trusted to outward Ceremonies and their Curates for their own gain encouraged them in it It was observed that the opinion of Clergy-mens being exempted from the secular Judge was ill grounded that Bishops did ordain without due care and Tryal that the Dignified Clergy misapplyed their Revenues did not follow their first Institution and did not reside upon their Benefices And in fine he moves that the four Sacraments which had been left undetermined by the former Articles might be examined the outward signs and actions the promises made upon them and the efficacy that was in them being well considered The second Paper consists of two Resolutions made concerning Confirmation by the Arch-Bishop of Canterbury and Stokesley Bishop of London by which I perceive the way of examining matters by giving out of questions to Bishops and Divines was sooner practised then when I first took notice of it page 286. there are several other Papers concerning Confirmation but these are only Subscribed and the rest do generally follow these two Prelates who were then the heads of two different parties The Arch-Bishop went on this ground that all things were to be tryed by the Scripture but Stokesley and almost the whole Clergy were for receiving the Tradition of the Church as not much inferiour to the Scriptures which he asserts in his Subscription The third Paper was offered to the King by Cranmer to perswade him to proceed to a further Reformation that things might be long and well considered before they were determined that nothing might be declared a part of Gods faith without good proofs from Scripture the departing from which rule had been the occasion of all the Errors that had been in the Church that now men would not be led as they had been but would examine matters that many things were now acknowledged to be truths such as the unlawfulness of the Popes Usurped Power for which many had formerly suffered death Whereupon he desires that some points might be Examined by Scrinture as whether there is a Purgatory whether departed Souls ought to be Invocated whether Tradition ought to be believed whether there be any satisfaction besides the satisfaction of Christ whether free will may dispose it self to grace and whether Images ought to be kissed or used to any other end but as representations of a piece of History In all these he desired the King would suspend his Judgment and in particular that he would not determine against the Lawfulness of the Marriage of the Clergy but would for some time silence both parties He also proposed that this point might by order from the King be examined in the Universities before indifferent Judges that all the Arguments against it might be given to the Defenders twelve days before the publick disputation and he offered that if those who should defend the Lawfulness of Priests Marriage were in the Opinion of indifferent Judges overcome they should willingly suffer death for it but if otherwise all they desired was that in that point the King might leave them in the liberty to which the Word of God left them Ad Page 249. line 18. I have seen a much fuller paper concerning Orders and Ecclesiastical functions which the Reader will find in the Collection signed by Cromwell the two Arch-Bishops and eleven Bishops and twenty Divines and Canonists Declaring that the Power of the Keys and other Church-functions is formally distinct from the Power of the Sword That this Power is not absolute but to be limited by the Rules that are in the Scripture and is ordained only for the edification and good of the Church that this Power ought to be still preserved since it was given by Christ as the mean of reconciling sinners to God Orders were also declared a Sacrament since they consisted of an outward action instituted by Christ and an inward grace conferred with them But that all Inferiour Orders Ianitors Lectors c. were brought into the Church to beautifie and adorn it and were taken from the Temple of the Iews And that in the New Testament there is no mention made but of Deacons or Ministers and Priests or Bishops nor is there belonging to Orders any other Ceremony mentioned in the Scripture but Prayer and Imposition of hands This was signed either in the year 1537 or 1538 since it is Subscribed both by Iohn Hilsey Bishop of Rochester and Edward Fox Bishop of Hereford for the one was consecrated in 1537 and the other dyed in May 1538. On this Paper I will add two remarks the one is that after this I do never find the Inferiour Degrees under a Deacon mentioned in this Church so it seems at this time they were laid aside They were first set up in the Church about the end of the second or the beginning of the third Century in the middle of which we find both Cornelius Bishop of Rome and St. Cyprian mentioning them as Orders that were then established and it seems they were designed as previous steps to the Sacred functions that none might be Ordained to these but such as had been long before separated from a secular state of Life and had given good proofs of themselves in these lower degrees But it turned in the Church of Rome to be only a matter of form and many took the first Tonsure that they might be exempted from the Secular Power and be qualified for Commendams and some other Worldly advantages to which these lower Orders were sufficient by those Rules which the Canonists had brought in Another thing is that both in this Writing and in the Necessary Erudition of a Christian man Bishops and Priests are spoken of as one and the same Office In the Antient Church they knew none of those Subtilties which were found out in the latter Ages It was then thought enough that a Bishop was to be dedicated to his function by a new Imposition of hands and that several Offices could not be performed without Bishops such as Ordination Confirmation c. but they did not refine in these matters so much as to enquire whether Bishops and Priests differed in Order and Office or only in degree But after the Schoolmen fell to examine matters of Divinity with Logical and Unintelligible niceties and the Canonists began to Comment upon the rules of the Ancient Church they studied to make Bishops and Priests seem very near one another so that the difference was but small They did it with different designs The Schoolmen having set up the grand Mystery of Transubstantiation were to exalt the Priestly Office as much as was possible for the turning the Host into God was so great an action that they reckoned there could be no Office higher than that which qualified a man to so mighty a Performance therefore as they changed the form of Ordination from what it was Anciently believed to consist in to a delivering of the Sacred Vessels and held that a Priest had his Orders by that rite and not by
or ought to do in this case Item For what causes and to what ends and purposes such Offices and promotions of the Clergy were first instituted Item If Curates having Benefices with cure for their more bodily ease refuge to dwell upon any of their said Cures and remain in idleness continually in Cathedral or Collegial Churches upon their Prebends whether it be in this case expedient that the Kings Highness or his Parliament take any Order for the redress of the same Item Of the Sacraments of Confirmation Order Matrimony and extream Unction what the external signs and inward graces be in every of the said Sacraments what promises be made to the receivors of them by God and of what efficacy they be of and energy of themselves III. Some Queries concerning Confirmation with the answers which were given to them by Cranmer and Stokesley Bishop of London AN ORIGINAL WHether Confirmation be Instituted by Christ Respon There is no place in Scripture that declareth this Sacrament to be instituted of Christ. First For the places alledged for the same be no Institutions but Acts and deeds of the Apostles Secondly These Acts were done by a special gift given to the Apostles for the confirmation of Gods Word at that time Thirdly The said special gift doth not now remain with the Successors of the Apostles What is the External Sign The Church useth Chrisma for the exterior sign but the Scriptur maketh no mention thereof What is the Efficacy of this Sacramint The Bishop in the name of the Church doth invocate the Holy Ghost to give strength and constancy with other spiritual gifts unto the person confirmed so that the efficacy of this Sacrament is of such value as is the Prayer of the Bishop made in the name of the Church Haec respondeo salvo semper eruditiorum Ecclesiae ortho doxae judicio Stokesley's Paper The first Question Whether the Sacrament of Confirmation be a Sacrament of the New Testament institute by Christ To this I answer That it is The second Question What is the outward sign and the invisible graces which be conferaed in the same To this I Answer That the Words Signo te Signo Sanctae crucis confirmo te c. With the consignation with the Creame imposition of hands of the Prelates be the Signs and the increase of the gifts of the Holy Ghost and especially of fortitude to speak shew and defend the Faith and to suffer for the same in case need be The third Question What promises be made of the said graces I Answer That the facts and deeds that be expressed in the Books of the Apostles with the effects ensuing by the imposition of their hands upon them that before had received Remission of their sins joyned with the promises of Christ made to his Church and the continual belief of the university of the same Catholick Church from the time of the Apostles hitherto without contradiction of any man ignorants and suspects of Heresie only excepted maketh us and in my opinion without prejudice of other mens opinions ought to suffice to make all men that hath promised to believe the Catholick Church assuredly to think that God hath made the promises of the said grace Ego Joannes London sic respondeo fretus autoritate Testimonio antiquissimorum eorumque Doctissimorum pariter ac