Church History of Britain
29. But the Romanists object, that England being first converted to Christianity, by the zeal and care of the Church of Rome, (when Pope Gregory the great sent Augustine over to preach here) cannot, not only without great Ingratitude, but flat Undutifulnesse depart from the Church which first taught it true Religion.
It is answered, First, this Argument reacheth not west of Severne into Wales, where the ancient Britain's by general confession, were converted before the time of Augustine.
Secondly, this first favor received from Rome, puts not on England so strict and servile an obligation of perpetual continuance, that she may and must not serve God without asking her leave. It ties England only to a fair and grateful respect, which she always tendered, till the Insolency of the Church of Rome, made Us unwilling to pay, and Her unworthy to receive it.
Thirdly, some strength may be allowed to this Objection, if Rome could be proved the same in Doctrine and Discipline, when under the Reign of King Henry the eighth, England divided itself from it, with Rome, when in the time of Gregory the great, it was converted by God 's blessings on his endeavors. But since that time the Church of Rome hath been much corrupted in Opinions and practice, easy to prove, but that it is not the set work of our History.
30. But again the Papists object, that the most judicious Protestants do ingeniously confess, that the Church of Rome maintaineth all the Fundamentals of Religion. England therefore cannot be excused from Schism, for dividing from that Church, which, by their own confession, still retaineth the true Foundation of Christianity.
31. It is answered: if some Protestants be so civil in their censures on Papists, it appears thereby, though they have left Rome, they have not lost their courtesy, nor their Charity. But grant (which is disputable) the Errors of the Church of Rome not Fundamental, they are Circa-Fundamental, grating on the very Foundation. Besides, we are bound to avoid, not only what is deadly, but what is hurtful; not only what may destroy the life, but what may prejudice the health of our Souls.
But our Adversaries persist to object, that our Reformation took its rise, from King Henry 's pride, to pluck down a Power which crossed His designs, from His covetousness to compass the Revenues of Abbey, and from His wantonness, to exchange His old Embracings, for new ones. Well therefore may the English blush at the Babe, when they behold its Parents, and be ashamed of their Reformation, considering the vicious Extraction thereof.
Answ. Malice may load the Memory of K. Henry about His demerit; yet grant the charge true, that bad inclinations first moved Him to the Reformation, yet He acted therein nothing, but conformable to the Law Divine and Human. It is usual with God 's wisdom and goodness, to suffer Vice to sound the first Alarum to that fight, wherein Virtue is to have the Victory. Besides, King Henry 's Reformation hath since been Reformed, by successive Princes of England, who cannot justly be taxed with any vicious reflection therein.
32. It remaineth that we take notice of the moderation of the Reformers, who being acted not with an Opposition to all which the Papists practiced, but with an Affection to Truth, disclaimed only the Ulcers and Sores, not what was sound of the Romish Church, retaining still what was consonant to Antiquity, in the Four first General Councils.
33. Matters thus ordered, had the Romanists been pleased to join with us, there had been no complaining of Schism either in their Streets, or ours. But such their pride and peevishness, to persist obstinate, to this day incense many people (who listen more to the loudness, than weigh the justness of Complaints ) accusing us of willful Separation; But the Premises well considered, England may say to Rome, Pharez, the breach be upon thee, who (with Athaliah, crying Treason, treason, being herself the prime Traytour ) taxeth us with Schism, when she the only Schismatic.
34. We enter now on a subject, which we must not omit, such is the concernment thereof, in our History; yet which we cannot complete, so intricate the nature thereof, and so short and doubtful our intelligence therein; namely, to give a general estimate (particulars being impossible) of the Papal Revenues of England.
35. Here be it premised that I humbly conceive, the Pope 's Income ran the highest in England under King Henry the third, and King Edward the first, before the Statute of Mortmaine (and after it that of Premunire ) was made, for these much abated his Intrado. And although, I deny not, but under King Henry the eighth, he might receive more Money, (as then more plentiful in England ) yet his profit formerly, was greater, if the standard of Gold and Silver be but stated proportionably.
