, might likewise deliver them from all their pain, and send them straight to heaven. And other like abuses.
36. Nothing else of moment passed in this Convocation, save that on the 20 of July, Edward Bishop of Hereford, brought in a Book containing the King's Reasons, conceiving it unfit, in Person, or by Proxy, to appear at the General Council, lately called by the Pope at Mantua, (afterward removed to Trent ) and then the Convocation having first confirmed the King's Reasons, was dissolved. It was transacted in relation to Church, or Church-men, in the contemporary Parliament:
1. That Felons for abjuring Petty Treason, should not have Clergy.
2. That every Ecclesiastical and Lay-Officer shall be sworn to renounce the Bishop of Rome, and his authority, and to resist it to his power, and to repute any Oath taken in the maintenance of the said Bishop, or his authority, to be void. And the refusing the said Oath being tendered , shall be adjudged High Treason.
3. That Fruits, during the vacation of a Benefice, shall be restored to the next Incumbent, whose charge for first shall begin from the first vacation.
4. Which Spiritual persons shall be resident upon their Benefices, and which not; and for what causes.
5. Release of such who have obtained Licences from the See of Rome.
But all these are set down at large in the printed Statutes, and thither we refer the Reader for satisfaction: as to our History of Abbeys to be informed about the Rebellion in the North, occasioned in this year by these alterations in Religion.
37. Towards the end of this year, the faithful servant of God, William Tyndale, aliàs Hichins, was martyred at Fylford in Flanders, born about Wales, bred first in Oxford, then in Cambridge, after School-master to the children of Mr. Welch, a bountiful house-keeper in Gloucester-shire. To his house repaired many Abbots of that County (as indeed no one Shire in England had half so many mitred ones, which voted in Parliament) and Clergy-men, whom Tyndale so welcomed with his discourse against their superstitions, that afterwards they preferred to forbear Master Welch his good cheer rather than to have the sower sauce therewith, Master Tyndale 's company. But this set their stomachs so sharp against him, that he was forced to quit Gloucester-shire, and tender his service to Cuthbert Tunstall, Bishop of London, a great Scholar himself, and therefore probable to prove a Patron to learned man. Him Tyndale presented in vain, with an Oration out of Isocrates, which he had translated into English. But, though he sued for himself in two tongues, Greek, and English, both proved ineffectual; the Bishop returning, That he had moe already than he could well maintain. On this denial, over hasts Tyndale beyond the seas; and, after much travelling, sixeth at last at Antwerp, where he became Clerk to the Company of English Merchant-Adventurers.
38. Here he began with the New Testament, (as of most concernment to man's salvation) and with the help of John Frith, the Baruch to this Jeremiah ) translating it out of the Greek Original, finished, printed, and published it. Then he proceeded to the old, and accomplished it from Genesis to Nehemiah inclusively, but translated none of the Prophets, (save Jonah ) being prevented by death. I presume he rendered the Old Testament out of the Latin, his best friends not intituling him to any skill at all in the Hebrew. And remarkable it was, that sailing to Hamborough to print the Pentateuch, he lost all his Books and Copies by shipwreck, which doubled his pains in re-translating it. But here he lighted on the help of Miles Coverdale, afterward Bishop of Exeter, to assist him; and safely they went thorough their work, even when the Sweating-sickness swept away thousands in the City, with a general mortality: As if the useful sweating of their brains, were a preservative against the hurtful sweating of their bodies. And indeed painfulness in a lawful calling, is the best antidote against a public infection.
39. Yet none will deny, but that many faults needing amendment, are found in his Translation; which is no wonder to those who consider; First, such an undertaking was not the task for a man, but men. Secondly, no great design is invented, and perfected at once. Thirdly, Tyndale, being an exile, wanted many necessary accommodations. Fourthly, his skill in Hebrew was not considerable; yea, generally Learning in Languages was then but in the insancie thereof. Fifthly, out English tongue was not improved to that expressivenesse, whereat at this day it is arrived. However, what the undertook was to be admired as glorious; what he performed, to be commended as profitable; wherein he failed, is to be excused as pardonable, and to scored on the account rather of that Age, than or the Author himself. Yea, Tyndale 's pains were useful, had his Translation done no other good than to help towards the making of a better; our last Translators having in express charge from King JAMES, to consult the Translation of Tyndale.
40. But, when the Testament of Tyndale's Translation came over into England, oh! how were the Popish Clergy cut to the heart? How did their blear-eyes smart at the shining of the Gospel in a vulgar Tongue? Down must their Dagon, if this Ark be set up: down their Diana, if Paul be permitted to preach to the people. Some said, that the Bible ought not to be translated; some, that it could not be, that it was impossible: Others, that the translating thereof would make men rebel against the King; and why I pray? seeing they shall read therein Let every soul be subject to the higher powers, &c. and many other places pressing obedience. Some were not so much angry with the Text, as with Tyndale's Comment, his Preface before, and Notes upon the same: In fine, they did not only procure his Book to be publicly burnt in Paul 's Church-yard, but also their malice (which hath long arms to reach at such distance) contrived, and effected the strangling and burning of Tyndale in Flanders.
41. Bale calleth him the Apostle of the English. And indeed, some general parallel (far be it from me to enforce it to an absolute conformity) may be observed betwixt Saint Paul, and out Tyndale: S. Paul withstood, and defeated the power of Elymas the Sorcerer: Tyndale, with the grace and gravity of his company put a Magician out of countenance, being brought thither to show a cast of his skill by enchanting. S. Paul, in Thyatira, converted his Jailor, and all his household: Tyndale, during his year and half durance, converted his keeper, his daughter, and other of family. Saint Paul was in perils by waters, in perils by robbers, in perils amongst false brethren: so was Tyndale, whom one Philip's, pretending much friendship, by cunning insinuation betrayed to his destruction. We take our leaves of Tyndale, with that testimony which the Emperor's Procurator or Attorney-General (though his adversary) gave of him, Homo fuit doctus, pius, & bonus: He was a learned, a godly, and a good-natured man.
SECTION IV.
TO CLIFFORD CLIFTON, Esquire.
I Know not of what place properly to name and inscribe you, whether of Middlesex, where you have your present Dwelling; or of Nottingham-shire, , whence first you fetched your Name; or from Derby-shire, and other neighbouring Counties, wherein you are Heir apparent to a fair Inheritance. I envy not your deserved Happiness, but only observe it is almost as difficult to fix a rich man, as a beggar; the one for his variety, the other for his want of habitation. But be you styled from what Place you please, be pleased also to accept this expression of my service unto you. All that I will add is, that seeing two Antient and Honorable Families (the one of Norman, the other of Saxon extraction) have met in your name, may their joint Virtues de united in your nature.
CReat the Kings profit at this time from the Office for the 'Receipt of Tenths and First fruits, which was now first set up in London, and something must be observed of the original thereof: Such moneys formerly were paid to the Pope, who, as Pastor Pastorum, claimed Decimas Decimarum. Entituling himself thereunto, partly from Abraham, (a Priest) paying Tithes to Melchizedek the high Priest; partly from the Levites in the Mosaical Law, paying the Second Tithes, that is, the Tithes of their Tithes to the Priest: Thus shall you offer an heave offering unto the Lord, of all your Tithes, which ye receive of the children of Israel, and ye shall give thereof the Lord's heave-offering to Aaron the Priest. Hereupon, the Pope had his Collectors in every Diocese, who sometimes by Bills of Exchange, but generally in specie, (to the great impoverishing of the Land) yearly returned the Tenths and First-fruits of the English Clergy to Rome.