Sanctissimorum virorum praecipue Sanctae matris nostrae Ecclesiae Catholicae cui etiam in non expressis in sacra Scriptura non multo minus quam scriptis fides adhibenda est nisi tam de baptismo parvulorum quam de perpetua Deiparae virginis integritate id genus compluribus quibus sine salutis periculo nemo discrepat licebit salva fide contradicere IV. Some Considerations offered to the King by Cranmer to Induce him to proceed to a further Reformation PLeaseth it your Highness graciously to consider deeply to ponder and weigh by your high wisdom these Considerations following First How no great thing is to be determined principally matters of Christs Religion without long great and mature deliberation Secondly How evil it hath succeeded when in Provincial yea or yet in General Councils men have gone about to set forth any thing as in the force of Gods Law without the manifest Word of God or else without apparent reasons infallibly deduced out of the Word of God Thirdly How all Christened Regions are now full of Learned men in the Scripture which can well espie out and judge how things that be or shall be set forth are agreeable with Scripture or not Fourthly Of what Audacity men be of now adays which will not spare to write against high Princes as well as against private persons without any respect to their high Estates only weighing the equity or the iniquity of the cause Fifthly How not only men of the New Learning as they be called but also the very Papistical Authors do allow that by the Word of God Priests be not forbidden to Marry although they were not ignorant that many expounders of Scripture were of the contrary judgment Sixthly How that it is not possible that all Learned men should be of one mind sentence and opinion as long as the cockle is mingled with the wheat the Godly with the ungodly which certainly shall be as long as the World endureth Seventhly How variety of Opinions have been occasion of the opening of many verities heretofore taken for Heresie yea and yet so esteemed and taken of many in other Regions as namely the usurped Authority of the Bishop of Rome hath by that occasion come into Light with the effusion of the blood not of a few such as were the first stirrers up thereof Lastly There be also other opinions not spoken of which have made and yet will make as much variance in your Graces Realm as any of them treated of namely Whether the Holy Scripture teacheth any Purgatory to us after this Life or not whether the same Scripture teacheth the Invocation of dead Saints Whether there be any unwritten verities necessary to be believed not written in Scripture nor deducted by infallible Arguments out of the open places of Scripture Whether there be any satisfactions beside the satisfaction of Christ Whether free will by its own strength may dispose it self to grace of a conveniency as it is said de congruo Whether it be against Scripture to kiss the Image of Christ in the Honour of him And generally whether Images may be used any other way than your Grace setteth forth in your Injunctions Wherefore in consideration of the premisses it may please your Highness to suspend your judgment for a time and not to determine the Marriage of Priests to be against Scripture but rather to put both parts to silence commanding them neither to preach dispute nor openly to talk thereof under pain of c. And in case these premisses do not move your Highness to stay that then it may please the same to
Sacraments may in no wise be suffered to perish or to be abolished according to the saying of St. Paul Quomodo credent in eum de quo non audiâ—runt quomodo autem audient sine praedicante quomodo autem praedicabunt nisi missi fuerunt sicut scriptum est quam speciosâ— super montes pedes Evangelizantium pacem annunciantium bona Thirdly because the said Power and Office or Function hath annexed unto it assured promises of excellent and inestimable things for thereby is conferred and given the Holy Ghost with all his graces and finally our justification and everlasting life according to the saying of St. Paul Non me pâ—det Evangelii Iesu Christi potentia siquidem est Dei ad salutem omni credenti that is to say I am not ashamed of the room and Office which I have given unto me by Christ to preach his Gospel for it is the Power of God that is to say the elect Organ or instrument ordained by God and endued with such vertue and efficacy that it is able to give and Minister effectually everlasting Life unto all those that will believe and obey unto the same Item That this Office this Power and Authority was committed and given by Christ and his Apostles unto certain persons only that is to say unto Priests or Bishops whom they did elect call and admit thereunto by their Prayer and Imposition of their hands Secondly We will that all Bishops and Preachers shall instruct and teach our people committed unto their Spiritual charge that the Sacrament of Order may worthily be called a Sacrament because it is a holy Rite or ceremony instituted by Christ and his Apostles in the New Testament and doth consist of two parts like as the other Sacraments of the Church do that is to say of a spiritual and an invisible grace and also of an outward and a visible Sign The invisible gift or grace conferred in this Sacrament is nothing else but the Power the Office and the Authority before mentioned the visible and outward Sign is the Prayer and Imposition of the Bishops hands upon the person which receiveth the said gift or grace And to the intent the Church of Christ should never be destituted of such Ministers as should have and execute the said power of the keys it was also Ordained and commanded by the Apostles that the same Sacrament should be applyed and ministred by the Bishop from time to time unto such other persons as had the qualities which the Apostles very diligently descryve as it appeareth evidently in the third Chap. of the first Epistle of St. Paul to Tim. and his Epistle unto Titus And surely this is the whole vertue and efficacy and the cause also of the institution of this Sacrament as it is found in the New Testament for albeit the Holy Fathers of the Church which succeeded the Apostles minding to beautifie and ornate the Church of Christ with all those things which were commendable in the Temple of the Iews did devise not only certain other ceremonies than be before rehearsed as Tonsures Rasures Unctions and such other observances to be used in the administration of the said Sacraments but did also institute certain inferiour orders or degreâ—s as Ianitors Lectors Exorcists Acolits and Subdeacons and deputed to every one of those certain Offices to Execute in the Church wherein they followed undoubtedly the example and rites used in the Old Testament yet the truth is that in the New Testament there is no mention made of any degrees or distinctions in Orders but only of Deacons or Ministers and of Priests or Bishops nor there is any word spoken of any other ceremony used in the conferring of this Sacrament but only of Prayer and the Imposition of the Bishops hands Thomas Cromwell T. Cantuarien Edwardus Ebor. Ioannes London Cuthbertus Dunelmensis Ioannes Lincoln Ioannes Bathoniens Thomas Elien Ioannes Bangor Nicolaus Sarum Edwardus Hereforden Hugo Wygorn Ioannes Roffen Rich. Cicestr Richardus Wolman Ioannes Bell. Willielmus Clyffe Robertus Aldridge Gilfridus Downes Ioannes Skip Cuthbertus Marshall Marmaduke Waldeby Robertus Oking Nicolaus Heyth Rodolphus Bradford Richardus Smith Simon Matthew Ioannes Prynn Gulielmus Buckmastre Willielmus Maye Nicolaus Wotton Ricardus Cox Ioannes Redman Thomas Robertson Thomas Baret Ioannes Nase Ioannes Barbar Some other hands there are that cannot be Read Sacrae Theologiae Iuris Ecclesiastici Civilis Professores VI. A Letter of Melanthons to perswade the King to a further Reformation An Original S. D. Serenissime Inclyte Rex Etsi audieramus Romanum Episcopum omnibus artificiis incendere Caesaris Caroli Regis Gallici animos adversus Britannos Germanos tamen quia spero Deum haec pericula gubernaturum esse defensurum tranquillitatem tuam scripsi in alteris literis de Ecclesiarum emendatione quam si tempora sinent rogo ut Regia Majestas tua suscipiat Postea adjeci hanc Epistolam non impudentia sed optimo studio amore cum Ecclesiarum cum Regiae Majestatis tuae incitatus quare per Christum obtestor Regiam Majestatem tuam ut meam libertatem boni consulat Saepe cogito Britannicae Ecclesiae primordia caeteras laudes hinc enim propagata est doctrina Christiana in magnam Germaniae Galliae partem imo Britannicae Ecclesiae beneficium fuit quod primum Romanae Provinciae liberatae sunt persecutione Haec primum nobis Imperatorem pium Constantinum dedit magna haec gloria est vestri nominis Nunc quoque Regia Majestas tua primum heroica magnitudine animi ostendit se veritati patrocinaturum esse excussit Romani Episcopi tyrannidem quare veterem puritatem Ecclesiae vestrae maxime optarim restitui integram Sed animadverto istic esse quosdam qui veteres abusus ortos aut confirmatos a Romano Episcopo adhuc mordicus tenent Mirum est autem Autore abusuum ejecto ipsa tamen venena retineri qua in re illud etiam periculi est quod illi ipsi aut eorum imitatores aliquando revocaturi potestatem Romani Episcopi videntur si populus hunc putavit esse Magistrum Ecclesiarum incurrunt enim ritus in oculos admonent de autore ut Solonis memoria cum legibus Athenis propagata jucunda fuit Gaudebam igitur in Edicto recens istic proposito de Religione promitti publicam deliberationem emendationem de Ecclesiarum ritibus legibus eaque sententia mitigavit Decreti acerbitatem quanquam enim laudo pietatem quod errores prohibentur qui pugnant cum doctrina Catholicae Ecclesiae quam nos profitemur tamen doleo ad eas causas adjectum esse articulum in quo praecipitur omnium rituum usitatorum caelibatus observatio Primum enim multi transferent Edicti Autoritatem ad stabiliendos abusus Missae Deinde in universum confirmatur pertinacia eorum qui Doctrinae nostrae sunt iniquiores debilitantur studia piorum Augustinus
