Acts and Monuments Volume 2 Part 1
Besides and above all other notes and examples of his commendatiō, as touching the chiefest point which ought most to touch all men, for maintaining, promoting, preferring, embracing, zealing and defending the true cause and quarrel of Christ's holy gospel, what was his study, his zealous fervency, his admirable constancy therein, by this one example following, amongst many other, may notably appear.
In the days of this K. Edward the sixth, Carolus the Emperor made request to the said king and his counsel to permit Lady Mary (who after succeeded in the crown) to have Mass in her house without prejudice of the law. And the counsel on a time, sitting upon matters of policy having that in question, sent Cranmer then Archbishop of Canterbury, and Ridley then bishop of Londō, to entreat the king for the same: who coming to his grace alleged their reasons and persuasions for the accomplishing thereof. So y e king hearing what they could say, replied his answer again out of the Scriptures, so groundedly, grantly, and fully, that they were enforced to give place to his replication, and grant the same to be true. Then they, after long debating in this manner with his majesty, labored politickely in another sort, and alleged what dangers the denying thereof might bring to his grace, what breach of amity of the Emperors part, what troubles, what unkindness, & what occasions sundry ways it would enforce, &c. Unto whom the king answered, wylling them to content themselves, for he would (he said) spend his life and all be had, rather thē to agree & grant to that he knew certainly to be against the truth. The which when the Bishops heard, notwithstanding they urged him still to grant, and would by no means have his nay. Then y e good K. seeing their importunate sure, that needs they would have his Majesty consent thereto, in the ende his tender heart bursting out in bitter weeping and sobbing, desired them to be content. Whereat the Bishops themselves seeing the kings zeal and constancy, wept as fast as he, and took their leave of his grace: and coming from him, the Archbishop took master Cheke his scholemayster by the hand and said: Ah master Cheke, you may be glad all y e days of your life, that you have such a Scholar, for he hath more Divinity in his little finger, then all we have in all our bodies. Thus the Lady Mary's Mass for that time was stayed.
Ouer and besides these heavenly graces and virtues, most chiefly to be required in all faithful and christen maiestrates which have governance of Christ's flock, neither was he also unprovided of such outward gifts and knowledge as appertain to the governance of his realm politick. In so much that neither he was in expert or ignorant of the exchaunge and all the circumstances of the same touching doings beyond the sea, but was as skillful in the practices thereof, and could say as much as the chief •• doers in his affairs. Likewise in the enterteining of Ambassadors, to whom he would give answer, and that to every part of their oration, to the great wonder of thē that heard, doing that in his tender years by himself, which many Princes at their mature age seldom are wont to do but by other. And as he was a great noter of things y e pertained to Princely affairs, so had he a chest seuerallye to himself for every year, for the keeping of such records and matters, as past and were concluded by the Counsel. Of whom also he would require a reason and cause of everything that should pass their judgments. And of this chest he would evermore keep the key about him. His notes also • e ciphred in Greek letters, to the ende that those that waited upon him, should not read nor know what he had written.
He had moreover great respect to justice, and to the dispatch of poor men's suits, would appoint hours & times with master Coxe, then master of his Requestes, how & by what order they might be sped in their causes without long delays and attendaūce, and so also debate with him, that their matters might be heard and judged with equity accordingly.
What Hieronimus Cardanus saith of him concerning his knowledge in liberal sciēces, I thought here to express in his own words, both in latin and english, so much the rather, because he speaketh of his own experiment, & upon the present talk which he had with the king himself. The words of Cardanus first in latin be these.
Hier. Card. de Genituris.
A Derāt enim illi gratiae. Linguas enim multas adhuc pure cal • eba • : Anglicam natalem, Latinam, Gallicam, non expers (vt audio) Graecae, Italicae, & hispanicae, & forsan aliarum. Propriā, Gallicam & Latinā exacte tenebat, & ad omnia docilis erat. Non illi dialectica deerat, non naturalis Philosophiae principia, non Musica. Humanitas mortalitatis nostrae imago, grauitas Regiae maiestatis, indoles tāto principe digna. In vniuersum magno miraculo humanarum rerum, tanti i • genij & tantae expectationis pure educabatur. Non haec Rhetorice exornata veritatem exedunt, sed sunt minora.
Decimum quintum adhuc agebat annum. Interrogabat (Latin non minus quam ego polite & prompte loquebatur) quid continent libri tui de rerum varietate? hos enim nomini Maiestatis suae dedicaueram. Tum ego Cometarum primum causam diu frustra, quaesitam▪ in primo capite ostendo. Quae nam inquit ill? Concursus, ego aio, luminis erraticorum syderum. At Rex, quomodo, cum diuersis motibus astra moueantur, nō statim dissipaturaut mouetur eorum motu. At ego, mouetur equidem, sed long celefius illis ob diuersitatem aspectus, velut in Cristallo & sole cum iris in pariete relucet. Parua enim mutatio magnam facit loci differentiā. At Rex, & quonam pacto absque subiecto illud fieri potest iridi enim paries subiectū est? Tum ego, velut in lactea 〈◊〉 , & luminum reflectione, cum plures candelae prope accensae medium quoddam lucidum & candidum efficiūt. Ita{que} ex vngue Leonem, vt dici solet. Fuit hic in maxima omnium aut bonorum aut eruditorum expectatione ob ingenuitatem atque suauitatem morum. Prius caeperat fauere artibus quam nosceret, & noscere antequam vti posset. Conatus quidam humanae conditionis, quē non solum Anglia, sed orbis ereptum immature deflere debet. O quam been dixerat ill.
Specimen virtutis exhibere potuit, non exemplum. Vbi gravit • s Regia requirebatur, senem vidisses: vt blandus erat & comis, aetatem referebat. Cheli pulsabat, publicis negotijs admouebatur, leberalis animo, atque in his patrem emulabatur. &c. Haec Cardanus.
The same in English.
THere was in him a towardly disposition & pregnancy apt to all human literature: as who being yet a child had the knowledge of diverse tongs, first of the english his own natural tongue, of y e latin also & of the french, neither was he ignorant (as I hear) of the Greek, Italian, & spanish tongues, and of other languages peradventure moe. In his own, in the French & in the Latin tongue singularly perfect, and with the like facility apt to receive all other. Neither was he ignorant in logic, in the principles of natural Philosophy, or in Music. There was in him lacking neither humanity the Image of our mortality, a Princely gravity and majesty, nor any kind of towardness beseming a noble king. Briefly, it might seme a miracle of nature, to behold the excellent wit & forwardness that appeared in him being yet but a child. This I speak not rethorically, to amplifye things or to make them more then truth is, yea the truth is more then I do utter.
Being▪ yet but 15. years of age he asked of me in Latin (in which tongue he uttered his mind no less readely and eloquently thē I could do myself) what my books which I had dedicated to him, De varietate rerum, did contain? I said that in the first chapter was shown the cause of Comets, or blasing stars, which hath been long sought for, & yet hitherto scarce fully found. What cause (said he) is that: The concourse or meeting (said I) of the light of the wandering Planets and Stars. To this the king thus replied again: Forsomuch (said he) as the motion of the stars keepeth not one course but is diverse and variable by continual alteration, how is it then that the cause of these Comets either doth not quickly vade & vanish, or that the Comet doth not keep one certain and uniform course & motion with the said Stars and Planets? Whereunto I answered that the Comet hath his course and moving, but much more swifter then they, because of the diversity of aspect, as we see in Crystal, and in the Sun when the form of the Raynbow reboūdeath on the wall. For a little mutation maketh a great difference of place. Then said y e king and how can that be, having no subject: For of y e rainbow the wall is the subject? Like (said I) as in Lactea via, or in reflection of lights, as where many candles he lighted and set nere together, in the middle they cause a certain bright and white lightsomnes to appear. &c.
And so by this little trial a great guess may be given what was in this king. In whom no doubt was a great hope and expectation amongst all good & learned mē, both for the ingenious forwardness & amiable sweetness which in his conditions appeared. First he began to love & favor liberal arts & sciences, before he knew them, and to know them before he could use them, whose mortal conditiō and sudden decease and decay in those tender & unripe years, not only England, but all the world hath cause to lament. O how truly is it said of the Poet.
A show or sight only of excellency he could give us: example he could not give. Where a kingly majesty required gravity, there you should have seen him a sage and an old man, and yet gentle and pleasant also, according as the cōditiō of his age then required. He plaid well vpō the L • te. He had also to do in handling of weighty affairs of the Realm: He was liberal and bountiful in heart, & therein he imitated his father. &c.
Ex Hier. Cardano.
Thus after the godly dispositiō and properties of this king briefly in this wise declared, now (God willing) we will intermeddle something to describe the order & proceedings which he followed in his administration & government of both the states, as well politick as especially ecclesiastic. Who after the decease of his Father coming to the crown, because he was of young & tender age, he was committed to 16. governors. Amongest whom especially the Lord Edward Semer Duke of Somerset his Uncle was assigned and adjoined to him as Protector and over seer of him and of the commō wealth, a man not so highly advanced for his consanguinity, as also for his noble virtues and especially for his favor to God's word, worthy of his vocation and calling. Through the endeavor and industry of which man, first that monstrous Hidra with vi. heads, the six Articles I mean (which devoured up so many men before) was abolished & taken away. By reasō whereof the counsels and proceedings of Winchester began to decay, who storming at the same matter, wrote to the Lord Protectour in the cause thereof, as by his letters is to be seen.
The holy scriptures he restored to the mother tongue, masses he extinguished and abolished. Furthermore, after softer beginnings, by little & little, greater things followed in the reformation of the Churches. Then such as before were in banishment for the danger of the truth, were again received to their country. To be short, a new face of things began now to appear, as it were in a stage new players coming in, the old being thrust out. For y e most part y e Bishops of churthes & diocesses were changed. Such as had been dumb prelates before, were compelled to give place to other then that would preach and take pains.
Besides other also out of foreign countries, mē of learning and notable knowledge were sent for and received, among whom was Peter Martyr, Martin Bucer, and Paulus Phagius. Of whom the first taught at Oxford: the other two professed at Cambridge, and that w t no small commendation of the whole university. Of the old bishops some were committed to one ward, some to another Boner Bishop of London was committed to the Marshalsey, & eftsoons for his contempt and misdemeanor deposed frō his bishopric, as in further process followeth to be seen, Gardener Bishop of Winchester, with Tonstal Bishop of Duresme was cast into the Tower for his disobedience, where he kept his Christmas three years together, more worthy of some other place without the Tower, if it had pleased god otherwise not to have ment a further plague to this Realm by that man.
But these meek and gentle times of king Edward under the government of this noble Protector, have this one commendation proper unto them, for that among y e whole number of the popish sort, of whom some privily did steal out of the realm, many were crafty dissemblers, some were open and manifest adversaries, yet of all y t multitude, there was not one man that lost his life. In sum, during the whole time of the 6. years of this king much tranquility, and as it were a breathing time was granted to the whole Church of England: So that the rage of persecutiō ceasing and the sword taken out of the adversaries hand, there was now no danger to the godly, unless it were only by wealth and prosperity, which many times bringeth more damage in corrupting mens minds, then any time of persecution or affliction.
Briefly, during all this time, neither in smithfield, nor any other quarter of this realm, any was heard to suffer for any matter of religion, either Papist or Protestant, either for one opiniō or other, except only two, one an English woman, called John of Kent, and the other a Dutch man, named George, who died for certain Articles not much necessary here to be rehearsed.
Besides these two, there was none else in all king Edward's reign, that died in any manner cause of religion, but that one Thom. Dobbe, who in the beginning of this kings reign, was apprehended for speaking against the idolatry of the mass and in the same prison died: as in story here ensueth to be seen.
This Thomas Dobbe being a studēt and a master of Art in Cambridge, was brought up in the college, called S. John's College, and fellow of the same, where he increased in the study of good letters, among his equals very forward of nature and disposition simple and modest, of zeal toward God fervent patient in injuries, injurious to no man, of much like sort & condition, as in Doves which without all bitterness of gal, are more apt to receive injury then to work wrong to any. At length this godly man intending with himself, and addicting his mind to the Christian state of Matrimony, resorted to a certain maiden not far of where he dwelt. For the which cause he was greatly molested, and wickedly abused by iii. of that College, whose names were Hutchinson, Pindare, and Tailer, who with their malicious handling, scornful dealing, opprobries, rebukes, and cōtumelies, so much vexed the virtuous simplicity of y e man, that they never left him, till at length they weryed him out of the College. Who there having no rest nor quietness by reasō of the unreasonable and virulēt handling of his adversaries, was compelled to seek some other place wherein to settle himself. Up on the occasion whereof coming up to London, it chanced him to pass through Paul's Church, whereas it happned that at the Southside of the Church, at the same time there was a Priest at Mass, more busy then well occupied being at the elevation as he passed by. The young man repleat with godly zeal, pitying the ignorance and idolatry of the people, in honoring that so devoutly which the priest lifted up, was not able to forbear, but opening his mouth & turning to the people, he exhorted them not to honor the visible bread as God, which neither was God, nor yet ordained of God to be honored. &c. with such other words mo of Christian information. For which cause straight way he was apprehended by the Major, and after accused to the Bishop of Caūterbury, was committed to the Coūter thē in Bredstreete, where he not long continued, but falling into a sickness, how, or whereupon I cannot tell, shortly up on the same changed this mortal life. Whose pardō notw t standing was obtained of the Lord Protector and should have been brought him, if he had continued. And thus much concerning Thomas Dobbe and other.
Ouer and besides, I find, that in the first year of the reign of King Edward, which was an. 1547. there was one John Hume, servant to Master Lewnax of Wresell apprehended, accused, and sent up to the Archbish. of Caūterbury, by the said M. Lewnax his Mayster & Margaret Lewnax his mistress, for these Articles.
1 First, for denying the Sacrament (as it was then called of the alter) to be the real flesh and blood of Christ.
2 For saying that he would never vale his bonet unto it, to be burned therefore.
3 For saying that if he should hear Mass, he should be damned,
For this was he sent up by his master and mistress aforesaid, with special letters unto the Archbishop, requiring him severally to be punished by the law for the same. But because I find no execution following thereupon, I therefore pass over this story of him.
These things premissed, when this virtuous & godly young prince (endued as you have heard with special graces from God) was now peaceably stablished in his kingdom, and had a counsel about him, grave, wise, and zealous in God's cause, especially his uncle y e duke of Somerset▪ he then most earnestly likewise desired, as well the advancement of the true honor of almighty God, and the planting of his sincere religion: as also the utter suppressiō and extirpation of all idolatry, superstition, hipocrisy, and other enormities and abuses, throughout his realms and dominions, & therefore following, as is afore expressed, the good example of king Josiah, he determined forthwith to enter into some reformation of Religion in the Church of England.
And forasmuch as at his first entry (notwithstanding his fathers good beginning in abolishing the usurped power of Antichrist) he yet found most of his laws greatly repugning against this his zealous enterprise, he therefore purposed by the advise of his said wise & honorable Counsel, of his own regal power and authority, somewhat to prosecute his godly purpose, until such time as by consent of the whole estate of parliament, he might establish a more free, perfect, and uniform order therein.
Wherupon intending first a general visitation over all the bishopricks within his realm (thereby as well to understand, as also to redress the abuses in the same) he chose out certain wise, learned, discrete, and worshipful personages to be his Commissioners in that behalf: and so deviding them into several companies, assigned unto them several Dioceses to be visited: appointing likewise unto every company, one or two godly learned preachers, which at every Session should in their preaching, both instruct the people in the true doctrine of the Gospel of Christ, & in all love and obedience to the same, and also earnestly dehor • e them from their old superstition and wonted Idolatry. And that they might be more orderly directed in this their Commission, there were delivered unto them certain Injunctions & ecclesiastical orders drawn out by the kings learned counsel, the which they should both enquyre of, & also command in his majesties behalf, to be thenceforth observed of every person, to whō they did severally appertain within their sundry circuites.
In the which, amongst other things, it was first enjoined that all Ecclesiastical persons should themselves observe, and cause to be observed of other, all such Statutes as were made for the abolishing of the Bishop of Rome's usurped power, and establishing of the kings supreme authority, and that they should everyone four times in the year at the least, in their public sermons declare unto y e people, that the one being most arrogātly usurped against the word of God, was now justly taken away, and the other (according to y e very true meaning of the same word) was of most loyal duty only to be obeyed of all his graces subjects.
And again, that every the aforesaid ecclesiastical person (having cure) should preach, or cause to be preached w t in their several cures, one sermon every quarter of y e yere. In the which they should sincerely set forth the word of God, & exhort the people unto the works of faith & mercy prescribed in the same word, and not unto works devised by man's fantasy, as going on pilgrimages and other like idolatrous superstitions: the which they should also to the uttermost of their powers reprove and speak against, declaring that all grace & goodness ought only to be sought for at gods hand (as the alone giver thereof) & not at any other c • eature: And that they should not only foorthwyth take down and destroy all such Images as had been thertofore abused by pilgrimage or offerings within their said cures: but also should not thenceforth suffer any lights or other idolatrous oblation to be made or set up before any other image, then was yet suffered in the Church.
Also that every holy day (having no Sermon in their Church) they should immediately after the gospel distinctly read in the Pulpit the Lord's prayer, the belief and the x. commaūdemēts of almighty God in the english tongue: exhorting the people not only to learn thē their selves, but also to teach them to their childrē & families, & also should charge all Parentes and governors of households to bring up their youth in some good exercise or occupation whereby they might afterwards serve the common wealth, and not run, and like vagabondes and idle loiterers, & thereby encur the danger of the laws.
And furthermore that the said persons (having cure) should see the holy Sacraments of Christ reverently ministered within their cures: & that if any of them (by special license or other cases expressed in the Statutes of this realm) should be at any time absent from their benefices▪ that then they should leave in their rooms some Godly learned and discreet Curate that were able to instruct the people in all truth and godliness not seeking thenselves, but rather the profit of their flock.
And likewise, that they should see provided and set up some most convenient and open place of every their several Churches, one great Bibe in english, & one book of the Paraphrases of Erasmus upon the gospels, both in English, that the people might reuerentlye without any argument or contention, read & hear the same at such times as they listed: and not to be inhibited therfrō by the Parson or Curate, but rather to be the more encouraged and provoked thereto.
And that the said Parsons and Curates should not at any time (but for necessary causes) haunt any Tavern or Ale house, neither should spend their time idly in unlawful games, but at all their convenient leasures should give thenselves to the reading or hearing of the holy scriptures.
Moreover, that in the time of confession every Lent, they should examine their parishners whether they could say the Lord's prayer, the ten commandments, and the articles of the Christian faith: and that if they could not, they should then reprove them, declaring further unto thē that, they ought not to presume to come unto y e Lord's table without the true knowledge thereof, and earnest desire to fulfill the same.
Also that they should not admit any man to preach within their cures, but such as were lawfully licensed thereunto: and that they having at any time before extolled and praised any Idolatrous Pilgrimage, or other superstition, should now openly recant the same before the people.
And if there were any open hinderer or disturber of the reading or preaching of the word of God within their parishes, that then they should forthwith detect the same unto the kings counsel, or unto some Justice of peace to thē next inhabiting.
And further, that learning and knowledge might be y e better maintained, it was also ordained herein, that every beneficed persō y t inought yearly dispend twenty poūdes or upward (and not resident upon their cures) should pay towards the relief of the poor within their parishes every year, the forty part of their fruits and profits: & likewise that every such as might dispende one hundredth pounds yearly or more, should for every hundredth pound give a competent exhibition unto some poor scholar within one of the Uniuersityes of Oxford or Cambridge or else in some other grammar school of the realm.
And also that every priest being under the degree of a Bachelor of Divinity should have of his own, one new Testament in English and Latin, with the Paraphrases of Erasmus upon the same, and should diligently read and study thereupon, and should collect and keep in memory all such comfortable places of the scripture, as do set forth the mercy, benefits, and goodness of almighty God towards all penitent & believing persons, that they might thereby comfort their flock in all danger of death, despair or trouble of conscience: and that therefore every bishop in their visitations should from time to time try and examine them how they had profited in these their studies.
And although the Mass was then still by the Law retained, yet was it enjoined, that at every high mass the sayer or singer thereof should openly and distinctly read the Gospel and Epistle in English, in the Pulpit or in some other convenient place that the people mought hear the same. And in like place and manner should read every holy day and Sunday at Mattins one chapter of the New Testament in English, omitting therefore three of their 9. Latin Lessons with their Respondes: and at Evensong like wise immediately after Magnificat, one chapter of the Old Testament instead of their wonted Respondes and Memories.
Furthermore, because of the vain contention that often fall among the people for going on Procession, it was ordained that thenceforth the Priests and Clerks should kneel in the midst of the Church, & there distinctly sing or read the Litany in English set forth by the authority of K. Henry the eight: and that no person should depart the church in the time of reading the Scripture or the Litany, or during the time of any Sermon, without just and urgent cause.
Likewise that the people should spend the holy days in hearing the word of God, in private and public prayers, in knowledging their offenses unto God and amend̄t of the same, in reconciling themselves charitablye to their neighbors where displeasure hath been, in often receiving the Communnion of the body and blood of Christ, in visiting the poor & sick, & in all sober and godly conuersatiō: and not in vanity, idleness, or dronkenes, neither yet in any bodily labor, otherwise then in y e time of harvest, to save the fruits of the earth, if necessity so required: and that no curate should admit unto the receiving of the holy communion, any person who had maliciously and openlie contēded with his neighbors, unless the same did first also openly reconcile himself again, and remit all rancor and malice whatsoever.
Moreover it was ordained that every Dean, Archdeacon master of Collegiat Churches or Hospitals, and Prebendaries (being Priest) should himself personally preach twice every year at the least, in some such place where he had jurisdiction and living: and that they and all other curates should teach y e people that as no man of any private affection ought maliciously to violate any ceremony in the Church, then not abrogated by y e kings authority: so likewise they ought not on the other side to use them superstitiously or idolatrously, in attributing to them remission of sins, driving away of evil spirits, & other such like dreams & fātasies of men, or else in putting any confidence of salvation or health in thē. And farther that they should utterly take away and destroy all Shrines and Monumēts of feigned Miracles, Pilgrimages, and other Idolatrous superstition, as well in their Churches, as within their private houses.
Also that they should see provided within their churches a strong and fit chest for the safe keeping of y e people's benevolence given towards the relief of the poor, and that the said Curates should earnestly exhort and move their Parishioners (especially at the making of their Testaments) that as they had been thertofore willing to bestow much of their substance upon vain superstitious & blind devotions contrary to gods word, so now they would be much more readier to give some portion thereof unto their poor & needy brethren, knowing the same to be not only commanded in y e word of God, but also promised to be rewarded. And for the better relief of the poor it was also appointed that all money & profits rising upon Fraternities, guildes, stocks of Churches or given to the finding of Idolatrous lights should be converted for that present unto the same use. Last of all, for the want of learned Curates & other good preachers, it was enjoined that y e Curates (having no sermō) should every sonday read unto the people in their churches one of the homilies which should be shortly set forth for y e same purpose by the kings authority: & that whē any homily or sermō should be preached or read, then the Prime and Houres should be omitted.
There were also diverse other articles in the same Iniunctiōs appointed for comeliness & due order in the churches: as for repairing of Chauncels and Priests houses, for keeping of a Register book of weddinges, christenings and burials, for reading of these Injunctions every quarter for due paying of tithes for forbidding of any other alteration of service in the Church, or fasting days, for making of comely Pulpits for the preachers, for avoiding of simony in buying and selling of benefices of the charitable using of Priests, for praying only upon the English and Latin primmers set forth by K. Henry the eight for y e teaching of his grammar in the common schools. At last that the Chauntry Priests should teach young children, either to write and read, or else some other good and profitable exercises: as it doth more fully and amply appear in the same Injunctions at large set forth in the 684. page of the first book of the Acts and Monuments of the church heretofore imprinted.
Besides these general Injunctions for the whole estate of the Realm, there were also certain others particularly appointed for the Bishops only, which being delivered unto the Commissioners, were likewise by their visitations committed unto the said bishops with charge to be inviolably observed and kept upon pain of the kings Majesty's displeasure: the effect whereof is as in manner followeth.