36. However, the vast sums Rome received hence at the time of Reformation, will appear by the ensuing commodities. For, first Agnus Dei 's, this is here set by Synecdoclie, to signify all Popish Trinkets, Medals, consecrated Beads, &c. which I as little know what they be, as Papists, why they use them: Of these were yearly brought over from Rome, into England, as many, as would fill the shop of a Habberdasher of Holy Wares. Now, though their prices were not immediately paid into the Pope 's purse, but to such his subordinate Officers who traded therein; Yet they may be accounted part of the Papal Revenues (the King hath what the Courtiers have by His consent ) and if such trading was not permitted unto them, the Pope must either abate of his Traine, or find his Officers other ways of subsistence.
37. Secondly, for Annates, so called, because they were the entire Revenues of one Yeare (in the nature of first Fruits ) which the Bishops and inferior Clergy paid to the Pope; We have no light concerning the latter, but can present the Reader with an exact account, what every Bishop in England, (new elected or translated to a See ) paid at his entrance to his Holiness.
In this account [F] stands for Florenes, being worth 4s—6d. in our English money. [D] for single Ducats sufficiently known for 8 shillings. Lincolns, not being valued, I behold as a me • casual omission in this Catalogue; but can render a reason, why Rochester not rated, who being accounted as Chaplain, to the Archbishop of Canterbury, (and anciently in his Donation ) may be supposed valued in the high valuation of his Patron. That Bath and Wells then so high in Wealth, should be so low in first Fruits (whereat my Author wonders) plainly shows that Favor was fashionable, (as in all other Courts, so) in the Court of Rome. The rest of the English Bishoprics were not in being, before the Reformation.
39. Thirdly, by Appeals; The Pope having learned this policy from the Council of Jethro to Moses, every Great thing they shall bring unto thee; but every Small matter they ( viz: the 70 Elders ) shall Judge; reserved to himself the definitive sentence in all high Controversies, which brought no small profit unto him.
40. Fourthly, by K. Athelph 's Pension given by him to the Pope, Anno 852. whereof largely before; A distinct payment from Peter pence, (with which some confound it) as stinted to three hundred Marks; whereas the other were casual, and increased according to the number of Houses.
41. Fifthly, for Dispensations. Oh the charity of the Pope, to lay heavy Burdens on men's consciences, (without command from God 's Word ) too heavy for them to bear! but then so merciful he was, for Money to take them off again; thus Licences to marry within degrees forbidden; for Priests [base] Sons, to succeed their Fathers in a Benefice, and a hundred other particulars brought yearly a Nemo scit, into the Papal Treasury.
42. Sixthly, Indulgencies are next, though I know not how essentially distinguished from Dispensations, nor dare warrant the distinction, that the former was against, the other above Canon Law. As when Abbeys, and other places were freed from Episcopal Jurisdiction, and many other Privileges and Exemptions both personal and conventual.
43. Seventhly, by Legatine Levies, these though not Annual, yet came [almost] as often, as the Pope 's needs, or covetousness would require them.
44. Eighthly, Mortuaries, due, at the death of great Prelates, though, I find not in what manner and proportion they were paid.
45. Ninthly, Pardons; He saveth his credit the best, who makes no conjecture at the certainty of this Revenue. And though the Pope, (as then too politick openly to confess his profit by granting; so since ) be too proud publicly to bemoan his loss, by stopping of these Pardons, yet is he secretly and sadly sensible of a great emptiness in his Treasure thereby.
46. Tenthly, Peter-pence succeed, granted by Ina, King of the West Saxons to Pope Gregory the second, Anno 626. It was a penny paid for every Chimney that smoaked in England, which in that Hospital Age had few smoaklesse ones; the device of Cypher Tunnels or mock-Chimneys merely for uniformity of building, being unknown in those days. Indeed, before the Conquest, such only paid Peter-pence, who were worth thirty pence in yearly revenue, or half a mark in goods, but afterwards it was collected generally of all solvable Housekeepers, and that on most heavy penalties.