them to spoyl the Countrey and they were no longer able to subsist without doing that The Duke of Norfolk directed some that were secretly gained or had been sent over to them as Deserters to spread reports among them that their Leaders were making Terms for themselves and would leave the rest to be undone This joyned to their necessities made many fall off every day The Duke of Norfolk finding his Arts had so good an operation offered to go to Court with any whom they would send with their demands and to intercede for them This he knew would take up some time and most of them would be dispersed before he could return So they sent two Gentlemen whom they had forced to go with them to the King to Windsor Upon this the King discharged the Rendezvous at Northampton and delayed the sending an answer as much as could be But at last hearing that though most of them were dispersed yet they had engaged to return upon warning and that they took it ill that no answer came he sent the Duke of Norfolk to them with a general pardon six only excepted by name and four others that were not named But in this the Kings Counsels were generally censured for every one was now in fear and so the Rebels rejected the Proposition The King also sent them word by their own Messenger That he took it very ill at their hands that they had chosen rather to rise in Arms against him than to Petition him about these things which were uneasie to them And to appease them a little the King by new Injunctions commanded the Clergy to continue the use of all the Ceremonies of the Church This it is like was intended for keeping up the four Sacraments which had not been mentioned in the former Articles The Clergy that were with the Rebels met at Pomfret to draw up Articles to be offered at the Treaty that was to be at Doncaster where three hundred were ordered to come from the Rebels to treat with the Kings Commissioners So great a number was called in hopes that they would disagree about their Demands and so fall out among themselves On the 6th of December they met to treat and it seems had so laid their matter before that they agreed upon these following Demands A general Pardon to be granted a Parliament to be held at York and Courts of justice to be there that none on the North of Trent might be brought to London upon any Law-sute They desired a Repeal of some Acts of Parliament Those for the last Subsidy for uses for making words misprision of Treason and for the Clergies paying their Tenthes and first Fruits to the King They desired the Princess Mary might be restored to her right of Succession the Pope to his wonted Jurisdiction and the Monks to their Houses again that the Lutherans might be punished that Audley the Lord Chancellor and Cromwell the Lord Privy-Seal might be excluded from the next Parliament and Lee and Leighton that had visited the Monasteries might be imprisoned for Bribery and Extortion But the Lords who knew that the King would by no means agree to these Propositions rejected them Upon which the Rebels took heart again and were growing more enraged and desperate so that the Duke of Norfolk wrote to the King that if some content were not given them it might end very ill for they were much stronger than his Forces were And both he and the other Commanders of the Kings Forces in their hearts wished that most of their Demands were granted being persons who though they complied with the King and were against that Rebellion yet were great Enemies to Lutheranism and wished a Reconciliation with Rome of which the Duke of Norfolk was afterwards accused by the Lord Darcy as if he had secretly encouraged them to insist on these Demands The King seeing the humour was so obstinate resolved to use gentler Remedies and so sent to the Duke of Norfolk a general Pardon with a promise of a Parliament ordering him not to make use of these except in extremity This was no easie thing to that Duke since he might be afterwards made to answer for it whether the extremity was really such as to justifie his granting these things But the Rebels were become again as numerous as ever and had resolved to cross the River and to force the Kings Camp which was still much inferiour to theirs in number But Rains falling the second time made the Foords again unpassable This was spoken of by the Kings Party as little less than a a Miracle that Gods Providence had twice so opportunely interposed for the stopping of the progress of the Rebels And it is very probable that on the other side it made great impression on the Superstitious multitude and both discouraged them and disposed them to accept of the offer of Pardon and a Parliament to be soon called for considering their other Demands The King signed the Pardon at Richmond the 9th of December by which all their Treasons and Rebellion to that day were pardoned provided they made their submission to the Duke of Norfolk and the Earl of Shrewsbury and lived in all due obedience for the future The King sent likewise a long answer to their Demands as to what they complained about the subversion of the Faith He protested his zeal for the true Christian Faith and that he would live and die in the defence and preservation of it But the ignorant multitude were not to instruct him what the true Faith was nor to presume to correct what he and the whole Convocation had agreed on That as he had preserved the Church of England in her true Liberties so he would do still and that he had done nothing that was so oppressive as many of his Progenitours had done upon lesser grounds But that he took it very ill of them who had rather one Churl or two should enjoy the Profits of their Monasteries to support them in their dissolute and abominable course of living than that their King should have them for defraying the great Charge he was at for their defence against Forreign Enemies For the Laws it was high presumption in a rude multitude to take on them to judge what Laws were good and what not They had more reason to think that he after twenty eight years Reign should know it better than they could And for his Government he had so long preserved his Subjects in Peace and Justice had so defended them from their Enemies had so secured his Frontier had granted so many general Pardons had been so unwilling to punish his Subjects and so ready to receive them into mercy that they could shew no paralel to his Government among all their former Kings And whereas it was said That he had many of the Nobility of his Council in the beginning of his Reign and few now he shewed them in that one instance how they were abused by the lying slanders
whole World that receive the Faith of Christ who ought to hold an unity of Love and Brotherly agreement together by which they become members of the Catholick Church Upon which a long excursion is made to shew the unjustice and unreasonableness of the plea of the Church of Rome who place the unity of the Catholick Church in a submission to the Bishop of their City without any ground from Scripture or the Ancient writers From that they proceeded to Examine the seven Sacraments And here fell in stiff debates which remain in some Authentick Writings that give a great light to their proceedings The method which they followed was this First the whole business they were to consider was divided into so many heads which were proposed as Queries and these were given out to so many Bishops and Divines And at a prefixed time every one brought his opinion in writing upon all the Queries So concerning the sâ—ven Sacraments the Queries were given out to the two Arch-Bishops the Bishops of London Rochester and Carlisle though the last was not in the Commission And to the Bishops of Duresm Hereford and St. Davids For though the Bishop of Winchâ—ster was in this Commission yet he did nothing in this particular but I Imagine that he was gone out of Town and that the Bishop of Carlisle was appointed to supply his absence The Queries were also given to Doctor Thirleby then Bishop Elect of Westminster to Doctor Robertson Day Redmayn Cox Leighton though not in the Commission Symmonds Tresham Coren though not in the Commission Edgeworth Oglethorp Crayford Wilson and Robins When their answers were given in two were appointed to compare them and draw an Extract of the particulars in which they agreed or disagreed which the one did in Latine and the other in English only those who compared them it seems doing it for the Arch-Bishop of Canterbury took no notice of his Opinions in the Extract they made And of these the Original answers of the two Arch-Bishops the Bishops of London Rochester and Carlisle and these Doctors Day Robertson Redmayn Cox Leighton Symmonds Tresham Coren Edgeworth and Oglethorp are yet extant But the Papers given in by the Bishops of Duresm Hereford and St. Davids and the Elect of Westminster and Doctors Crayford Wilson and Robins though they are mentioned in the Extracts made out of them yet are lost This the Reader will find in the Collection which though it be somewhat large yet I thought such pieces were of too great Importance not to be communicated to the World since it is perhaps as great an Evidence of the ripeness of their proceedings as can be shewed in any Church or any Age of it And though other Papers of this sort do not occur in this Kings Reign yet I have reason to conclude from this Instance that they proceeded with the same maturity in the rest of their deliberations In which I am the more confirmed because I find another instance like this in the Reformation that was further carried on in the succeeding Reign of Edward the 6th of many Bishops and Divines giving in their opinions under their hands upon some heads then examined and changed In Cranmers Paper some singular opinions of his about the nature of Ecclesiastical Offices will be found but as they are delivered by him with all possible modesty so they were not established as the Doctrine of the Church but laid aside