First that they should to the uttermost of their wit and understanding, see & cause all and every singular the kings Injunctions theretofore given, or after to be given from time to time, in and through our Dioces, duly, faithfully and truly to be kept, abserued and accomplished, and that they should personally preach within their Dioces, every quarter of a year once at y e least, that is to say once in their Cathedral Churches, and thrice in other several places of their Dioceses, whereas they should see it most convenient and necessary, except they had a reasonable excuse to the contrary. Likewise, that they should not retain into their service or household, any chaplein but such as were learned, or able to preach the word of God, and those they should also cause to exercise the same.
Moreover, that they should not give orders to any person, but such as were learned in holy Scripture: neither should deny thē that were learned in the same, being of honest conuersatiō and living. And last, that they should not at any time or place preach or set forth unto the people any doctrine contrary or repugnant to the effect and intent contained and set forth in the kings highness homelies, neither yet should admit or give license to preach to any within their diocesses, but to such as they should know (or at the least assuredly trust) would do the same. And if at any time by hearing, or by report proved, they should perceive y e contrary, they should then incontinent not only inhibit that person so offending, but also punish him and revoke their license.
Now during the time that the Commissioners were occupied abroad in their circuits about the spedy and diligent execution of these godly & zealous orders and decrees of the king and his counsel, his majesty (with the advise of the same) yet still desiring a farther reformation as well in this case of religiō, as also in some others of his Civil government, appointed a parliament of the three estates of his Realm to be summoned against the 4. day of Nouēber, in the first year of his reign and the year of our Lord. 1547. which continued unto the 24. day of December then next following. In the which Session, for as much as his highness minded the governance and order of his people to be in perfect unity & concord in all things, and especially in the true faith and religion of God, and therewithal also duly weighed the great danger that his loving Subjects were in for confessing the gospel of Christ, through many and diverse cruel statutes made by sundry his predecessors, against the same (which being still left in force mought both cause the obstinate to contēn his graces godly proceedings, and also the weak to be fearful of their christianlike profession) he therefore caused it among other things by the authority of the same parliament to be enacted, that all Acts of Parliament & Statutes, touching, mentioning, or in any wise concerning religion or opinions, that is to say (as well y e statute made in the first year of the reign of king Rich. the second, and the statute made in the second year of the reign of King Henry the fifth, and the statute made in the 25. year of the reign of K. Henry .8. concerning punishment and reformation of heretics and Lollards and every provision therein contained, and the Statutes made for the abolishment of diversity of opinions in certain Articles concerning Christian religion commonly called the 6. Articles, made in the 31. year of the reign of K. Henry 8. & also the statute made in the Parliament begun the 16. day of January in the 33. year of the reign of the said K. Henry the 8. and after proroged unto the 21. day of January in the 24. year of his said reign, touching, mentioning, or in any wise concerning books of the old and New Testament in English, & the printing, uttering, selling, giving, or delivering of books or writings, and retaining of english books or writings, and reading preaching, teaching, or expounding the scriptures, or in any wise touching, mentioning or concerning any of the said matters: And also one other statute made in the 35 year of the Rain of the said K. Henry 8. concerning the qualification of the Statute of the six Articles, and all and every other act or acts, of parliament concerning doctrine or matters of religion, and all and every branch, article, sentence, matter, pains, or forfaytures contained, mentioned, or in any wise declared many of the same Acts or Statutes) should from thenceforth be utterly repealed, made void, and of none effect.
By occasion whereof, as well all such his godly subjects as were then still abiding within this Realm, had free liberty publicly to profess the Gospel: as also many learned & zealous preachers (before banished) were now both licensed freely to return home again, & also encouraged boldly and faithfully to travel in their fūction and calling, so that God was much glorified, and the people in many places greatly edified.
Moreover in the same Session his Maiestye with the Lord's spiritual and temporal, and the Commons in the same Parliament assembled, thoroughly understanding by the judgment of the best learned, that it was more agreeable unto y • first institution of the sacrament of the most precious body and blood of our Savior Christ, and also more conformable to the common use and practice both of the Apostles, and of the primative Church, by the space of five hundredth years and more after Christ's Ascension, that the said holy Sacrament should be ministered unto all Christian people under both the kinds of bread and wine, then under the form of bread only, and also that it was more agreeable unto the said first institution of Christ and the usage of the Apostles and primative Church, that the people being present should receive the same with the priest then that the priest should receive it alone: did by their authority moreover enacte, that the said holy Sacrament should be from thenceforth commonly delivered and ministered unto the people throughout the churches of Engl • d and Ireland and other the kings dominions under both y e kinds of bread and of wine, except necessity otherwise required: and also, that the Priest that should minister the same, should at the least one day before, exhort all persons which should be present, likewise to resort & prepare themselves to receive the same. And at y e day prefixed, after some godly exhortation made by the minister (wherein should be further expressed the benefit and comfort promised to them which worthily receive this holy Sacrament, & the danger and indignation of God threatened to them which presume to receive the same unworthily, to the end that every man might try and examine his own conscience before he should come thereunto) the said Minister should not without a lawful cause deny the same to any person that would devoutly and humbly desire it: any Law, Statute, ordinance, or custom, contrary thereunto in any wise notwithstanding.
After which most godly consent of the parliament, the king being no less desirous to have the form of administration of the Sacrament truly reduced to the right rule of the scriptures and first use of the primative church, then he was to establish the same by the authority of his own regal laws appointed certain of the most grave and best learned Bishops and others of his Realm, to assemble together at his Castle of Windsor, there to argue and entreat upon this matter, and conclude upon and set forth one perfect and uniform order according to the rule and use aforesaid.
And in the mean while that the learned were thus occupied about their conferences, the Lord Protectour and the rest of the kings Council, farther remembering that that time of the yere did then approach, wherein were practiced many superstitious abuses and blasphemous ceremonies against the glory of God, and truth of his word (determining the utter abolishing thereof) directed their letters unto the godly and reverend father Thomas Cranmer, then Archbishop of Canterbury, & Metropolitan of England, requiring him that upon the receipt thereof he should will every Bishop within his Province, forthwith to give in charge unto all the Curates of their Dioceses, that neither candles should be anymore borne vpō Candlemas day, neither yet ashes used in Lent, nor Palms upon palm Sunday.
Whereupon the Archbishop zealously favoring thee good and Christianlike purpose of the king and his Coūsell, did immediately in that behalf write bnto all the rest of the Bishops of that province, and amongst them unto Edmund Boner then Bishop of London. Of whose rebellious and obstinate contumacy, for that we have hereafter more to say, I thought not to stand long hereupon, but only by the way somewhat to note his former dissimulation and cloaked hipocrisy in that he outwardly at the first consented as well unto this, as also unto all other the kings proceedings (but whether of fear or of any other subtle fetch, I know not, howbeit most like, rather for one of them or both, then for any true love.) And therefore receiving the Archbishops letters as one of them seeming to allow the contents thereof, he did presently write unto the Bishop of Westminster, & to others, to whom he was appointed, requiring them to give such knowledge thereof in their diocesses, as thereunto appertained: as more plainly appeareth by these his own letters here inserted which here do follow.
A Letter missiue of Edmund Boner sent to the Bishop of Westminster, with the tenor of the Archbishops Letter for abolishing of candles, Ashes, Palms, and other Ceremonies.
MY very good Lord, after most hearty commendations these be to advertise your good Lordship that my Lord of Canterburyes grace this present 28. day of January sent unto me his letters missiue, cōteing this in effect: that my Lord Protectours Grace with the advise of other the kings majesties most honorable Counsel, for certain considerations them moving, are fully resolved that no candles shall be borne upon Candlemas day, nor also from henceforth Ashes or Palms used any longer, requiring me thereupon by his said letters, to cause admonitiō and knowledge thereof to be given unto your Lordship and other Bishops with celerity accordingly. In consideration whereof I do send at this present these letters unto your said Lordship, that you thereupon may give knowledge & advertisement thereof within your Dioces as appertaineth: Thus committing your good Lordship to almighty God, as well to fa • e as your good heart can best desire.
Written in hast at my house in London, the said 18 day of January. 1548.
Your good Lordships to command, Edmund London.
Now about that present time credible and certain report was made unto the Lord's of the counsel, that great contention and strife did daily arise among the common people in diverse partes of this Realm, for the pullyng down and taking away of such Images out of the churches, as had been idolatrously abused by pilgrimage, offerings, or otherwise (according to the tenure of one of the Injunctions given by the king in his late visitation) some affirming that that Image was abused, others that this, and most, that neither of them both: so that if speedy remedy were not had therein, it might turn to further inconvenience. Wherefore they, by one advise thinking it best (of good experience) for the auoidyng of all discord and tumult, that all manner Images should be clean taken out of all Churches, and none suffered to remain, did thereupon again write their letters unto the Archbishop of Canterbury, requiring his ready aid therein: in manner following.
Another Letter of the Counsaile sent to the Archbishop of Canterbury for the abolishing of Images.
AFter our right hearty commendations to your good Lordship where now of late in the Kings Majesty's visitations, among other godly Injunctions commanded to be generally observed thorough all partes of this his highness Realm, one was set forth for the taking down of all such Images as had at any time been abused with Pilgrimages, offerings or censings: albeit that this said Iniunction hath in many partes of the realm been quietly obeyed and executed, yet in many other places much strife and contention hath risen, and daily riseth, and more and more increaseth about the execution of the same: some men being so superstitious, or rather willful, as they would (by their good wills) retain all such Images still, although they have been most manifestly abused. And in some places also the Images which by the said Injunctions were taken down, be now restored and set up again. And almost in every place is contention for Images, whether they have been abused or not. And whiles these men go on both sides contentiously to obtain their minds, contendyng whether this Image or that Image hath been offered unto, kissed, censed, or otherwise abused, partes have in some places been taken, in such sort, as further inconueniēcies be like to ensue, if remedy be not found in time. Considering therefore, that almost in no place of this realm is any sure quietness, but where all Images be clean taken away, and pulled down already, to the intent that all contention in every part of the Realm for this matter, may be clearly taken away, and that the lively Image of Christ should not contend for the dead Images, which be things not necessary, and without the which the Churches of Christ continued most godly many years, we have thought good to signify unto you that his highness pleasure, with the advise & consent of us the Lord Protector and the rest of the Counsaile, is, that immediately upon the sight hereof, with as convenient diligence as you may, you shall not only give order that all the Images remaining in any Church or Chapel within your Diocese be removed and taken away, but also by your letters signify unto the rest of the bishops within your Province, this his hyghnesse pleasure for the like order to be given by them, and every of them within their several Diocese. And in the executiō hereof, we require both you and the rest of the said Bishops, to use such foresight as the same may be quietly done, with as good satisfaction of the people as may be. Thus fare your good Lordship heartily well. From Somerset place, the xi. of Febr. 1541.
Your Lordships assured loving friends.
- Edw. Somerset.
- Hen. Arundel.
- Anth. Wingfield.
- John Russell.
- Tho. Semer.
- Will. Paget.
When the Archb. had received these letters, he forthwith directed his precept unto Boner B. of London, requiring, and in the kings majesties name commanding him, that with all speed he should as well give in charge unto the rest of the bishops within the province of Canterbury, to look immediately without delay unto the diligent and careful execution of the contents of the said letter throughout all places of their Dioces: as also that he himself should do the like within his own city & diocese of London. Whereupon he seeming then with like outward consent as before, to allow these doings, presently (by virtue of the said precept) did send out his Mandatum as well unto the rest of the bishops, as also again unto the B, of Westminster, in form following.
The Letter of Edmund Boner, sent with the Archbishops Mandate, to the bishop of Westminster for abolishyng of Images.
EDmundus permissione diuina London. Episcopus per illustrissimum in Christo principem & dominum nostrum, Dominum Edwardum sextum, Dei gratia, Angliae, Franciae, & Hyberniae Regem, fidei defensorem & in terra Ecclesiae Anglicanae & Hybernicae supremum caput, sufficienter & legitimae autorisatus Reuerendo in Christo confratri nostro domino Thomae eadem permissione Westm. Episcopo, salutem & fraternam in Domino charitatem. Literas reuerendissimi in Christo patris & domini D. Thomae, permissione diuina Cantuar. Archiepiscopi totius Angliae primatis & Metropolitani, tenorem literarum miss •• ū clarissimorum & prudentissimorum dominorum de priuatis consilijs dicti illustrissimi domini Regis in se continen▪ nuper cum ea qua decuit reuerentia humiliter recepimus exequend. in haec verba. Thomas permissione diuina Cant. &c. And then making a full recital as well of the Archbishops precept, as also of the Counsels letters above specified, he concluded with these words. Quocirca nos Edmund. Episc. antedictus, Literis praedictis, pro nostro officio obtemperare, vti decet, summopere cupientes, vestrae fraternitati tam ex parte dicti excellentissimi Domini nostri Regis, ac praefato • um clarissimorum dominorū de priuatis suis consilijs, quàm praedicti Reuer. patris domini Cant. Archiepiscopi, tenore praesentium committimus & mandamus, quatenus attentis & per vos diligenter consideratis Literarum huiusmodi tenoribus, eos in omnibus & per omnia, iuxta vim, formam, & effectum earundem cum omni qua poteris celeritate accommoda, per totam Dioces. vestram West. debite & effectualiter exequi faciatis & procuretis. Datum in aedibus nostris London. vicesimo die Febr. An. Dom. 1548. Et regni dicti illustrissimi domini nostri Regis. Anno secundo.
Now by the time that these things were thus determined, the learned men which the king had appointed (as ye have heard before) to assemble together for the true and right manner of administering the Sacrament of the body and blood of Christ, according to the rule of the Scriptures of God, and first usage of the Primatiue Church, after their long, learned, wise, and deliberate aduises, did finally conclude and agree upon one godly and uniform order of receiving the same, not much differyng from the manner at this present used & authorised within this realm and church of England, commonly called the Communion. Which agreement being by them exhibited unto the king, and of him most gladly accepted, was thereupon publicly imprinted, and by his majesties Council particularly divided and sent unto every bishop of the realm, requiring and commanding them by their letters on the kings Majesty's behalf, that both they in their own persons, should forthwith have diligent and careful respect to the due execution thereof, and also should with all diligence cause the books which they then sent them, to be delivered unto every Parson, Uicar, and Curate within their Dioces, that they likewise might well and sufficiently advise themselves for the better distribution of the said communion, according to the tenor of the said▪ book) against the feast of Easter then next ensuing, as more fully appeareth by these their letters here following.
Letters Missiue from the Counsaile, to the Bishops of the Realm, concerning the Communion to be ministered in both kinds.
AFter our most hearty commendations to your Lordship, where in the Parliament late holden at Westminster, it was amongst other things most godly established, that according to the first institution and use of the primative church, the most holy sacrament of the body and blood of our Savior Jesus Christ, should be distributed to the people under the kinds of bread & wyne (according to the effect whereof, the kings majesty mynding, with the advice and consent of the Lord Protectors grace & the rest of the Counsaile, to have the said Statute well executed in such sort, or like as it is agreeable with the word of God, so the same may be also faithfully and reverently received of his most loving subjects, to their comforts and wealth) hath caused sundry of his majesties most grave and well learned Prelates, and other learned men in the Scriptures, to assemble themselves for this matter: who after long conference together, have with deliberate advise, finally agreed upon such an order to be used in all places of the kings majesties dominions, in the distribution of the said most holy sacrament, as may appear to you by the book thereof, which we send herewith unto you. Albeit knowing your Lordships knowledge in the Scriptures, and earnest good will & zeal to the setting forth of all things according to the truth thereof, we be well assured, you will of your own good will, and upon respect to your duty, diligently set forth this most godly order here agreed upon, and commanded to be used by the authority of the kings majesty: yet remembering the crafty pratise of the devil, who ceaseth not by his members to work by all ways and means, the hindrance of all godliness. And considering furthermore, that a great number of the Curates of the Realm, either for lack of knowledge cannot, or for want of good mind will not be so ready to set forth the same, as we would wish, and as the importance of the matter, and their own bounden duties requireth, we have thought good to pray and require your Lordship, and nevertheless in the kings majesties our most dread Lord's name, to command you to have an earnest diligence and careful respect both in your own person, and by all your officers and Ministers, also to cause these books to be delivered to every Person, Vicar, and Curate within your Diocese, with such diligence as they may have sufficient time well to instruct and advise themselves, for the distribution of the most holy Communion, according to the order of this book, before this Easter time, and that they may by your good means be well directed to use such good, gentle, and charitable instruction of their simple and unlearned parishioners, as may be to all their good satisfactions as much as may be, praying you to consider, that this order is set forth, to the intent there should be in all partes of the Realm, and among all men one uniform manner quietly used. The execution whereof, like as it shall stand very much in the diligence of you and others of your vocation: so do we eftsoons require you to have a diligent respect thereunto, as ye tender the kings Majesty's pleasure, and will answer for the contrary. And thus we bid your Lordship right heartily farewell. From Westminster the 13. of March. 1548.
Your Lordships loving friends
- Tho. Canterbury.
- R. Rich.
- W. Saint John.
- John Russell.
- Hen. Arundel.
- Anth. Wingfield.
- W. Peter.
- Edward North.
- Ed. Wootton.
By means as well of this letter, and the godly order of the learned, as also of the statute and act of parliament before mentioned, made for the stablishyng thereof all private blasphemous Masses were now, by just authority fully abolished throughout this realm of England, and the right use of the Sacrament of the most precious body & blood of our savior Jesus Christ, truly restored instead of the same. But nevertheless, as at no time anything can be so well done of the godly, but that the wicked will find some means subtly to deface the same: so likewise at this present through the perverse obstinacy & dissembling frowardness of many the inferior priests and ministers of the cathedral and other churches of this realm, there did arise a marvelous schism and variety of fashions in celebratyng the common service and administration of the Sacraments, and other rites and ceremonies of y e church. For some zealously allowyng the kings proceedings, did gladly follow the order thereof, and others, though not so willingly admittyng them, did yet dissemblingly and patchingly use some part of them: but many carelessly cōtemnyng all: would still exercise their old wonted popery.
Wherof the king and his Counsel having good intelligence, and fearing the great inconveniences & dangers that might happen through this division, and being therwithall loath at the first to use any great severity towards his subjects, but rather desirous by some quiet and godly order, to bring them to some conformity, did by their prudent aduises again, appoint the Archbishop of Canterbury, with certain of the best learned and discrete bishops and other learned men, diligently to consider and ponder the premisses: and thereupon having as well an eye and respect unto the most sincere and pure Christian religion taught by the holy scriptures, as also to the usages of the primative church, to draw and make one convenient and meet order, rite, and fashion of common prayer, & administration of the Sacraments, to be had and used within this his realm of England, and the dominions of y e same. Who after most godly and learned conferences, thorough the aid of the holy Ghost, with one uniform agreement, did conclude, set forth, and deliver unto the kings highness, a book in English entitled: A book of the common prayer and administration of the Sacraments, and other rites and ceremonies of the Church, after the use of the Church of England. The with his highness receiving with great comfort and quietness of mind, did forthwith exhibit unto the Lord's and Commons of the parliament then assembled at Westminster, about the 4. of November, in the second year of his reign, and in the year of our Lord, 1548. and continuing unto the 14. day of March, then next ensuing.
Whereupon the Lord's spiritual and temporal, and the Commons of the said Parliament assembled, well, and thoroughly considering as well the most godly travail of the kings highness, of the Lord Protector, and other of his majesties Counsaile, in gatheryng together the said Archbishop, bishops, and other learned men, as the godly prayers, orders, rites, and ceremonies in the said book mentioned, with the consideratiō of altering those things which were altered, and retainyng those things which were retained in the same book: as also the honor of God, and great quietness, which by the grace of God should ensue upon that one and uniform rite, and order in such common prayer, rites, and externe ceremonies to be used throughout England, Wales, Calais, and the marches of the same, did first give unto his highness most lowly and hearty thanks for the same, and then most humbly prayed him that it might be ordained and enacted by his Majesty w t the assent of the said Lord's and Commons in that parliament assembled, and by the authority of the same, that not only all and singular person and persons that had thertofore offended concerning the premisses (others then such as were then remaining in Ward in the Tower of London, or in the Fleet) might be pardoned thereof, but also that all and singular ministers in any Cathedral or parish Churches or other places within the Realm of England, Wales, Calais, and the Marches of the same, or other the kings dominions, should from and after the feast of Pentecost next coming, be bounden to say and use the Mattins, Evensong, celebration of the Lord's supper, and administration of ech of the Sacraments, and all other common and open prayer, in such order & form as was mentioned in the said book, and none other or otherwise. And albeit that they were so godly and good, that they gave occasion unto every honest and conformable man most willingly to embrace them, yet least any obstinate persons who willingly would disturb so godly an order and quiet in this realm, should not go unpunished, they further requested, that it might be ordained and enacted by the authority aforesaid, that if any manner of Person, Uicar, or other what so ever minister that ought or should say or sing common prayer, mentioned in the said book, or minister the Sacraments, should after the said feast of Pentecost then next coming, refuse to use the said common prayer, or to minister the Sacraments in such cathedral or parish churches, or other places as he should use or minister the same, in such order & form as they were mentioned, & set forth in the said book: or should use willfully & obstinately standing in the same, any other rite, ceremony, order, form, or manner of mass, openly, or privily, or Mattinnes, Evensong, administration of the Sacraments, or other open prayer then was mentioned and set forth in the said book: or should preach, declare, or speak any thing in the derogation or deprauyng of the said book, or any thing therein contained, or of any parte thereof, and should be thereof lawfully convicted according to the laws of this Realm by verdict of twelve men, or by his own confession, or by the notorious evidence of the fact, should loose and forfayte unto the Kynges hyghnesse his heirs & successors, for his first offense one whole years profit of such one of his benefices or spiritual promotions as it should please the kings highness to assign & appoint and also for the same offense should suffer imprisonment by the space of six months, without bail or mainprise. But if any such person, after his first conviction, should eftsone • offend again, and be thereof in form aforesaid lawfully convicted, then he should for his second offense suffer imprisonment by y e space of one whole year, & should also be deprived Ipso facto, of all his spiritual promotions forever, so that it should be lawful for the patrons & Doners thereof to give the same again unto any other learned man, in like manner as if y • said party so offending were dead. And if any the said person or persons should again the third time offend, and be thereof in form aforesaid lawfully convicted, then he should for the same 3. offense suffer imprisonment during his life. If any such person or persons aforesaid, so offending, had not any benefice or spiritual promotion, y t then he should for his first offense suffer imprisonment by the space of vi. months without bail or maynprise, and for his second offense, imprisonment during his life. Which request or rather actual agreement of y e lords and commons of the Parliament being once understood of the king, was also soon ratified and confirmed by his regal consent and authority, and thereupon the said book of common prayer was presently imprinted, and commanded to be exercised throughout the whole Realm and dominions thereof, according to the tenure and effect of the said Statute.
Moreover, in the same Session of the said Parliament, it was enacted and established by the authority thereof: that for as much as great, horrible, and not to be rehearsed inconveniences had from time to time risen amongst the priests, ministers, and other officers of the clergy through their compelled chastity, and by such laws as prohibited them the godly and lawful use of marriage: that therefore all and every law and laws positive, canons, constitutions and ordinances theretofore made by the authority of man only, which did prohibit or forbid marriage to any ecclesiastical or spiritual person or persons, of what estate, condition or degree so ever they were, or by what name or names they were called, which by gods law may lawfully marry, in all and every article, branch and sentence concerning only the prohibition for the marriage of the persons aforesaid, should be utterly void and of none effect. And that all manner of forfaitures, pains, penalties crimes or actions, which were in the said laws contained, and of the same did follow, concerning the prohibition for the marriage of the said Ecclesiastical persons, should be thencefoorth also clearly and utterly void, frustrate, and of none effect. By occasion whereof, it was thenceafter right lawful for any Ecclesiastical person, not having the gift of chastity, most godly to live in the pure and holy estate of matrimony, according to the laws & word of God.