2. But the Pope being now dead in England, the King was found his Heir at Common Law, as to most of the power, and profit, the other had usurped. But now as the Clergy changed their Land lord, so their Rents were new rated (and, I believe somewhat raised) Commissioners being employed in all Counties, (the Bishop of the Diocese being always one of them) to value their yearly revenue, that so their Tenths and First-fruits may be proportioned accordingly. These Raters were the chiefest persons in all Counties under the degree of Barons, and I had a project to presence their names, as of men of unquestionable extraction, none as yet standing on the ruins of Abbeys to heighten their mean birth into the repute of Gentility.
| Nicholas Carew, | Knights. |
| Matthew Broun | |
| Thomas Stidolfe, Esquire. | |
| John Banister, Gentleman. |
| Richard Sapcot, | Knights. |
| Lawrence Taylard, | |
| John Gostwick, | Esquires. |
| John Goodrick, |
| William Courtney, | Knights. |
| Thomas Dennis, | |
| John Birnall, Major of Exeter. | |
| John Hull, | Auditors. |
| William Simonds, | |
| John Ford, | Auditors. |
| John Southcote, |
| William Stourton, | Kn ts . |
| John Horsey, | |
| Andrew Lutterell, | |
| Thomas Speke, | Esq s . |
| Hugh Powlet, | |
| Henry Capel, Knight. | |
| William Portman, Gent. | |
| Roger Kinsey, Auditor. |
| John Talbot, | Knights. |
| John Gifford, | |
| Walter Wrotley, Esquire. | |
| John Wrotely, Gentleman. |
| John Holford, Knight. | |
| Peter Dutton, Knight. | |
| George Booth, | Esq s . |
| Thomas Aston, | |
| Richard Ligh, | |
| William Brereton, |
But my design failed, when I found the return of the Commissioners names into the Office so defective, that in most Counties they are wholly omitted.
3. These Commissioners were impowered by the King, to send for the Scribes and Notaries of all Bishops and Arch-Bishops and Arch-deacons, to swear the Receivers and Auditors of Incumbents, to view their Register-books, Easter-books, and all other writings, and to use all other ways to know the full value of Ecclesiastical preferments, with the number and names of Persons enjoying the same. They were to divide themselves by Three and Three, allotting to every number so many Deaneries, and to inquire the number and names of all Abbeys, Monasteries, Priories, Brotherships, Sisterships, Fellowships, &c. Houses religious and conventual, as well CHARTER-HOUSE, as others, (these carthusians being specified by name, because proudly pretending privileges of Papal exemption) and meeting together to certify into Exchequer, (at the time limited in their Commission) the true value of such Places or Preferments. Herein, Reparations, Fees of (int) were not to be deducted, but perpetual Rents, Pensions, Alms, Synods, Fees paid out yearly to Persons, were to be allowed.
4. This being a work of time exactly to perform, took up some years in the effecting thereof. Devon-shire and Somer set were done in the twenty-seventh, Staffordshire, and many other Countries, in the thirty-fourth of King Henry the eighth, and most of Wales not till the reign of King Edward the sixth. Yea, I am credibly informed, that in Ireland, (to which Kingdom such Commissions were afterwards extended) the Commissioners partly tired with their troublesome work, partly afraid to pass the dangerous hill of Rushes (in Irish, Sleue Logher ) never came into the County of Kerry, the South-west extremity of that Island. So that the Clergy thereof, (though the poorest of the poorest in Ireland ) enjoy this privilege, that they are presently put into their Livings, (or Benefices rather) without any payments.
5. But no such favor was allowed to any place in England, where all were impartially rated, and Vicaridges valued very high according to their present revenue by personal Perquisites. In that Age, he generally was the richest Shepherd, who had the greatest flock; where Oblations from the living, and Obits for the dead, (as certainly paid, as Predial Tithes ) much advanced their Income. In consideration whereof, Vicaridges (mostly lying in Market-Towns, and populous Parishes) where set very high, though soon after those Obventions sunk with superstition: And the Vicars, in vain, desired a proportionable abatement in the King 's book; which once drawn up, were no more to be altered.
6. Now Queen Mary, a Princesse, whose conscience was never purse-ridden, as one who would go to the cost of Her own principles, did by Act of Parliament exonerate, acquit and discharge the Clergy from all First-fruits. As for Tenths, the same Statute ordereth them to be paid to Cardinal Poole, who from the same was to pay the Pensions allowed by Her Father to Monks and Nuns at the dissolution of Abbeys: yet so, that when such persons, who were but few and aged (all named in a Deed indented) should decease, all such payments of the Clergy, reserved nomine decimae, should cease, and be clearly extinct and determined for ever.
7. But Her Sister Q. Elizabeth succeeding Her, and finding so fair a flower, as First fruits & Tenths fallen out of Her Crown, was careful quickly to gather it up again, and get it re-set therein. A Princesse most to forgive injuries, but inexorable to remit debts who knowing that necessitous Kings are subject to great inconveniences, was a thrifty improver of Her treasure. And, no wonder if She were exact (though not exacting) to have Her dues from the Clergy, who herein would not favor her grand favourite Sir Christopher Hatton, (who by the way was Master of this first-fruits Office, and was) much indebted unto Her for moneys received. All which arrears Her Majesty required so severely and suddenly from him, that the grief thereof cost his life. I say, this Queen in the first of Her Reign resumed first-fruits and tenths only with this case to Parsonages not exceeding ten marks, and Vicaridges ten pounds, that they should be freed from first-fruits. A clause in this Statute, impowering the Queen to take all that was due unto Her from the first day of this Parliament, was so improved by her Officers in the Exchequer, (who sometimes have none of the softest palms to those that fall into their hands) that many Ministers were much vexed thereby: Yea, one observeth that the courtesy intended to the Clergy by Q. Mary in remitting their tenths, proved in event an injury to many, so vexed about their arrears.
8. In vain have some of late beaved at this Office, which is fastened to the State, with so considerable a revenue, as it advanced thereunto by tenths and first-fruits. The former certain, the latter casual as depending on the uncertain deaths of Iucumbents, and such as succeed them. Many indeed accuse such payments, as Popish in their original. But could that be superstitious, which was plucked down by Queen Mary, and set up again by Queen Elizabeth? Besides, suppose them so, in their first foul fountain, since being shifted, yea strained through the hands of Protestant Kings, Tenths have their old property altered, and acquire no doubt a new purity to themselves. And the Advocates for this Office, do pertinently plead, that there ought to be a badge of subjection of the Clergy to the Secular power, by public acknowledgement of their dependence thereon, which by such payments is best performed.
9. John Lambert, aliàs Nicolson, bred in Cambridge, had lately been much persecuted by Archbishop Warham, about some opinions he held against the corproal presence in the Sacrament. And now being fallen into fresh troubles on the same account, to make the quicker work (following the precedent of S. Paul, appealing to Caesar) he appeals to the King. Who having lately taken upon him the title of the Supreme head of the Church of England, would show that head had a tongue could speak in matters of Divinity. In White-hall, the place and day is appointed, where an ACT-ROYAL was kept; the King himself being the Opponent, and Lambert the Answerer; and where His Highness was worsted or wearied, Arch-bishop Crammer supplied His place, arguing, though civilly, shrodely, against the truth and his own private judgment.
10. Was not this worse than keeping the clothes of those who killed S. Stephen, seeing this Archbishop did actually cast stones at this Martyr, in the Arguments he urged against him. Nor will it excuse Cranmer 's cowardice and dissimulation to accuse Gardener 's craft and cruely, who privily put the Archbishop on this odious act, such Christian courage being justly expected from a person of his parts and place as not to be acted by another, contrary to his own conscience. I see not therefore what can be said in Cranmer 's behalf, save only that I verily hope, and steadfastly believe, that he craved God's pardon for this particular offense, and obtained the same on his unfeigned repentance. And because the face of men's faults is commonly seen in the glass of their punishment, it is observable, that as Lambert now was burnt for denying the corporal presence, so Cranmer (now his Opponent ) was afterwards condemned and died at Oxford for maintaining the same opinion; which valor, if sooner shewn his conscience had probably been more cleared within him, and his credit without him to all posterity.
11. A match being now made up by the Lord Cromwell's contrivance, betwixt King Henry and the Lady Anne of Cleve; Dutch-men flocked faster than formerly into England; Many of these had active souls, so that whilst their hands were busied about their manufactures, their heads were also beating about points of Divinity. Hereof they had many rude notions, too ignorant to manage them themselves, and too proud to crave the direction of others. Their minds had a bystream of activity more than what sufficed to drive on their Vocation, and this waste of their souls, they employed in needless speculations, and soon after began to broach their strange opinions, being branded with the general name of Anabaptists. These Anabaptists for the main, are but Donatists now dips, and this year their name first appears in our English Chronicles; for, I read that four Anabaptists, three men and one woman, all Dutch, bare faggots at Paul 's Cross, and three days after a man and woman of their sect was burnt in Smithfield.