as particular conceits of his own and it seems that afterwards he changed his opinion For he Subscribed the Book that was soon after set out which is directly contrary to those opinions set down in these Papers Cranmer was for reducing the Sacraments to two but the Popish party was then prevalent so the old number of seven waâ— agreed to Baptism was explained in the same manner that had been done three years before in the Articles then set out only the matter of Original Sin was more enlarged on Secondly Pennance was formally placed in the absolution of the Priest which by the former Articles was only declared a thing desirable and not to be contemned if it might be had yet all merit of good works was rejected though they were declared necessary and sinners were taught to depend wholly on the Sufferings of Christ with other good directions about Repentance Thirdly In the Explanation of the Eucharist Transubstantiation was fully asserted as also the Concomitancy of the Blood with the Flesh so that Communion in both kinds was not necessary The use of hearing Mass though one did not Communicate was also asserted To which were added verâ— good Rules about the disposition of mind that ought to accompany this Sacrament Fourthly Matrimony was said to be Instituted of God and Sanctified by Christ The degrees in the Mosaical Law were declared obligatory and none else and the Bond of Marriage was declared not separable on any account Fifthly Orders were to be administred in the Church according to the New-Testament but the particular forms of Nominating Electing Presenting or appointing Ecclesiastical Ministers was left to the Laws of every Countrey to be made by the assent of the Prince The Office of Church-men was to Preach Administer the Sacraments to bind and loose and to pray for the whole Flock But they must execute these with such limitation as was allowed by the Laws of every Kingdom The Scripture they said made express mention only of the two Orders of Priests and Deacons To these the Primitive Church had added some Inferior degrees which were also not to be contemned But no Bishop had any Authority over other Bishops by the Law of God Upon which followed a long Digression confuting the pretensions of the Bishops of Rome with an Explanation of the Kings Authority in Ecclesiastical matters which was before hand set down in another place to shew what they understood by the Kings being Supream Head of the Church Sixthly Confirmation was said to have been used in the Primitive Church in Imitation of the Apostles who by laying on their hands conferred the Holy-Ghost in an extraordinary manner And therefore was of great advantage but not necessary to Salvation Seventhly Extream-unction was said to have been derived from the practice of the Apostles mentioned by St. Iames for the health both of Body and Soul And though the sick person was not always recovered of his bodily sickness by it yet remission of sins was obtained by it and that which God knew to be best for our bodily condition to whose will we ought always to submit But this Sacrament was only fruitful to those who by pennance were restored to the State of Grace Then followed an Explanation of the Ten Commandements which contains many good rules of Morality drawn from every one of them The 2d Commandment Gardiner had a minde to have shortned and to cast it into the first Cranmer was for setting it down as it was in the Law of Moses But a
the Kingdom fell into the hands of the Churchmen The Bishops looked more after the affairs of the State than the concerns of the Church and were resolved to maintain by their cruelty what their Predecessors had acquired by fraud and impostures And as Lesly himself confesses there was no pains taken to instruct the people in the principles of Religion nor were the Children at all Catechised but left in ignorance and the ill lives of the Clergy who were both covetous and lewd disposed the people to favour those that preached for a Reformation The first that suffered in this Age was Patrick Hamilton a person of very noble blood his Father was Brother to the Earl of Arran and his Mother Sister to the Duke of Albany so nearly was he on both sides related to the King He was provided of the Abbey of Fern in his youth and being designed for greater preferments he was sent to travel but as he went thorough Germany he contracted a friendship with Luther Melanction and others of their Perswasion by whose means he was instructed in the points about which they differed from the Church of Rome He returned to Scotland that he might communicate that knowledg to others with which himself was so happily enlightned And little considering either the hindrance of his further Preferment or the other dangers that might lie in his way he spared not to lay open the Corruptions of the Roman Church and to shew the Errours that had crept into the Christian Religion He was a man both of great learning and of a sweet and charming conversation and came to be followed and esteemed by all sorts of people The Clergy being enraged at this invited him to St. Andrews that there might be Conferences held with him about those points which he condemned And one Frier Campbel Prior of the Dominicans who had the reputation of a Learned man was appointed to treat with him They had many Conferences together and the Prior seemed to be convinced in most points and acknowledged there were many things in the Church that required Reformation But all this while he was betraying him So that when the Abbot looked for no such thing he was in the night time made Prisoner and carried to the Arch-Bishops Castle There several Articles were objected to him about Original Sin Free-will Justification Good Works Priestly Absolution Auricular Confession Purgatory and the Popes being Antichrist Some of these he positively adhered to the others he thought were disputable points yet he said he would not condemn them except he saw better reasons than any he had yet heard The matter was referred to 12 Divines of the University of whom Frier Campbel was one And within a day or two they censured all his Tenets as Heretical and contrary to the Faith of the Church On the first of March Judgment was given upon him by Beaton Arch-Bishop of St. Andrews with whom sate the Archbishop of Glasgow the Bishop of Dunkeld Brichen and Dunblan five Abbots and many of the inferior Clergy They also made the whole University old and young sign it He was declared an obstinate Heretick and delivered to the Secular Power The King had at that time gone a Pilgrimage to Ross and the Clergy fearing lest nearness of blood with the Intercessions which might be made for him should snatch this prey out of their hands proceeded that same day to his Execution So in the afternoon he was brought to the Stake before St. Salvators Colledg He stripped himself of his Garments and gave them to his man and said he had no more to leave him but the example of his death That he prayed him to keep in mind For though it was bitter and painful in mans Iudgment yet it was the entrance to Everlasting life which none could inherit that denied Christ before such a Congregation Then was he tied to a Stake and a great deal of fewel was heaped about him which he seemed not to fear but continued lifting up his eyes to heaven and recommending his soul to God When the train of Powder was kindled it did not take hold of the Fewel but only scorched his hand and the side of his face This occasioned some delay till more powder was brought from the Castle during which time the Friers were very troublesome and called to him to turn and pray to our Lady and say Salve Regina None was more officious than Frier Campbel The Abbot wished him often to let him alone and give him no more trouble But the Frier continuing to importune him he said to him Wicked man thou knowest that I am not an Heretick and that it is the truth of God for which I now suffer So much thou didst confess to me in private and thereupon I appeal thee to answer before the Iudgment Seat of Christ. By this time more powder was brought and the fire was kindled He cried out with a loud voice How long O Lord shall darkness oppress this Realm how long wilt thou suffer this Tyranny of Men and died repeating these words Lord Iesus receive my Spirit The patience and constancy he expressed in his sufferings made the Spectators generally conclude that he was a true Martyr of Christ in which they were the more confirmed by Frier Campbells falling into great despair soon after who from that turned frantick and died within a year On this I have insisted the more fully because it was indeed the beginning of the Reformation in Scotland and raised there an humour of inquiring into points of Religion which did always prove fatal to the Church of Rome In the University it self many were wrought on and particularly one Seaton a Dominican Frier who was the Kings Confessor He being appointed to preach the next Lent at St. Andrews insisted much on these points That the Law of God was the only Rule of Righteousness that Sin was only committed when Gods Law was violated that no man could satisfie for Sin and that pardon was to be obtained by unfeigned repentance and true faith But he never mentioned Purgatory Pilgrimages Merits nor Prayers to Saints which used to be the Subjects on which the Friers insisted most on these occasions Being gone from St. Andrews he heard that another Frier of his own Order had refuted these Doctrines So he returned and confirmed them in another Sermon in which he also made some reflections on Bishops that were not Teachers calling them Dumb-Dogs For this he was carried before the Arch-Bishop but he defended himself saying that he had only in St. Pauls words said a Bishop should teach and in Esaias words that such as did not teach were Dumb-doggs but having said this in the general he did not apply it to any Bishop in particular The Arch-Bishop was netled at this answer yet resolved to let him alone till he should be brought into disgrace with the King And that was soon done for the King being a licentious Prince and Frier Seaton having