But if the first Injunctions, statutes, and decrees of the Prince were of many but slenderly regarded, with much less good affection were these (especially the book of common prayer) of diverse now received: yea, and that of some of them, which had always before in outward show willingly allowed the former doings, as appeareth most plainly (amongst others) by Boner the B. of London. Who although by his former letters & other mandates, he seemed hitherto to favor all the kings proceedings: yet did he at that present (notwithstanding both the first statute for the stablishing of the Communion, and the abolishyng of all private masses, and also this Statute of the ratifieng and confirming of the book of Common prayer) still suffer sundry idolatrous private masses of peculiar names (as the Apostles mass, the Lady mass and such like) to be dailye solemnly sung within certain particular chapels of his cathedral church of Paul's, cloking them with the names of the apostles communion, and our Ladies communion, not once findyng any fault therewith, until such time as the Lord's of the Counsaile having intelligence thereof, were fain by their letters to command him to look better thereunto. And then being therewith somewhat pricked forwards (perhaps by fear) he was content to direct his letters unto the Dean and Chapter of his cathedral church of Paul's, thereby requesting them forthwith to take such order therein, as the tenure of the Counsels said letters therwithall sent unto them, did import. Which both two letters I have, for the more credit, here following inserted.
A Letter directed from the Kings Counsaile, to Edmund Boner B. of London, for abrogating of private Masses, namely, the Apostles Mass, within the church of S. Paul, used under the name of the Apostles Communion.
AFter hearty commendations: Having very credible notice that within that your cathedral church, there be as yet the Apostles mass, and our Ladies mass, and other masses of such peculiar name, under the defense & nomination of our Ladies communion, and the Apostles communion, used in private chapels and other remote places of the same, and not in the Chauncell, contrary unto the kings majesties proceedings, the same being for the misuse, displeasing to God, for the place of Paul's, in example not tolerable, for the fondness of the name, a scorn to the reverence of the communion of the Lord's body and blood: we for the augmentation of gods glory and honor and the consonance of his majesties laws, and the avoiding of murmur, have thought good to will & command you that from henceforth no such masses in this manner be in your church any longer used, but that the holy blessed communion according to the act of Parliament, be ministered at the high alter of the church, and in no other places of the same, & only at such time as your high masses were wont to be used, except some number of people desire for their necessary business to have a communion in the morning, and yet the same to be executed in the Chauncell at the high altar, as it is appointed in the book of the public service, without cautele or digression from the common order. And herein you shall not only satisfy our expectation of your conformity in all lawful things, but also avoid the murmur of sundry that be therewith justly offended. And so we bid your Lordship heartily farewell. From Richmond, the 24. of June, an. 1549.
Your loving friends
- E. Somerset.
- W. Saint John.
- Ed. Montague.
- R. Rich. Chan.
- Fra. Shrewsbury.
- W. Cecil.
To my right worshipful friends, and most loving good brethren, M. Dean of Paul's, with all the Canons, Residentaries, Prebendaries, Subdeanes and Ministers of the same, and every of them with speed.
RIght worshipful, with most hearty commendations. So it is this Wensday the xxvi. of June, going to dynner, I received letters from the kings Counsel by a Pursiuaunt, and the same I do send now herewith unto you, to the intent you may peruse them well, and proceed accordyngly: praying you in case all be not present, yet those that be now resident and supplying the places, may in their absence call the company together of the Church, and make declaratiō hereof unto them: Thus committyng you to God, right well to fare.
Written with speed this xxvi. of June, at one of the clock.
Your loving brother Ed. London.
Ouer and besides all this, the Lord Protectour, with the residue of the kings privy and learned Counsel assemblyng together in the Star chamber about the same mater, that is, for the advancement and setting forward of the kings so godly proceedings, called before them all the Justices of peace, where was uttered unto them by the Lord Rich, then Lord Chancellor, an eloquent and learned admonition, the tenor whereof ensueth.
IT hath been used and accustomed before this time to call at certain times the Justices of peace before the Kings Majesty's Counsaile, to give unto them admonition or warning, diligently (as is their duty) to look to the observing of such things as be committed to their charges, according to the trust which the Kings Majesty hath in them. Howbeit, now at this time we call you before us, not only of custom, but rather of necessity. For hearing daily, and perceiving of necessity as we do, the great negligence, and the little heed which is taken and given to the observing of the good and wholesome laws and orders in this realm, whereupon much disorder doth daily ensue, and the kings majesties proclamations and orders taken by the Counsaile (as we are advertised) not executed, the people are brought to disobedience, and in a manner all his Majesty's study and ours, in setting a good and most godly stay, to the honor of God, and the quiet of the Realm, is spent in vain, and come to nothing, The which as we have great hope and trust, not to be altogether so, yet so much as it is, and so much as it lacketh of keeping the Realm in a most godly order and stay, we must needs impute and lay the fault thereof in you which are the Justices of peace in every Shiere, to whom we are wont to direct our writings, and to whose trust and charge, the Kings Majesty hath committed the execution of all his Proclamations, of his acts of Parliament, and of his laws.
We are informed that many of you are so negligent and so slack herein, that it doth appear you do look rather, as it were, through your fingers, then diligently see to the execution of the said laws and Proclamations. For if you would, according to your duties, to your oath, to the trust which the kings Majesty hath in you, give your diligence and care toward the execution of the same most godly Statutes and Injunctions, there should no disobedience, nor disorder, nor evil rule be begun or arise in any part of the realm, but it should by and by be repressed, kept down, & reformed. But it is feared, and the thing it self giveth occasion thereto, that diverse of you do not only not set forth, but rather hinder, so much as lieth in you, the Kings majesties procedinges, and are content that there should arise some disobedience, and that mē should repine against godly orders set forth by his majesty: you do so slackly look to the execution of the same: So that in some shyres which be further off, it may appear that the people have never heard of diverse of his maiestyes proclamations, or if they have heard, you are content to wink at it & to neglect it, so that it is all one as though it were never commanded. But if you do consider and remember your duties first to almighty God, and then to the Kings majesty, the wealth of the whole realm, the safeguard of your own selves: you must needs see that except such orders as the kings Majesty hath set, and hereafter shall appoint, be kept, neither can the realm be defended, if the enemy should invade, nor in peace it cannot stand: but upon the contempt of good and wholesome laws all disorder and inconveniences should come, the people should be wyld and savage, and no man sure of his own.
If at any time there was occasion and cause to be circūspect and diligent about the same, there was never more time then now. How we stand in Scotland you know, & that their foreine power maketh great preparation to aide them, and in deed doth come to their aid: whereof we are surely informed and certified. Wherefore if there should not be good order and obedience kept in the realm, the realm were like utterly to be destroyed. Never foreign power could yet hurt, or in any part prevail in this realm, but by disobedience and misorder within our selves. That is the way wherewith God will plague us, if he mind to punish us. And so long as we do agree among our selves, and be obedient to our prince, and to his godly orders and laws, we may be sure that God is with us, & that foreine power shall not prevail against us, nor hurt us.
Wherefore once again, and still we must and do lay this charge upon you that are the better of the shiere, and Justices of the peace, that with so convenient speed as you can, you do repair down into your Countries, and you shall give warning to the gentlemen of the shiere which have not necessary business here, that they repair down eche man to his country, and there both you and they who be reckoned the stay of every shiere, to see good order and rule kept: You that your Sessions of jail delivery and quarter Sessions be well kept, and therein your meetyngs be such, that justice may be well and truly ministered, the offenders and malefactors punished according to the laws of this Realm, without any fear of any man, or that for favor you should suffer those to escape, which with their evil example might bring other to the like mishap: & that all vagabonds and lewd and light tale tellers and seditious bearers of false news of the kings majesty, or of his counsel, or such as will preach without license, be immediately by you represt and punished.
And if there should chance any lewd or light fellows to make any routes or riotes, or unlawful assemblies, any seditious meetings, uproars, or vprisings in any place by the seditious and devilish motion of some privy Traitors, that you and they appease them at the first, and apprehend the first authors and causers thereof, and certify us with speed. The lightness of the rude and ignorant people must be represt and ordered by your gravity & wisdom. And here you may not (if any such thing chance) dissemble with those such lewd men, and hide yourselves, for it shall be required of you if such misorder be, and surely without your aid and help, or your dissembling, such misorder cannot be. Nor we do not say that we fear any such thing or that there is any such thing likely to chance: but we give you warning before, least it should chance.
We have to much experience in this realm, what inconvenience cometh of such matters. And though some light persons in their rage do not consider it, yet we do not doubt but you way it and know it well enough. And if it should chance our enemies (who are maintained by other foreign power, and the bishop of Rome) should suddenly arrive in some place of England, either driven by tempest, or of purpose to do hurt, ye should see such order kept by firing of their Becons, as hath already been written unto you by our letters to repulse the same in so good array as you can, as we do not doubt but you will for the safeguard of your country, so that the enemy shall have little joy of his coming: and for that purpose you shall see diligently that men have horse, harness, and other furniture of weapon ready, according to the Statutes and good orders of the realm, and the kings majesties commandments. And so for this time ye may depart.
What zealous care was in this young king, and in the L. Protector his uncle, concerning reformatiō of Christ's Church and sincere religion, by these Injunctions, letters precepts, and exhortations, as well to the bishops, as to y e Justices of the realm above premised, it may right well appear. Whereby we have to note, not so much the careful diligence of the king and his learned counsel: as the lingering slackness and drawing back on the other side, of diverse the said Justices and Lawyers, but especially of Bishops, and old popish curates, by whose cloaked contempt, willful winkyng and stubborn disobedience the book of common prayer was long after the publishing thereof, either not known at all, or else very irreverently used throughout many places of this realm. Which when y e king by complaint of diverse, perfectly understood, being not a little agreued, to see the godly agrement of the learned, the willing consent of the Parliament, and his graces own zealous desire to take so small effect among his subjects: decreed presently, with the advise of his whole Counsaile, again to write unto all the bishops of his realm, for spedy and diligent redress therein: willing and commanding them thereby, that as well they themselves should thenceforth have a more special regard to the due executiō of the premisses, as also that all others within their several precincts and jurisdiction should by their good instructions & willing example, be the more oftener and with better devotion, moved to use and frequent the same. As further appeareth by the contents of his letter here ensuing.
Another letter directed by the King and his Counsaile, to Boner Bish. of London, partly rebuking him of negligence, partly charging him to see to the better setting out of the service book within his Diocese.
RIght reverend father in God: right trusty and well-beloved, we greete you well: and where as after great and serious debating and long conference of the bishops, and other grave and well learned men in the holy Scriptures, one uniform order for common prayers and administration of the Sacraments, hath been and is most godly set forth, not only by the common agreement and full assent of the nobility and Commons of the late Session of our late Parliament, but also by the like assent of the bishops in the same Parliament, and of all others the learned m • of this our realm in their Synods and convocations provincial. Like as it was much to our comfort to understand the godly travail then diligently & willingly taken for the true opening of things mentioned in the said book, whereby the true service and honor of almighty God, and the right ministration of the Sacraments being well and sincerely set forth according to the Scriptures & use of the primative church, much idolatry, vain superstition, & great and slanderous abuses be taken away: so it is no small occasion of sorrow unto us, to understand by the complaints of many, that our said book so much traueled for, & also sincerely set forth (as is aforesaid) remaineth in many places of this our realm, either not known at all, or not used, or at the least if it be used, very seldom, and that in such light and irreuerent sort, as the people in many places either have herd nothing, or if they hear, they neither understand, nor have that spiritual delectation in the same, that to good Christians appertaineth. The fault whereof, like as we must of reason impute to you and other of your vocation, called by God thorough our appointment to have due respect to this and such like matters: so considering that by these and such like occasions, our loving subjects rema • ne yet still in their old blindness, and superstitious errors, and in some places in an irreligious forgetfulness of God, whereby his wrath may be provoked upon us and them, and remembering with all, that amongst other cures committed to our princely charge, we think this the greatest, to see the glory and true service of him maintained & extolled, by whose clemency we knowledge our selves to have all that we have, we could not, but by advise and consent of our dearest uncle Edward duke of Somerset, governor of our person, and protector of our realm, dominions, and subjects, and the rest of our privy counsel, admonish you of the premisses. Wherein, as it had been your office to have used an earnest diligence, and to have preferred the same in all places within your Diocese, as the case required: so have we thought good to pray and require you, and nevertheless straightly to charge and command you, that from henceforth ye have an earnest and special regard to the reduce of these things, so as the Curates may do their duties more often and in more reverent sort, & the people be occasioned by the good aduises and examples of yourself, your Chancellor, Archdeacons, and other inferior ministers, to come with oftener and more deuotiō to their said common prayers, to give thanks to God, and to be partakers of the most holy Communion. Wherein showing yourself diligent, and giving good example in your own person, you shall both discharge your duty to the great pastor, to whom we all have to accompt, and also do us good service: and on the other side, if we shall hereafter (these our letters and commandment notwithstanding) have eftsoons complaint, and find the like faults in your diocese, we shall have just cause to impute the fault thereof, and of all that ensue thereof unto you, and consequently be occasioned thereby to see otherwise to the redress of these things: whereof we would be sory. And therefore we do eftsoons charge and command you upon your allegiance, to loke well upon your duty herein, as ye tender our pleasure.
Geuen under our signet at our Manor of Richmond, the 23. of July,the 3. year of our reign. 1549.
The B. of London among the rest of the bishops, receiving these letters, did (as always tofore) in outward show willingly accept the same: and therefore immediately (with the said letters) directed this his precept unto the Dean and Chapter of his cathedral Church of Paul's, commanding them to look to the due accomplishing thereof accordingly.
A letter of Boner to the Dean and Chapiter of Paul's.
EDmund by the grace of God, &c. To my well-beloved brethren the Dean and Chapiter of the Cathedral church of S. Paul in London, and to the other Ministers there and every of them do send greeting. And where it is so, that of late I have received the said sovereign Lord the kings majesties letter, of such tenure as is hereunto annexed, and according to my most bounden duty, am right well willing and desiring, that the said letters should be in all points duly executed and observed according to the tenure and purport of the same, as appertaineth: these therefore are to require, and also straightly to charge you and every of you on his majesties behalf, &c. that you do admonish and command or cause to be admonished or commanded, all and singular Persons, Vicars, and Curates of your jurisdiction, to observe and accomplish the same from time to time accordingly: Furthermore requiring and likewise charging you, and every of you to make certificate herein to me, my Chancellor or other my officers in this behalf, with such convenient celerity as appertaineth both of your proceedings in the execution hereof, and also the persons and names of all such, as from henceforth shall be found negligent in doing their duties in the premisses or any of them.
Geuen at my house at Fulham, the 26. of July, in the yere of our lord. 1549.
and in the third yere of our said sovereign Lord the kings Majesty's reign.Moreover, for so much as the king at that instant hearing the muttering of certain rebellion thē stirring (whereof more shall be said the Lord willing hereafter) & also being credibly informed by diverse, that through the evil example, slackness of preaching and administering the sacraments, and careless contempt of Boner B. of London, not only many of the people within the city of London, & other places of his Diocese, were very negligent and forgetful of their duties to God in frequenting the divine service then stablished and set forth by the authority of parliament: but also that diverse other utterly despising the same, did in secret places of his Dioces, often frequent the popish mass and other foreign rites not allowed by the laws of this realm, he thought it therefore good (having thereby just cause to suspect his former dissembling doublenes) to appoint the L. Protector and the rest of his privy counsel to call the said B. before them, and according to their wise and discrete judgments, to deal with him for the same.
Wherupon the xi. day of August (an. 1549.) they sent a messenger for him, and upon his appearance, made first declaration of such informations and complaints, as had been theretofore made against him. And then after sharp admonitions and reproofs for his evil demeanors in the premisses, they delivered unto him from the king (for his better reformation and amendment) certain private Injunctions to be necessarily followed and observed of himself. And where as in the first branch of the said Injunctions, he was personally assigned to preach at Paul's cross, the Sunday three weeks then next ensuing (because both the dangerous and fickle estate of the time, and also partly his own suspicious behavior so required) they farther delivered unto him in writing such articles to entreat vpō in his Sermon, as they thought then most meet and necessary for the time and causes aforesaid. All which Injunctions and Articles, for the farther manifestation thereof, I have here inserted, as followeth.
Certain private Injunctions and Articles given to Boner by the Counsaile.
FOrasmuch as we are advertised, that amongst other disorders of our subjects, at this present there be diverse of our city of London, and other places within your Dioces which being very negligent and forgetful of their duty to almighty God, of whom all good things are to be looked for, do assemble themselves very seldom & fewer times then they were heretofore accustomed, unto commō prayer and to the holy Communion, being now a time when it were more needful with heart and mind to pray to our heavenly father for his aid and succor: whereof as we be right sory, so we do understand, that through your evil example and the slackness of your preaching, and instructing our said people to do their duties, this offense to God is most generally committed: for where heretofore upon all principal feasts, and such as were called Maius duplex, you yourself were wont to execute in person, now since the time that we by the advise of our whole Parliament have set a most godly and devout order in our Church of England and Ireland, ye have very seldom or never executed upon such or other dais, to the contempt of our proceedings & evil example of others: & forasmuch as it is also brought to our knowledge, that diverse as well in London as in other places of your Dioces, do frequent and haunt foreign rites of masses, and such as be not allowed by the orders of our realm, & contemneth and forbeareth to praise and laud God, and pray unto his majesty after such rites and ceremonies, as in this realm are approved & set out by our authority: and further that adultery and fornication is maintained and kept openly and commonly in the said city of London & other places of your Dioces, whereby the wrath of god is provoked against our people: of the which things, you being heretofore admonished, yet hitherto have made no redress, as to the pastoral office, authority, & cure of a bishop doth appertain: We therefore, to whom the supreme cure and charge of this Church doth appertain, to avoid frō us the high indignatiō of almighty God, by the advise of our most entirely beloved Uncle the L. Protector and the rest of our privy Counsaile, have thought it no less then our most boūden duty, now at this present, and eftsoons peremptorily to admonish, charge, & warn you, that you do most straightly look upon the premisses and see them so reformed, that there may appear no negligence on your behalf, upon such pain as by our laws Ecclesiastical and temporal, we may inflict upon you, unto deprivation or otherwise, as shall seme to us for quality of y e offense reasonable. And to the intent you should the better see to y e reformation of the said abuses, we have thought good to give you these Injunctions following.
1 First, ye shall preach at Paul's Cross in London, in proper person, the Sunday after the date hereof iii. weeks, and in the same Sermon declare and set forth the Articles hereunto annexed: and ye shall preach hereafter once every quarter of the yere there, exhorting in your Sermon the people to obedience, prayer, and godly living: and ye shall be present at every sermon hereafter made at Paul's Cross, if sickness or some other reasonable cause do not let you.
2 Secondly, you yourself in person shall from henceforth every day which heeetofore was accounted in this Church of England, principal feast, or Maius duplex, and at all such times as the Bishops of London your predecessors were wont to celebrate and sing high mass, now celebrate and execute the Communion at the high altar in Paul's, for the better example of all other, except sickness do let.
3 Thirdly, ye shall yourself according to your duty & the office of a bishop, cal before you all such as do not come unto and frequent the Common prayer and service in the Church, or do not come unto gods board, and receive the Communion at the lest once a year, or whosoever do frequent or go unto any other rite or service, then is appointed by our book, either of Mattins, Evensong, or mass in any church, Chapel, or other private places within your Dioces, and ye shall see all such offenders convented before you and punished according unto the Ecclesiastical laws, with severe and strait punishment therefore. Lykewise ye shall see one only order used in your Diocese according to our said book and none other.
4 Fourthly, ye shall both by yourself and all your officers under you, search out & conuent before you more diligently then heretofore ye have done (as appertaineth to your office) all adulterers, and see the same punished according to the ecclesiastical laws, and to the authority given you in that behalf.
5 We have heard also complaints, that the Church of Paul's and other Churches of London are of late more neglected, as well in reparation of the glass, as other buildings and ordinances of the same, then they were heretofore wont, and that diverse and many persons in the city, of malice denieth the payment of their due tithe to their Curates, whereby the Curates are both injured and made not so well able and in manner discouraged to do their duties. The which thing also our will and commandment is, ye shall diligently look unto, and see redressed as appertaineth.
6 And forasmuch as all these complaints be made as most done & committed in London, to the intent you may look more earnestly, better and more diligently to the reformation of them, our pleasure is that you shall abide and keep residence in your house there, as in the city, sea, and principal place of your Dioces, and none other where for a certain time, until you shall be otherwise licensed by us.
And thus having brought B. Boner home to his own house, there to leave him a while to take his ease in his own lodging, til we return to him again, we will in the mean time make a little intercourse into Cornewall and Devonshire to discourse some part of the disordered and disloyal doings of those men against their so meek and excellent a prince, having no cause ministered thereunto: yea having cause rather to yield praise and thanks to the lord for such a quiet and peaceable prince in his mercy givē unto them. But such is the condition of unquiet natures, that they cannot skill of peace. And where due discretiō lacketh, there lewd disposed persons cannot tell when they be well, again some be so crooked and so perversely given, that the more courteously they be entreated, the worse they are: and when by honest diligence they lift not to get their living, by public disturbance of common weals they think to thrive. And so seemed it to fare with this seditious people of Cornewall and Devonshire, who having so good and virtuous a king, that if they should have sought him as Diogenes (they say) did seek for a man with a candle, a meeker and better sovereign they could not have found, a crueller they well deserved: yet were they not with him contented, but contrary to all order, reason, nature and loialtie, advanced themselves in a rebellious conspiracy against him, and against his proceedings through the pernicious instigation, first (as it seemeth) of certain popish priests, who grudgyng and disdainyng against the Injunctions and godly order of reformation set forward by the king, and specially mourning to see their old popish Church of Rome to decay, ceased not by all sinister & subtle means, first under God's name and the kings, & under color of religion to persuade the people, then to gather sides and to assemble in companies, to gather Captains, and at last to brast out in rank rebellion. Neither lacked there amongst the lay sort some as seditiously disposed as they to mischief and madness, as well Gentlemen as other.
Of whom the chief Gentlemen Captains were, Humfrey Arundell Esquire, governor of the Mount, James Rosogan, John Rosogan, John Payne, Thomas Underhil, John Soleman, William Segar. Of priests which were principal stirrers, and some of them governors of the Camps, and after executed, were to the number of 8. whose names were Rob. Bochim, John Thompson, Roger Barret, John Wolcoke, Will. Asa, James Mourton, John Barow, Rich. Benet, besides a multitude of other popish priests, which to the same faction were adjoined. The number of the whole rebellion, speaking with y e lest mounted little less then to the sum of ten thousand stout traitors.
These hearing first of the commotions which began about the same time in other parts to broyle, as in Oxfordshire, Yorkshire, and especially in Norfolk & Suffolk, began to take therein some courage, hoping that they should have well fortified the same with quarrel. But afterward perceiving how the mischievous mutterings and enterprises of their conspiracy did suddenly fail, either being prevented by time, or repressed by power, or that their cause being but only about pluckyng down of enclosures and enlarging of commons, was divided from theirs, so that either they would not or could not join their aid together, then began they again to quayle, and their courage to debate. Notwithstanding, for so much as they had gone so far, that they thought there was no shrinking back, they fell to new devises and inventions, for the best furtherance of their desperate purposes.
Their first intent was, after they had spoiled their own country most miserably, to invade the City of Exceter, & so consequently all other parts of the realm. But first for Exceter they gaped, the gates whereof twice they burned, but gained nothing saving only gunshot, whereof they lacked no plenty. Beyng put from Exceter, they fell on spoiling and robbing, where or whatsoever they might catch. At length laying their traitorous heds together, they consulted upon certain articles to be sent up. But herein such diversity of heds and wits was amongst them, that for every kind of brain there was one manner of Article: so y t neither appeared any consent in their diversity, nor yet any constancy in their agrement. Some seemed more tolerable. Other altogether unreasonable. Some would have no Justice. Some would have no state of gentlemen. The priests ever harped of one string to ring in the Bishop of Rome into England again, and to hallow home Cardinal Poole their countrieman.
After much ado and little to the purpose, at last a few sory Articles were agreed upon to be directed unto the king, with the names of certain set thereunto, the copy whereof here ensueth.
The Articles of the Commons of Devonshire and Cornewall sent to the king, with answer afterward following unto the same.
FIrst, forasmuch as man except he be borne of water and the holy Ghost, cannot enter into the kingdom of God, and forasmuch as the gates of heaven be not opened without this blessed Sacrament of Baptism, therefore we will that our Curates shall minister this Sacrament at all times of need, as well in the week days, as on the holy days.
Item, we will have our children confirmed of the Bish. whensoever we shall within the Dioces resort unto him.