47. Now though none can tell what these amounted to, yet conjecture may be made, by descending to such proportions, which no rational man will deny. Allowing nine thousand Parishes (abating the odd hundreds ) in England and Wales, a hundred houses in every Parish, two chimneys in every house, one with another, it ariseth unto a yearly sum of seven thousand five hundred pounds. Here I say nothing of the intrinsical value of their Penny, worth two pence in our Age.
48. Eleventhly, Pilgrimages follow, many persons of quality going yearly to Rome, sometimes perchance with bare feet, but never with empty hands. But the Pope 's principal harvest was in the Jubile (which of late recurred every five and twenty years ) when no fewer than two hundred thousand strangers have been counted at Rome at once. Of these, more than the tenth part may be justly allowed English, it being always observed, that distance increaseth devotion; and the farthest off, the forwardest, in Will-worship of this nature.
49. Twelfthly, we conclude with Tenths, and on what Title they were paid to the Pope, largely hereafter.
50. Here we speak not of the accidentals, as Legacies bequeathed by the deaths of Princes and great Persons, and other Casualties, and Obventions; Sixtus the fourth being wont to say, that a Pope could never want Money, while he could hold a Pen in his hand; (understand him to grant general Indulgencies ) though Luther 's holding a pen in his hand, hath since much marred his Mart herein. Now certainly Demetrius could tell better, what was gotten by making silver Shrines for Diana, than S. Paul himself: and while some Protestants compute the Papal profit, to be a hundred and fifty thousand pounds per annum, some more, some less, (but all making it above the King 's Revenues ) they do but state his Income at random.
51. Only Polidore Virgil, if alive, and willing, were able to give a certain account of the Peter pence, (a good guess at the rest of Papal Revenues ) knowing them, as well, as the Beggar knows his dish, as holding the Bason into which they were put, being Collector general of Peter pence all over England. But this Italian was too proud to accept them as gratuities, (in which nature they were first given) but exacted them in the notion of a Rent and Tribute due to the Pope his Master.
52. This is that Polidore Virgil, who was Dignitary of the Cathedral of Wells, (and, as I take it, Archdeacon of Taunton ) on the Choir whereof he bestowed Hangings flourished with the Laurel Tree, and as I remember, wrote upon them,
But would he had spared his benefaction to the Church of Wells, on condition he had been no Malefactor to the Church of England, yea, to Religion and Learning in general, if it be true what commonly is reported.
53. For he wrote a Latin History of Britain, from the Original of the Nation, until Anno Dom. 153. the year of King Henry the eighth, out of many rare Manuscripts, which he had collected together. Now, partly to raise the reputation of his own Writings, (that he might seem no lazy Transcriber ) partly, to render himself out of the reach of confutation (being suspected not over-faithful in his Relation ) he is said to have burnt all those rare Authors, which he could compass into his possession. Thus Tyrant-like he cut down those stairs whereby he ascended the Throne of his own knowledge. If this be true, the World may thank Polidore Virgil, for his work, de Inventione Rerum; but have cause to chide, (not to say, curse ) his Memory, for his Act de Perditione Librorum.
54. I have met with a paper of Verses, which like a two-edged Sword cut on both sides, plainly at Polidore Virgil, but obscurely at a later Plagiary, and in my opinion, not unworthy to be inserted.
Who this second Plagiarie was, complained of for plundering Leyland, if the Reader cannot conjecture, I will not tell, such the honor I bear to his admirable performances, though herein not to be excused.
55. Papal power thus extinguished in England; it is worth our enquiry, where the same for the future was fixed, which we find, not entirely settled in any One, but according to justice, and equity, divided amongst many Sharers therein.