Sermon a Priest coming to have killed him was taken with the weapon in his hand but when the people were rushing furiously on him Wishart got him in his Arms and saved him from their rage for he said he had done no harm only they saw what they might look for He became a little after this more than ordinary serious and apprehensive of his end he was seen sometimes to rise in the night and spend the greatest part of it in Prayer and he often warned his hearers that his Sufferings were at hand but that few should suffer after him and that the Light of true Religion should be spread over the whole Land He went to a great many places where his Sermons were well received and came last to Lothian where he found a greater neglect of the Gospel than in other parts for which he threatned them That Strangers should chace them from their dwellings and possess them He was Lodged in a Gentleman of Qualities house Cockburn of Ormeston when in the night the house was beset by some horsemen who were sent by the Cardinals means to take him The Earl of Bothwel that had the chief Jurisdiction in the County was with them who promising that no hurt should be done him he caused the Gate to be opened saying The Blessed Will of God be done When he presented himself to the Earl of Bothwel he desired to be proceeded with according to Law for he said he feared less to die openly than to be Murdered in secret The Earl promised upon his honour that no harm should be done him and for some time seemed resolved to have made his words good but the Queen Mother and Cardinal in end prevailed with him to put Wishart in their hands and they sent him to St. Andrews where it was agreed to make a Sacrifice of him Upon this the Cardinal called a meeting of the Bishops to St. Andrews against the 27th of February to destroy him with the more Ceremony but the Arch-Bishop of Glasgow moved that there should be a Warrant procured from the Lord Governour for their proceedings To this the Cardinal consented thinking the Governour was then so linked to their Interests that he would deny them nothing but the Governor bearing in his heart a secret love to Religion and being plainly dealt with by a Noble Gentleman of his name 〈…〉 Preston who laid before him the just and terrible Judgments of God he might look for if he suffered poor Innocents to be so Murdered at the appetite of the Clergy sent the Cardinal word not to proceed till he himself came and that he would not consent to his death till the cause was well examined and that if the Cardinal proceeded against him his blood should be required at his hands But the Cardinal resolved to go on at his peril for he apprehended if he delayed it there might be either a Legal or a violent rescue made so he ordered a mock Citation of Wishart to appear who being brought the next day to the abbey-Abbey-Church the Process was opened with a Sermon in which the Preacher delivered a great deal of good Doctrine concerning the Scriptures being the only Touchstone by which Heresie was to be tryed After Sermon the Prisoner was brought to the Bar he first fell down on his knees and after a short Prayer he stood up and gave a long account of his Sermons That he had Preached nothing but what was contained in the ten Commandments the Apostles Creed and the Lords Prayer but was interrupted with reproachful words and required to answer plainly to the Articles obâ—ected to him Upon which he appealed to an indifferent Judge he desired to be tryed by the word of God and before my Lord Governor whose Prisoner he was but the Indictment being read he confessing and offering to justifie most of the Articles objected against him was Judged an obstinate Heretick and Condemned to be burnt All the next night he spent in Prayer In the Morning two â—riers came to Confess him but he said he would have nothing to do with them yet if he could he would gladly speak with the Learned man that Preached the day before So he being sent to him after much Conference he asked him if he would receive the Sacrament Wishart answered he would most gladly do it if he might have it as Christ had instituted it under both kinds but the Cardinal would not suâ—fer the Sacrament to be given him And so breakfast being broughâ— he discoursed to those that were present of the death of Christ and the ends of the Sacrament and then having blessed and consecrated the Elements he took the Sacrament himself and gave it to those that were with him That being done he would taste no other thing but retired to his Devotion Two hours after the Executioners came and put on him a Coat of black Linning full of bags of Powder and carryed him out to the place of Execution which was before the Cardinals Castle He spake a little to the people desiring them not to be offended at the good word of God for the sufferings that followed it it was the true Gospel of Christ that he had Preached and for which with a most glad heart and mind he now offered up his Life The Cardinal was set in state in a great Window of his Castle looking on this sad Spectacle When Wishart was tyed to the Stake he cryed aloud O Saviour of the World have Mercy upon me â—ather of Heaven I recommend my Spirit into thy Holy hands So the Executioners kindled the fire but one perceiving after some time that he was yet alive encouraged him to call still on God to whom he answered The flame hath scorched my body yet hath it not daunted my Spirit but he who from yonder high place looking up to the Cardinal beholdâ—th us with such pride shall within few days lie in the same as ignominiously as now he is seen proudly to rest himself The Executioner drawing the Cord that was about his neck straiter sâ—opt his breath so that he could speak no more and his body was soon consumed by the fire Thus died this eminent servant and witnâ—ss of Christ on whose Sufferings I have enlarged the more because they proved so fatal to the interests of the Popish Clergy for not any one thing hastned forward the Reformation more than this did and since he had both his Education and Ordination in England a full account of him seems no impertinent Digression The Clergy rejoyced much at his death and thought according to the constant Maxime of all Persecutors that they should live more at ease now when Wishart was out of the way They magnified the Cardinal for proceeding so vigorously without or rather against the Governorâ— Orders But the people did universally look on him as a Martyr and believed an extraordinary measure of Gods Spirit had rested on him since besides great innocency and purity of Life his predictions came so oft to
that Commotion were severely handled It was by their means that the discontents were chiefly fomented they had taken all the Oaths that were enjoyned them and yet continued to be still practising against the State which as it was highly contrary to the peaceable Doctrines of the Christian Religion so it was in a special manner contrary to the Rules which they professed that obliged them to forsake the World and to follow a Religious and Spiritual course of Life The next Example of justice was a year after this of one Forrâ—st an Observant Frier he had been as Sanders says Confessor to Queen Katharine but it seems departed from her interests for he insinuated himself so into the King that he recovered his good Opinion Being an ignorant and lewd man he was accounted by the better sort of that House to which he belonged in Greenwich a Reproach to their Order concerning this I have seen a large account in an Original Letter written by a Brother of the same House Having regained the Kings good Opinion he put all those who had favoured the Divorce under great fears for he proceeded cruelly against them And one Rainscroft being suspected to have given secret Intelligence of what was done among them was shut up and so hardly used that he dyed in their hands which was as that Letter relates done by Frier Forrests means This Frier was found to have denyed the Kings Supremacy for though he himself had sworn it yet he had infused it into many in Confession that the King was not the Supream Head of the Church Being questioned for these practices which were so contrary to the Oath that he had taken he answered that he took that Oath with his outward man but his inward man had never consented to it Being brought to his Tryal and accused of several Heretical opinions that he held he submitted himself to the Church Upon this he had more freedom allowed him in the Prison but some coming to him diverted him from the Submission he had offered so that when the Paper of Abjuration was brought him he refused to set his hand to it upon which he was judged an Obstinate Heretick The Records of these Proceedings are lost but the Books of that time say that he denyed the Gospel it is like it was upon that pretence that without the determination of the Church it had no Authority upon which several writers of the Roman Communion have said undecent and scandalous things of the holy Scriptures He was brought to Smithfield where were present the Lords of the Council to offer him his pardon if he would abjure Latimer made a Sermon against his errors and studyed to perswade him to recant but he continued in his former opinions so he was put to death in a most severe manner He was hanged in a chain about his middle and the great Image that was brought out of Walâ—s was broken to pieces and served for fewel to burn him He shewed great unquietness of mind and ended his Life in an ungodly manner as Hall says who adds this Character of him that he had little knowledg of God and his sincere truth and less trust in him at his ending In Winter that year a correspondence was discovered with Cardinal Pole who was barefaced in his Treasonable designs against the King His Brother Sir Geofrey Pole discovered the whole Plot. For which the Marquess of Exceter that