Item, forasmuch as we constantly believe that after the Priest hath spoken the words of consecration being at Mass, there celebrating and consecrating the same, there is very really the body & blood of our savior Jesus Christ God and man, and that no substance of bread and wine remaineth after, but the very self same body that was borne of the virgin Mary, and was given upon the Cross for our redemption: therefore we will have mass celebrated as it hath been in times past, without any man communicatyng with the Priests, forasmuch as many rudely presuming unworthily to receive the same, put no difference between the Lord's body and other kind of meat, some saying that it is bread before and after, some saying that it is profitable to no man except he receive it, with many other abused terms.
Item, we will have in our churches reservation.
Item, we will have holy bread and holy water in the remembrance of Christ's precious body and blood.
Item, we will that our Priests shall sing or say with an audible voice, God's service in the Choir of the parish churches, & not God's service to be set forth like a Christmas play.
Item, forasmuch as Priests be men dedicated to God, for ministering and celebrating the blessed sacraments and preaching of God's word, we will that they shall live chaste without Marriage, as S. Paul did, being the elect and chosen vessel of God, saying unto all honest priests, be ye followers of me.
Item, we will that the vi. Articles, which our sovereign Lord king Henry the 8. set forth in his latter days, shall be used and so taken as they were at that time.
Item, we pray God save king Edward, for we be his, both body and goods.
A Message sent by the Kings Majesty, to certain of his people assembled in Devonshire.
ALthough knowledge hath been given to us & our derest uncle Edward Duke of Somerset, Governor of our person, and Protector of all our Realms, dominions and subjects, and to the rest of our privy Counsaile, of diverse assemblies made by you, which ought of duty to be our loving subjects, against all order, law, & otherwise thē ever any loving or kind subjects hath attempted against their natural & liege sovereign lord: yet we have thought it meet at this very first time not to condemn or reject you as we might justly do, but to use you as our subjects, thinking that y e devil hath not that power in you, to make you of natural borne Englishmen, so suddenly become enemies to your own native country, or of our subjects, to make you traitors, or under pretence to relieve yourselves, to destroy yourselves, your wives, children, lands, houses, and all other commodities of this your life. This we say, we trust that although ye be by ignorance seduced, ye will not be upon knowledge obstinate. And though some amongst you (as ever there is some cockle amongst good corn) forget God, neglect their prince, esteem not y e state of the Realm, but as careless desperate men delight in sedition, tumult, and wars: yet nevertheless the greater part of you will hear the voice of us your natural prince and will by wisdom and counsel be warned, and cease your evils in the beginning, whose ends will be even by almighty gods order, your own destruction. Wherefore, as to you our subjects by ignorance seduced, we speak & be content • o use our princely authority like a father to his children for this time, to admonish you of your faults, not to punish them, to put you in remembrance of your duties not to avenge your forgetfulness.
First, your disorder to rise in multitudes, to assemble yourselves against other our loving subjects, to array • yourselves to the war, who amongst you all can answer for y e same to almighty God, charging you to obey us in all things? Or how can any English good heart answer us, our laws, and the rest of our very loving & faithful subjects, who in deed • y their obedience, make our honor, estate, and degree.
Ye use our name in your writings, and abuse the same against our self. What injury herein do you us, to cal those which love us, to your evil purposes, by the authority of our name? God hath made us your king by his ordinance and providence, by our blood & inheritance, by lawful succession and our coronation: but not to this end, as you use our name. We are your most natural sovereign Lord and king, Edward the sixth, to rule you, to preserve you, to save you from all your outward enemies, to see our laws well ministered, every man to have his own, to suppress disordred people, to correct traitors, thieves, pirates, robbers, and such like, yea, to keep our realms from foreine princes, from the malice of the Scots, of French men, of the B. of Rome. Thus good subjects, our name is written, thus it is honored & obeyed, this majesty it hath by God's ordinance, not by man's. So y t of this your offense we cannot write to much: And yet doubt not, but this is enough frō a prince to all reasonable people, from a king to all kind hearted and loving subjects, from a puissant king of England, to every natural English man.
Your pretences which you say month you to do thus, & wherewith ye seek to excuse this disorder, we assure you, be either all false, or so vain, that we doubt not, but after ye shall hereby understand the truth thereof, ye will all with one noise knowledge yourselves ignorantly led, & by error seduced, and if there be any that will not, assure you the same be rāke traitors, enemies of our crown, seditious people, heretics, Papists, or such as care not what cause they seek to provoke an insurrection, so they may do it, nor in deed can wax so rich with their own labors, & with peace as they can do with spoils, with wars, with robberies, & such like, yea, with the spoil of your own goods, with the living of your labors, the sweat of your bodies, the food of your own households, wives, children. Suche they be, as for a time use pleasant persuasions to you, & in the ende will cut your throats for your own goods.
You be borne in hand, that your children, though necessity chance, shall not be christened but upon the holy days. Howe false this is, learn you of us. Our book which we have set forth by the free consent of our Parliament, in the English tongue, teacheth you the contrary, even in the first leaf, yea the first side of the first leaf of that parte which entreateth of Baptism. Good subjects (for to others we speak not) look and be not deceived. They which have put this false opinion into your ears, they mean not the christening of children, but the destructiō of you our Christened subjects. Be this known unto you, our honor is so much y t we may not be found faulty of our word. Prove it, if by our laws ye may not christē your children upon necessity every day or hour in the week, then might you be offended: but seeing you may do it, howe can you believe them which teach you the contrary? What think you they mean in the rest, which move you to break your obedience against us your king & sovereign, upon these so falls tales and persuasions in so evident a matter? Therefore you all which will knowledge us your sovereign Lord, & which will hear the voice of us your natural king, may easily perceive how ye be deceived, and how subtly traitors and papists with their falsehood seek to achieve and bring their purpose to pass with your help. Every traitor will be glad to dissemble his treason and feed it secretly, every papist his Popery, & nourish it inwardly, and in the ende make you our subjects partakers of treason and popery, which in the beginning was pretended a common wealth and holiness.
And howe are you seduced by them, which put in your heads the blessed sacrament of Christ's body, should not differ from other common bread? If our laws, proclamations, and statutes be all to the contrary, why shall any private man persuade you against them? We do our self in our own heart, our counsel in all their profession, our laws & statutes in all purposes, our good subjects in all their doings, most highly esteem that sacrament, & use the communion thereof to our most comfort. We make so much difference thereof from other common bread, that we think no profit of other bread, but to maintain our bodies. But of this blessed bread we take very food of our souls to everlasting life. How think you good subjects, shall not we being your prince, your Lord, your king by God's appointment, with truth more prevail, then certain evil persons with open falsehood: Shall any seditious person persuade you, that the Sacrament is despised, which is by our laws, by our self, by our Counsaile, by all our good subjects, esteemed, used, participated, and daily received? If ever ye were seduced, if ever deceived, if ever traitors were believed, if ever papists poisoned good subjects, it is now. It is not the Christening of children, not the reverence of the sacrament, not the health of your souls y t they shoot at, good subjects. It is sedition, it is high treason, it is your destruction they seek, howe craftily, now pitiously, how cunningly soever they do it. With one rule judge ye the end, which o • force must come of your purposes. Almighty God forbiddeth upon pain of everlasting damnation, disobedience to us your king: and in his place we rule in earth. If we should be slow, would God err? If your offense be towards God, think you it pardoned without repentance? Is God's judgment mutable? Your pain is damnation, your Judge is incorruptible, your fault is most evident.
Likewise are ye evil enfourmed in diverse other Articles, as for Confirmation of your children, for the Mass, for the manner of your service of Matins and Euensonge▪ Whatsoever is therein ordered, hath ben long debated and consulted by many learned Bishops, Doctors, and other men of great learning, in this realm concluded: in nothing so much labor and time spente of late time, nothing so fully ended.
As for the service in the English tongue, hath manifest reasons for it. And yet perchance seemeth to you a new service, and in deed is none other but the old. The self same words in English which were in Latin, saving a few things taken out, so fond, that it had been a shame to have heard them in English, as all they can judge which list to report the truth. The difference is, we meant godly, that you our subjects should understand in English, being our natural country tongue, that which was heretofore spoken in Latin, then serving only for them which understood Latin, and now for all you which be borne English. How can this with reason offend any reasonable man, that he shall understand what any other saith, & so to consent with the speaker. If the service in the Church was good in Latin, it remaineth good in English, for nothing is altered, but to speak with knowledge that was spoken with ignorance, and to let you understand what is said for you, to the intent you may further it with your own devotion: An alteration to the better, except knowledge be worse then ignorance. So that who soever • ath moved you to mislike this order, can give you no reason, nor answer yours, if ye understood it.
Wherefore you our subjects remember, we speak to you, being ordained your Prince and King by almighty God: if any wise we could advance God's honor, more then we do, we would do it: and see that ye become subjects to God's ordinances, obeying us your Prince, and learn of them which have authority to teache you, which have power to rule you, and will execute our justice, if we be provoked. Learn not of them, whose fruits be nothing but willfulness, disobedience, obstinacy, dissimulation, and destruction of the realm.
For the mass, we assure you, no small study nor travel hath been spent by all the learned Clergy therein, and to avoid all contention, it is brought even to the very use as Christ left it, as the apostles used it, as holy fathers delivered it, in deed somewhat altered from y t the Popes of Rome, for their lucre brought to it. And although ye may hear the contrary of some Popish evil men, yet our majesty, which for our honor may not be blemished nor stained, assureth you, that they deceive you, abuse you, and blow these opinions into your heads, for to finish their own purposes.
And so likewise judge you of confirmation of children: and let them answer you this one question. Think they that a child christened, is damned because it dieth before bishopping? They be confirmed at the time of discretion, to learn that they professed in the lack thereof, by Baptism: taught in age, that which they received in infancy, and yet no doubt but they be saved by Baptism, not by confirmation, & made Christ's by Christening, and taught howe to continue by Confirmation. Wherefore in the whole, mark good subjects, how our doctrine is founded vpō true learning, and theirs upon shameless errors.
To conclude, beside our gentle manner of information to you, whatsoever is contained in our book, either for baptism, sacrament, Mass, Confirmation, and service in the church, is by our parliament established, by the whole clergy agreed, yea by the bishops of the realm devised, & further, by God's word confirmed. And how dare ye trust, yea how dare ye give care, without trembling, to any singular person, to disallow a Parliament, a subject to persuade against our majesty, a man of his single arrogancy, against the determination of the Bishops, and all the clergy, any invented argument against the word of God.
But now you our subjects, we resort to a greater matter of your blindness, of your unkindness, a great vnnaturalnes, & such an evil, that if we thought it had not begun of ignorance, and continued by persuasion of certain traitors amongst you, which we think few in number, but in their doings busy, we could not be persuaded, but to use our sword, and do justice, and as we be ordained by God, that is, to redress your errors, by auengmēt: but love and zeal yet overcometh our just anger, but howe long that will be, God knoweth, in whose hand our heart is: and rather for your own causes, being our Christened subjects, we would ye were persuaded then vanquished, informed then forced, taught then overthrown, quietly pacified then rigorously persecuted.
Ye require to have the statute of the 6. articles revived: and know ye what ye require? or know ye what ease ye have with the loss of them? They were laws made, but quickly repented, too bloody they were to be borne of our people, and yet at the first in deed made of some necessity. Oh subjects? how are ye trapped by subtle persons? we of pity, because they were bloody, took them away, and you now of ignorance will ask them again. You know full well, that they helped us to extend rigor, and gave us cause to draw our sword very often: they were as a whetstone to our sword, & for your causes we left to use them. And since our mercy moved us to write our laws with milk & equity: how be ye blinded to ask them in blood?
But leaving this manner of reasoning, and resorting to the truth of our authority, we let you wit, the same hath been adnulled by our parliament, with great rejoice of our subjects, and not now to be called by subjects in question. Dare then any of you with the name of a subject, stand against an act of parliament, a law of the whole realm? What is our power, if laws should be thus neglected? Yea, what is your surety, if laws be not kept? Assure you most surely, y t we of no earthly thing under y e heavē, make such a reputation, as we do of this one thing, to have our law obeyed, and this cause of God which we have taken in hand, to be thoroughly maintained, from the which we will never remove a hears breadth, nor give place to any creature living, much less to any subject, but therein will spend our own royal person, our crown, treasure, realm, and all our state: whereof we assure you of our high honor. For herein in deed resteth our honor, herein standeth our kingdom, herein do all kings knowledge us a king. And shall any of you dare breathe or think against our honor, our kingdom, or crown?
In the end of this your request (as we be given to understand) ye would have them stand in force until our full age. To this we think, if ye knew what ye spake, ye would never have uttered y e motion, nor ever given breath to such a thought. For what think you of our kingdom? Be we of less authority for our age? Be we not your king now, as we shall be? or shall ye be subjects hereafter, and now are ye not? Have not we the right we shall have? If ye would suspend and hang our doings in doubt until our full age, ye must first know, as a king we have no difference of years nor time, but as a natural man and creature of God, we have youth, & by his suffrance shall have age: we are your rightful king, your liege Lord, your king annointed, your king crowned, the sovereign king of England, not by our age, but by God's ordinance, not only when we shall be 21. of years, but when we were of 10. years. We possess our crown, not by years, but by the blood and discente, from our father king Henry the eight. You are our subjects because we be your king, and rule we will, because God hath willed. It is as great a fault in us, not to rule, as in a subject not to obey.
If it be considered, they which move this matter, if they durst utter them selves, would deny our kingdom. But our good subjects know their prince, and will increase, not diminish his honor, enlarge, not abate his power, knowledge, not defer his kingdom to certain years: all is one, to speak against our crown, and to deny our kingdom, as to require that our laws may be brokē unto 21. years. Be we not your crowned, anointed, and established king? wherein then be we of less majesty, of less authority, or less state, then our progenitors kings of this realm? except your unkindness, our vnnaturalnes will diminish our estimation. We have hitherto, since the death of our father, by the good advise and counsel of our dear and entirely beloved uncle, kept our state, maintained our realm, preserved our honor, defended our people from all enemies: we have hitherto been feared and dread of our enemies: yea, of princes, kings, and nations: yea, herein we be nothing inferiors to any our progenitors (which grace we knowledge to be given us from God) and how else, but by good obedience of our people, good counsel of our magistrates, due execution of our laws. By authority of our kingdom, England hitherto hath gained honor, during our reign, it hath won of the enemy, and not lost.
It hath been marvelled, that we • f so young years have reigned so nobly, so royally, so quietly. And howe chanceth it, that you our subjects, of that our country of Devonshire, will give the first occasion to slander this our realm of England, to give courage to the ennemye, to note our Realm of the evil of rebellion, to make it a pray to our old enemies, to diminish our honor, which God hath given, our father left, our good uncle and Counsail preserved unto us? What greater evil could ye commit, then even now when our foreign enemy in Scotland and upon the sea seeketh to invade us, to arise in this manner against our law, to provoke our wrath, to ask our vengeance, and to give us an occasion to spend that force upon you, which we meant to bestow upon our enemies, to begin to slay you with that sword which we drew forth against the Scots and other enemies: to make a conquest of our own people, which otherwise should have been of the whole Realm of Scotland?
Thus • arre ye see we have descended from our high majesty for love, to consider you in your base and simple ignorance, and have been content to send you an instruction like a fatherly Prince, who of justice might have sent you your destructiō like a king to rebels, & now let you know, that as you see our mercy abūdant, so if ye provoke us further, we swear to you by the living God, by whom we reign, ye shall fele the power of y e same God in our sword: which how mighty it is, no subject knoweth, how puissant it is, no private man can judge, how mortal it is, no English heart dare think. But surely surely, as your Lord and Prince, your only king and master, we say to you, repent yourselves, & take our mercy without delay, or else we will forth with extend our princely power, & execute our sharp sword against you, as against very Infidels and Turks, and rather adventure our own royal person, state and power, then the same shall not be executed.
And if you will prove the example of our mercy, learn of certain which lately did arise, pretending some grief • s, and yet acknowledging their offenses, have not only received most humbly their pardon, but feel also by our order, to whom all public order only pertaineth, redress devised for their griefs. In the end we admonish you of your duties to God, whom ye shall answer in the day of the Lord, and of your duties toward us, whom ye shall answer by our order, & take our mercy whilst God so inclineth us, least when ye shall be constrained to ask, we shall be too much hardened in heart to grant it you: and where ye shall now hear of mercy, mercy and life, ye shall then hear of justice, justice and death.
Geuen at Richmond, the 8. day of July, the third year of our reign.
Besides the Articles of these Devonshire men above mentioned, the said rebels sent up also not long after a supplication to the king, whereunto answer again was made by the kings learned Counsaile, which here to make short, leisure serveth not to rehearse.
Ouer and besides, to behold the malicious working of those popish Priests, to kindle more the spark of sedition in the people's hearts, what brutes and rumors did they raise up against the king and his Counsaile, making the vulgare multitude to believe, that they should be made to pay first for their sheep, then for their geese and pigges also, and such other things like: and whatsoever they had in store, or should put in their mouths, they must fine therefore to the king? Of all which matter never a word was either thought or meant. But this seemed matter fit for such priests whereby to set the Prince and his subjects together by the ears.
Against this seditious company of rebels was appointed and sent by the king and his counsel, Syr John Russel knight, Lord privy Seal, as Lieutenant general of the kings army, of whom chiefly depended the charge and achiuaunce of that voyage in the West partes. To him also were adjoined as in parte of ordinary counsel in those affairs under him, syr William Harbert, syr John Pawlet, Syr Hugh Pawlet, Syr Thom. Specke, with the Lord Gray, and other besides.
Thus the said Lord privy Seal accompanied with the Lord Gray, advancing his power against the rebels, although in number of soldiers not equally furnished like to the other, yet through the gracious assistance of the Lord's help fighting in his cause, and giving the adventure against the enemy, about the latter end of July. Anno 1549. gave them the repulse. Who notwithstanding recovering them selves again with such stomachs as they had, encountered the seconde time with the foresaid Lord privy Seal, about the beginning of August following, of whom, through the Lord's mighty power, they with their whole cause of false religion were utterly vanquished and overthrown.
In the which victory a great work of God's mighty power undoubtedly did appear. For although the number of the rebels did surmounte in great quantity, the power and strength of the Lord privy Seal, and their stomachs were so fiercely set upon all desperate adventures, and though the power of Sir W. Harbert (being the same time at Bristow) was not yet presently come, which should have joined with the Lord privy Seal: yet all this notwithstanding, the goodness of the Lord so wrought on the kings behalf, more then any industry of man (which in all respects in handling that matter was very raw and far behind) that the victory fell to the kings parte, under the valiant guiding of the aforesaid L. privy Seal: so that the popish rebels not only lost the field, but a great parte of them also lost their lives, lying there slain miserably in the chase to the compass of 2. miles space. Where also were taken and apprehended the chiefetaines and ringleaders of that mischievous dance: whereof the principal were Humfrey Arundel, Berry, Thomas Underhil, John Soleman, W. Segar, Tempson, and Barret two Priests, Henry Bray and Henry Lee, two Mayors, with diverse other mo above specified: all which accordingly afterward were executed.
These rebels to make their part more sure by the help and presence of their consecrated God and maker, brought with them into the battle the Pixe under his Canapie, and in steed of an alter, where he was hanging before, set him now riding in a Carte. Neither was there lacking masses, crosses, banners, candlesticks, with holy bread also, and holy water plenty, to defend them from devils and all adversary power, which in the ende neither could help their friends, nor yet could save them selves from the hands of their enemies, but eftsoons both the consecrated God and all the trumpery about him, was taken in the carte, and there lay all in the dust, leauinge to them a notable lesson o • better experience howe to put their confidence hereafter in no such vain Idolles, but only in the true living God, and immortal maker, to be served according to his prescribed word, and that only in the faith of his son, and not after their own dreaming fantasies.
The story whereof putteth me also in remembrance of another like popish field, (called Muscleborough field) • ought in Scotland the year before this, where the Scots likewise encamping them selves against the Lord Protectour, and the kings power sent into Scotland, did in semblable wise bring with them to the battle the consecrated gods of their aultares, with Masses, Crosses, banners, and all their Popish stuff of Idolatry, having great affiaunce, by virtue thereof to have a great day against the English army, as in deed to man's judgment might seem not unlike. For the number of the Scots army so far exceeded ours, and they wer so appointed with their pikes in the first front against our horsemen (which gave the first onset) that our men were fain to recule, not without the loss of diverse Gentlemen. Notwythstanding, the mighty arm of the Lord so turned the victory, that the Scots in the ende with all their Masses, Pixes, and Idolatrous trinkets were put to the worse. Of whom in that field were slain between 13. and 14. thousand, and not passing an hundredth English men. The cause of this was the promise of the Scots made before to king Henry, for the marriage of the young Scottish Queen to Kynge Edward, which promise the said Scots afterward brake and paid thereafter.
In the which victory this is also to be noted, that the same day and hour when the images were burned openly in London, the Scots were put to flighte in Muscleborough, as is credibly noted in Recordes.
During this hurley burley amongst the popish rebels in Cornwall and Devonshire, the like commotion at the same time, by such like popish priests, as Homes and his fellows, began to gender in the parties of Oxford & Buckingham, but that was soon appeased by the Lord Gray, who coming down that way into Devonshire, chased the rebels to their houses. Of whom 200. wer taken, and a dosen of the ringleaders delivered unto him, whereof certain were after executed.
In Norfolk and parties thereabout, all be it the original of their tumultuous stirring was not for the like cause, yet the obstinate hearts of that unruly multitude seemed no less bent upon mischief, to disturb public peace, which was also in the month of July, the yere abovesaid. For repression of which rebellion, first was sent the Lord Marques of Northampton, with special instruction to avoid the fright, and so by order was appointed with a number of horse to keep the field and passages, whereby they being stopped from vittaile, might the sooner be brought to acknowledge their folly, and to seek their pardon. Who then following other policy, then by order was given, came and pinned him self within the City of Norwich, which afterward they were fain to abandon, the rebels pressing upon the City so on every side, that at length they obtained the same. Nevertheless, in all that conflicte there was but an hundredth on both sides slain, and otherwise no great 〈◊〉 , but only the loss of the Lord Sheefielde.
Then was sent down▪ against them the Earl of Warwike with sufficient force and number of soldiers, besides the convey of 2000. Almaines, by whom the rude and confused rabble was there overthrown and slain, to the number, as is supposed at the least of 4000. And in fine, both the Kettes chief sturrers and authors of that commotion were taken and put to execution, and one of them hanged up in chains.
Moreover, besides these inordinate uproars and insurrections above mentioned, about the latter ende of the said month of Iulye, the same year, which was 1549. another like stir or Commotion began at Semer, in the Northriding of Yorkshire, and continued in the Eastriding of the same, and there ended. The principal doers and raisers up whereof was one W. Ombler of Easthes • erton yeoman, and Tho. Dale parish clarke of Semer, with one Steuenson of Semer, neighbor to Dale, and nephewe to Ombler. Which Steuenson was a mean or messenger between the said Ombler and Dale, being afore not acquainted together, and dwelling seven miles one from the other. Who at last by the travail of the said Steuenson and their own evil dispositions inclined to vngratiousnesse & mischief, knowing before one the others mind by secrete conference, were brought to talk together on S. James day. An. 1549.
The causes moving them to raise this rebellion, were these, first and principallye their traitorous hearts grudging at the kings most godly proceedings, in aduauncinge and refourming the true honor of God, and his religion. An other cause also was, for trusting to a blind and a fantastical prophecy, wherewith they were seduced, thinking the same prophecy should shortly come to pass, by hearing the rebellions of Norfolk, of Devonshire, and other places.
The tenor of which prophisie & purpose, together of the traitors was, that there should no king reign in England the noblemen and gentlemen to be destroyed: and y e realm to be ruled by 4. governors, to be elected & appointed by y e commons holding a parliament in commotion, to begin at y e south, and north seas of England. &c. supposing that this their rebellion in the North, and the other of the Devonshire men in the west, meeting (as they intended) at one place, to be the mean how to compass this their traiterous devilish devise.