56. And first, Give unto God the things which are God's. What the Pharisees said, was true in the Doctrine, though false in the Use thereof, (as applied to our Savior whom they mistook for a mere man Who can forgive sins but God alone? ) This paramount power no less blasphemously than arrogantly usurped by the Pope, claiming an absolute and authoritative pardoning of Sins, was humbly and justly restored to the high God of Heaven.
57. Restitution was made to the second Person in the Trinity, of that Universal jurisdiction over the whole Church as belonging to Christ alone, who is the Sheepherd and Bishop of our souls, and a badge of Antichrist for the Pope proudly to assume the same.
58. To the Holy Ghost was restored that Infallibility, which to him doth properly pertain, as being the Spirit of Truth, which neither will deceive, nor can be deceived, and which hath promised to lead his Church in general into all Truth; but never fixed any inerrability, on any particular person, or succession of single persons whatsoever.
59. And now give unto Caesar the things that are Caesar 's. The King comes to claim His own right, what the Kings of Judah (his Predecessors in Sovereignty ) had by the Word of God, and Christian Emperors by the practice of the Primitive times, did possess. In order whereunto the Parliament did notify and declare, that Ecclesiastical power to be in the King, which the Pope had formerly unjustly invaded. Yet so, that they reserved to themselves (besides other privileges which we leave to the Learned in the Law ) the confirming power of all Canons Ecclesiastical; so that the person or property of Refusers, should not be subjected to temporal penalty without consent of Parliament.
60. Of this power thus declared in the King, part thereof He kept in Himself, as to call, and dissolve Convocations at His pleasure; to grant or deny them Commission to debate of Religion; to command Archbishops and Bishops to be chosen in vacant Sees; to take order for the due Administration of the Word and Sacraments.
61. The other part of power Ecclesiastical, the King passed over to the Archbishop of Canterbury, as His Substitute; first, to grant Faculties in cases not repugnant to the Law of God, necessary for Honor and Security of the King, formerly wont to be remedied in the See of Rome. Secondly, to determine Causes Ecclesiastical in his Court, whence lay an Appeal to the Court of Delegates, &c.
62. The representative Clergy had power by the King's leave, to make Canons and Constitutions, whilst each Bishop in his respective Diocese, Priest in his Parish, were freer than formerly in execution of their Office, acquitted from Papal dependence.
63. Lastly, every English Lay-Man, was restored to his Christian Birth right, namely, to his judgment of practical discretion (in perusing the Scriptures in his own Language) formerly swallowed up in the Ocean of the Pope's Infallibility. Thus on the depluming of the Pope every bird had his own feather: in the partage whereof, what he had gotten by sacrilege, was restored to God; what by Usurpation, was given back to the King, Church, and State; what by Oppression, was remitted to particular Christians.
SECTION III.
TO Master HENRY BARNARD, LATE OF LONDON, Merchant.
THough lately you have removed your habitation into Shropshire, My pen is resolved to follow after and find you out: Seeing the hand of your bounty hath had so long a reach, let the legs of my gratitude take as large a stride: When you shall be disposed to be Solitary, and desirous to have Society, at the same time peruse this Book, whereby you shall attain your desired Condition.
FOR twelve Moneths had Bishop Fisher (formerly condemned) now lived in durance, and so was likely to continue, until (in all probability) his soul at the same time, should be freed from two Prisons, I mean, that of his body, and that of the Tower. For, his life could do the King no hurt, whose death might procure Him hatred, as of one generally pitied for his age, honored for his learning, admired for his holy conversation. Besides, it was not worth the while, to take away his life, who was not only mortalis, as all men; and mortificatus, as all good men; but also moriturus, as all old men, being past seventy six years of age. But now an unseasonable act of the Pope accelerated his execution, in making him Cardinal of S. Vitalis; a title which Fisher so little affected, that he professed, If the Hat lay at his feet, he would not stoop to take it up.