12. It quickly came to the turn of Queen Anne of Cleve to fall, if not into the displeasure, out of the dear affection of King Henry the eighth. She had much of Katharine Dowager's austerity, little of Anna Bollen's pleasant wit, less of the beauty of Jane Seamour. Some feminine impotency, that She answered not Her creation, was objected against Her, though only Her precontract with the Son of the Duke of Lorraine was publicly insisted on, for which by Act of Parliament now sitting, She was solemnly divorced.
13. King Henry durst not but deal better with Anne of Cleve than with such His Wives, which were His native Subjects: not so much for love of Her, as for fear of Her Brother the Duke of Cleve, considerable (if not much in Himself) in His union with the Protestant Princes of Germany. Wherefore He restored Her all Her Jewels, assigned Her precedency above all English, (save His own that should be Queen, and Children) graced Her with a new-devised style of, His adopted Sister, (by which from henceforward He saluted Her in His Letters, and She in Answer subscribed Her self) allotted Her Richmond-House for Her retirement, with an augmentation of means for Her maintenance. And now let Her be glad that She escaped so well, seeing all, which had reference to King Henry 's bed, came off gainers, if savers of their own lives, and reputations. She returned no more into Her own Country, but living, and dying, Anno 1557. in England, was buried in Westminster. Church at the head of King Sebert, in a Tomb not yet finished; none other of King Henry 's Wives having any, and this Anne but half a Monument.
14. In the last Parliament, Reformation running a race with Superstition, hardly carried it by the heads-length, but it was hoped, that in this new Parliament (now sitting) true Religion would run her Rivall quite out of distance: Whereas alas! it not only stood still, but went backwards, the SIX ARTICLES being therein enacted, that whip with six knots, each one (as heavily laid on) fetching blood from the backs of poor Protestants.
15. K. Henry was much blamed for passing this Act. Indeed, Power and Profit being the things politick Princes chiefly desire; King Henry had already attained both by his partial Reformation. Power, by abolishing the Pope's usurpation, in His Dominions; Profit, by seizing on the lands and goods of suppressed Monasteries. And thus having served His own turn, His zeal willfully tired to go any farther, and (only abolishing such Popery as was in order to his aforesaid designs) He severely urged the rest on the practice of His Subjects.
16. Herein he appeared like to Jehu King of Israel, who utterly rooted out the foreign Idolatry of BAAL, (fetched from the Zidonians, and almost appropriated to the family of Ahab) but still worshipped the CALVES in DAN, and BETHEL, the state-Idolatry of the Kingdom; So our Henry, though banishing all out-landish superstition of Papal dependence, still reserved and maintained home bred Popery, persecuting the Refusers to submit thereunto.
17. For, by the persuasion of Bishop Gardener (in defiance of Archbishop Cranmer, and the L. Cromwell, with might and main opposing it) it was enacted:
- 1. That in the Sacrament of the Altar, after consecration, no substance of bread or wine remaineth, but the natural body and blood of Christ.
- 2. That the Communion in both kinds is not necessary ad salutem, by the law of God to all persons.
- 3. That Priests, after Orders received, may not Marry by the Law of God.
- 4. That Vows of Chastity ought to be observed.
- 5. That it is meet and necessary, that private Masses be admitted and continued in Churches.
- 6. That auricular Confession must be frequented by people, as of necessity to salvation.
Laws, bad, as penned; worse, as prosecuted, which by some Bishops extensive interpretations, were made commensurate to the whole body of Popery.
18. Indeed, the Lord Cromwell (unable to right his own) had a design to revenge himself on the opposite party, by procuring an Act, That Popish Priests convict of Adultery, should be subject to the same punishment with Protestant Ministers that were married. But Gardener, by his greatness, got that law so qualified, that it soon became lex edentula, whilst the other remained mordax, death being the penalty of such who were made guilty by the six Articles, though Nicholas Shaxton of Salisbury, and Hugh Latimer of Worcester, found the especial favor to save themselves by losing of their Bishoprics.
19. And now began Edmond Bonner, aliàs Savage, (most commonly called by the former, but too truly known by the later name) newly made Bishop of London, to display the colors of his cruelty therein, which here I forbear to repeat, because cited at large by Mr. Fox. For, I desire my Church-History should behave itself to his Book of Martyrs, as a Lieutenant to its Captain, only to supply his place in his absence, to be supplemental thereunto, in such matters of moment which have escaped his observation.
20. Match-makers betwixt private persons seldom find great love for their pains, betwixt Princes often fall into danger, as here it proved in the L. Cromwell, the grand contriver of the King's marriage with Anne of Cleve. On him the King had conferred Honors so many, and so suddenly, that one may say, The crudities thereof lay unconcted in his soul, so that he could not have time to digest one Dignity before another was poured upon him. Not to speak of his Mastership of the Jewel-house, he was made Baron, Master of the Rolls, the Kings Vicar-general in spiritual matters, Lord Privy-Seal, Knight of the Garter, Earl of Essex, Lord Great Chamberlain of England. And my Author observeth, that all these Honors were conferred upon him in the compass of five years, most of them possessed by him not five months; I may add, and all taken from him in less than five minutes, with his life on the scaffold.
21. This was the cause why he was envied of the Nobility and Gentry, being by birth so much beneath all; by preserment so high above most of them. Besides, many of his advancements were interpreted not so much Honors to him, as Injuries to others, as being either in use improper, or in equity unfit, or in right unjust, or in conscience unlawful for him to accept. His Mastership of the Rolls, such who were bred Lawyers, conceived it fitter for men of their profession. As for the Earldom of Essex conferred upon him, though the title lately became void by the death of Bourchier the last Earl without Issue-male (and so in the strictness of right in the King's free disposal) yet because he left Anne, a sole Daughter behind him, Cromwell 's invading of that Honor, bred no good blood towards him amongst the kindred of that Orphan, who were honorable, and numerous. His Lord great Chamberlainship of England, being an Office for many years Hereditary in the Antient and Honorable House of Oxford, incensed all of all that Family, when beholding him possessed thereof. His Knighthood of the Garter, which custom had appropriated to such, who by three degrees at least could prove their Gentile descent, being bestowed on him, did but enrage his Competitours thereof, more honourably extracted. As for his being the King's Vicar-General in Spiritual matters, all the Clergy did rage thereat, grutching much, that K. Henry the substance, and more, that Cromwell, His shadow, should assume so high a Title to himself. Besides, Cromwell 's name was odious unto them, on the account of Abbeys dissolved, and no wonder, if this Sampson plucking down the pillars of the Popish-Church, had the rest of the structure falling upon him. These rejoiced when the Duke of Norfolk arrested him for Treason at the Council-Table, whence he was sent Prisoner to the Tower.
22. And now to speak impartially of him, though in prison. If we reflect on his parts and endowments, it is wonderful to see how one quality in him befriended another. Great Scholar he was none (the Latin Testament gotten by heart being the master-piece of his learning) nor any studied Lawyer, (never long-living, if admitted in the Inns of Court) nor experienced Soldier, (though necessity cast him on that calling, when the Duke of Burbone besieged Rome) nor Courtier in his youth, (till bred in the Court, as I may call it, of Cardinal Wolsey 's house:) and yet, that of the Lawyer in him, so helped the Scholar; that of the Soldier, the Lawyer; that of the Courtier, the Soldier; and that of the Traveler so perfected all the rest (being no stranger to Germany, well acquainted with France, most familiar with Italy) that the result of all together made him for endowments eminent, not to say, admirable.
23. It was laid to his charge; First, that he had exceeded his Commission, in acting many things of high conseqsence, without acquainting the King therewith; dealing therein, though perchance wisely for the State, not warily for himself. Indeed, it is impossible for such Officers, managing not only multitudes, but multiplicity of matters, but that in some things they must mistake. As in many words there wanteth not iniquity: so in the Actours of many affairs, faults are soon found out. He was also accused to set at liberty certain persons not capable of it; for granting Licenses and Commissions destructive to the King's authority; for being guilty of Heresy himself, and favoring it in others. Trayterous speeches were also charged upon him, spoken two years before in the Church of S. Peter's in the Poor, in Broad street; the avouchers thereof pretending, that, as hitherto they had concealed them for love of themselves (fearing Cromwell 's greatness:) so now, for the love of the King, they revealed the same. Indeed, on the first manifesting of the King's displeasure against him, the foes of Cromwell had all their mouths open, and his friends their mouths shut up.