And therefore laying their studies together, how they might find out more company to join with them in that detestable purpose, and so set forward to stir, this devise they framed, to stir in two places, the one distant seven miles from the other, and at the first rush to kill and destroy such gentlemen and men of substance about them as were favorers of the kings proceedings, or which would resist them. But first of all, for the more speedy raising of men, they devised to burn Beacons, and thereby to bring the people together, as though it were to defend the Sea coasts, and having the ignorant people assembled, then to pour out their poison: first beginning with y e rudest and poorest sort such as they thought were pricked w t poverty, and were unwilling to labor, and therefore the more ready to follow the spoil of rich men's goods, blowing into their heads, that God's service was laid aside, and new inventions neither good nor godly put in place, and so feeding them with fair promises, to reduce into the Church again their old ignorance and Idolatry, thought by that means soonest to allure them to rage & run with them in this commotion. And furthermore to the intent they would give the more terror to the gentlemen at their first rising, least they should be resisted, they devised that some should be murdered in Churches, some in their houses, some in serving the king in commission, & other as they might be caught, and to pick quarrels to thē by alteration of service on the holy days. And thus was the platform cast of their device, according as afterward by their confession at their examinations was testified and remaineth in true record.
Thus they being together agreed, Ombler and Dale, and other by their secret appointment, so labored the matter in y e parish of Semer, Wintringeham, & y e towns about, that they wer enfected with the poison of this confederacy, in such sort, that it was easy to understand whereunto they would incline, if a commotion were begun. The accomplishment whereof did shortly follow. For although by the words of one drunken fellow of that conspiracy named Caluered, at the alehouse in Wintringham, some suspicion of that rebellion began to be smelled before by the Lord President and Gentlemen of those parties, and so prevented in that place where y e rebels thought to begin: yet they gave not over so, but drew to another place at Semer by the Sea coaste, and there by night road to the Beacon at Staxton, and set it on fire: and so gathering together a rude route of rascals out of the towns near about being on a stir, Ombler, Thomas Dale, Barton, and Robert Dale hasted forthwith with the rebels to master Whytes house, to take him, who notwithstanding being on horseback, minding to have escaped their hands, Dale, Ombler, and the rest of the rebels took him, and Clopton his wives brother, one Sauage a merchant of York, and one Bery servant to sir Walter Mildmay, which four without cause or quarrel, saving to fulfil their seditious Prophecy in some part, and to give a terror to other gentlemen, they cruelly murdered after they had carried them one mile from Semer towards the Wolde, and there after they had stripped them of their clothes and purses, left them naked behind them in the plain fields for crows to feed on, until Whites wife, and Savages wife then at Semer caused them to be buried.
Longe it were and tedious to recite what revel these Rebelles kept in their raging madness, who raunging about the country from town to town, to enlarge their ungracious and rebellious bande, taking those with force which were not willing to go, and leaving in no town where they came, any man above the age of 16. years, so increased this number, that in short time they had gathered three thousand to favor their wicked attempts, and had like to have gathered moe, had not the Lord's goodness through prudent circumspection have interrupted y e course of their furious beginning.
For first came the kings gracious and free pardon, discharging and pardonyng them and the rest of the Rebels of all treasons, murders, felonies, and other offenses done to his Majesty, before the 21. of August, Anno 1549. Whyche pardon although Ombler contemptuously refused, persisting still in his willful obstinacy, disswadynge also the rest from the humble accepting the kings so loving and liberal pardon, yet notwithstanding with some it did good.
To make short, it was not long after this, but Ombler, as he was riding from town to town, twelve miles from Hūmanby, to charge all the Constables and inhabitants where he came, in the kings name to resort to Hunmanby, by the way he was espied, and by the circumspecte diligence of John Word the younger, James Aslaby, Rafe Twinge, and Thomas Constable Gentlemen, he was had in chase, and at last by them apprehended, and brought in the night in sure custody unto the City of York, to answer to his demerits.
After whom within short time, Thomas Dale, Henry Barton, the first chiefetaines and ringleaders of the former commotion, with John Dale, Robert Wright, W. Pecocke, Wetherell, & Edin. Buttry, busy sturrers in this seditiō, as they travailed from place to place, to draw people to their faction, were likewise apprehended, committed to ward, lawfully convicted, and lastly executed at York the 21. of September. An. 1549. Ex actis Iudicij publici registro receptis & notatis.
To these pestiferous commotions raised up against king Edward by his own subjects in this year aforesaid within the Realm, I might also adjoin the busy stirring and raging of the French king, against our young and innocent Prince, without the Realm. Who hearing of these tumults and violent insurrections of the kings subjects, in diverse and sundry quarters of the Realm, supposing to take the time for his most advantage, thought likewise for his parte not to be unoccupied. Who after he had by his ambassador made open breche with the king, immediately after the revocation of the said ambassador from hence, intending to annoy the king, and make his first invasion against the Isles of Jersey and Gernsey, thought to have surprised our ships and the said Isles with a certain number of his ships and Galleys. In the which his assault, he was so hotly saluted by the kings ships and the Island, that by the confession of them that saw it, and by the report written unto the Lord Protector, the French men at least lost a thousand men, their ships and galleis so spoiled, as being forced to return home, they were not able then to set out again.
Furthermore, out of France creadible word was brought to the Lord Protectoure (which yet in letters appeareth) that into one town in one vessel were brought at least three score Gentlemen to be buried: and also an •• hibition special given out by the king, not to speak of 〈◊〉 success in that journey. Thys was about the beginning of August. 1549.
The like also might be noted of the losses of the said French king at Bullenburgh, the eight day of August, the same year, as by the Lord Clintons letters may well appear: but for spending of time I pass it over: What the meaning of the French king was in these voiages, or how he intended further to proceed, I have not herein to deal. This is certain and evident, that the mighty arm of God mercifully fought for king Edward his servant, to defend and deliver him from so many hard dangers, so dangerous and sundry commotions stirred up in so many quarters within this Realm, and also without the Realm, and all within the compass of one year, and yet the Lord above fighting for his true servant, dispatched them all, as in story here ye have heard declared, and is no less worthy of all posterity to be noted.
Matter concerning Edmund Boner Bishop of London, with declaration of the Acts and process entered against him in king Edward's time.
ANd thus much hitherto having discoursed touching the manifold troubles and tumults raised up on every side against king Edward, by his unkind and unnatural subjects, and yet notwithstanding, the gracious goodness of the Lord ever giving him the victory: now let us return again to Boner Bishop of London, where we left him before, that is, in his own house, where he was by the Counsaile commanded to remain, as is above signified.
And now for so much as we have to enter into the story of the said Boner, for the better understanding of the whole order thereof, it shall be requisite to rip up the matter with the circumstances and occasions thereof from the first beginning of king Edward's time. Where is to be understanded, that king Edward in the first year of his reign, an. 1547. the first day of September, for the order of his Uisitation, directed out certain Commissioners, as sir Anthony Cook, sir John Godsaule Knightes, Master John Godsaule, Christopher Neuinson Doctors of the Law, and John Madew Doctor of Divinity. Who sitting in Paul's church upon their commission, the day and year aforesaid, there being present at the same time Edmund Bishop of London, John Royston, Polidore Uirgil, Peter Uan, and others of the said cathedral Church, after the sermon made, and the Commission being read, ministered an oath unto the said B. of London, to renounce and deny the bishop of Rome with his usurped authority, and to swear obedience unto the king, according to the effect and form of the statute made in the 31. year of king Henry the eight: also that he should present and redress all and singular such things as were needful within the said Church to be reformed.
Wherupon the said Bishop humbly and instantly desired them that he might see their commissiō, only for this purpose & intent (as he said) that he might the better fulfill & put in execution the things, wherein he was charged by them in their commission. Unto whom the commissioners answering, said, they would deliberate more upon the matter, & so they called the other ministers of the said Church before them, and ministered the like oth unto them, as they did to the bishop before. To whom moreover there & then certain interrogatories and articles of inquisition were read by Peter Lillye the public Notarie. Which done, after their oaths taken, the said Commissioners delivered unto the Bishop aforesaid certain Injunctions as well in printe as written, and Homilies set forth by the king. All which things the said Bishop received under the words of this protestation, as followeth.
I Do receive these Injunctions and Homilies with this protestation, that I will observe them, if they be not contrary and repugnaunt to God's law, and the statutes and ordinance of the Church, and immediately added with an oath, that he never read the said Homilies and Injunctions.
The which Protestation being made in manner and form aforesaid, the said Edmund Bishop of London instantly desired and required Peter Lily the register aforesaid, there and then to register and enact the same. And so the said Commissioners delivering the Injunctions and Homilies to Master Bellasiere Archdeacon of Colchester, and to Gilberte Bourne Archedeacon of London, Essex, and Middlesexe, and enjoining them in moste effectuous manner, under pains therein contained, to put the same in speedy execution, and also reserving other new injunctions to be ministered afterward, as well to the bishop, as to the Archdeacons aforesaid, according as they should see cause. &c. did so continue the visitation til 3. of the clock the same day in the afternoon.
At the which hour and place assigned, the Commissioners being set, and the Canons and Priests of the said Church appearing before them, and being examined upon virtue of their oath, for their doctrine and conversation of life: first one John Painter, one of the Canons of the said Cathedral church, there and then openly confessed, that he viciously and carnally had often the company of a certain married man's wife, whose name he denied to declare. In the which crime diverse other Canons and Priests of the said church, confessed in like manner, & could not deny them selves to be culpable.
And then after the Commissioners aforesaid had delivered to Master Royston Prebendary, and to the proctor of the Dean and of the Chapter of the said Cathedral Church of Sainte Paul, the kings Injunctions, and the book of Homilies, enioyninge them to see the execution thereof, under pain therein specified, they proroged their said visitation until seven of the clock the next day following.
By this visitation above specified, it appeareth, gentle Reader, first howe Boner made his Protestation after the receiving of the kings Injunctions, and also how he after required the same to be put in public record. Furthermore, thou hast to note the unchaste life and conversation of these popish votaries and priests of Paul's. Now what followed after this protestation of the Bishop made, remaineth further in the sequel of the story to be declared, wherein first thou shalt understand y t the said B. shortly after his Protestation, whether for fear or for conscience, repenting himself, went unto the King, where he submitting himself and recantinge his former protestation, craved pardon of the king for his inordinate demeanor toward his graces Commissioners, in the former visitation. Whych pardon, notwithstanding it was granted unto him by the Kynge, for the acknowledging of his fault, yet for the evil example of the fact, it was thought good that he should be committed to the Fleet, as by the tenoure of the Counsels letter sent to the Commissioners, may appear, which together with the form also of the Bishops protestation and of his recantation, here under followeth.
To our very loving friends Syr Anthony Cook Knight, and the rest of the Commissioners, for the visitation at London, in haste.
AFter our hearty commendations: This shall be to signify unto you, that we have received your letters, and in the same enclosed the copy of the protestation made by the Bishop of London, in the time of your visitation at Paul's: your wise proceedings wherein and aduertisements from you, we take in very thankful part towards us. And because the said Bishop which being here before us, hath acknowledged his indiscrete demeanour, did at that time at Paul's require the Register of your visitation to make record and enter of his protestation, and now upon better consideration of his duty, maketh means to have the same revoked, as shall appear unto you by the true copy of his wrytinge enclosed, the original whereof remaining with us he hath subscribed: we pray you to cause the Register to make enter of this his revocation, according unto the tenor of this his said writing: Further signifyinge unto you, that in respect of his offense, and the evil ensample that might thereupon ensue, we have thought meet to send him to the prison of the Fleet, whether he hath been conveyed by master Vicechamberlaine. And whereas sundry things for the kings Majesty's service do now occur here, which require the present attendaunce of you Sir John Godsaule, as well for your office of the Signet, as of the Protonoriship: we pray you, that leaving the execution of the visitation to the rest of your colleages, you make your repair hither with convenient diligence. Thus fare you right heartily well.
From Hampton Court the 12 of September. 1547.
Your assured loving friends.
- Tho Canterbury.
- William S. John.
- John Russel.
- Tho. Semer.
- William Paget.
- Anthony Brown.
- William Peter.
- Anthony Denny.
- Edward North.
The form of Boners recantation,
WHere as I Edmunde Bishop of London, at such time as I received the kings majesties Injunctions and Homilies of my most dread sovereign Lord, at the hands of his highness visitours, did unadvisedly make such protestation, as now upon better consideration of my duty of obedience, and of the evil ensample that might ensue unto others thereof, appeareth to me neither reasonable, nor such as might well stand with the duty of an humble subject: for so much as the same protestation at my request was then by the Register of that visitation enacted & put in Recorde, I have thought it my duty, not only to declare before your Lordship’s, that I do now upon better consideration of my duty, renounce and revoke my said protestation, but also most humbly beseech your Lordships, that this my revocation of the same may be in likewise put in the same records for a perpetual memory of the truth, moste humbly beseeching your good Lordship’s, both to take order that it may take effect, and also that my former and unadvised doings may be by your good mediations pardoned of the kings majesty.
Thus far thou haste heard (loving Reader) first the popish protestation of Boner, then how he calling himself home again, solemnly recanted the same, requiringe further the said his revocation to be committed to publyke Record, for a perpetual remembrance. Also how he upon his humble submission received his pardō of the king, and yet for examples sake was commanded to the Flete. Where he nevertheless did not long continue, but according to the effect of the kings pardon afore granted, was restored both to house and living again: Which was in the first year of the king. An. 1547.
After this ye have heard also in the story above, in the second year, and a great part of the third yere of the king, howe he demeaned himself, although not most forward • in advancing the Kings proceedings, yet in such sort, as no great advantage by any law could be taken against him, both in swearing his obedience to the king, and in receiving his Injunctions: also in professing his assent and consent touching the state of Religion then: and furthermore in directinge out his letters, according to the Arch-Bishop of Canterburyes Preceptes, to Cloney his Sumner, to the Bishop of Westminster and other Bishops, for abolishing of Images, for abrogation of the Mass, for Bibles to be set up, and for ministering in both kinds, with such other matters of reformation like: till at length he hearing of the death of the Lord Admiral the Lord Protectours brother, and after that of the stirring and rising of the kings subjects in sundry tumults against the king, began somewhat, as he durst to draw back and slack his pastoral diligence, so that in many places of his Dioces, and in London the people not only were negligent in resorting to divine service, but also did frequent and haunt foreign rites of masses and other orders, then in this Realm appointed, and he also himself contrary to his wonted manner upon principal feasts refused in his own person to execute. Whereupon he being suspected and complained of, and convented before y e kings Counsaile (as ye heard before) after sharp admonitions and reproofs, had certain private Injunctions to him enjoined.
1. First, that he should personally preach within three weeks after at Paul's cross.
2. That according as his predecessors were wont to celebrate Mass, he at such wonted times should execute and administer the Communion.
3. That he should call before him and correct more diligently such transgressors as absented them selves from the order of service and ministration of the Lord's boorde, appointed then in Churches by the kings ordinance.
4. That he should see more carefully and vigilantly to the punishment of adulterers and fornicators.
5. That he in the mean while should be resident within his own house, during the time while he should make his sermon at Paul's above mentioned, which was an. 1549. In the which sermon certain special points were prefixed unto him, whereupon he should entreat, which here in order follow, and are these.
Special points and articles to be entreated of of Boner Bishop of London, in his Sermon.
2. THat all such as rebel against their prince, get unto thē damnation, and those y t resist the higher power, resist the ordinances of God, and he that dieth therefore in rebellion, by the word of God is utterly damned, and so looseth both body and soul. And therefore those Rebelles in Devonshire and Cornewall, in Norfolk, or else where, who taking upon them to assemble a power & force against their king and Prince, against y e laws and statutes of the Realm, and go about to subuerte the state and order of the commō wealth, not only do deserve therefore death, as traitors & rebels, but do accumulate to them selves eternal damnation, even to be in the burning fire of hell, with Lucifer the father and first author of pride, disobedience, and rebellion, what pretence so ever they have, and what Masses or holy water so ever they pretend, or go about to make among themselves, as Chore, Dathan, and Abiron, for rebellion against Moses, were swallowed down alive into hell, although they pretended to sacrifice unto God.
2 Likewise in the order of the Church and externe rites and ceremonies of divine service, for so much as God requireth humility of heart, innocence of living, knowledge of him, charity and love to our neighbors, and obedience to his word, and to his Ministers and superioure powers, these we must bring to all our prayers, to all our service, & this is the sacrifice that Christ requireth, and these be those that make all things pleasant unto God. The externe rites and ceremonies be but exercises of our religion, & appointable by superior powers, in choosing whereof we must obey the magistrates: the which things also we do see ever hath been and shall be (as the time and place is) diverse, and yet all hath pleased God so long as these before spoken inward things be there. If any man shall use the old rites, and thereby disobey the superior power, the devotion of his ceremonies is made naught by his disobedience: so that, which else (so longe as y e law did so stand) might be good, by pride and disobedience now is made nought: as Saul's sacrifice, Chore, Dathan, and Abiron, and Aaron's 2. children were. But who that joineth to devotion obedience, he winneth the garland. For else it is a zeal, sed non secundum scientiam, a will, desire, zeal, and devotion, but not after wisdom, that is a foolish devotion which can require no thanks or praise. And yet again, where ye obey, ye must have devotion, for God requireth the heart more then the outward doings, and therefore who that taketh the Communion, or saith or heareth the service appointed by the kings majesty, must bring devotion and inward prayer with him, or else his prayers are but vain, lacking that which God requireth, that is, the heart and mind to pray to him.
3 Further, ye shall for example on Sunday come seventh night after the aforesaid date, celebrate the Communion at Paul's Church.
4 Ye shall also set forth in your sermon, that our authority of royal power, is (as of truth it is) of no less authority and force in this our young age, then is, or was of any of our predecessors, though the same were much elder, as may appear by example of Josiah, and other young kings in scripture: and therefore all our subjects to be no less bound to the obedience of our precepts, laws, and statutes, then if we were of 30. or 40. years of age.
The delivery of these Injunctions & articles unto the Bishop (with the time of his appointed preaching) was soon after known abroad amongst the citizens and other the Commons within the city of London, so that every man expecteth y e time thereof, wishing to hear the same. Whych being once come, the B. according to the tenor of the Iniunctiōs, publicly preached at the Cross of Paul's, the 1. day of September. Howbeit as hypocrisy never lurketh so secretly in the hearts of the wicked, but that at one time or other, God in his moste righteous judgment maketh it open unto the world: so at this present was the long colored perverse obstinacy, and infestred hatred of this double faced dissembler, against the kings godly proceedings, most plainly manifested by his disobedient demeanor in this his sermon.
For where as he was only commanded to entreat upon such special points as were mentioned in his articles: he yet, both besides the counsels commandment, to the withdrawing of the minds of the common people, in as much as in him lay, from the right and true understanding of the holy Sacrament ministered in the holy Communion then set forth by the authority of the kings majesty, (according to the true sense of the holy scripture) did spend most part of his sermon about the gross, carnal, and papistical presence of Christ's body and blood in the sacrament of the alter, and also contrary thereunto, did not only slenderly touch the rest of his articles, but of a rebellious and willful carelessness, did utterly leave out unspoken the whole last article, concerning the as effectual and as lawful authority of the kings highness during his young age, as if he were 30. or 40. years old: notwithstanding the same (because it was the traitorous opinion of the popish rebels) was by special commandment chiefly appointed him to entreat upon.
This contemptuous & disobedient dealing, as it greatly offended most of the kings faithful and loving subjects there present, so did it much mislike the minds, and was far from the good expectation, as well of that faithful and godly preacher master John Hooper, afterwards bishop of Worcester & Gloucester, and lastly a moste constant martyr for the Gospel of Christ: as also of M. William Latimer, Bachelor of Divinity, and therefore they well weighing the fullness of the fact, and their bounden alegeances unto their Prince, did thereupon exhibit unto the kings highness under both their names, a bill of complaint or denunciation against the said bishop in form following.
The denunciation of John Hooper and William Latimer against Boner, to the kings majesty, for leaving undone the points afore mentioned, which he was charged to preach upon.
IN most humble wise showeth unto your Majesty, William Latimer and John Hooper, that where of late, as we be certainly infourmed frō your majesty, by the hand of the right high and noble Prince Edward Duke of Somerset, Governor of your Royal person, and Protectour of all your highness realms, dominions and subjects, and the rest of your privy Counsaile, there was certain Injunctions given to the Bishop of London that now is, with Articles to be insinuated and preached unto youre subjects at a certain day limited, the which Injunctions and articles did only tend to the honor of GOD, and the better instructions of your highness people, to obedience and hatred of rebellion and mutiny, wherewith of late this your Majesty's Realm hath been marvelously vexed, to the danger of your highness person, and the state of the whole Realm, and there • ore a thing at this time most necessary to be taught unto y e people, that they might know their duty unto your majesty, and unto almighty God, and especially to acknowledge your Majesty in these years & age to be a perfect, high, and sovereign Lord and king, and supreme head, whose laws, proclamations, and commandments we are bound to obey, as well as any princes subjects are bound to obey the laws, proclamations, and commandments of their natural and sovereign Lord, notwithstanding that nature hath not yet given unto your person such age as we trust he shall, nor so many years, which we wish to be so many as any Prince ever had, the which years do not make you Kynge or Prince, but the righte of your birthe, and lawful succession whatsoever it be, so that we all must as well acknowledge your majesty to be our Kinge and Prince, at these years, as if you were of the age of 30. or 40. years, and your laws and statutes no less to be feared & obeyed, thē if your highness were 50. or 100. years old, (the which thing not only is most certainly true, but also at this time most necessarily to be taught, especially when diverse rebels have openly declared, that they would not obey your highness laws, nor acknowledge the Statutes made by your Majesty to be available til ye come to the age of 20. years) and this not only being so, but the same thing being commanded by your said Majesty amongst other Injunctions & Articles given in writing to the said Edmund Boner, to be preached in his last sermon, as by the same Injunctions may appear, of the which the true copy we have when need is to be shown: yet all this notwithstanding, the said Boner, of what zeal or mind we cannot tell, whether fauoring the opinion of the said rebels, or contemning your highness commandment declared to him, hath not only left out to declare the said Article, which we most & chiefly expected and looked for, but also in all the rest of his Sermons did not so fully and apertly declare the said Injunctions and Articles as to our judgment did appear, they ought to have been declared, and was of no light ground looked for, entreating of other far distant and diverse from the Articles upon the which he was commanded to entreat, and such as most should move and stir up the people to disorder and dissension, willingly leaving out those things which should have made quiet & obedience. Wherefore not moved of any malice, grudge, envy, or evil will to the person of the bishop, but constrained by the love & zeal which we bear towards your highness, & of our duty and allegiance to your majesty, whose honor and sauety with tranquility, quietness and good governance of this your Realm, we do most desire, and for y e discharge of our most bounden duties, to avoid all the dangers that might ensue of the concealment thereof, we most humbly do denounce and declare the same to your highness, to the intent that your Majesty by the advise aforesaid, may, if it please your highness, at this our humble denunciation, call the said Bishop to answer to the premisses, the which we are ready to auowe and prove, and then your highness to take further order herein, as to your Princely wisdom shall seem most convenient: whose long life, and most prosperous government, God almighty long continue, for the which we shall pray during our lives.
The Kings Majesty having thus by the information of these two credible persons, perfect intelligence of the cōtemptuous & perverse negligence of this Bishop, in not accomplishing his highness commandment givē him by Iniunction, thought it most necessary with all convenient speed (for the avoiding of farther inconveniences) to loke more severely unto the due punishment of such dangerous rebellious obstinacy, and therefore by the advise of the Lord Protectour, and the rest of his honorable Counsaile, immediately he directed forth his commission under his broad Seal, unto the Archbishop of Canterbury, the Bishop of Rochester, and to other grave and trusty personages and Counsellers, appointing & authorising all thē, or certain of them, by virtue of the same, to call before them, as well the Bishop of London, as also the foresaid denouncers, & vpō due examination & proof of y e premisses, or any other matter otherwise to be objected, farther to proceed against him su •• arely & de plano, according to law and Justice, either to suspension, excōmunicatiō, committing to prison, or deprivation (if the quality of the offense so required) or otherwise to use any other censure Ecclesiastical, which for the better hearing and determining of that cause, might to their wisdoms seem more pertinent, as appeareth more amply by the tenor of the Commission here ensuing.
*The copy of the Kings Commission sent down upon the denunciation aforesaid, for the examination of Boner Bishop of London.