2. His Holiness could not have studied a more destructive way against Fisher 's life, than to fasten this injurious favor upon him. This heightened the King's anger into fury against him. He expounded the Pope's act, or rather the act expounded itself (as capable of no other comment) as done in his defiance, and therefore a Warrant is sent to the Lieutenant for his execution. Let not the Reader grudge his pains, if we describe this Bishop, from his cradle, to (I cannot say his coffin, or winding-sheet, being made to believe he had neither, but) his grave: The rather, because I collected the same out of his Manuscript-life, compiled by Richard Hall, of Christ College in Cambridge, and communicated unto me by a worthy friend. Only be it premised, that the same Hall was a stiff Roman Catholic, and therefore accordingly must abatement be made in his relations.
3. This John Fisher, born at Beverly in York shire, of Robert, his Father (a wealthy-man, and a kind of Merchant) Anno 1459, was by his Parents sent to Cambridge to have his education in Michael House, under Mr. William Melton, his Tutor.
-
Admitted 1484.
-
Commenced
-
Bachelor
Master
-
of Arts
- 1488.
-
1491.
-
made
- Proctor 1495.
- Doctor 1502.
- Master of the House, thereabouts.
-
made
-
of Arts
-
Bachelor
Master
-
Commenced
- Bishop of Rochester 1504.
-
Chancellor of
Cambridge
- chosen 1505.
- confirmed, 1514.
He was Chaplain, and Confessor to the Lady Margaret, Countess of Richmond, at whose instance, and by whose advise, She founded, and endowed Christ's • , and S. John 's- College in Cambridge. Employed in building of the latter (her posthume College of S. John 's) and effectually advancing that work, he wanted the accommodation of a convenient Lodging, when Dr. Thomas Wilkinson, President of Queens College, opportunely departed this life: and that Society requested Bishop Fisher to succeed in his place, which he gratefully accepted, faithfully discharged, and thereby had the advantage to finish his new College in the less time, to his greater contentment.
4. Here I meet with two descriptions of Fisher, as contrary each to other, as the Religions of the two Describers, whereof the one was a rigid Papist, the other a zealous Protestant:
For mine own part, I conceive no Covetousness (much less such Sacrilege) can be charged on Fisher 's account, it being notoriously known, that King Henry the eighth (Who formerly favored him) proffered to remove him from Rochester, to Lincoln, or Eli, (treble the other in Revenue) which Fisher refused, both in word, and print; Habeant alii (saith he) proventus pinguiores &c. being used to say, He would not change his little old wife, to whom he had been so long wedded, for a wealthier.
5. It is no wonder if a Papist, and a Protestant, cannot agree about Fisher 's character, when we find two stiff Papists at a vast distance about his Estate. Hall, as is aforesaid, makes him very wealthy, which is not improbable, considering, he had a paternal bottom, whereon; competency of revenue, wherewith; long continuance of time, wherein; and commendable frugality, whereby to build an estate. Not to speak that he served a good Mistress, the Lady Margaret, known to have rich coffers, and her Confessor could command the keys thereof. But on the contrary, Sanders makes him as poor as Job; insomuch, that Soldiers coming to seise on his supposed wealth, found (what was quickly told) nothing at all belonging to him, save a great barred-chest. These, from the facing of Iron, concluded the lineing thereof Silver at least: and, having broken it open, found nothing therein but Sackcloth, and a Whip; which put them all to penance, and soundly lashed their covetous expectation. But, leaving his life, come we now to the manner of his death.
6. After the Lieutenant of the Tower had received the Writ for his execution, because it was then very late, and the Prisoner asleep, he was loath to disease him from his rest. But in the morning, before five of the clock, he came to him in his chamber, in the Bell-Tower, finding him yet asleep in his bed, and waking him, told him, He was come to him on a message from the King, to signify unto him, that His pleasure was he should suffer death that forenoon. Well! ( quoth the Bishop ) if this be your errand, you bring me no great news, for I have looked a long time for this message, and I must humbly thank His Majesty, that it pleaseth Him to rid me from all this worldly business. Yet, let me by your patience sleep an hour or two, for I have slept very ill this night, not for any fear of death, I thank God, but by reason of my great infirmity, and weakness.