24. The mention of S. Peter 's in Broad-street, mindeth me of a passage, not unworthy to be recited, of an injury offered by this Lord Cromwell, to many poor men in the same Parish. And, because everyone is best able to tell his own tale, take it in the words of John Stow, being himself deeply concerned therein:
I am moved the rather to believe our Author herein, because elsewhere he alloweth this Lord his deserved praise for his virtues, and especially his Hospitality, affirming, he had often seen at the Lord Cromwell 's gate, above two hundred persons served twice every day, with meat, and drink sufficient. Nor can I see what may be said in excuse of this oppression, except any will plead, that Abimelech's servants violently took away the wells from Abraham, and yet Abimelech himself never knew more or less thereof.
25. As for the passionate expressions of Cromwell; a Knight, aged well-nigh eighty, whose Mother was Daughter to the Lord Cromwell 's Son, hath informed me, That the principal passage, whereon the Lord's enemies most insisted, was this, It being told the L. Cromwell, that one accused him for want of fidelity to the King; Cromwell returned in passion, Were he here now, I would strike my dagger into his heart; meaning, into the heart of the false Accuser; and therein guilty of want of charity to his fellow-subject, not of loyalty to his Sovereign. But, seeing the words were a measuring cast as uttered (though not as intended) to whom they should relate, the pick-thank Repeater avowed them uttered against the King Himself. So dangerous are dubious words, and ambiguous expressions, when prevalent power is to construe, and interpret the meaning thereof.
26. Ten days after his Arrest, he was attainted of high Treason in Parliament. and brought on the Scaffold the next week to execution. Here he spake the following words unto the people, which the Reader is requested the more seriously to peruse, that thereby he may be enabled to pass (if concerned therein) his verdict in what Religion this Lord died.
The general terms wherein this his Speech is couched, hath given occasion for wise men to give contrary censures thereof.
True it is, so wary were Cromwell 's expressions, that Luther and Bellarmine might in their own persons have said the same, without any prejudice to their own principles, and many conceive that the most, which these his words amount to, will but make him an six-Articles Protestant.
27. But let Cromwell 's politick Speech be in part expounded by his plain Prayer which he immediately after made, (too long here to insert, but set down at large in Mr. Fox) and which speaketh him a true Protestant. And if negative Arguments avail ought in this matter, no superstitious crossing of himself, no praying to Saints, no desiring of prayers for him after his death, &c. may evidence him no Papist in the close of his life. Indeed, Anti-Cromwellists count this controversy (of the Religion he died in) not worth the deciding, no Papists conceiving the gain great to get him on their side, and some Protestants accounting the loss as little to part with him. However, this right ought to be done to his Memory, in fixing it on its own principles, and not mis-representing the same to posterity.
28. Remarkable is that passage in his Speech, wherein he confesseth himself, by Law condemned to die, because a story dependeth thereupon. Not long ago an Act had passed in Parliament, That one might be attainted of Treason by Bill in Parliament, and consequently lose his life, without any other legal trial, or being ever brought to answer in his own defense. The Lord Cromwell was very active in procuring this Law to pass, insomuch that it is generally believed, that the Arm and Hammer of all King Henry 's Power, could never have driven on this Act thorough both Houses, had not Cromwell first wimbled an hole for the entrance thereof, and politically prepared a major part of Lord's and Commons to accept the same. For, indeed otherwise it was accounted a Law injurious to the liberty, which reason alloweth to all persons accused, and which might cut out the tongue of Innocency itself, depriving her of pleading in her own behalf. Now, behold the hand of Heaven! It happened that this Lord first felt the smart of this rod which be made for others, and was accordingly condemned before ever he was heard to speak for himself.
Thus, those who break down the banks, and let in the stream of Arbitrary power, (be it into the hands of Prince or People) are commonly the first themselves which without pity are drowned in the deluge thereof.
29. Thus far I have swome along with the wind and tide of all our English Historians, in charging of Cromwell herein. But I find one Author of strong credit (such he needs to be, who swims against the stream) acquitting the said Lord, deriving his intelligence from Sir Thomas Gawdie, a grave Judge, then living, who acquainted him as followeth, King Henry commanded the L. Cromwell to attend the Chief Justices, and to know, whether a man that was forth-coming might be attainted of high Treason by Parliament, and never called to his answer? The Judges answered, That it was a dangerous question; and, that the high Court of Parliament ought to give examples to inferior Courts for proceeding according to justice, and no inferior Court could do the like, and they thought the high Court of Parliament would never do it. But, being by the express commandment of the King, and pressed by the said Earl to give a direct answer, they said, That if he be attainted by Parliament, it could not come in question afterwards, whether he was called, or not called to answer: and the Act of Attainder being passed by Parliament did bind, as they resolved. The party against whom this was intended, was never called in question, but the first man after the said resolution, that was so attainted, and never called to answer, was the said Earl of Essex: whereupon that erroneous and vulgar opinion amongst our Historians grew, That he died by the same Law which he himself had made.
30. But, grant this Lord Cromwell faulty in this and some other actions, in the main he will appear a worthy person, and a great instrument of God's glory in the reforming of Religion, and remarkable for many personal eminencies. Commonly when men are (as in a moment) mounted from meanness to much wealth and honor, first they forget them selves, and then all their old friends and acquaintance. Whereas on the contrary, here gratitude grew with his greatness, and the Lord Cromwell conferred many a courtesy on the Children from whose Fathers Master Cromwell had formerly received favors. As he was a good Servant to his Master, so was he a good Master to his Servants, and fore-seeing his own full, (which he might have foretold without the Spirit of Prophesy, some half a year before) he furnished his Men, which had no other lively-hood to subsist by, with Leases, Pensions, and Annuities, whereby after his death they had a comfortable maintenance.
31. One so faithful to his Servants, cannot be suspected for an Infidel in not providing for his family, of his own children. It was not therefore his ambition, but providence, that on the same day wherein he was created Earl of Essex, he procured Gregory his Son, (which otherwise had been then but a Lord by courtesy) to be actually made Baron Cromwell of Oke-ham. Which honor, because inherent in the Son, was not forfeited on his Father's attainture, but descends at this day on his Posterity.
32. We will conclude his story with this remarkable instance of his humility: Formerly there flourished a notable family of the Cromwells at Tattershall in Lincoln-shire, especially since Sir Ralph Cromwell married the younger Sister and Coheir of William the last Lord Deincourt. Now there wanted not some flattering Heraults (excellent Chemists in Pedegrees to extract anything from anything) who would have entitled this Lord Cromwell to the Arms of that ancient Family, extinct (in the issue male thereof) about the end of King Henry the sixth. His answer unto them was, That he would not wear another man's coat, for fear the right owner thereof should pluck it off over his ears: and preferred rather to take a new coat, (viz. AZure, Or, a Fess inter three Lions rampant, Or a Rose Gules, betwixt two Chaughes proper) being somewhat of the fullest; the Epidemical dissease of all Arms given in the Reign of Henry the eighth.
33. After the execution of the Lord Cromwell, the Parliament still sitting, a motly execution happened in Smithfield, three Papists hanged by the Statute for denying the King 's supremacy, and as many Protestants burnt at the same time and place, by virtue of the six Articles, dying with more pain, and no less patience.
| Papists. | Protestants. |
| Edward Powell. | Robert Barns, Doctor of Divinity. |
| Thomas Abley. | Thomas Gerard, |
| Rich: Fetherston. |
This caused was by the difference of Religions in the King's Privy Council, wherein the Popish party called for the execution of these Protestants, whilst the Protestant Lord's in the Council, (out of policy to repress the others eagerness, or if that failed, out of desire to revenge it) cried as fast, that the Laws might take effect on the Papists. And whilst neither side was able to save those of their own opinions, both had power to destroy those of their opposite party. They were dragged on hurdles, coupled two and two, a Papist and a Protestant, (cattle of different kinds yoked to draw, or rather to be drawn together) insomuch as a Romanist professeth, that to the three Papists this their unequal matching was to them, ipsâ morte gravlus & intolerabilius, more heavy and intolerable than death itself: But the Protestants expressed no such distaste hereat, not angry out of principles of pride, for the joining of their bodies together, but grieved out of the grounds of charity, that their souls soon after, should so far be parted asunder. A stranger, standing by, did wonder, (as well he might) what Religion the King was of, his sword cutting on both sides, Protestants for Heretics, and Papists for Traitors, of whom in the same month, Laurence Cook, Prior of Doncaster, and six others, were sent the same way, for the same offense.