EDward the sixth, &c. To the most reverent father in God Thomas Archbyshop of Canterbury, Metropolitan and Primate of all England, the right reverend father in God Nicholas Bishop of Rochester, our trusty and right well-beloved Counsellers Syr William Peter, and Syr Thomas Smith Knightes, our two principal Secretaries, and William Maye Doctor of the Law Ciuile and Dean of Paul's, greeting. It is come to our knowledge, that where we by the advise of our most entirely beloved Uncle Edward Duke of Somerset, governor of our person, and Protectour of all our Realms, dominions and subjects, and the rest of our privy Counsayle, did give to the right reverend father in God Edmund Bishop of London, upon certain complaynts before made unto us and other great considerations, certain Injunctions to be followed, done, and executed, and in a Sermon appointed to him to preach by us with certain articles, and for the more sure knowledge, keeping, and observing, did exhibit the same in writing unto him by the hands of our said Uncle, in the fulfilling of our Counsel: all this notwithstanding the said Bishop hath in contempt of us (as it may appear) overslipped and not observed certain of the said things so by us enjoined, and other so peruersely and negligently done that the things minded of us to reformation & for a good quiet of our subjects and our whole realm, be converted by the willful negligence or peruersitie of him, to a great occasion of slander, tumult and grudge amongst our people, as it hath been denounced to us in writing by certain honest and discrete persons & otherwise called. The which things if they be so, we tendering the wealth, quietness, good order and government of our people, have not thought convenient to be let past unpunished and unreformed, and therefore by the advise aforesaid, have appointed you five, four, or three, upon whose fidelities, wisdoms, dexterities and circumspections, we have full confidence, to call before you, as well the denouncers of the said faults, as also the said Bishop, and with due examinations and process, according to the law and Justice, to hear the said matter and all other matters of what kind, nature, or condition so ever they shall be, that shall be objected against the said Bishop, summarely [& de plano,] or otherwise as to your discretions shall be thought most meet, with full power and authority to suspend, excommunicate, commit to prison, or deprive the said Bishop, if the offense shall so appear to merit, or to use any other censure Ecclesiastical, which for the better hearing and determining of the cause, shall be requisite and appertain, any law, statute, or act to the contrary notwithstanding. In witness whereof, we have caused these our letters to be made patentes.
Witnes our self at Westminster the viii. of September,
in the third year of our reign.This commission being sealed with the kings broad seal, was by his highness Counsaile forthwith delivered at the Court unto the archb. of Canterbury, and the rest of the Commissioners mentioned in y e same, being there all together present. Who upon the receipt thereof determined by virtue of the same, to sit at the archbishoppes house at Lambeth the Wednesday th • n next ensuing. Which was y e tenth day of that present month of September, and therefore appointed the Bishop o • London to be summoned to appear before them as at that time and place. The manner of whose behavior at his appearance, because it both declareth the froward nature and stubborn condition of the person, and also what estimatiō and authority he thought the commissioners to be of, I thought not unmeet first, before I enter into the process, somewhat to note and describe unto you.
At his first entry into the place within the Archbishops house at Lambeth, where the Archbishop and other of the Commissioners sat, he passed forth directly by them with his cap upon his head (making as though he saw them not) until one plucking him by the sleeve, willed him to do reverence unto the Commissioners. Wherat he laughingly turned himself, & spake unto the archb. on this wise: what my Lord, are you here? By my trouthe I saw you not. No said the Archbishop, you would not see. Well (quoth he) you sent for me: have you any thing to say to me? Yea said the Commissioners, we have here authority from the kings highness to call you to account for your Sermon you made lately at Paul's cross, for that you did not there publish unto the people the article which you were commanded then to preach upon. At which words the bish. either for that he did not greatly delight to hear of this matter, or else because he would make his friends believe that he was called to accompt only for his opinion in religion (as afterwards in the sequel of this process it more plainly appeareth) began to turn his talk unto other matters, and said unto the archbishop. In good faith my Lord, I would one thing were had in more reverence, the • it is? What is it said the Archbishop? The blessed mass, •• oth he. You have written very well of the sacrament: I marvel you do no more honor it? The Archbishop of Cant. therewith perceiving his subtlety: and seeing his gross blindness to commend that which was utterly contrary to his opinion, said unto him again: If you think it well, it is because you understand it not. The other then adding unto his former gross ignorance an obstinate impudency, answered: I think I understand it better then you that wrote it. Unto which words the Archbishop replied: truly I will easily make a child that is but ten years old understand therein as much as you: but what is this to the matter?
Moreover at what time as they began to enter the Judicial prosecuting of their commission, and had called forth the denouncers to propound such matter as they had to object against him, he hearing them speak, fell to scorning and taunting of them, saying to the one, that he spake like a Goose, and to the other, that he spake like a Woodcocke, utterly denying their accusations to be true. Wherupon y e Archbishop (seeing his peenish malice against the denoūcers) asked him if he would not believe them, whether he would credit the people there present, and therewithal (because many of them were also at the Bishops Sermon at Paul's) he stood up and read the article of the kings authority during his young age, saying unto them, howe say you my masters, did my Lord of London preach this Article? Whereunto they answered no, no. At which words the Bishop turning himself about, deryding said: will you believe this fond people?
Besides this, at all his appearings he used many irreuerent, uncomely, obstinate and froward words and behaviors towards the Commissioners and others (in defacing their authority with the terms of pretensed Commissioners, pretensed witnesses and unjust unlawful and pretensed proceedings, with recusation of some, and terming others Daws, Woodcockes, fools, and such like) which I will here omit, for they do more manifestly appear in the sequel of the story in the time and place, as they happened: Adding yet this much by the way, that although such stoutness of heart and will (if it had been in a cause true and rightful) might have perchance seemed in some men's judgment to be somewhat sufferable: yet to say the truth, in what cause so ever it be, being unmoderate as this shall appear, it beseemed no wise man, and therefore much less one of his calling. For if his cause had been good, why did he not take the wrong patiently and meekly, as the true Canon law of the Gospel doth teach him? If it were (as it was in deed) naught and wrong, whereto served so bold sturdy stoutness, but to show the impudency of the person and to make the cause worse which was bad enough before? But belike he was disposed to declare, if need were, what he was able to do in the law, in shifting off the matter by subtle delatories, and frivolous cavilling about the law. And if that would not help, yet with facing and brasing, and railing upon the denouncers, with furious words, and irreuerent behavior towards the Kings Commissioners, he thought to countenance out the matter before the people, that something might seem yet to be in him, whatsoever was in the cause. For to conclude, for all his crafty cauteles and tergiuersations alleged out of the law, yet neither his cause could be so defended, nor his behavior so excused, but that he was therefore both justly imprisoned, and also in the ende most lawfully deprived: as by the sequel of this process may well appear, the manner whereof is as followeth.
The first Action or Session against Boner.
VPon Wednesday the x. day of September in the yere of our Lord 1549. and in the third year of the reign of King Edward the vi. Thomas Cranmer Archbyshop of Canterbury, Metropolitan and Primate of all England, associate with Nicholas Ridley then Bishop of Rochester, sir William Peter Knight, one of the kings two principal Secretaries, and William May Doctor of the Civil law and Dean of Paul's, by virtue of the Kyngs Commission, sat Iudicially upon the examination of Edmund Boner Bishop of London, within the Archbishops chamber of presence at his house in Lambeth, before whom there then also personally appeared the said Bishop: at which time the Commissioners first showing forth their Commission, requested sir William Peter that he would openly publish and read the same. Which done, the Archbishop in the name of the rest, declared unto the Bishop that a grievous complaint had been theretofore made and exhibited against him in writing unto the kings Majesty, and his honorable Counsaile, and that therefore his highness, with their advise, had committed the examination thereof unto him and other his Colleges there present, as also unto sir Thomas Smith Knight, the other of his Majesty's two principal Secretaries though then absent, and therewithal shown also forth a Bill of complaint exhibited unto the King by William Latimer and John Hoper Ministers, which they likewise requested sir William Peter to read.
These things ended, the Bishop like a subtle Lawyer, having most like some secret intelligence before of these matters, (whatsoever he pretended to the contrary) pulled out of his bosom a solemn protestation ready written: which he then exhibited unto the Commissioners, requesting that the same might be there openly read: the copy whereof is this in tenor and form as followeth.
The tenor and form of Edmund Boner Bishop of London his protestation, exhibited to the Kings Commissioners at his first appearing.
EDmundus Lond. Episcopus primo & ante omnia protestor quod per hanc meam comparitionem seu per aliqua per me hic dicta seu dicenda, allegata seu alleganda, proposita seu proponenda, exhibita seu exhibenda, gesta seu gerenda, obiecta seu obijcienda, exercita seu exercenda, facta seu fienda, petita seu petenda, non intendo in vos dominos Iudices praesentes tanquam in iudices mihi in hac parte competentes & idoneos aliquo modo consentire vestram iurisdictionem praesentem in hac parte aliquatenus prorogare, nisi prout ac quatenus de iure ad hoc tenear & astringar rationique consonum videatur: & sub protestatione praedicta & ea semper mihi salua (a qua recedere non intendo, sed eandem in omnibus & singulis deinceps in hoc negotio praetenso per me agendis, pro repetita haberi volo) dico & allego quod literae commissionales pretensae vobis (vt dicitur) in hac parte directae, seu earum vera & legitima copia nunquam ante hac mihi ostensae aut monstratae fuerunt, nec a me aliquo modo visae, lectae aut cognitae, vel mihi traditae. Itaque contra formam & tenorem earundem, vel contra personas aliquorum vestrum, ea quae de iure ac naturali ration mihi competunt in hac parte, cum reuerentia (qua decet) obijcere, ac in debita iuris forma proponere non possum in praesenti vt deberem. Quare vt defensio congrua quae nulli hominum deneganda est, mihi reseruetur liquidoque sciam cuiusmodi exceptiones mihi in hac parte competere possint ac debeant, vtque ease suis loco & tempore iuxta iuris exigentiam, pro necessaria defensione mea proponam contra vel pretensas literas commissionales huiusmodi, vel contra personas aliquorum vestrum, quatenus liceat & expediat sub protestatione praedicta, facultatem dictas praetensas litteras commissionales in forma originally inspiciendi, ac earum veram, integram, & fidelem copiam debite exinde mihi fieri humiliter peto & postulo prout iuris est in hac parte, tenore praesentium: nihilominus • estatum manifest relinquens, quod obseruantiam & reuerentiam, ac obedientiam & honorem, ac caetera quaecunque serenissimae Regiae Maiest. Domino meo supremo has literas praetensas vobis (vt dicitur) committenti qualitercunque decet in omnibus & per omnia perpetuo humillime recogniturus sum, habiturus & praestiturus, & his exceptionibus, & defensionibus legitimis mihi de iure & natura competentibus ad defensionem meam necessariam & legitimam ac non aliter in hac parte vsurus.
This Protestation being read, he requested the Commissioners that he might have the Bill of complaint delivered him: which when he had well perused, he said that the same was very general, and so general, as that he could not directly answer thereunto. Whereunto the Archbyshop answered, that the special cause of the complaint against him was, for that he had transgressed the Kings commandment, given unto him by his Counsaile, in that he in his late Sermon made at Paul's cross, did not set forth unto the people the Kings highness royal power in his minority, according to the tenor of the Article delivered unto him by them for that purpose: and for proof thereof called forth William Latimer and John Hoper preachers, who before that time had put up the bill of complaint unto the King against him.
Upon whom, when the Bishop had earnestly looked, (and well beheld them) he said: as for this Merchant Latimer, I know him very well, and have borne with him, & winked at his evil doings a great while, but I have more to say to him hereafter. But as touching this other Marchaunt Hooper, I have not seen him before, howbeit I have heard much of his naughty preaching: and then turning himself again to the Archbyshop (of purpose most like to make his friends think that he was not called thither to answer his contemptuous disobedience, but for matters of Religion) said unto him: Ah my Lord, now I see that the cause of my trouble is not for the matter that you pretend against me, but it is for that I did preach and set forth in my late Sermon, the true presence of the most blessed body and blood of our Savior Jesus Christ to be in the Sacrament of the altar. For, as for these my accusers, as they be evil, infamed, and notorious criminous persons, so are they manifest and notable heretics, and seducers of the people, especially touching the Sacrament of the alter: and most of all this Hooper.
For where in my late Sermon at Paul's cross I preached that in the blessed Sacrament of the alter, after the words of consecration, there is the true body and blood of our Savior Jesus Christ, the selfsame in substance that was hanged and shed upon the Cross: he the same day at after noon, having a great rablement with him of his damnable sect, openly in the Pulpit within my Dioces, did preach erroneously to the people against it: and maliciously inueying against my Sermon, denied the verity and presence of Christ's true body and blood to be in the same Sacrament, and also falsely and untruly interpreted and expounded my words. And specially, where I preached and affirmed the very true body and blood of our Savior Jesus Christ to be in the said Sacrament, the selfsame in substance that was hanged and shed upon the Cross: he like an Ass (as he is an Ass in deed) falsely changed and turned the word that into as, like an Ass, saying that I had said, as it hanged, and as it was shed upon the Cross.
The Archbyshop hereupon perceiving the Bishops drifte, and hearing him talk so much of the presence of Christ's body and blood in the Sacrament, said unto him: My Lord of London, ye speak much of a presence in the Sacrament: what presence is there, and of what presence do you mean? Wherewith the Bishop being somewhat sturred and moved in mind (as appeared by his collericke countenance) spake again to the Archbishop very earnestly, and said: What presence my Lord? I say and believe that there is the very true presence of the body and blood of Christ. What believe you, and how do you believe my Lord? Upon which words the Archbishop, because he saw his answer dark and subtle, and minding somewhat to nip the gross absurdity of the Papists, asked him farther whether he were there, face, nose, mouth, eyes, arms, and lips, with other liniamentes of his body? Whereat the Bishop shaking his head, said: Oh, I am right sory to hear your grace speak these words, and therewith boldly urged the Archbyshop to show his mind therein. Who wisely waying the fond presumption of the party, with the place and occasion of their assembly, refused then so to do, saying: that their being there at that time, was not to dispute of those matters, but to prosecute their Commission committed to them by their Prince, and therefore willed him to answer them unto such things as were objected against him.
Whereupon under his Protestation, he requested to have a copy both of the Commission, and also of the denounciation given unto him, with time to answer thereunto. Which the Commissioners willingly granted, assigning him there to appear again before them upon Friday at eight of the clock before noon, then next following, and then to answer the tenor of the denounciation. And so for that day (he complaing somewhat of the shortness of his time to answer) they all departed.
The second appearance of Boner in the Chapel of Lambeth, before the Archbyshop, and other four Commissioners, the Bishop of Rochester, Secretary Peter, Secretary Smyth, and the Dean of Paul's.
VPon Friday the xiii. of September aforenamed, four Commissioners, associated then also with Sir Thomas Smith Knight, the other of the Kings two principal Secretaries, and joint Commissioners with them, sat judicially in the Archbishops Chapel within his house at Lambeth. Before whom (according to their former assignment) there and then appeared the Bishop of London. To whom the Archbyshop in the name of the rest, first said: My Lord of London, the last time you were before us, we laid certain Articles and matter to youre charge touching your disobedience to the Kings Majesty, and you have this day to make your answer thereunto: wherefore now show us what you have to say for youre defense.
Whereunto the Bishop first asking the Archbyshop if he had all said and done, and he again saying yea, made this answer: My Lord, the last day that I appeared before you, I remember there sat in the Kings Majesty's commission, your Grace, you my Lord of Rochester, you M. Secretary Peter, and you M. Dean of Paul's: but now I perceive there sitteth also M. Secretary Smyth. Who because he sat not at the beginning, nor took there the Commission upon him, ought not so to do: for by the law, they which begin, must continue the commission.
Whereupon the Archbishop first answered, that he was no lawyer, and therefore could not certeinely show what the law willeth in that case, but (saith he) if the law be so in deed, surely I take it to be an unreasonable law.
Well, said the Bishop, there be here that knoweth the law: and yet I say not this to the intent to stand or stick much in this point with you, but to tell it you as it were by the way: for I have here mine answer ready.
Then said Master Secretary Peter to the Bishop: my Lord in good sooth I must say unto you, that although I have professed the law, yet by discontinuance and disuse thereof, and having been occupied a long time in other matters from study of the law, I have perhaps forgotten what the law will do precisely in this point: but admit the law were so as you say, yet yourself knoweth my Lord, that this is our certain rule in law, Quod consuetudo est iuris interpres optimus, and I am sure you will not, nor cannot deny, but that the custom is commonly in this realm in all judgments and Commissions used to the contrary: and in very deed altogether at the Court, having the Com •••• ion presented unto us, take it upon us: and therefore for you to stick in such trifling matters, you shall rather in my judgment hurt yourself and your matter, then otherwise.
Truly Master Secretary (said the Bishop) I have also of long while been disused in the study of the law, but having occasion (partly by reason of this matter) to turn my books, I find the law to be as I say: and yet (as I said) I tell you hereof by the way, not minding to stick much with you in that point.
At which words Master Secretary Smyth said also unto the Bishop: well my Lord of London, as cunning as you make yourself in the law, there be here that knoweth the law as well as you: and for my part I have studied the law to, and I promise you, these be but quiddites and quirkes invented to delay matters, but our Commission is to proceed summarily, & de plano, and to cut off such frivolous allegations.
Well (said the Bishop again) look well on your commission, and you shall find therein these words: to proceed according to the law and Justice, and I ask both law and Justice at your hands.
Then Master Secretary Peter willed him to stand no more thereupon, but to proceed unto his answer. Wherupon he took forth a writing, wherein was contained his answer to the denunciation exhibited the day before by Latimer and Hooper, and delivering it unto the Archbishop, said, that it was of his own hand writing, and for lack of sufficient time written so hastily & coarsely, that it could scarcely be read of any other, and therefore he desired to read it himself: and so taking it again read it openly, the copy whereof here followeth.
*The answer of the said Bishop, made to the denunciation aforesaid.
I Edmond bishop of London, concerning William Latimer & John Hooper, the pretenced denunciators of this matter here now before you, and for answer unto the unlawful, untrue and uncharitable pretenced denunciation of them, lately in deed contrary to justice and good reason, exhibited here and read before you under protestation heretofore made by me and red unto you, remaining in the acts of this court, to which I refer me, and have the same here again for repeated and rehea • sed to all purposes agreeable to the law, do for my necessary defense and help allege and say as followeth.
First I do allege and say, that the said William Latimer and John Hooper, or either of thē were not nor now are to be admitted in any wise by virtue of this or any other commission, as denunciators against me their Bishop specially, for that they and either of them have as well before the time of this pretensed denunciation and also thē and since been and be vile, and infamed, notorious, criminous persons and also open and manifest notable heretics, especially concerning the sacraments of the catholic Church, and namely concerning the blessed Sacrament of the altar, by reason of which their heresies they were and be by the order of the said Catholic Church here in this realm of England justly and duly, excommunicated and accursed, and have divided thenselves thereby from the untie and integrity of Christ's Catholic church and for such persons they have been and are named, reputed and taken, openly notoriously and commonly amongst the catholic people of this Realm of England, and especially of this Citty of London, familiarly haunting and conversant with sacramentaries and openly known condemned heretics and favorers and Abbettors of the same, and their detestable & pestilent doctrine & heresy. 2. Item that the said John Hooper amongst other his poisoned and venomous doctrine, and amongst other his erroneous, detestable, and abhominable errors and heresies taught and spread abroad here within this realm infecting and poisoning the kings subjects therewyth hath before the time of the said pretensed denunciation, damnably and detestablie made diverse erroneous, and heretical books, especially one entitled a declaration of Christ and of his offcie, printed (as he falsely surmiseth) in Zurich by Augustine Friers, where he in many places, heretically and damnably denieth the true presence of Christ's body in the blessed sacrament of the alter, and also in effect denieth the verity of Christ's blessed body upon the cross, calling it Mathematticall and excludyng thereby the true and very substance thereof. 3. Item that the said John Hooper doth persevere and continueth still in his said poisoned and wicked venomous doctrine in all points maintaining and defending the same and every part thereof, all the ways he can, especially against y e presence of Christ's blessed body in the sacrament of the altar, and his said books, especially the said declaration of Christ and of his office, he doth yet allow and mayntayn as good and Catholic, where in deed it is heretical, wicked and damnable, the contents of which doctrine and books so entitled, the said Latimer especially touching the heresy against the verity of Christ's body and his true presence in the sacrament of the alter hath heard, taught, read, preached, believed, holden, maintained and kept, and so at this present doth yet believe, hold, maintain, and keep, contrary to the faith of Christ's Catholic church, and the unity of the same observed amongst all true christen people, incurring thereby heresy excommunication and Schism to the loss both of their souls and of their believers. 4. Item that the said Latimer and Hooper, and either of them, being of these vile and detestable qualities and consequently by the ordinance of the catholic Church of Christ, as well of this Realm, as also throughout all Christendom, being so excommunicate & cast out thereby, from the said Church, are not to this pretensed denunciation, against me their Bishop, nor to any judicial act to be admitted, ne yet to be accompanied with all, or answered unto, but are by scripture and the order of Christ's Catholic Church here in this Realm utterly and clearly, to be excluded avoided, detested, eschewed and abhorred in all manner of wise, of all faithful and true christen people, fearing God, and desiring the advancement of the truth. 5. Item, that where the said Latimer and Hoper in their said pretensed denunciation, amongst other things do untruly deduce, that they have made their said pretensed denunciation not moved of any malice or evil will, but for the good tranquility and governance of this Realm, which as they pretend in their gay and glorious proheme, they would beseem to have a great care and solicitude of, where in very deed, they and such as they are by sundry ways, and specially by their corrupt doctrine, and heretical naughty preaching and infecting of the Kings Majesty's people, have disturbed and greatly inquieted the good tranquility and governance of this Realm as evidently and notoriously it is well known, the truth is that this their saying is evident and plain false, for notorious it is, and lawfully shall be proved, that the said Hooper conspiring with the said Latimer and other Heretics of their factions, sect, and damnable opinion, did the first day of September last past, after that I the said Bishop of London had made the sermon at Paul's cross, assemble maliciously, uncharitably and unlawfully, a great rabblement of such as himself is, within my diocese and jurisdiction, and under the color of reading, did openly and manifestly rail and inuay against me the said Bishop for my said Sermon, not for any such matter, pretence or cause, as is falsely and untruly surmised in the said pretensed denunciation, but only and chiefly for that I the said Bishop, as became a christen man, and especially him that had and hath cure and charge of his flock, faithfully, and truly to teach them, did taking occasion of the communion not frequented nor reverenced, but neglected and contemned, confess and declare my faith and belief openly before my audience, touching the blessed Sacrament of the altar ministered in the same Communion, affirming as the catholic Church affirmeth and teacheth. That in the blessed sacrament of the altar, there is the very true body of our savior Christ, the selfsame in substance that hanged upon the cross, and the very true blood of our savior Christ: the selfsame in substance that was shed upon the cross. Against which affirmation and assertion, being Catholic and true, the said John Hooper (albeit now colourably and falsely and foolishly pretendeth another matter more plausible in his opinion and judgment in sundry places of the City of London and suburbs of the same) hath since that time maliciously inuayed and taught, learning and teaching his audience heretically (being many in number, and assembling in great routes) to reprove, contemn and despise the said blessed Sacrament of the alter, and not to have a true and faithful belief of it, as hitherto always the catholic Church hath ever had, the said William Latimer, and the rabblement of his complices, conspiring and agreeing in points therein, and inducing other to do the same, not making any such pretence at all (as they in their said pretensed denunciation, do falsely surmise and deduce, but only and chiefly offended for my said assertion, and affirmation of the verity of Christ's body and blood in the sacrament of the altare.
Item, that where the said William Latimer and John Hooper in their said pretensed denunciation, do further deduce and falsely surmise that I the said Bishop of London had delivered to me from the Kings majesty, by the hands of the Lord Protectors grace, and the rest of the Kyngs Majesty's Counsaile certain Injunctions with articles to be insinuated and preached to the Kings Majesty's subjects at a certain day limited, and after such sort, form, and manner, as is in the said pretensed denunciation surmised untruly and deduced. It is notorious and evident, as well by the tenor and continue of that writing which was to me the said Bishop of London delivered by the hands of Sir Thomas Smith Knight, one of the two principal Secretaries to the Kings Majesty, as otherwise, that the said surmise in such sort and fashion as it is deduced and made, is not true in this behalf, referring me to the tenor of the said writing, which neither was signed with the Kings Majesty's hand, nor sealed with any his Majesty's seal or signet, ne yet subscribed by any of the said Counsayle, or delivered after such sort, as is alleged and pretended, as more evidently hereafter shall appear, and sufficiently be proved for my lawful and necessary defense in this behalf.