7. The King's pleasure is farther (said the Lieutenant) that you shall use as little speech as may be, especially of anything touching His Majesty, whereby the people should have any cause to think of Him, or His proceedings otherwise than well. For that (said he) you shall see me order myself, as, by God's grace, neither the King, nor any man else, shall have occasion to mislike of my words. With which answer the Lieutenant departed from him, and so the Prisoner, falling again to rest, slept soundly two hours, and more; And, after he was awaked, called to his man to help him up. But first commanded him, to take away his shirt-of-hair (which customably he wore) and to convey it privily out of the house; and, instead thereof, to lay him forth a clean white shirt, and all the best apparel he had, as cleanly brushed as might be. And, as he was arraying himself, his man, seeing in him more curiosity, and care, for the fine, and cleanly wearing of his apparel that day, than was wont, demanded of him, What this sudden change meant? saying, That his Lordship knew well enough, that he must put off all again, within two hours, and lose it. What of that? (said he) Doest not thou mark, that this is our marriage-day? and, that it behooveth us therefore to use more cleanliness for solemnity thereof.
8. About nine of the clock the Lieutenant came again, and, finding him almost ready, said, He was now come for him. Then said he to his man, Reach me my furred-Tippet to put about my neck. Oh my Lord! ( said the Lieutenant ) what need ye be so careful for your health for this little time, being, as yourself knows, not much above an hour? I think no otherwise ( said he ) but yet in the mean time, I will keep myself as well as I can. For, I tell you truth, though I have, I thank our Lord, a very good desire and willing mind to die at this present, and so trust of his infinite mercy and goodness he will continue it, yet will I not willingly hinder my health in the mean time one minute of an hour, but still prolong the same, as long as I can, by such reasonable ways and means as Almighty God hath provided for me. And with that, taking a little book in his hand, which was a New Testament lying by him, he made a cross on his forehead, and went out of his prison-door with the Lieutenant, being so weak, as that he was scant able to go down the stairs, wherefore at the stairs-foot he was taken up in a chair between two of the Lieutenant's men, and carried to the Tower-gate, with a great number of weapons about him, to be delivered to the Sheriff of London for execution.
9. And, as they were come to the uttermost precinct of the liberties of the Tower, they rested there with him a space, till such time as one was sent before to know in what readiness the Sheriffs were to receive him. During which space he rose out of his chair, and standing on his feet, leaned his shoulder to the wall, and lifting his eyes towards Heaven, he opened a little Book in his hand, and said, O Lord! this is the last time that ever I shall open this book, let some comfortable place now chance unto me, whereby I thy poor servant may glorify thee in this my last hour. And with that, looking into the Book, the first thing that came to his sight were these words, Haec est autem vita aeterna, ut cognoscant te solum verum Deum, & quem misisti Jesum Christum. Ego te glorificavi super terram, opus consummavi quod dedisti mihi &c. and with that he shut the Book together, and said, Here is even learning enough for me to my lives end. And so the Sheriff being ready for him, he was taken up again among certain of the Sheriffs men, with a new and much greater company of weapons than was before, and carried to the Scaffold on the Tower-hill, otherwise called East-Smithfield, himself praying all the way, and recording upon the words which he before had read.
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 III.
TO Master HENRY BARNARD, LATE OF LONDON, Merchant.
THough lately you have removed your habitation into Shropshire, My pen is resolved to follow after and find you out: Seeing the hand of your bounty hath had so long a reach, let the legs of my gratitude take as large a stride: When you shall be disposed to be Solitary, and desirous to have Society, at the same time peruse this Book, whereby you shall attain your desired Condition.