34. But to return to such Acts of the Parliament as concern the Church, therein a Statute was made, commanding every man fully, truly, and effectually to divide, set out, yield or pay all and singular Tithes and Offerings, according to the lawful customs and usages of the Parishes and Places where such Tithes or Duties shall grow, arise, come or be due. And remedy is given for Ecclesiastic persons before the Ordinary; and for Lay-men, that claimed appropriated Tithes by grant from the Crown, in the Secular Courts by such actions as usually Lay-possessions had been subject to. The occasion of which Statute is intimated in the Preamble thereof, because in few years past many presumed more contemptuously, and commonly than in times past, had been seen or known to subtract and withdraw their lawful and accustomed Tithes. Incouraged thereunto for that that divers Lay-persons having Tithes to them and their beires had no due remedy by order and course of the Ecclesiastical Laws to recover their right. And no wonder, seeing their Sovereign had set them so large, and so late a president in destroying of Abbeys, if subjects thought that in their distance and proportion they might also be bold to detain the Rites of the Church, especially because it seemed unreasonable, that they should receive wages who did no work, and that the hire of the laborers in the vineyard should be given to lazy lookers on. This Statute, in favor of Lay-impropriators, was beneficial to the Clergy to recover their prediall Tithes at Common-Law, being equally advantaged by that which was not principally intended for them, because of the concurrence of their interest, in case of Tithes. A Statute also made, That it was lawful for all persons to contract marriage, who are not prohibited by God's law. For although Gregory the great (who had not less learning, but more modesty, than his successors) did not flatly forbid the marriage of Cousin Germans as unlawful, but prudentially dissuade it as unfitting; yet after-Popes prohibited that and other degrees further off, thereby to get money for Dispensations. What a mass these amounted unto, their own Auditors can only compute, seeing Solomon himself sent ships but every third year to Ophir for gold; whereas his Holiness, by granting such faculties from those Indies, made annual returns of infinite profit. And this Law came very conveniently to comply with King Henry 's occasions, who had the first fruits thereof, and presently after married Katharine Howard, Cousin Germane to Anna Bollen his second Wife, which, by the Canon-Law, formerly was forbidden without a special Dispensation first obtained.
35. But now to step out of the Parliament into the Convocation, a place more proper for our employment, there we shall find Archbishop Cranmer landing in his Barge at Paul's-wharfe, and thence proceeding on foot with the Cross carried before him into the Choir of Paul's; where, at the high Altar Bishop Bonner officiated (if I speak properly) a Mass of the Holy Ghost, Doctor Richard Cox Archdeacon of Eli, preached a Latin Sermon on this text, Vos estis salterrae. Richard Gwent Doctor of Law and Archdeacon of London, was chosen Prolocutor. Then intimation was given, that the KING allowed them liberty to treat of matters in Religion, to peruse the Canons de simonia vitanda, with other Ecclesiastical constitutions; to continue the good ones, and make new ones protemporis exigentiâ. In the third Session on Friday, several Bishops were assigned to peruse several Books of the Translation of the New Testament, in order as followeth:
Why Edmond Bonner Bishop of London then and there present, had no part in this perusal allotted him, as I find no reason rendered thereof, so I will not interpose my own conjecture.
39. In the sixth Session, Gardener publicly read a Catalogue of Latin words of his own collection out of the Testament, and desired that for their genuine and native meaning, and for the majesty of the matter in them contained, these words might be retained in their own nature as much as might be; or be very fitly Englished, with the least alteration, being in number and order here inserted:
- Ecclesia
- Poenitentia
- Pontifex
- Ancilla
- Contritus
- Olacausta
- Justitia
- Justificare
- Idiota
- Elementa
- Baptizare
- Martyr
- Adorare
- Dignus
- Sandalium
- Simplex
- Tetrarcha
- Sacramentum
- Simulachrum
- Gloria
- Conflictationes
- Ceremonia
- Mysterium
- Religio
- Spiritus sanct{us}
- Spiritus
- Merces
- Confiteor tibi Pater
- Panis praepositionis
- Communio
- Perseverare
- Dilectus
- Sapientia
- Pietas
- Presbyter
- Lites
- Servus
- Opera
- Sacrificium
- Benedictio
- Humilis
- Humilitas
- Scientia
- Gentilis
- Synagoga
- Ejicere
- Misericordia
- Complacui
- Increpare
- Distribueretur orbis
- Inculpatus
- Senior
- Conflictationes
- Apocalypsis
- Satisfactio
- Contentio
- Conscientia
- Peccatum
- Peccator
- Idolum
- Prudentia
- Prudenter
- Parabola
- Magnifico
- Oriens
- Subditus
- Didragma
- Hospitalitas
- Episcopus
- Gratia
- Charitas
- Tyrannus
- Concupiscentia
- Cisera
- Apostolus
- Apostolatus
- Egenus
- Stater
- Societas
- Zizania
- Mysteriū
- Christus
- Conversari
- Profiteor
- Impositio manuum
- Idololatria
- Dominus
- Sanctus
- Confessio
- Imitator
- Pascha
- Innumerabilis
- Inenarrabilis.
- Infidelis
- Paganus
- Commilito
- Virtutes
- Dominationes
- Throni
- Potestates
- Hostia
35. The judicious Reader hath no sooner perused these words, but presently he sorts them in two ranks: First, some few untranslatable, without loss of life or luster: these are continued in our English Testament entire, it being conceived better that Ministers should expound these words in their Sermons, than alter them in their Texts. But besides these, most of the second sort, are not so emphatical in themselves, but that they may be rendered in English, without prejudice of truth, Wherefore Gardener 's design plainly appeared in stickling for the preserving of so many Latin words to obscure the Scripture; who, though wanting power to keep the light of the Word from shining, sought out of policy to put it in to a dark Lanthorn; contrary to the constant practice of God in Scripture, levelling high hard expressions to the capacity of the meanest. For foreign terms are always brought in, like Joseph with an Interpreter. Emmanuel doth not pass without an Exposition, God with us: nor Ephatha escape, but Commented on, be thou opened: Besides, the Popish Bishop multiplied the mixture of Latin names in the Testament, to teach the Laity their distance, who though admitted into the outward Court of common matter, were yet debarred entrance into the Holy of Holies of these mysterious expressions, reserved only for the understanding of the high Priest to pierce into them. Moreover, this made Gardener not only tender, but fond to have these words continued in kind without Translation; because the profit of the Romish Church was deeply in some of them concerned: Witness the word Penance (which according to the vulgar sound, contrary to the original sense thereof) was a magazin of Will-worship, and brought in much gain to the Priests, who were desirous to keep that word, because that word kept them. I find not what entertainment Gardener 's motion met with, it seems so suspended in success, as neither generally received nor rejected.
36. In a following Session, Cranmer Archbishop of Canterbury, informed the House, That it was the King's will and pleasure, that the Translation both of the Old and New Testament should be examined by BOTH UNIVERSITIES. This met with much opposition in the House, all the Bishops, (Eli and S. David's excepted) making their Protests to the contrary. These affirmed, the Universities were much decayed of late, wherein all things were carried by Young Men, whose judgments were not to be relied on, so that the Learning of the Land was chiefly in this Convocation. But the Archbishop said, he would stick close to the will and pleasure of the King his Master, and that the Universities should examine the Translation. And here (for ought I can find to the contrary) the matter ceased, and the Convocation soon after was dissolved.
37. The cruel prosecution of the Protestants still continued on the six Articles. And yet the Parliament now somewhat abated the illegal fury thereof: for formerly any active Officer of the Bishops, at his pleasure molested all suspected persons, and prosecured some to death. But afterwards it was required, That such Offenders should first be found guilty, by a Jury of Twelve men; a rub to the wheels of their cruelty, that it saved the lives of some, and prolonged the deaths of others.