Item, that in case any such Injunctions with articles, after such form and fashion, had so been delivered unto me as is surmised and pretended, yet false and untrue it is, that I the said Bishop either left out, or refused to declare the same for any such cause or causes, falsely and untruly surmised in the said pretensed denunciation or else so perversely and negligently did, as likewise in the said pretensed denunciation is deduced, which thing may well appear in the discourse of my said Sermon, where in substance and effect, I declared faithfully & truly these points specially following: it is to wit, that all such as rebel against their prince, get unto them damnation, and those that refuseth the high power, resisteth the ordinance o • God, and he that dieth therefore in Rebellion, is by the word of God utterly damned, and so loseth both body and soul, alleging for this purpose the xiii. Chapter of S. Paul to the Romaines, and it at large declaring unto the audience, furthermore, speaking of the Rebels in Devonshire, Cornewale, Norfolk, and elsewhere within this Realm, standing in doubt, whether I might put them in the place of those that put trust in themselves and despised all other, or in the place of both, doing as they did forgetting God, not duly considering the Kings Majesty their supreme head, next and immediately under God, forgetting their wives, their children, their kinsfolk, their alliance, acquaintance, and friends, yea themselves and their native Country, and most unnaturally rebelling against their sovereign Lord and King, whom by God's law they were bound to love, serve, and faithfully obey, I did to the best of my power to dissuade Rebellion, and exhort the audience unto true obedience, say, that obedience being thus commanded, and all rebellion forbid̄ under pain of eternal damnation, all these Rebels in Cornewal, Devonshire, Norfolk, or elsewhere, who take upon them to assemble a power and force against their King and Prince, against the laws and statutes of the Realm, and went about to subvert the order of the common wealth, did not only deserve therefore death, as Rebels and Traitors, but also did accumulate unto themselves eternal damnation, even to be in the burning fire of hell, with Lucifer the father, and first author of pride, disobedience and rebellion. And here I did ask who had induced the said Rebels thus to do, to which I answered by another question, demanding who moved and induced Eve to eat the apple and break her obedience against God's commandment, who moved also and induced Cain to kill his brother Abel, yea who moved Judas the Apostle to betray his master Christ, was it not the Devil? yes truly, and he it is said I, that of his great malice and hatred to man and good order, hath moved and induced these Rebels to this unnatural Rebellion against their Prince and sovereign Lord, whereupon I asked what pretenses they had, and answering thereto, said: that amongst other they had Masses and holy water, upon which I exclaiming against them, said, good Lord: is not this a marvelous thing to palliate, color, excuse, and maintain rebellion and inobedience, to pretend mass or holywater, as who saith, that these things had been instituted and ordained to defend, maintain, and excuse rebellion, treason, and inobedience, which I told the audience they could not do. And thereupon I brought four texts of scripture to prove this thing that I said, aleaging the xvj. Chapter of the book of Nombers, the xv. Chapter of the first book of Kings, the x. Chapter of Levite. and the iv. that myself added also the xiii. of S. Luke, joined with the v. of the Acts, setting them forth the best I could, as one not much exercised in preaching, but restrained therefrom. And here I concluded, that whatsoever pretences these rebels had of masses, holy water, or such other, it could not in any wise excuse or defend their rebellion and inobedience, referring myself herein to the indifferent hearers in the said audience. And here pulling out a writing, sent from the Kings Majesty's privy counsel unto me touching the victory against the said rebels, which for brevity of time, my memory would not serve to declare without book, did rehearse it in writing word by word. In doing whereof it well appeared, that I did not favor the opinion of the said Rebels, nor maintain their enterprise, but contrariwise did detest them, and all their doings, declaring obedience to be better then sacrifice. And that in disobedience and rebellion nothing could nor did please Almighty God. Further, taking occasion of the proud Pharisey and the humble Publican ascending into the temple to pray, and noting y e outward and externe doing of them both, with the success thereof, I declared to the audience touching the order of the Church, and the externe rites and ceremonies of the divine service, that for as much as God requireth humility of heart, innocence of living, knowledge of him, charity and love to our neighbor, and obedience to his word, to his Ministers, and to the superior powers, we must bring all these things to all our prayers, to all our service, and that this is the sacrifice that Christ requireth, and that these be such that make all things pleasant to almighty God, further saying: that the externe rites are but exercises of Religion, and appointable by superior powers, and that in the choosing thereof, we must obey the Magistrates, and that we also do see that those things ever hath been, and shall be diverse, as the time and place is, and yet all hath pleased God, so long as humility or heart, innocence of living, knowing of God, charity and love to our neighbor, with obedience to God's word, God's Ministers, and superior powers, ar • concurrent and pre • ent therewith.
Moreover I then said, that if any man should use rites, and disobey thereby the superior powers, the devotion of his ceremony was made evil, by his disobedience. In so much that that which standing the law, might be good, was by pride, disobedience, and rebellion, made evil and unprofitable, putting examp • e in the fact of Saul, reserving the fat Sheep for Sacrifice, and in Chore, Dathan, and Abyron, and also in Nadab and Abbihu, Aaron's two children, and in the Galileans, whose blood Pilate did mixe with their sacrifices. And thereupon I told the audience that they must do herein especially two things, the first they must join to, and with their devotion, faithful obedience, and then they shall win the garland, and otherwise have but a zeal. Sed non secundum scientiam, deserving no thank or praise of God, and also they must with and to their obedience, join devotion, knowing that God more doth require and consider the heart, then the outward doing. And thereupon I exhorted the audience, that when they came to take the Communion, or to hear or say the service, appointed by the Kings Majesty, they must bring devotion and inward prayer with them, for else their prayers shall he but vain, as wantyng and lacking that thing, which God requireth, that is, the heart and mind to pray to him. And herein because I marvelled that the Communion was no more frequented nowadays, and lamenting the irreverent coming to it, and using of it, fearing that it proceeded of any evil opinion and belief touching the Sacrament of the alter, ministered and distributed at the said Communion, and to the intent to make the people have better opinion of it then they seemed to have, I did faithfully, truly, and plainly declare my belief of the said Sacrament, wherewith the said Latimer and Hooper with their complices were so much offended and agree • ed .viii. Item, that where the said Wyllyam Latimer and John Hooper, do further in the said pretensed denunciation, untruly, and uncharitably, deduce and allege, that I in my said Sermon, did entreat of such things, as most should move and stir up the people to disorder and dissention, it doth evidently and clearly appear, that either the said pretensed denunciatours do take a declaration faithfully made of the obedience of the subjects, to the Kings Majesty, the supreme and sovereign Lord, and the great peril and danger of Rebellion committed by subjects against their King and Princes, and sovereign Lord, to be a moving and stirring up of people to discord and dissention: or else that the affirmation and assertion Catholic of the verity of Christ's body and blood, and in the blessed Sacrament of the Aultare, set forth by me as afore, doth work such disorder and dissention: for euidente it is to all those which indifferentlye heard my said Sermon, that I groundyng myself upon Scripture, and taking occasion of the Sunday then occurrent, did speak specially and earnestly of these two things, without taxing of any man specially by name, or other circumstance, to slander them thereby, and I did both set forth the obedience and duty of all Subiectes, generallye to their Kyngs, and specially of subjects of this Realm, to the Kyngs Majesty that now is, whose minority to all people of this Realm is more then manifest, and is evidently also known to all the whole world beside. And also did then declare the danger and peril of Rebellion of Subiectes against the high powers, and also specially of the Rebellion late committed by them of Deuonshyre, Cornewall, Norfolk, and elsewhere, against the Kyngs Majesty that now is, which I would not have done, except I both had believed that all the Kynges Subiectes without exception, were bound to obey the Kings Majesty even as he now is, was, and shall be, during his life, which our Lord long preserve to all our comforts and wealth, and also that the Rebellion of late so committed against his Majesty, was damnable, and utterly detestable and condemned by God's Law, and herein I refer me to the indifferente hearers of this my Sermon, wyshyng that this Latimer and Hooper, with all the rest of these now Preachers, did mean as faythfullye, truly, obedientlye and catholikely, as I always have done toward the Kyngs majesty, his honor, authority ryall power and suretye of his person and realm, and did not move, encourage, and stir the kings majesties subjects to sedition tumulte, and inobedience by their erroneous doctrine and teaching, then I did at any time encourage or stir any of them in any wise, or give occasion unto any of the same .ix. Item where the said William Latimer and John Hooper, do falsely surmise in their pretensed denunciation, that it was of no light ground looked for, that I the said Bishop of London, should more apertly have declared y e Injunctions and articles aforesaid, and that it did so appear unto their judgments. I do say, that their judgments are corrupted and only set to slander and pickyng of quarrels in this behalf being well assured, and so credibly informed that all the worshipful and honest Catholic persons of my said audience were fully satisfied both as touching obedience to the kings majesty in his tender age and minority, and also touching the penalty and great peril of punishments for the rebellion so lately committed against his said majesty by the foresaid rebels. And moreover I do say that before my Lord Protectors grace and the rest of the kings majesties most honorable counsel then present I made my excuse and alleged many impedimentes, for my not preaching at the cross, and did not further promise but do the best I could, which of my fedelitie and conscience I did, not omitting any thing of purpose or evil will, that might be to the satisfaction of all people both good and bad in every condition, point, specially in this behalf, collecting and gathering together with all diligent study, all that might make in my judgment and opinion, for the better setting forth of the same.
Wherein first he alleged (or rather shameless & slanderously caviled) that those his denouncers were vile, infamed and notorious criminous persons, and also open & manifest heretics, as well against the rest of the Sacraments of the Church, as chiefly against the Sacrament of the altar: and were for the same by the orders of the Church excommunicated and accursed, and were so taken of all the Catholics of this realm, and especially Hooper: who besides other his poisoned doctrine and heresy amongst the people, had also before the time of the denunciation, made diverse erroneous and here • icall books against the true presence of Christ's body in the sacrament of y e alter, & did also continue in y e same, allowing & maintaining it as good & catholic which books and doctrine (chiefly against the sacrament of the alter) W. Latimer had and then likewise did allow, believe, & teach, to y e loss of both their own souls and also their believers, & therefore were not now nor ought at any time to be admytted either in this their denunciation against him, or in any other Judicial act: and that rather also, because that although they pretended in their denunciation, y t they made not the same of any malice or evil will towards him, but for the good tranquility and quiet governance of this Realm: yet was it notoriously known, that as well the same day at after noon in which he the said bishop preached at the Cross of Paul's, as also at sundry other times, they two conspiring with other of their faction, did maliciously and unlawful within his Dioces assemble together a great rablement of such as themselves were, & there under the color of reading, did openly rail and inuey against him, nor for any the causes pretended in their denunciation, but because he had in his Sermon declared (as the Catholic Church taught) that in the Sacrament of the alter there was the very true body and blood of Christ, the same in substance that was hanged and shed upon the Cross.
Then after these vain and frivolous allegations against the denouncers, he cometh and answereth to the substance of their denunciatiō, and saith, that where they in the same do falsely surmise that there were delivered unto him from the kings Majesty by the hands of the lord Protectour and the rest of his highness Counsayle, certain Injunctions and articles to be published and declared unto the people at a day limited in the same, their information in such sort as it was deduced, was most false & untrue, for that the articles delivered unto him by Syr Thomas Smith one of the kings secretaries, were neither signed with the kings own hand, neither sealed with his hignes seal or signet, nor yet subscribed by any of his Counsayle. &c.
Where mark, I beseech you, the subtlety of a disloyal Papist, who because the articles were not sealed or signed by the king and his Counsaile, would make them therefore not to be of any such force, as that the breach thereof should cause him to incur the danger of contemptuous disobedience. But admit they were not signed nor sealed (of which thing by the way in the denunciation there is no mention yea or nay) yet is it manifest by the second Bill of Articles ministered unto him by the Commissioners in the fourth Acte of this process, that at such time as he was before y e Counsel, those Articles were by the commandment of the Lord Protectour, openly there read unto him by one of the Secretaries, and after addition of the Article concerning the Kings lawful power and authority during his young years, were also delivered unto him by the hands of the Lord Protectour, in the presence of y e rest of the Counsel: who thus receiving them, promised there faithfully to accomplish all the contents thereof. After which, they were again delivered unto Secretary Smith, to amend such things therein as the Lord Protectour and the rest of the Counsayle had there appointed. Which being accordingly done (as the Bishop himself at the last recept thereof confessed, were finally delivered unto him by the Secretary: and therefore was this but a poor shift.
Now after this, he maketh a supposition: that in case it were true, that the Injunctions were delivered him according to their information: yet was it untrue that he did omit or refuse to declare the same for any such causes as they had alleged against him, and that did well appear in the discourse of his Sermon, which tended principally (as he said) to the disalowing and condemnation of all rebels, and chiefly of the rebels in Norfolk, Southfolke, Deuonshyre, & Cornewall, or elsewhere within this Realm of England: who forgetting their allegiance and duty unto their Prince, assigned them by God's word as their supreme head, their natural love and care for their country, wives, children, and kinsfolk, did both deserve death bodily as traitors, & also accumulate unto themselves damnation of body and soul, eternally with Satan the father and first mover of all rebellion and disobedience: and herewithal farther exclaming against the pretenses of those rebels, who amongst other things pretended the Mass and holywater, with such like, which were never ordained for the purpose, to color and maintain rebellion (as he said he then proved out of the 16. of Nombers 1. Reg. 15. Levite. 10. and 4. Luke 13. and Acts 5. in best manner that he could, as one not exercised greatly in preaching, but restrained therefrom) but having humility of heart, innocence of living, knowledge of God, love to our neighbors, with obedience to God's word, Ministers and superior powers concurrent with them, they being external rites and ceremonies of the Church, were exercises of Religion, and appointable by superior powers: and yet that, which (standing the law) might be good, was by pride and disobedience made evil and unprofitable.
And here he farther said, because he saw the people slack in coming to the Communion and divine service set forth by the kings Majesty, and to the intent he would make them have a better opinion in the Sacrament then he thought they had, he then faithfully did declare his belief therein. Wherewith his denouncers being offended, they uncharitably and untruly deduced in their pretensed denounciation, that in his Sermon he did entreat of such things as most should stir up unto dissension & tumult: whereby it appeared unto him, that his denoūcers either took his Catholic assertion of y e verity of Christ's body and blood in the Sacrament of the alter, or else his faithful declaration made of the obedience of subjects unto the Kings Majesty their supreme and sovereign Lord, with the peril and danger of rebellion committed against him, to be the cause of disorder and dissention: for that (saith he) of these two points he chiefly spake, and especially of obedience to the king: whose minority was more then manifestly known, as well amongst y e people of this realm, as elsewhere throughout y e world besides: which he would not have done, except he had believed, that both all his subjects were bounden to obey him, even as he then was and should be during his life, and also that the rebellion of late committed against him, was detestable and condemned by God's word: and therefore he wished that his two denouncers, with all the rest of the new Preachers, did mean as faithfully, obediently, and Catholickely towards the Kings honor, royal power, and surety of person, as he did & had not more moved the people to tumults & disobedience by their erroneous doctrine and teaching, then he had at any time given any occasion thereunto.
Then finally he concluded and said, that where his denouncers surmise that it was of no light ground looked for, as it appeared in their judgments, that he should more apertly have declared the contents of the Injunctions and Articles then he did, that their judgments were in that behalf corrupted and set to slander and picking of quarrels: for he was well assured and credibly informed, that all his honest and Catholic audience were fully satisfied, both touching their obedience to the Kings Majesty in his tender age, & also concerning the great penalti • and peril that the late Rebels incurred by their disobedience. And besides that, when he was before the Lord Protectour and the rest of the Counsaile, after he had made his excuse, and alleged many impediments for his not preaching at the Cross, he did not then further promise, but to do the best he could • : which he hath of his fidelity and conscience accomplished, not omitting anything of purpose or evil will, that might satisfy the people in any point concerning the premis • es.
Whilest he was thus reading these answers, objecting against his denouncers such causes and quarrels as be afore alleged, for which he would have earnestly had the denouncers to be repelled of the Commissioners, the Archbyshop of Canterbury replied, that if there were such a law, he thought it not to be a good or godly law, but a law of the Bishop of Rome. For said he, if my matter and case be good, what should I care who accuse me, yea, although he were the Devil of Hell.
No sir, said the Bishop of London, it is the Kings law used in the Realm.
Well, my Lord (said the Archbyshop) ye be too full of your law. I would wish you had less knowledge in that law, and more knowledge in God's law, & of your duty.
Well, answered the Bishop again, seeing your grace falleth to wishing, I can also wish many things to be in your person.
Then spake Secretary Peter to the Bishop as touching these denouncers: we are not so straited in this matter, but that we may proceed against you, either at their promotion, or without them at our pleasure.
A God's name (then said Boner) put them by, and then do as your pleasure shall be, so you do me right, for I ask but right.
Nay, said Secretary Smith, you ask you wot not what: you would have us follow your mind in these quidities and quirkes: and all is nothing else but to delay justice. And you do herein as thieves, murderers, and traitors, not to have the truth known.
Say you so to me, quoth the Bishop? I thank you. Well, I could say somewhat to you also, were it not in the place ye be: but let it pass. As for my matter, I fear it not: it is not so evil as you make it, for I have your own handwriting for my discharge, which when I shall see time, I shall show forth.
My hand? quoth the Secretary, Let me see it, & let it be read openly. So it shall, said the Bishop, when I see time.
Then said M. Smith: you do use us thus to be seen a cunning Lawyer.
In deed quoth the Bishop, I knew the law, ere you could read it.
With that Secretary Peter willed the Bishop to proceed in reading of his answers: who so did, and when he had finished, Latimer delivered up a writing in paper unto the Archbyshop and the rest of the Commissioners: who then said unto the Bishop of London, here be certain Articles which we intend to minister unto you.
The Bishop therewith said, do you minister them of your office, or at the promotion of these men? (pointing to Latimer & Hoper) for I perceive they gave thē unto you.
Nay, said Secretary Peter, we will minister them unto you, ex officio mero, and thereupon took an oath of the Bishop de fideliter respondendo. Who desiring a copy of the Articles, required also a competent time to be given unto him to make answer thereunto.
To whom Secretary Peter replied, saying: My Lord, here be certain of the Articles touching your own fact, which you may answer unto forthwith: as whether you wrote your Sermon or not before you preached it.
Whereunto the Bishop answered, that he wrote it not, but he drew certain notes of it.
Then whose counsel (said he) and advise used you in making your Sermon?
To which he also answered, that he had therein used his own counsel & books, and yet my Chapleins (quoth he) be much suspected for my doings in many things, and sometimes I for theirs, when there is no cause why.
These words ended, the Commissioners assigned him Monday the 16. of September then next, to appear before them, and to make his full answers unto all the Articles ministered unto him by them this day: the contents whereof are as followeth.
The form and tenor of the Articles ministered unto the Bishop of London, by the Kyngs Commissioners.
MOnday the xvj. of September, the Archbish. associated with the Bishop of Rochester, Secretary Smith▪ and Doctor May Dean of Paul's, sat judicially▪ within his Chappill at Lambeth: before whom there and then appeared the Bishop of London according as he was assigned in the last Session; at which time he exhibited unto the Commissioners in 〈…〉 his answers unto the last former Articles.
But before the same were there read, the Archbyshop said unto him, that his 〈◊〉 a •• sweres made y e 13. of September unto the denunc • a •••• , were very obscure, & therewith also contained much matter▪ of slander against Latimer and Hooper, and much untruth, and therefore they desired there to purge themselves. Whereupon Latimer first obe •• ing leave to speak, said, that the Bishop of Londō had most falsely, untruly, and uncharitably accused him, • aying to his charge many feigned and untrue matters in his former answers to the denunciation, and such as he should never be able to prove. For wherei • his said answer he alleged that Hugh Latimer and John Hooper with other heretics conspiring against him, did the first day of September after the Bishops Sermon assemble themselves together unlawfully against the said Bishop, that saying of his was most untrue. For neither that day, nor yet before that day, nor until certain days after, he ever knew or spake with Hooper. And as touching his own preaching there openly accused by the Byshoppe, he said he never held, taught; or preached anything concerning the blessed Sacrament, otherwise then he ought to do, nor otherwise then according to the Scriptures, & true Catholic faith of Christ's Church: and therefore offered▪ himself to be tried by the Archbishop or other such learned men as it should please the Kings Majesty, or the said Commissioners to appoint: and farther to suffer to be hanged, drawn, and quartered, if the Byshoppe could justly prove true the things that he had there shamefully laid to his charge. Then M. Hooper upon like 〈◊〉 obtained, said to this effect.
This ungodly man (pointing to the Bishop) hath most uncharitably and ungodly accused me before your grace & this audience, and hath laid to my charge that I am an heretic. Whereas I take God to record, I never spake, read, taught, or preached any heresy, but only the most true and pure word of God. And where he saith I frequent the company of heretics, I do much marvel of his so saying, for it hath pleased my Lord Protectours Grace, my singular good Lord and Mayster, and my Ladies Grace to have me with them, and I have preached before them, and much used their company, with diverse other worshipful persons, and therefore I suppose this man meaneth them. And farther, where as he saith that I have made heretical books against the blessed Sacrament of the body and blood of Christ, calling it Mathematical, I perceive that this man knoweth not what this word Mathematical there meaneth, and therefore understandeth not my book: which I take God to my Judge, I have made truly and sincerely, and according to his holy word: and by the same his holy word and Scriptures I am always & shall be ready to submit myself to your Graces judgment and the superior powers to be tried: with many such more words of like importance.
Which ended, the Archbishop to shorten this matter, asked the bishop how he could prove that Hooper and Latimer assembled together against him the first of September, as he had alleged, seeing they now denied it, and therefore willed him to answer forthwith thereunto.
The Bishop then answered that he would duelye prove it, so that he might be admitted to do it according to law, and with that he pulled out of his slieue certain books, saying: I have this Uarlets books which he made against the blessed sacrament, which you shall hear. Then as he was turning certain leaves thereof, Hooper began again to speak, but the Bishop turning himself towards him, tauntingly said, put up your pypes, you have spokē for your part, I will meddle no more with you, and therewith read a certain sentence upon the book. W • ich done, he said: Lo here you may see his opinion, and what it is.
At which words the people standing behind, and seeing his irreverent and unseemly demeanor and raylyng, fell suddenly into great laughing. Whereat the Bishop being moved, and perceiving not the cause wherefor they did so laugh, turned him towards thē in a great rage saying: ah Woodcockes, woodcockes.
Then said one of the Commissioners, why say you so my Lord mary (quoth he) I may well cal them Woodcocks that thus will laugh, and know not whereat, nor yet heard what I said or read.
Well my Lord of London, said the Archbyshop, then I perceive you would persuade this audience y t you wer called hither for preaching of your belief in the Sacrament of the alter, and therefore you lay to these men's charge (meaning Hooper and Latimer) that they have accused you of that. Howbeit, there is no such thing laid to your charge, and therefore this audience shall hear openly read the denunciation that is put up against you, to the intent they may the better perceive your dealing herein. And therewithal he said unto the people: My Lord of Londō would make you believe that he is called hither for declaring and preaching his opinion touching the sacrament of the alter, but to the intent you may perceive how he goeth about to deceive you, you shall hear the denunciation that is laid in against him read unto you, and therupō he delivered the denunciatiō unto Syr John Mason knight who there read it openly. Which done, the Archbishop said again unto the audience: Loe, here you hear how the bishop of London is called for no such matter as he would persuade you.
With this the Bishop being in a raging heat, as one clean void of all humanity, turned himself about unto the people saying: Well, now hear what the Bishop of London saith for his part. But the Commissioners seeing his inordinate contumacy, denied him to speak anymore, saying that he used himself very disobediently: with moe like words.
Notwithstanding he still persisting in his irreverent manner of dealing with the Commissioners, pulled out of his slieue another book, and then said unto the Archbyshop: My Lord of Canterbury, I have here a note out of your books that you made touching the blessed Sacrament, wherein you do affirm the verity of the body and blood of Christ to be in the sacrament, and I have another book also of yours of the contrary opiniō: which is a marvelous matter.
To which the Archbishop answered, that he made no books contrary one to another, and that he would defend his books, how be it he thought the Bishop understood them not: For I promise you, quoth he, I will find a boy of ten years old, that shall be more apt to understand that matter then you my L. of London be.