FOR twelve Moneths had Bishop Fisher (formerly condemned) now lived in durance, and so was likely to continue, until (in all probability) his soul at the same time, should be freed from two Prisons, I mean, that of his body, and that of the Tower. For, his life could do the King no hurt, whose death might procure Him hatred, as of one generally pitied for his age, honored for his learning, admired for his holy conversation. Besides, it was not worth the while, to take away his life, who was not only mortalis, as all men; and mortificatus, as all good men; but also moriturus, as all old men, being past seventy six years of age. But now an unseasonable act of the Pope accelerated his execution, in making him Cardinal of S. Vitalis; a title which Fisher so little affected, that he professed, If the Hat lay at his feet, he would not stoop to take it up.
2. His Holiness could not have studied a more destructive way against Fisher 's life, than to fasten this injurious favor upon him. This heightened the King's anger into fury against him. He expounded the Pope's act, or rather the act expounded itself (as capable of no other comment) as done in his defiance, and therefore a Warrant is sent to the Lieutenant for his execution. Let not the Reader grudge his pains, if we describe this Bishop, from his cradle, to (I cannot say his coffin, or winding-sheet, being made to believe he had neither, but) his grave: The rather, because I collected the same out of his Manuscript-life, compiled by Richard Hall, of Christ College in Cambridge, and communicated unto me by a worthy friend. Only be it premised, that the same Hall was a stiff Roman Catholic, and therefore accordingly must abatement be made in his relations.
3. This John Fisher, born at Beverly in York shire, of Robert, his Father (a wealthy-man, and a kind of Merchant) Anno 1459, was by his Parents sent to Cambridge to have his education in Michael House, under Mr. William Melton, his Tutor.
-
Admitted 1484.
-
Commenced
-
Bachelor
Master
-
of Arts
- 1488.
-
1491.
-
made
- Proctor 1495.
- Doctor 1502.
- Master of the House, thereabouts.
-
made
-
of Arts
-
Bachelor
Master
-
Commenced
- Bishop of Rochester 1504.
-
Chancellor of
Cambridge
- chosen 1505.
- confirmed, 1514.
He was Chaplain, and Confessor to the Lady Margaret, Countess of Richmond, at whose instance, and by whose advise, She founded, and endowed Christ's • , and S. John 's- College in Cambridge. Employed in building of the latter (her posthume College of S. John 's) and effectually advancing that work, he wanted the accommodation of a convenient Lodging, when Dr. Thomas Wilkinson, President of Queens College, opportunely departed this life: and that Society requested Bishop Fisher to succeed in his place, which he gratefully accepted, faithfully discharged, and thereby had the advantage to finish his new College in the less time, to his greater contentment.
4. Here I meet with two descriptions of Fisher, as contrary each to other, as the Religions of the two Describers, whereof the one was a rigid Papist, the other a zealous Protestant:
For mine own part, I conceive no Covetousness (much less such Sacrilege) can be charged on Fisher 's account, it being notoriously known, that King Henry the eighth (Who formerly favored him) proffered to remove him from Rochester, to Lincoln, or Eli, (treble the other in Revenue) which Fisher refused, both in word, and print; Habeant alii (saith he) proventus pinguiores &c. being used to say, He would not change his little old wife, to whom he had been so long wedded, for a wealthier.
5. It is no wonder if a Papist, and a Protestant, cannot agree about Fisher 's character, when we find two stiff Papists at a vast distance about his Estate. Hall, as is aforesaid, makes him very wealthy, which is not improbable, considering, he had a paternal bottom, whereon; competency of revenue, wherewith; long continuance of time, wherein; and commendable frugality, whereby to build an estate. Not to speak that he served a good Mistress, the Lady Margaret, known to have rich coffers, and her Confessor could command the keys thereof. But on the contrary, Sanders makes him as poor as Job; insomuch, that Soldiers coming to seise on his supposed wealth, found (what was quickly told) nothing at all belonging to him, save a great barred-chest. These, from the facing of Iron, concluded the lineing thereof Silver at least: and, having broken it open, found nothing therein but Sackcloth, and a Whip; which put them all to penance, and soundly lashed their covetous expectation. But, leaving his life, come we now to the manner of his death.