38. Now began the last Parliament in the Kings Reign, wherein many things of consequence were enacted: First, an Act against Usury. Secondly, for Tithes in London. Thirdly, for an exchange of Lands betwixt the King's Majesty, and Thomas Cranmer Archbishop of Canterbury, Robert Holegate Archbishop of York, and Edmond Bonner Bishop of London; which the King annexed to the Dutchie of Lancaster. Fourthly, an Act for union of Churches, not exceeding the value of six pounds. Lastly, that Doctors of the Civil Law, being married, might exercise Ecclesiastical Jurisdiction.
39. At this time also, by the King's command, were the Stews suppressed. A line or two, I hope, will not defile our Church-History, in the description and detestation of such filthy persons, and practices. There stood a place on the South bank over against London, called the Stews, where live-Fishes were formerly kept, there to be washed in Ponds from their slime and muddinesse, to make the more wholesome and pleasant food, which was the original use of these Stews, and the proper meaning of the word. Afterwards the place was converted to a worse use, but still retaining its own name from the scouring of Fish to the defileing of Men: Brothel-houses being built there, and publicly permitted by the State. These were sixteen in number, known by the several signs, whereof one was the Cardinals Hat, and it is to be feared, that too many of the Clergy (then forbidden marriage ) were too constant customers to it. Such who lived in these Colleges of lust were called single Women, and pity it was so good a name should be put upon so lewd persons.
40. Divers Constitutions were made in the eighth year of King Henry the second, for the regulating of these Houses, whereof some may inoffensively, yea, profitably be inserted.
1. No Stew-holder should keep open his doors on the Holy days, or keep any in his house on those days.
2. No single woman to be kept against her will, if out of remorse of conscience she would leave that lewd life.
3. No Stew-holder to receive any man's wife, or any woman of religion.
4. No man to be drawn or enticed, into any of those houses, and the Constables and Bailiffs were every week to search the same. They were not to sell Bread, Ale, Flesh, Fish, Wood, Cole, or any Victuals.
This was done partly, because they should not engross those Trades, being the livelihood of more honest people: and partly left simple Chapmen in seeking for such necessaries should be inveigled into sin. Such women living and dying in their sinful life were excluded Christian burial, and had a plot of ground far from the Parish-Church appointed for them, called The single-woman's Church-yard.
41. These Cautions and Constitutions could not make them, who are bad in themselves, to be good, though happily keeping some who were bad, from being worse. Such a toleration of sin being utterly unlawful. For though Natural poisons may by Art be so qualified and corrected to make them not only not noxious, but in some cases (as wisely applied) cordial. Yet Moral poisons, I mean, things sinful of themselves can never be so ordered and regulated, but that still they will remain pernicious and unlawful; The only way to order and amend, being to remove, and extirpate them.
42. Yet there wanted not those (better idle, than so employed) who endeavored with Arguments to maintain; some (so shameless) the necessity, but more the conveniency of such Brothel-houses. No wonder if wanton wits, pleaded for wanton women. Whoredom (like the Whores was painted over with politick Reasons for the permission thereof, which may easily be washed away if the following Parallel be but seriously perused.
1. Mans infirmity herein since his Natural corruption is grown so general, it is needful to counive at such Houses, as a kind of remedy to prevent worse incontinency with Married women, the whole land being the cleaner for the public Sincks or Sewer of the Stews.
2. As Moses permitted Divorcement to the Jews. Stews may be connived at on the same accompt for the hardness of men's hearts.
3. Strange women were no strangers in Israel itself under their best Kings; two of that trade publicly known, pleaded before King Solomon. These were publicly repaired unto and known by the attire of an Harlot.
4. Many great Family were preserved thereby, whose younger Brethren abstaining from Marriage, did nont cumber the same with numerosity of Children.
5. Such Stews are Fashionable in foreign Nations; yea, in Rome itself.
6. The suppressing of Stews would not make men more chaste, but more close: not more sincerely honest, but secretly wanton. In all populous places, male-incontinency will meet with a female counterpart, and so reciprocally.
1. It is absurd to say, and belibelleth Divine Providence, That anything is really Needful that is not Lawfull. Such pretended necessity created by bad men must be annihilated by good Laws. Let Marriage run in its proper channel, being permitted to all persons, and then no need of such noisome sinks which may well be dammed up. The malady cannot be accounted a remedy: For whilst Matrimony is appointed and blessed by God to Cool the heat of Lust, Whoredom doth double the drought thereof.
2. Christians ought not so much to listen to Moses his permission, as to Christ his reprehension thereof. Besides some faults had a cover for them in the twilight of the Law, which have none in the sun-shine of the Gospel.
3. Christians must conform themselves to the necessary members and commendable Ornaments of the Jewish Common-wealth, but not to the wennes and ulcers thereof.
4. Where Harlots have preserved one house, they have destroyed an hundred. Besides, we must not do Evil, that Good may come thereof. Nor can many Children be accounted evils to men, which are blessings from God.
5. Let the Paramount Whore tolerate Whores, which as a branch of Popery was now banished England; more honor it is for us to go before foreign Nations in Reformation, than to follow them in their Corruptions.
6. This undeniable truth is sodly granted. Perchance there may now be moe English-folk Adulterers, but England was then an Adulteress, so long as Stews were openly licensed. It was a National sin, when publicly permitted; which now is but personal, though too generally committed.
Thus Chastity, by the countenance of Authority, got at last a final conquest of Wantonness. Indeed formerly, in the one and twentieth year of Henry the seventh, for a time the Stews were closed up; but afterwards opened again, though reduced from sixteen to twelve; but now, by the King's commandment, this regiment of sinners was totally and finally routed, the Kings pleasure herein proclaimed by sound of Trumpet, and their Houses peopled with other Inhabitants of honest conversation.
43. We lately mentioned the exchange of land, betwixt the King, and the two Archibishops. On which account be it remembered (though I find not the exact year) Otford in Kent was given the King, whereof thus our great Antiquary, William Warrham Archbishop of Canterbury built Otford for himself and his successors, so sumptuously, that for to avoid envy, Cranmer, who next succeeded him, was constrained to exchange it with King Henry the eighth. Could the Clergy have found out the mean betwixt baseness, & bravery; too sordid, & too sumptuous; they might have fixed themselves therein with the more security. Whilest their Palaces built so big as to receive, and so beautiful as to invite the King an His Court, made (especially if lying near London ) covetousness to long after them. And, although some competent consideration was given in exchange, yet politick Prelates disliked such commutations, as which gaged the root of Episcopal lands, from their first property, and ancient foundation.
44. The last person of quality, which suffered martyrdom in this Kings Reign, was Anne Ashcough aliàs Kyme. She was worshipfully extracted, the Daugther of Sir William Ashcough of Kelsay in Lincoln-shire, of the age of twenty five years. Whose wit, beauty, learning, and religion, procured her much esteem on the Queens side of the Court, and as much hatred from the Popish persecuting Bishops. But the Jesuit condemns her for leaving her Husband, at home, and gadding to Gospel, and gossip it at Court, always subscribing herself, not by her married, but maiden surname: the rather, because, being often examined, what reason she could give of forsaking her Husband, she refused to answer to any, save to the King alone. Master Fox turneth off the whole matter to John Bale; and, I having his Manuscript in my hand, thought fit to insert this his following account thereof, though not knowing whether the same will give the Reader satisfaction.
45. A match was made, by the power of their Parents, betwixt Mr. Kyme his Son in Lincoln shire, and Sir William Ashcough his eldest Daughter, who chanced to die before the completing thereof. Sir William, loath to lose so rich an Heir, and having paid part of her Potion, for lucr • s sake compelled this Anne, his second Daughter, to supply her Sisters place, and to marry him against her own will and consent, notwithstanding, the marriage once past, she demanded herself like a Christian Wife, and bare him two Children. In process of time, by oft reading of the sacred Bible, she clearly fell from all Papistry, to a perfect belief in Jesus Christ. Whereupon, her Husband was so offended, that (by suggestion of the Priests) he violently drove her out of his house. And she, on this occasion, sought from the Law a Divorce; and, because of his cruel usage, would not return unto him again: thinking herself free from that uncomely kind of coacted marriage, by the doctrine of Saint Paul, But, if the unbelieving depart, let him depart. A brother or sister is not under bondage in such cases: But God hath called us to peace. This is the effect, of what our Author speaketh in moe words. Now, whether this rule laid down by Saint Paul, betwixt Christian, and Heathen, be also commensurate betwixt Protestant, and Papist, is not my work to decide. Perchance, she would only answer to the King, for her behavior towards her Husband, as hoping for some tenderness from His Highness, because of some general conformity, in the first part of her Case with the Kings: as Who for by respects was first married to, then divorced from His Brothers Wife.