was the Kings Cousin-german by his Mother who was Edward the 4ths Daughter the Lord Montacute the Cardinals Brother Sir Geofrey Pole and Sir Edward Nevill were sent to the Tower in the beginning of November They were accused for having maintained a correspondence with the Cardinal and for expressing an hatred of the King with a dislike of his proceedings and a readiness to rise upon any good opportunity that might offer it self The special matter brought against the Lord Montacute and the Marquis of Excetâ—r who were tryed by their Peers on the 2d and 3d of December in the 30th year of this Reign is that whereas Cardinal Pole and others had cast off their Alleageance to the King and gone and submitted themselves to the Pope the Kings mortal enemy the Lord Montacute did on the 24th of Iuly in the 28th year of the Kings Reign a few months before the Rebellion broke out say that he liked well the proceedings of his Brother the Cardinal but did not like the proceedings of the Realm and said I trust to see a change of this World I trust to have a fair day upon those Knaves that rule about the King and I trust to see a merry World one day Words to the same purpose were also charged on the Marquess the Lord Montacute further said I would I were over the Sea with my Brother for this World will one day come to stripes it must needs so come to pass and I fear we shall lack nothing so much as honest men he also said he had dreamed that the King was dead and though he was not yet dead he would die suddenly one day his Leg will kill him and then we shall have jolly stirring saying also that he had never loved him from his childhood and that Cardinal Wolsey would have been an honest man if he had had an honest Master And the King having said to the Lords he woulâ—â—eave them one day having some apprehensions he might shortly die that Lord said if he will serve us so we shall be happily rid a time will come I fear we shall not tarry the time we shall do well enough He had also said he was sorry the Lord Abâ—rgâ—â—â—â—y was dead for he could have made ten thousand men and for his part he would go and live in the West where the Marquess of Excâ—ter was strong and had also said upon the breaking of the Northern Rebellion that the Lord Darcy played the fool for he went to pluck away the Council but he should have begun with the head first but I beshrew him for leaving off so soon These were the Words charged on those Lords as clear discoveries of their Treasonable designs and that they knew of the Rebellion that brake out and only intended to have kept it off to a fitter opportunity they were also accused of Correspondence with Cardinal Polâ— that was the Kings declared Enemy Upon these points the Lords pleaded not Guilty but were found Guilty by their Peers and so Judgment was given On the 4th of December were Indicted Sir Geofrey Polâ— for holding Correspondence with his Brother the Cardinal and saying that he approved of his proceedings but not of the Kings Sir Edâ—ard Nevill Brother to the Lord Abergaveny for saying the King was a Beast and worse than a Beast George Crofts Chancellor of the Cathedral of Chichester for saying the King was not bâ—t the Pope was Supream head of the Church and Iohn Collins for saying the King would hang in Hâ—ll one day for the plucking down of
to effect any other way they advised the King to beware of such Counsels They also proposed that there might be a Conference agreed on between such Divines as the King would name and such as they should depute to meet either in Gueldres Hamburgh Bremen or any other place that should be appointed by the King to examine the Lawfulness of private Masses of denying the Chalice and the Prohibiting the Marriage of the Clergy On these things they continued treating till the Divorce of Anne of Cleve and Cromwells fall after which I find little Correspondence between the King and them Ad Page 256. line 4. When I mentioned the Kings Letters directing the Bishops how to proceed in a Reformation I had not seen them but I have since seen an Original of them subscribed by the Kings hand In these he challenged the Clergy as guilty of great Indiscretions that the late Rebellion had been occasioned by them therefore he required the Bishops to take care that the Articles formerly published should be exactly obeyed and to go over their Dioceses in person and preach Obedience to the Laws and the good ends of those Ceremonies that were then retained that the people might neither despise them nor put too much trust in them and to silence all disputes and contentions concerning things indifferent and to signifie to the Kings Council if there were any Priests in their Diocesses that were Marryed and yet did discharge any part of the Priestly Office All which will be better understood by the Letter it self that I have put into the Collection Ad Page 258. line 8. I do there acknowledg that I knew not what Arguments were used against the necessity of Auricular Confession But I have made since that time a Considerable discovery in this particular from an Original Letter written all with the Kings own hand to Tonstal by which it appears there had been conferences in the House and that the Arch-Bishop of York the Bishop of Winchester and Duresm had pleaded much for it as necessary by a Divine Institution and that both the King and the Arch-Bishop of Canterbury had maintained that though it was good and profitable yet it was not necessary by any precept of the Gospel and that though the Bishops brought several texts out of Scripture and Ancient Doctors yet these were so clearly answered by the King and the Arch-Bishop that the whole House was satisfied with it Yet Tonstall drew up in a writing all the reasons he had made use of in that debate and brought them to the King which will be found in the Collection with the Anotations and reflections which the King wrote on the Margent with his own hand taken from the Original together with the Kings Letter written in answer to them By this it will appear that the King did set himself much to study points of Divinity and examined matters with a scrupulous exactness The issue of the debate was that though the Popish party endeavoured to have got Auricular Confession declared to be Commanded by Christ as a part of the Sacrament of Pennance yet the King overruled that so it was enacted that Auricular Confession was necessary and expedient to be retained in the Church of God These debates were in the House of Lords which appears not only by the Kings Letter that speaks of the House but by the Act of Parliament in the Preamble of which it is said that the King had come himself to the Parliament and had opened several points of high Learning to them Ad Page 262. line 23. There I mention the Kings diligence in drawing an Act of Parliament with his own hand but since that was Printed I have seen many other Acts and Papers if not Originally Penned by the King yet so much altered by his Corrections that in some sort they may be esteemed his draughts There are two draughts of the Act of the six Articles both corrected in many places by the King and in some of these the Correction is three lines long There is another Act concerning Precontracts of Marriage likewise Corrected very much by his Pen. Many draughts of Proclamations particularly these about the use of the Bible in English are yet extant interlined and altered with his Pen. There is a large Paper written by Tonstall of arguments for Purgatory with Copious Animadversions on it likewise written by the King which shew that then he did not believe there was a Purgatory I have also seen the draught of that part of the Necessary Erudition for a Christian man which explains the Creed full of Corrections with the Kings own Pen as also the Queries concerning the Sacraments mentioned page 289. with large Annotations written with his hand on the Margent likewise an Extract all written with his own hand of passages out of the Fathers against the Marriage of the Clergy and to conclude there is a Paper with which the Collection ends containing the true Notion of the Catholick Church which has large Emendations added with the Kings hand those I have set by themselves on the Margent of the Paper A TABLE OF THE CONTENTS OF THE HISTORY BOOK I. A Summary View of King Henry the Eighth's Reign till the Process of his Divorce was begun in which the State of England chiefly as it related to Religion is opened KING Henry's Succession to the Crown pag. 1 He proceeds against Dudley and Empson ibid He holds a Parliament p. 2 His great Expence ibid Affairs beyond Sea p. 3 A Peace and Match with France ibid He offers his Daughter to the Dolphin ibid The King of Spain chosen Emperor ib He comes to England p. 4 A second War with France ibid Vpon Leo the 10th's death Hadrian chosen Pope ibid He dies and Clement the 7th succeeds ib Charles the 5th at Windsor contracted to the Kings Daughter p. 5 But breaks his Faith ibid The Clementine League ibid Rome taken and sackt p. 6 The Pope is made a Prisoner ibid. The Kings success against Scotland ibid. A Facâ—ion in his Counsels p. 7 Cardinal Wolseys rising ibid. His Preferments p. 8 The Character of the Dukes of Norfolk and Suffolk p. 9 Cardinal Wolsey against Parliaments p. 10 The Kings breeding in Learning ibid. He is flattered by Scollars p. 11 The Kings Prerogative in Ecclesiastical affairs ibid. It was still kept up by him p. 12 A Contest concerning Immunities ibid. A Publick debate about them p. 13. Hunne Murdered in Prison p. 14 The Proceedings upon that p. 15 The King much courted by Popes p. 18 And declared Defender of the Faith p. 19 The Cardinal absolute in England ibid. He designed to Reform the Clergy ibid. And to Suppress Monasteries p. 20 The several kinds of Convocations ibid. The Clergy grant a Subsidy to the King p. 21 Of the State of Monasteries ibid. The Cardinal founds two Colledges p. 22 The first beginning of Reformation in England p. 23 The Cruelties of the Church of Rome ibid.