6. After the Lieutenant of the Tower had received the Writ for his execution, because it was then very late, and the Prisoner asleep, he was loath to disease him from his rest. But in the morning, before five of the clock, he came to him in his chamber, in the Bell-Tower, finding him yet asleep in his bed, and waking him, told him, He was come to him on a message from the King, to signify unto him, that His pleasure was he should suffer death that forenoon. Well! ( quoth the Bishop ) if this be your errand, you bring me no great news, for I have looked a long time for this message, and I must humbly thank His Majesty, that it pleaseth Him to rid me from all this worldly business. Yet, let me by your patience sleep an hour or two, for I have slept very ill this night, not for any fear of death, I thank God, but by reason of my great infirmity, and weakness.
7. The King's pleasure is farther (said the Lieutenant) that you shall use as little speech as may be, especially of anything touching His Majesty, whereby the people should have any cause to think of Him, or His proceedings otherwise than well. For that (said he) you shall see me order myself, as, by God's grace, neither the King, nor any man else, shall have occasion to mislike of my words. With which answer the Lieutenant departed from him, and so the Prisoner, falling again to rest, slept soundly two hours, and more; And, after he was awaked, called to his man to help him up. But first commanded him, to take away his shirt-of-hair (which customably he wore) and to convey it privily out of the house; and, instead thereof, to lay him forth a clean white shirt, and all the best apparel he had, as cleanly brushed as might be. And, as he was arraying himself, his man, seeing in him more curiosity, and care, for the fine, and cleanly wearing of his apparel that day, than was wont, demanded of him, What this sudden change meant? saying, That his Lordship knew well enough, that he must put off all again, within two hours, and lose it. What of that? (said he) Doest not thou mark, that this is our marriage-day? and, that it behooveth us therefore to use more cleanliness for solemnity thereof.
8. About nine of the clock the Lieutenant came again, and, finding him almost ready, said, He was now come for him. Then said he to his man, Reach me my furred-Tippet to put about my neck. Oh my Lord! ( said the Lieutenant ) what need ye be so careful for your health for this little time, being, as yourself knows, not much above an hour? I think no otherwise ( said he ) but yet in the mean time, I will keep myself as well as I can. For, I tell you truth, though I have, I thank our Lord, a very good desire and willing mind to die at this present, and so trust of his infinite mercy and goodness he will continue it, yet will I not willingly hinder my health in the mean time one minute of an hour, but still prolong the same, as long as I can, by such reasonable ways and means as Almighty God hath provided for me. And with that, taking a little book in his hand, which was a New Testament lying by him, he made a cross on his forehead, and went out of his prison-door with the Lieutenant, being so weak, as that he was scant able to go down the stairs, wherefore at the stairs-foot he was taken up in a chair between two of the Lieutenant's men, and carried to the Tower-gate, with a great number of weapons about him, to be delivered to the Sheriff of London for execution.
9. And, as they were come to the uttermost precinct of the liberties of the Tower, they rested there with him a space, till such time as one was sent before to know in what readiness the Sheriffs were to receive him. During which space he rose out of his chair, and standing on his feet, leaned his shoulder to the wall, and lifting his eyes towards Heaven, he opened a little Book in his hand, and said, O Lord! this is the last time that ever I shall open this book, let some comfortable place now chance unto me, whereby I thy poor servant may glorify thee in this my last hour. And with that, looking into the Book, the first thing that came to his sight were these words, Haec est autem vita aeterna, ut cognoscant te solum verum Deum, & quem misisti Jesum Christum. Ego te glorificavi super terram, opus consummavi quod dedisti mihi &c. and with that he shut the Book together, and said, Here is even learning enough for me to my lives end. And so the Sheriff being ready for him, he was taken up again among certain of the Sheriffs men, with a new and much greater company of weapons than was before, and carried to the Scaffold on the Tower-hill, otherwise called East-Smithfield, himself praying all the way, and recording upon the words which he before had read.
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