46. Her several examinations are largely penned by herself, extant in Mr. Fox, where the Reader may find them. But be it remembered, that, whereas heresy only was charged upon her, without the least suspicion of Treason, yet was she racked to detect some Court Ladies of her opinion, by the Lord Wriothisly the then, and Sir Robert Rich, the next Lord Chancellor. But, whether it was noble in these Lord's, or legal in these Lawyers, or conscientious in these Chancellors, to rack one already condemned to death, belongeth to others to determine. Their cruelty extorted no discovery from her, whose constancy now made recompense for her former infirmities. If it be true what is charged upon her, that before she had twice subscribed the Real Presence in the Sacrament of the Altar, but zealously died at last in the earnest denial thereof, being amongst those, who according to the precept in the Prophet, glorified the Lord in the sires. Her suffering in Smithfield was most solemnly performed, where three men, Nicolas Belevian, Priest of Shropshire; John Lacells, Gentleman, of the Household of King Henry the eighth; and John Adams, a poor Taylor of London, were all burnt together. Three couple of qualities, meeting together in four persons, Clergy, and Laity; Male, and Female; Gentle, and Simple, made the fuel of the same fire.
47. John Bale registers this Anne Ashcough, amongst the number of his English learned Writers, for her Examinations, Letters, and Poems, wrote with her own hand; though the Jesuit jeers him for his pains, as if no works, save those of the needle, became her sex. I have seen a Manuscript of her Verses (afterwards printed at Marpurge in Germany ) and must confess, I better approve her Charity in the four last, than her Poetry in all rest:
However those that have drunk deeper than she of Helicon, would be loath to pledge her in the bitter cup of Martyrdom. So I take my leave of her memory.
48. Now began the troubles of Queen Katharine Parr, whom the King married some two years since. For He, either being, or believing Himself wronged by His last Wife, whom He married for a Maid, resolved now to take a Widow to Wife, who had given proof of her chastity and loyalty to her former Husband, and thereupon married this Katharine, the Daughter of Sir Thomas Parr of Kendall, the Relict of John Nevill Lord Latimer, one of great piety, beauty & discretion. Next to the Bible, She studied the Kings disposition, observing Him to Her utmost. And need She had of a nimble soul, to attend at all times on His humor, whose Fury had now got the addition of Frowardness thereunto. She was rather Nurse, than Wife unto Him, who was more decayed by sickness & intemperance, than old age.
49. Yet sometimes She would presume to discourse with the King about points of Religion, defending the Protestant-Tenants by Scripture, and reason: and sometimes would hold up the King very close hard at it. This displeased Him, who loved looseness and liberty, in His clothes, arguments, and actions, and was quickly observed by Gardener, and others, who were the Queens enemies. Hereupon, taking advantage of an unhappy juncture of time, Gardener drew up Articles against Her, and had got them subscribbed with the Kings own hand, to remove Her to the Tower. Whither had She been sent, Vestigia nulla retrorsum, without doubt She had followed the way of His former Wives in that place.
50. But Divine Providence ordereth all things to fall out for the good of God's children. Chancellor Wriothesly put the paper of those Articles ( precious jewels ) in no worse cabinet than his own bosom. Hence it casually fell out, was taken up by one of the Queens servants, and brought to Her Grace, who, on Her sickness, and submission to the King, obtained His pardon, signed ad sealed unto Her with may kisses and embraces. As for such Her enemies, who came at the present to attach Her (intending, by virtue of the Kings Warrant, to send Her the shortest way to Her long home ) they were sent back with what made worse rumbling than a flea in the ear, even the taunts and threats of the enraged King against them.
51. And yet Pasons tell us, that, not with standing the King purposed to have burned Her, if He had lived. I know not whence he derived this his strange intelligence, and therefore justly suspect the truth hereof: The rather, because I find Her in great grace with the King, as appeareth by the good language, and great Legacy He gave Her in His Will, which here we thought fit to transcribe, both for the rarity thereof, and because containing many passages, which may reflect much light upon our Church-History.
IN the name of God, and of the glorious and blessed Virgin our Lady S. Mary, and of all the holy company of Heaven: We HENRY by the grace of God, King of England, France, and Ireland, Defender of the Faith, and in earth immediately under God the supreme Head of the Church of England, and also Ireland, of that name the eight; calling to Our remembrance the great gifts and benefits of Almighty God given unto Us in this transitory life, give unto him Our most lowly and humble thanks, acknowledging Our selves insufficient in any part to deserve or recompense the same. But fear that we have not worthily received the same, and considering further also that We be (as all mankind are) mortal and born in sin; believing nevertheless, and hoping, that every Christian creature living here in this transitory and wretched world, under God dying in steadfast and perfect faith, endeavoring and exercising himself to execute in his life-time, if he have leisure, such good deeds and charitable works as Scripture commandeth, and as may be to the honor and pleasure of God, is ordained by Christ's passion to be saved and attain Eternal life: Of which number We verily trust by his grace to be one.
And that every creature, the more high that he is in estate, honor and authority in this world, the more he is bound to love, serve and thank God, and the more diligently to endeavor himself to do good and charitable works to the laud, honor and praise of Almighty God, and the profit of his soul. We also calling to remembrance the dignity, estate, honor, rule and governance that Almighty God hath called Us unto in this world, and that neither We, nor any other creature-mortal knoweth the time, place, when nor where, it shall please Almighty God to call him out of this transitory world, willing therefore and minding with God's grace before our passage out of the same, to dispose and order Our later mind, Will and Testament, in that sort, as We trust it shall be acceptable unto Almighty God, our only Savior Jesus Christ, and all the holy Company of Heaven: and the due satisfaction of all godly brethren in earth, have now, being of whole and perfect mind, adhering wholly to the right faith of Christ and his doctrine, repenting also Our old and detestable life, and being in perfect will and mind, by his grace, never to return to the same, nor such like. And minding, by God's grace, never to vary therefro as long as any remembrance, breath, or inward knowledge doth, or may remain within this mortal body; most humbly and heartily do commend and bequeath Our soul to Almighty God, who in Person of the Son redeemed the same with his most precious body and blood in time of his passion: And for Our better remembrance thereof hath left here with us Us, in his Church militant, the consecration and administration of his precious body and blood, to Out no little consolation and comfort, if We as thankfully accept the same, as he lovingly and undeservedly on man's behalf, hath ordained it for our only benefit, and not his.