likewise and also there insert every Person 's Name that shall be so wedded christened and buried and for the safe keeping of the same Book the Parish shall be bound to provide of their common charges one sure Coffer with two Locks and Keys whereof the one to remain with you and the other with the Wardens of every such Parish wherein the said Book shall be laid up which Book ye shall every Sunday take forth and in the presence of the said Wardens or one of them write and record in the same all the Weddings Christenings and Buryings made the whole week afore and that done to lay up the Book in the said Coffer as afore And for every time that the same shall be omitted the Party that shall be in the fault thereof shall forfeit to the said Church 3 s. 4 d. to be employed on the reparation of the said Church Item That ye shall every quarter of a year read these and the other former Injunctions given unto you by the Authority of the King's Highness openly and deliberately before all your Parishioners to the intent that both you may be the better admonished of your duty and your said Parishioners the more incited to ensue the same for their part Item Forasmuch as by a Law established every Man is bound to pay the Tithes no Man shall by colour of duty omitted by their Curats detain their Tithes and so redouble one wrong with another or be his own Judg but shall truly pay the same as hath been accustomed to their Parsons and Curats without any restraint or diminution and such lack or default as they can justly find in their Parsons and Curats to call for reformation thereof at their Ordinaries and other Superiors hands who upon complaint and due proof thereof shall reform the same accordingly Item That no Person shall from henceforth alter or change the order and manner of any Fasting-day that is commanded and indicted by the Church nor of any Prayer or of Divine Service otherwise than is specified in the said Injunctions until such time as the same shall be so ordered and transported by the Kings Highness's Authority The Eves of such Saints whose Holy-days be abrogâ—ted be only excepted which shall be declared henceforth to be no Fasting-days excepted also the commemoration of Thomas Becket some-time Arch-Bishop of Canterbury which shall be clean omitted and in the stead thereof the Ferial Service used Item That the knolling of the Avies after Service and certain other times which hath been brought in and begun by the pretence of the Bishop of Rome's pardon henceforth be left and omitted lest the People do hereafter trust to have pardon for the saying of their Avies between the said knolling as they have done in times past Item Where in times past Men have used in divers places in their Processions to sing Ora pro nobis to so many Saints that they had no time to sing the good Suffrages following as Parce nobis Domine and Libera nos Domine it must be taught and preached that better it were to omit Ora pro nobis and to sing the other Suffrages All which and singular Injunctions I minister unto you and your Successors by the King's Highness Authority to me committed in this part which I charge and command you by the same Authority to observe and keep upon pain of Deprivation Sequestration of your Fruits or such other coercion as to the King's Highness or his Vice-gerent for the time being shall seem convenient These are also in the Bp. of London's Register Fol. 29 30. with Bonner's Mandate to his Arch-Deacons for observing them 30 Sept. 1541. Anno Regn. 32. XII Injunctions given by Thomas Arch-Bishop of Canterbury to the Parsons Vicars and other Curats in his Visitation kept sede vacante within the Diocess of Hereford Anno Domini 1538. I. FIrst That ye and every one of you shall with all your diligence and faithful obedience observe and cause to be observed all and singular the King's Highness Injunctions by his Graces Commissaries given in such places as they in times past have visited II. Item That ye and every one of you shall have by the first day of August next coming as well a whole Bible in Latin and English or at the least a New Testament of both the same Language as the Copies of the King's Highness Injunctions III. Item That ye shall every day study one Chapter of the said Bible or New Testament conferring the Latin and English together and to begin at the first part of the Book and so to continue until the end of the same IV. Item That ye or none of you shall discourage any Lay-Man from the reading of the Bible in English or Latin but encourage them to that admonishing them that they so read it for reformation of their own Life and knowledg of their Duty and that they be not bold or presumptuous in judging of Matters afore they have perfect knowledg V. Item That ye both in your Preaching and secret Confession and all other works and doings shall excite and move your Parishioners unto such Works as are commanded expresly of God for the which God shall demand of them a strict reckoning and all other Works which Men do of their own Will or Devotion to teach your Parishioners that they are not to be so highly esteemed as the other and that for the not doing of them God will not ask any accompt VI. Item That ye nor none of you suffer no Friar or Religious Man to have any Cure or Service within your Churches or Cures except they be lawfully dispensed withal or licensed by the Ordinary VII Item That ye and every one of you do not admit any young Man or Woman to receive the Sacrament of the Altar which never received it before until that he or she openly in the Church after Mass or evening Song upon the Holy-day do recite in the vulgar Tongue the Pater Noster the Creed and the Ten Commandments VIII Item That ye and every one of you shall two times in a quarter declare to your Parishioners the Band of Matrimony and what great danger it is to all Men that useth their Bodies but with such Persons as they lawfully may by the Law of God And to exhort in the said Times your Parishioners that they make no privy Contracts as they will avoid the extream pain of the Laws used within the King's Realm by his Graces Authority XIII A Letter of Cromwell's to the Bishop of Landaff directing him how to proceed in the Reformation An Original AFter my right hearty Commendations to your Lordship ye shall herewith receive the King's Highness Letters addressed unto you to put you in remembrance of his Highness travels and your duty touching order to be taken for Preaching to the intent the People may be taught the Truth and yet not charged at the beginning with over-many Novelties the publication whereof unless the same be tempered and
be called twelve Priori parti Quaestiones negative Respondent Herfordens Menevens Roffens Dayus Dunelmens Oglethorpus Thurleby Posteriori parti quod sit Doctrina conveniens respondent affirmative Eboracen Roffen Carliolen Londinen Dayus Edgworth Redmayn Symmons Curren Londinen Redmanus non respondent priori parti Quaestionis nec Oglethorpus Tresham Robinsonus Posteriori Eboracen Londin Symmons Curren volunt è Scripturis peti Doctrinam Septem Sacramentorum In the sixth touching the determinate number of the seven Sacraments the Bishop of Duresme Hereford St. David and Rochester the Elect of Westminster Dr. Day and Dr. Oglethorpe say This prescribed number of Sacraments is not found in the old Authors The Bishop of York Drs. Curren Tresham and Symmons say the contrary Concerning the second part Whether it be a Doctrine to be taught The Bishops of Hereford St. Davids and Dr. Cox Think it ought not to be so taught as such a determinate number by Scripture The Bishops of York London Carlile Drs. Day Curren Tresham Symmons Crayford Think it a Doctrine meet to be taught And some of them say That it is founded on Scripture 7. Question What is found in Scripture of the Matter Nature Effect and Vertue of such as we call the seven Sacraments so as altho the Name be not there yet whether the thing be in Scripture or no and in what wise spoken of Answers I Find not in the Scripture the Matter Nature and Effect of all these which we call the