Thus after much multiplying of like words, the Commissioners thinking not good to spend anymore wast time with him, willed him to show forth his answers unto the Articles objected the last day against him. Whereupon he having them ready, did read the same openly unto thē. Wherein after many words of his former Protestation recited, with a marvelous lamentation, to see that one of his vocation, at the malicious denunciation of vile heretics, should be used after such a strange sort, having nevertheless done the best he could to declare his obedience unto the kings Majesty for the repressing and discouraging of rebellion and all Rebels, and also for the advancement of the verity of Christ's true body and his presence in the Sacrament of the alter, for which only the malicious denouncers with their complices had studied to molest and trouble him, he then cometh to answering the Articles and saith, that to the first, second, and fourth he hath already in his former answers to the denounciation sufficiently answered, and therefore was not bound by law to answer any further.
As to the third and fifth he said, he began to write his Sermon, but being soon weary, did only make certain notes thereof without help of any other, saving that he shown them to his Chaplaynes requiring them to put him in remembrance thereof: amongst the which for the better setting forth of the kings Majesty’s power and authority in his minority, he had collected as well out of histories, as also out of the Scriptures, the names of diverse young kings, who notwithstanding their minority, were faithfully & obediently honored & reputed for very true & lawful kings. As Henry 3. being but 9. years old, Edw. 3. being but 13, years, Rich. 2. being but 11. years. Henry 6. being not fully one yere, Edw. 5. being but 11. years. Hen 8. being but 18. years of age. And out of the Old Testament, Osias & Ahaz, who were but 16. years old, Solomon & Manasseh being but 12. years, Josiah, Joachim & Joash, being but 8. years of age whē they entered their reigns. Al which notes w t many other he had purposed to declare if they had come unto his memory, as indeed they did not because y e same was disturbed partly for lack of use of preaching, & partly by reasō of a bill y t was delivered him frō y e kings counsel, to declare the victory then had against the rebels in Norfolk & Deuonshyre, which being of some good length confounded his memory: & partly also for that his book in his Sermon time fell away from him, wherein were diverse of his notes which he had collected for that purpose: So that he could not remember what he would, but yet in generality he persuaded the people to obedience to the kings Maiestye, whose minoritye was manifestly known to them and all other.
Then as to the 6. he said he knew not the rebels opinion, and therefore could not answer thereunto. And as for answer to the 7.8.9. and 11. Articles which touched his pastoral office, he said that notwithstanding his manifold and great troubles, as well by his own business and his families sickness, as also by uncharitable informations made against him, yet he hath not failed to give order unto his officers straitly to look unto such matters, and such as he hath known, which were very few or none, he caused to be punished according to the laws. Al which answers w t other, written with his own hand here under follow.
The answers of Boner unto the Articles objected to him by the kings Commissioners the first time.
I Edmond Bishop of London, under protestation heretofore by me made, exhibited and repeated before you, which in all my sayings and doings, I intend to have for repeated & rehearsed again to all lawful effects and purposes, for my honest and necessary defense with protestation also of the nullity and iniquity of your process I had made in this behalf, and likewise of the generality, incerteynety, obscurity, contrariety, repugnaunce, variety, insufficience, and inuadility of the things alleged and deduced before you, against me as well in the commission, and denounciation in diverse partes, as also touching the Articles and Interrogatoryes so ministered unto me. Lamenting not a litttle, that one of my vocation, at the malicious denounciation of vile heretical and detestable persons, should be used after this strange sort, having done the best I could to declare mine obedience unto the Kynges most excellent Majesty, for the repressing and discouragyng of Rebellion, and Rebellious Persons, and for the advancement of the veritye of Christ's true body and his presence in the most blessed sacrament of the Aultar, for which only the malicious denounciatours with their complices have studied to molest and trouble me. Albeit coulourably they would be seen to pretend other causes, especially the good and tranquility of this Realm, which our Lord GOD knoweth they care nothing for, but contrariwise do let and impeache the same, corrupting and infecting with their poisoned & false doctrine, & teaching the Kings Subjects in this Realm, to the great peril and danger thereof many ways: do answer unto certain pretensed Articles and Interogatoryes ministered by you in deed unto me the said Byshoppe the xiii. day of September 1540. as followeth.
To the first Article beginning thus: Fyrst it is reported. &c. and ending thus: to observe and follow the same. I do say and for answer do refere me unto my former answers heretofore, y t is to wit y e said xiii. day of September made and exhibited by me before you unto the said pretensed denounciation, touching this matter, alleging with all, that a Reporte of things doth not absolutely prove, nor necessary infer things to be in very deed true after such a sort, fashion, manner and form, as sometimes they be reported and rehearsed.
To the second beginning thus. Item, whether that you. &c. and ending thus: as they were put unto you. I do answer and say, that this Article doth depend on the first Article, next before, which after such sort, fashion, manner and form, as it is deduced, was justly by me in my answer made unto the same, denied, and I therefore now not bounden by the law eftsoons to make other answer thereunto.
To the third, being an Interrogatory and beginning thus. Item, whether. &c. And ending thus, ye did preach. I do answer and say that I began to write a piece of my Sermon, and being soon weary thereof, I did leave off and did make only certain notes of my said sermon and put the same notes in writing of mine own hand without help or Counsel of any other, and the same notes did show unto my Chaplaynes Mayster Gylbert bourne, and Mayster John Harpsfielde, both before and also since my said Sermon only desiring them to put me in remembrance of my said notes, and process to be made thereupon and also to search out for me the names of such kings as were in their minority, when they began to reign.
To the fourth Article beginning thus. Item, that ye have not declared. &c. And ending thus, as it is in your Article. I do answer and say that this Article doth dedepend upon the first and seconde Articles here before denied, deduced in such sort, manner, and form, as is expressed in the same, and moreover I say that already answer is made hereunto by me, in my former answers made to the said pretensed denunciation.
To the fifth article beginning thus. Item that ye have not. &c. And ending thus, declared it. I do answer and say, that this Article also doth depend upon the first and second Articles, and that answer is made thereunto by me already in my former answers, made unto the said pretensed denounciation, and moreover I do say, that for the better advancement and setting forth of the kings Majesty’s royal power and authority, even in his mynority, and for the dew obedience of his Majesty’s Subiectes unto his highness even during the said minoritye, I had collected together as well out of histories, as also out of the Scripture of the old Testament, the names of diverse kings being in minority, who notwithstanding their said minority, faithfully, dewly and reueren •• y obeyed, honored, served, taken and reputed, for very true and lawful kings, as Henry the third, being but nine years old whē he entered to reign and govern as king, Edward the third being but thirtene years of age. Richard the second being but eleven years of age. Henry the sixth being not fully one year of age. Edward the 〈◊〉 being but eleven year old. Henry the eight being about eightene year old, and so all these Kings being in their minority as the Kings Majesty that now is, and yet having authority and power regal, as appertaineth, and in the old Testament Osias and Achaz, were very true kings in their minority, being but sixtene years of age. Solomon and Manasseh being but xii. years of age. Josiah and Joachim being but eight years of age, and I • as being but eight years old, all which things I say I had collected, in notes communicating the same with my said two Chapleynes, and praying them to put me in remembrance, if in numbering of them, or in setting forth my other notes at the time of my Sermon, I did fail, or have default of memory in any wise, and all these things I would have specially set forth in my said Sermon if they had come to my memory, as in deed they did not partly for disturbance of my memory not accustomed to preach in that place, partly also by reason of a certain writing, that was sent to me from the Kings Majesty’s priuye Counsel being of good length to declare to the people, touching the victory against the rebels, specially in Norfolk, Deuonshyre, and Cornewall, confounding my memory in things which before I had set in good order, and partly also for the falling away of my book in the time of my said Sermon, in which were contained diverse of my said notes, touching the Kings Majesty’s minority, as is aforesaid, having yet nevertheless, otherwise in generality, and speciality, persuaded the people to obedience, unto the kings said Majesty, whose minority to them and all other, is notoriously and manifestly known, and his Majesty saving of these late Rebelles, faithfully, truly, and reverently obeyed of all the rest of his Subiectes.
To the sixte, which beginneth, whether ye will. &c. And ending, the opinion or no. I do answer and say, that not knowing certaynely of which Rebelles the Articles meaneth, ne yet what their opiniō is in deed I ought not to be driven to make answer hereunto, ne yet can make good and perfect answer therein though I would.
To the seventh Article being thus. Item that ye know &c. And ending thus. The Kings Majesty's book. I do answer and say that albeit I have by the space of these 5. weeks, last past and more, been in manner continually in business and trouble, as well in providing for my said Sermon, as otherwise, specially by reason of my family, much vexed with sickness, to my great disquietness and charge, and also by reason that I have been so much troubled and combred, by informations and complaints unjustly and uncharitably made against me, over & besides the having of diverse and sundry persons, which daily resort and come unto me for their suites and business, both in matters of Justice & otherwise, yet I have not omitted to send forth to my Archdeacons and other my Offcers, to inquire and search diligently in this behalf, and to certify me accordingly, and yet I cannot hear certaynely of any that have heard, been at, or celebrate Masses, or Evensong in the Latin tongue, after the old rite and manner except it be in the house of my Lady Mary's Grace▪ or in the houses of the Ambassadors, ne yet there nor in any of them, but by flying & not assured report, & w t out knowing the names & persons that so have heard, been at, or celebrate the same, and in this behalf how far I can and ought to proceed and after what sort, I do refer me unto the statute, late made in that behalf.
To the seventh Article beginning thus. Item that ye have. &c. And ending thus: punishment unto them, I do answer and say that this Article doth depend of the next Article going before, and so consequently answer is already thereunto made.
To the ninthe Article beginning thus. Item, that ye know. &c. And ending thus: nor see them punished. I do answer and say that touching such as either hath been denounced or detected for such crimynous and culpable persons to me or my office there hath been process already made before my said offices as it appeareth in my Register, and the Acts of my Courte, and moreover I have given express Commandment to my said Officers, to enquyre and search for more such Offenders, and to cer •• y me thereof, that I may proc • ede against them accordingly.
To the tenth Article beginning thus. Item ye were &c. And ending thus. The kings Majesty’s authority in his minority. I do answer and say, that as touching the time mentioned in the Article, and the declaration to be made by Doctor Coxe. I do not well remember, neither the said time nor yet the special points, & substance of the said Doctor Coxes declaration, truth it is, I was at a Sermon made at Paul's Cross by the said Doctor Coxe, wherein he inuayed against my Lord of Winchester, and as far as I can now call to my remembrance, it was touching disobedience, wherewith my Lord of Winchester by the said Doctor Coxe seemed to be charged, and for a Sermon also that my Lord of Winchester was seemed to have made before the kings Majesty in the Court of Westminster.
To the eleventh Article being by it self delivered unto me the 14. of this present September. 1549. in the night at my house at London beginning thus. Item that the rites. &c. and ending thus. The misuses thereof. I do answer and say that I have already given commandment to mine officers to make diligent search and inquiry herein and to certify accordingly, to the intent I may proceed therein as appertaineth, and would before this time myself have also enquyred, and proceeded, had I not been so of all sides oppressed and postred, with multitude of other necessary business as I have been to my great disquietness & trouble.
When he had ended the reading of these answers, the Commissioners said unto him that he had in the same very obscurely answered unto the 5. Article ministered the 13 of Septēber: wherefor they willed him there expressly to answer by mouth, whether he had according to the Injunctions delivered unto him, declared the Article beginning thus: You shall also set forth in your Sermō that our authority. &c. Whereunto he again answered, that he had already made a full and sufficient answer in writing, as he was bound to make by law.
The Judges then replied, that the answers already made in that part were obscure and insufficiēt, so that it appeared not certaynely whether he had preached in deed according to the same Iniunction or not: and therefore they eftsoons willed him (as before) directly to answer whether he had so accordingly preached or no, the Bishop still yet answering as before.
The Judges again demanded of him, whether he would otherwise answer or no. To the which he said no, unless the law did compel him. Then they asked him whether he thought the law did compel him to answer more fully or no? He answered no: adding farther that he was not bound to make answer to such positions.
The Commissioners then seeing his froward contumacy, told him plainly that if he persisted thus in his frowardness, and would not otherwise answer, they would according to law, take him pro confesso, and ex abundanti receive witness against him, & therewithal did again recite unto him 6. of the first and principal articles, demaūding his final answer thereunto. Who said (as before) that he had already fully answered them by writing, but where they requested to have his notes, which he said he had made of his sermon, they should have thē if they would send for thē. And whereas in his answer to the 6. Article he doubted what the opinion of the rebels was, the Judges declared unto him that their opinion was: That the kings majesty before his grace came to the age of 21. years, had not so full authority to make laws and statutes, as when he came to farther years: and that his subjects were not bound to obey the laws and statutes made in his young age. Whereunto the bishop answered that he was not of the opinion of the Rebels mentioned in that Article, as did well appear by his answers as well unto the denunciation, as also unto the 5. Article objected against him.
Which ended they perceiving his scornful carelessness, presently did admit for witness upon the Articles objected against him, Mayster John Cheke, Henry Markehā, John Joseph, John Dowglas, and Richard Chambers, whom also they onerated with a corporal oath upon the holy Evangelists, true • lie to answer and depose upon the same Articles in the presence of the Bishop, who under his former Protestation, like a wilye Lawyer, protested of the nullity of the re • eiuing, admitting, and swearing of those witnesses, with Protestation also to object against the persons & sayings of the witnesses for the time and place convenient: demanding also a competent and lawful time to minister Interrogatories against them, with a copy of all the Acts to that day. Wherwith the delegates were well pleased, and assigned him to minister his Interrogations, against Master Cheeke on that present day, and against the rest the next day before noon.
All which Interrogatories who so listeth to peruse, may here under read the same as followeth.
Certain Interrogatories exhibited by Boner to be ministered against the foresaid witnesses, upon the Articles above mentioned 18. September.
I Edmund Bishop of London under my Protestations heretofore made, before you, do minister these interrogatoryes ensewing, against all and singular the pretenced Witnesses already received and sworn as hereafter to be received and sworn against me the said Byshoppe in this matter, requiring and desiring under the said Protestation, that all and singular the said pretensed Witnesses may be examined in vyrtue of their oath upon the said Interrogatoryes, and every part and percill of them.
1. First that all and singular the said Witnesses in vyrtue of their oath be examined generally and specially of all and singular Interrogatories, commonly used and accustomed to be made in such matters, especially touching their age, their condition their dwelling place, now and heretofore. by the space of these 12. years last past, with whom all this time they have also dwelled, and been familiar or conversant with all, with the names of the places and persons and other circumstances expedient in this behalf, and by whom they have been found and maynteined, and for what purpose. Et interrogetur coniunctim, diuisim, & de quolibet.
2. Item, touching the pretensed Articles made in this behalf, and Injunctions mentioned in the same, that they and every of them in virtue of their said oath, may be examined whether they know the said Articles and Injunctions to be true in all parts, how they know them to be true, by whom, when, and in what place deposing the formal words of the said pretensed Articles and Injunctions in especially as they are deduced. The first Article. And therein let them depose, how he or they knew the said Articles and Injunctions to be received from the Kyngs Majesty, how also he or they knew that I the said Byshoppe received the said Injunctions at the hands of the Lord Protectors Grace. How also they were sitting in the Counsel Chamber, moreover which were the rest of the Counsel then sitting, specifiyng their names and surnames, or titles. Also whether the x. of August this present year, or of the last year, moreover whether the Articles or injunctions were joined together, or apart, whether the tenor thereof, and the form and manner of the doing and following, touching me the said Bishop and also touching the preaching thereunto, as is deduced in the first Article, declaring moreover, when, where, and how I the said Bishop accepted the said Injunctions or promised to observe and follow the same, and by what express words. & interrog. vt supra.
3. Item, whether they or any of them, were present at my last sermon, made at Paul's Cross, where they then stood, by whom, when they came to it, and at what part of the said Sermon, how long they tarried thereat, at what part thereof or in all they were offended, what were the formal words, or at the least wise in substance that I the said Bishop then uttered, or wherewith they were offended, and by what occasion, and who with him or then did hear it, & in what place their contestes did stand how long they tarried, and at what part they came thither or departed thence. & interrog. vt supra.
4. Item, whether the said witness or any of them, were desired or required, by any person or persons, to be Wytnesse in this matter, and by whom, when where and how the same was done, and in whose presence. & interrogetur vt supra.
5. Item, whether they or any of them had consulted with other to come unto my said sermon, for what purpose, by whom they were induced and moved and how they agreed, and what they did after my said sermon for the impugnation or depraving thereof & interrog. vt supra.
6. Item, whether they or any of them have been or be conversant or familiar, with any that hath been known, noted, or reputed, for a sacramentary, in denying the veritye of Christ's true and corporal presence in the sacrament of the alter, and whether he and they detest and abhor & abstain from the company of all such persons, as be unknown, noted, or suspected, for sacramentaryes in that be half, and what opinion he and they have with their contestes touching the said presence. & interrog. vt supra.
7. Item, whether they or any of them, have wished me the said Bishop to be deprived or put in prison, and whether they or any of thē, have reported and said that I shall be deprived or imprisoned, rejoicing thereof, and for what cause they have so wished or reported, or any of their contestes. & interrog. vt supra.
8. Item, whether they or any of them have been in times past, a Frier, Preacher minorite, Augustine, or Carmelite, Monk, Canon observant, or religious person, professing solemnly poverty, chastitye, and obedience, according to the laws, customs, or ordinances of this Realm, then used and observed. & interrog. vt supra.
9. Item, whether they or any of them, being so professed have been or be since that time married to any person, having likewise or otherwise been professed or lose, or been a widow and how oft they have been married, and whether any of their wives been yet alive. & interrog. vt supra.
10. Item, whether they or any of them have read the commission in this matter, and whether they or any of them do know or think, that the commission, Injunctions, Articles, and denunciation do agree togethers or no, & wherein they think or know discrepantes, or diuersityes to be between them in this behalf. & interrog. vt supra.
11. Item, if they or any of them do depose, that I have not sincerely and wholly declared as is contained in the second article, let him and every of them be examined in virtue of their oath, how they do know it, and by what means, declaring how they think to have knowledge therein with them. & interrogetur vt supra.
12. Item, if they or any of thē do depose that I have trangressed and offended in the fourth article beginning thus. Item that ye have not declared. &c. Let them and every of them be examined in virtue of their oath, whether they know that these words following, as Matins, Masses, now said after that sort in this Realm: were and be put in the Iniunction pretended to be ministered unto me the said Bishop or no. & interrogetur vt supra.
13. Item, if they or any of them do depose that I have trangressed and offended touching the 5. Article, let them and every of them be examined in virtue of their oath, whether the Iniūctions pretended in this behalf were signed with the kings usual signet, or rather at all, whether it was sealed with any seal, whether it was subscribed by the L. Protectors grace, or any of the priuye Counsel, whether it was in full Counsel sitting delivered unto me by the Lord protector, whether it was delivered to me, the rest of the kings Majesty’s priuye Counsel there then sitting, whether the said days as is contained in the first Article, by whom it was written when and where. & interrogetur vt supra.
14. Item, if they or any of them do depose, that I do defend the opinion of the rebels, let them be examined, & every of thē what rebels they be, what is their opinion, & how the law of this Realm doth determine therein, declaring by what words & facts I the said Bishop did speak & do, and at what time and place, and in whose presence, such words or act was spoken or done. & interrog. vt supra.
15. Item, if they or any of them do depose that I know or have heard say crediblye that since the time of the said pretensed Injunctions certain persons within my diocese have heard, been at, or celebrate Mass or Evensong in the latin tongue, and after the old rite and manner, other then according to the kings maiestyes book, let them and every of them be examined in virtue of his said oath, how they know that I so know, or have heard say, and of the name or names, of the partye or parties, and of the time and place when, and where it was, and whether any denunciation or detection were according to the statutes and ordinances of this Realm, made unto me or no. & interrog. vt supra.
16. Item, if they or any of them do say, that I know or have heard say, of such notable adulterers, & offenses mentioned in the 9. article, let them and every of them be examined in virtue of his and their oath, that they do know, that I do know, or have heard say, and who be the persons▪ where they dwell, who hath denounced or detected them▪ and how I could and ought to have cited them & punished them in this behalf. & interrog. vt supra.
17. Item if they or any of them do say that I know certeinely now, what Doctor Coxe declared in his Sermon at Paul's Cross, as is deduced in the 10. Article, let them be inquired and every of them in virtue of their oth, how they can prove it, by whom, and after what sort. & interrog. vt supra.
18. Item, if they or any of them do say, that I do know, or hear certaynely of the diversity of the rites of the commō service of the church, now set forth, and of the ministers▪ parsons transgressing therein, let them and every of them in virtue of their oath be examined, whether there hath been any detection, or denunciation made to me thereupon, and how they know or can prove, that I have been culpable and negligent herein. & interrog. vt supra.
19. Item, whether they or any of them, have been spoken unto, or solicited herein to testify and after what sort • , by whom, when, and where, and what was their conference and communication therein. & interrog. supra.
20. Item that they and every of them declare and show the true and sufficient cause of their testimony in all and singular the premisses.
After this the Judges delegate assigned the Bishop to appear again before them upon Wednesday the next ensuing, between the hours of 7. and 8. of the clock before noon, in the Hall of the Archbishops manor of Lambet • , there to show the cause why he should not be declared pro confesso, upon all the Articles whereunto he had not thē fully answered, and to see farther process done in the matter: and so (he still protesting of the nullity and inuadility of all their procedinges) they did for that present depart.
In this mean while the Commissioners certified the kings Majesty and his Counsel of the Bishops demeanour towards them, and what objections he had made against their procedinges, making doubts and ambiguities whether by the tenor of his majesties Commission the Commissioners might proceed not only at the denunciation, but also of their mere office: and also whether they mought as well determine, as hear the cause. Whereupon his Majesty by advise aforesaid, for the better understanding thereof, did the 17. of September send unto the Commissioners a full and perfect declaration and interpretatiō of his will and pleasure in the foresaid Commission, giving them hereby full authority to proceed at their own discretions, as appeareth more at large by the tenor thereof ensuing.
A certain declaration or interpretation of the king touching certain points and doubts in his former Commission, with license given to the Commissioners, as well to determine as to hear in the case of Boner.
EDward the 6. by the grace of God king of England, France, and Ireland, defendor of the faith and of the Church of England and also of Ireland in earth the supreme head, to the moste reverend father in God Thomas Archbishop of Canterbury, Metropolitan and Primate of England, the right reverend Father i • God Nicholas Bishop of Rochester, our trusty and right well-beloved Counselors Syr William Peter, and Syr Thomas Smyth Knightes or two principal Secretaries, and William May Doctor of law Civil and Dean of Paul's greeting. Where we of late, by the advise of our most entyrely beloved Uncle Edward Duke of Somerset, Governor of our Person, and Protectour of our Re • lmes, Dominions and subjects, and the rest of our privy Counse • , have addressed unto you. 5.4.3. of you our letters patentes of Cōmission bearing date at Westminster the 8. day of September in the third year of our reign, willing you by force thereof to hear the matters and cause of contempt therein expressed, and calling before you, as well the denouncers thereof, as also the right reverend Father in God, Edmund Bishop of London, against whom such denunciation is made as in our said letters of Commission more at large doth appear, we be now credibly informed that upon the said Commission diverse doubts & ambiguities hath and may arise.
As whether you by the tenor of the said Commission may proceed not only at the denunciation, but also of mere office.
And also whether ye may as well determine as hear the said cause.
For further declaration whereof, we do now interpret and declare that our full mind and pleasure, by the advise aforesaid▪ was by our Cōmission and now is, that you should proceed a • well by mere office, as also by the way of denūciatiō & by either of them, or any other ways or means at your discretions, whereby the truth and merits of the cause may be most speedily and b • st known, and that ye might and may as well finally determine as hear the said matters in all your orders and doings, cutting away all vain and superfluous delays, & having respect to the only truth of the matter. And this our declaration we send unto you of our sure knowledge and mere motion by the advise aforesaid, supplying all default, ceremony and point of the law, which hath, shall, or may arise of your doings by reason of any default of words in our said former Commission or any parte thereof, any law, statute, or act to the contrary notwithstanding, and therefore we will and command you to proceed in the said matters accordingly, as well to our foresaid Commission, as this our declaration, and so fail ye not. In witness whereof we have made these our letters patentes. At Hampton Court, the xvij. day of September.