Also, we do instantly require, and desire the blessed Virgin Mary his mother, with all the holy Company of Heaven, continually to pray for Us whiles We live in this world, and in the time of passing out of the same, that We may the sooner attain Everlasting life after Our departure out of this transitory life, which We do both hope and claim by Christ's passion; And for my body, which when the soul is departed, shall then remain but as a cadaver, and so return to the vile matter it was made of, were it not for the crown and dignity which God hath called Us unto, and that We would not be counted an Infringer of honest worldly policies and customs when they be not contrary to God's laws, We would be content to have it buried in any place accustomed for Christian folks, were it never so vile, it is but ashes, and to ashes it shall return. Nevertheless, because We would be loath, in the reputation of the people, to do injury to the Dignity which We are unworthily called unto, We are content, and also by these presents, Our last Will and Testament, to will and order, That Our body be buried and entered in the Choir of Our College of Widsor, middle-way between the Stalls and the high Altar, and there to be made and set, as soon as conveniently may be done after Our decease by Our Executors at Our costs and charges, if it be not done by Us in Our life-time, an honorable Tomb for Our bones to rest in, which is well onward and almost made, therefore already with a fair grate about it, in which We will also, that the bones and body of Our true and loving Wife Queen Jane be put also; And, that there be provided, ordained and set, at the costs and charges of Us, or of our Executors, if it be not done in Our life-time, a convenient Altar honourably prepared and appareled with all manner of things requisite and necessary for daily Masses there to be said perpetually while the world shall endure; Also We will, that the Tombs and Altars of King Henry the sixth, and also of King Edward the fourth Our great Uncle and Grandfather, be made more Princely, in the same place where they now be, at Our charge; And also will, and specially desire and require, that where and whensoever it shall please God to call Us out of this transitory world to his infinite mercy & grace, be it beyond the sea, or in any other place without Our Realm of England, or within the same, that Our Executors, as soon as they convniently may, shall cause all Divine Service accustomed for dead folks to be celebrated for Us, in the next and most proper place where it shall fortune Us to depart out of this transitory life; And ever, that We will that whensoever and wheresoever it shall please God to call Us out of this transitory life to his infinite mercy and grace, be it within the Realm or without, that Our Executors in as goodly, brief and convenient haste as they reasonably can or may order, prepare and cause Our body to be removed, conveyed and brought into the said College of Windesor, and the Service of Placebo and Dirige, with a Sermon and Mass on the morrow at Our costs and charges devoutly to be done, observed and solemnly kept, there to be buried and interred in the place appointed for Our said Tomb to be made for the same intent, and all this to be done in as devout-wise as can or may be; And We will and charge Our Executors that they dispose and give almesto the most poor and needly people, that may be found, common beggars as much as may be avoided, in as short space as possible they may after Our departure out of this transitory life One thousand marks of lawful money of England, part in the same place and thereabout where it shall please Almighty God to call us to his mercy, partly by the way, and part in the same place of Our burial after their discretions; And to move the poor people that shall have Our alms to pray heartily unto God for the remission of Our offense and the wealth of Our soul.
And We will, that with as convenient speed as may be done after Our departure out of this world (if it be not done in Our life) that the Dean and Canons of Our Free Chapel of Saint George within Our Castle of Windesor shall have Manours, Lands, Tenements, and Spiritual promotions to the yearly value of vi C. pounds over all charges made sure to them and to their successors forever upon these conditions hereafter ensuing, and for the due accomplishment and full performance of all other things contained with the same in the form of an Indenture, signed with Our own hand, which shall be passed by way of Covenant for that purpose between the said Dean and Canons, and Our Executors, (if it pass not between Us and the said Dean and Canons in Our life) That is to say, the said Dean and Canons, and their successors forever, shall find two Priests to say Masses at the said Altar, to be made where We have before appointed our Tomb to be made and stand.
And also after Our decease keep yearly Four solemn Obits for us within the said College of Windesor, and at every of the same Obits to cause a solemn Sermon to be made, and also at every of the said Obits to give to poor people in alms Ten pounds, and also to give forever yearly to thirteen poor men, which shall be called Poor Knights, to every of them Twelve pence a day, and once in the year yearly forever a long Gown of white cloth with the Gatter upon the breast imbroydered with a Shield and Cross of Saint George within the garter and a mantle of red clothe, and to such one of the thirteen poor Knights, as shall be appointed to be head and governor over them, iii li. vjs. viii d. yearly forever over and beside the said xii. d. by the day. And also to cause every Sunday in the year forever a Sermon to be made at Windesor aforesaid, as in the said Indenture and Covenant shall be more fully and particularly expressed, willing, charging and requiring Our Son Prince EDWARD, all Our Executors and Counselors, which shall be named hereafter, and all other Our Heirs and Successors, which shall be Kings of this Realm, as they will answer before God Almighty at the dreadful day of judgment, that they, and every of them, do see that the said Indenture and Assurance to be made between Us and the said Dean & Canons, or between them and Our executors, and all things therein contained, may be duly put in execution, and observed and kept forever perpetually according to this Our last Will and Testament. And as concerning the order and dispostion of the Imperial Crown of this Realm of England and Ireland, with Our Title of France, and all dignities, honors, preeminences, prerogatives, authorities and jurisdictions to the same annexed or belonging, and for the sure establishment of the succession of the same. And also for a full and plain gift, disposition, assignment, declaration, limitation and appointment with what conditions Our Daughters MARY and ELIZAsBETH shall severally have, hold and enjoy the said Imperial Crown, and other the premises after Our decease; and for default of Issue and Heirs of the several bodies of Us and of Our Son Prince EDWARD lawfully begotten and His Heirs; And also for a full gift, disposition, assignment, declaration, limitation and appointment to Whom, and of what estate, and in what manner, form and condition the said Imperial Crown, and other the premises, shall remain and come after Our decease; And for default of Issue and Heirs of the several bodies of Us, and of the said Son Prince EDWARD, and of Our said Daughters MARY and ELIZABETH lawfully begotten, We by these presents do make and declare Our last Will and Testament concerning the said Imperial Crown, and all other the premises, in manner and form following:
That is to say, We will, by these presents, that immediately after Our departure out of this present, life, Our said Son Prince EDWARD shall have and enjoy the said Imperial Crown, and Realm of England and Ireland, Our Title of France, with all dignities, honors, preeminences, prerogatives, authorities and jurisdictions, lands and possessions to the same annexed, or belonging unto Him and to His Heirs of His body lawfully begotten; And for default of such Issue of Our said Son Prince EDWARD 's body lawfully begotten, We will the same Imperial Crown, and other the premises, after Our two deceases, shall wholly remain and come to the Heirs of our body lawfully begotten, of the body of Our entirely beloved Wife Queen Katharine that now is, or of any other Our lawful Wife that We shall hereafter marry, and for lack of such Issue and Heirs, We will also that after Our decease, and for default of Heirs of the several bodies of Us and of our said Son Prince EDWARD 's lawfully begotten, the said Imperial Crown and all other the premises, shall wholly remain and come to Our said Daughter MARY, and the Heris of Her body lawfully begotten, upon condition that Our said Daughter MARY after Our decease shall not marry, not take any Person to Her Huband without the assent and consent of the Privy Counselors, and others, appointed by Us to Our dearest Son Prince EDWARD aforesaid, to be of Counsel, or of the most part of them, or the most of such as shall then be alive thereunto, before the said marriage, had in writing, sealed with their seals. All which conditions We declare, limit, appoint and will by these presents, shall be knit and invested to the said estate of our Daughter MARY in the said Imperial Crown, and other the premises, And if it fortune Our said Daughter MARY to die without Issue of Her body, lawfully begotten, We will that after Our decease, and for default of Issue of the several bodies of Us, and of Our said Son Prince EDWARD, lawfully begotten, and of Our Daughter MARY; the said Imperial Crown, and other the premises, shall wholly remain to come to Our said Daughter ELIZABETH, and to the Heirs of Her body, lawfully begotten, upon condition, that our said Daughter ELIZABETH, after Our decease, shall not marry, nor taken any Person to Her Husband without the assent and consent of the Privy Counselors, and others, appointed by •• s to be of Counsel with Our said dearest Son Prince EDWARD, or the most part of them, or the most part of such of them as shall be then alive, thereunto, before the marriage had in writing, sealed with their seals, which Condition We declare, limit and appoint, and will by these presents, shall be to the said estate of Our said Daughter ELIZABETH in the said Imperial Crown, and other the premises knit and invested; And if it shall fortune Our said Daughter ELIZABETH to die without Issue of Her body, lawfully begotten, We will that after Our decease, and for default of Issue of the several bodies of Us and of our said Son Prince EDWARD, and of Our said Daughters MARY, and ELIZABETH, and said Imperial Crown, and other the premises, after Our decesse, shall wholly remain and come to the Heirs of the body of the Lady FRANCES, Our Niece, eldest Daughter to Our late Sister the French Queen, lawfully begotten, and for default of such Issue of the body of the said Lady FRANCES, We will that the said Imperial Crown, and other the premises, after Our decease, and for default of Issue of the several bodies of Us, and of Our Son Prince EDWARD, and of Our Daughters MARY, and ELIZABETH, and of the Lady FRANCES, lawfully begotten, shall wholly remain and come to the Heirs of the body of the Lady ELANOR Our Niece, second Daughter to Our said Sister the