seven Sacraments but only of certain of them as of Baptism in which we be regenerated and pardoned of our sin by the Blood of Christ Of Eucharistia in which we be concorporated unto Christ and made lively Members of his Body nourished and fed to the Everlasting Life if we receive it as we ought to do and else it is to us rather Death than Life Of Pennance also I find in the Scripture whereby Sinners after Baptism returning wholly unto God be accepted again unto God's Favour and Mercy But the Scripture speaketh not of Pennance as we call it a Sacrament consisting in three parts Contrition Confession and Satisfaction but the Scripture taketh Pennance for a pure conversion of a sinner in heart and mind from his sins unto God making no mention of private Confession of all deadly sins to a Priest nor of Ecclesiastical satisfaction to be enjoined by him Of Matrimony also I find very much in Scripture and among other things that it is a mean whereby God doth use the infirmity of our Concupiscence to the setting forth of his Glory and encrease of the World thereby sanctifying the Act of Carnal Conjunction between the Man and the Wife to that use yea altho one party be an Inâ—idel and in this Matrimony is also a Promise of Salvation if the Parents bring up their Children in the Faith Love and Fear of God Of the Matter Nature and Effect of the other three that is to say Confirmation Order and extream Vnction I read nothing in the Scripture as they be taken for Sacraments To the seventh Of Baptism we find in Scripture the Justification by the Word of Christ we find also that the Matter of Baptism is Water the Effect and Vertue is Remission of Sins Of Confirmation we find that the Apostles did confirm those that were baptized by laying their hands upon them and that the Effect then was the coming of the Holy Ghost into them upon whom the Apostles laid their hands in a visible sign of the Gift of divers Languages and therewith of ghostly strength to confess Christ following upon the same Of the Sacrament of the Altar we find the Institution by Christ and the Matter thereof Bread and Wine the Effect Increase of Grace Of the Sacrament of Pennance we find the Institution in the Gospel the Effect Reconciliation of the sinner and the union of him to the Mystical Body of Christ. Of the Sacrament of Matrimony we find the Institution both in the Old and New Testament and the Effect thereof Remedy against Concupiscence and discharge of sin which otherwise should be in the Office of Generation Of the Sacrament of Order we find that our Saviour gave to his Apostles power to baptize to bind and to loose sinners to remit sins and to receive them to teach and preach his Word and to consecrate his most precious Body and Blood which be the highest offices of Order and the effect thereof Grace we find in Scripture Of extream Vnction we find in the Epistle of the Holy Apostle St. Iames and of the Effects of the same To the seventh I find that St. Austin is of this sentence That where the Sacraments of the Old Law did promise Grace and Comfort the Sacraments of the New Law do give it indeed And moreover he saith That that the Sacraments of the New Law are factu faciliora pauciora salubriora foeliciora more easier more fewer more wholsomer and more happy The Scripture teacheth of Baptism the Sacrament of the Altar Matrimony and Pennance manifestly There be also in the Scripture manifest examples of Confirmation viz. That it was done after Baptism by the Apostles per manuum Impositionem The Scripture teacheth also of Order that it was done per manuum Impositionem cum oratione jejunio Of the Unction of sick Men the Epistle of St. Iames teacheth manifestly I think verily That of the Substance Effect and Vertue of these seven usual Sacraments that are to be taken and esteemed above others we have plainly and expresly by Holy Scripture Of Baptism That whosoever believeth in Christ and is Christned shall be saved and except that one be born again of Water and the Holy Ghost he cannot come within the Kingdom of God Of Matrimony we have in Scripture both by name and in effect in the Old and New Testament both by Christ and his Apostle Paul Of the Sacrament of the Altar I find plainly expresly both in the Holy Gospels and other places of Scripture Of Pennance in like manner Of Confirmation we have in Scripture that when the Samaritans by the preaching of Philip had received the Word of God and were Christened the Apostles hearing of the same sent Peter and Iohn unto them who when they came thither they prayed for them that they might receive the Holy Ghost then they laid their hands upon them and so they received the Holy Ghost This saith Bede is the Office and Duty only of Bishops And this manner and form saith St. Hierom as it is written in the Acts the Church hath kept That the Bishop should go abroad to call for the Grace of the Holy Ghost and lay his hands upon them who had been Christened by Priests and Deacons Of the Sacrament of Orders we have That Christ made his Apostles the Teachers of his Law and Ministers of his Sacraments that they should duly do it and make and ordain others likewise to do it
after them And so the Apostles ordained Matthias to be one of their number St. Paul made and ordained Timothy and Titus with others likewise Of the Sacrament of Extream Vnction we have manifestly in the Gospel of Mark and Epistle of St. Iames. Materia Sacramentorum est Verbum Elementum virtus quam Deus per illa digne sumentibus conferat gratiam juxta suam promissionem nimirum quod sint Sacra Signacula non tantum signantia sed etiam significantia Unde opinor constare hanc Sacramentorum vim esse in Sacris Literis I find in Scripture of such things as we use to call Sacraments First Of Baptism manifestly Of Eucharistia manifestly Of Pennance manifestly Of Matrimony manifestly Of Ordering per manus Impositionem Orationem manifestly It is also manifest that the Apostles laid their hands upon them that were Christened Of the Vnction of the Sick with Prayer manifestly Albeit the seven Sacraments be not found in Scripture expressed by name yet the thing it self that is the Matter Nature Effect and Vertue of them is found there Of Baptism in divers places of the most Holy Communion of Matrimony of Absolution of Bishops Priests and Deacons how they were ordained per manuum Impositionem cum Oratione Of laying the Apostles hands on them that were Christened which is a part of Confirmation of Unction of them that were sick with Prayer joined withal Natura vis effectus ac uniuscujusque Sacramenti proprietas seorsim in Scriptura reperitur ut veteres eam interpretati sunt As it appeareth in the Articles which be drawn of the said seven Sacraments In Scripture we find of the Form of the Sacraments as the words Sacramental and the Matter as the Element Oil Chrism and the Patient receiving the Sacrament and of Grace and encrease of Vertue given by them as the Effects The things are contained in Scripture as Baptism Confirmation Eucharistia Poenitentia Extrema Vnctio Ordo altho they have not there this name Sacramentum as Matrimony hath and every one of them hath his Matter Nature Effect and Vertue I think the Thing the Matter the Nature the Effect and Vertue of them all be in the Scripture and all there institute by God's Authority for I think that no one Man neither the whole Church hath power to Institute a Sacrament but that such Institution pertaineth only to God To the seventh I say That we may evidently find in Scripture the substance of every one of the seven Sacraments the Nature Effect and Vertue of the same as of Baptism Confirmation Pennance Matrimony and so forth of the rest Of the Matter Nature Vertue and Effect of such as we call Sacraments Scripture maketh mention Of Baptism manifestly of the most Holy Communion manifestly of Absolution manifestly of Matrimony manifestly of Bishops Priests and Deacons Scripture speaketh manifestly for they were ordered per Impositiones manuum Presbyterii cum Oratione jejunio Conveniunt praeter Menevens naturam septem Sacramentorum nobis tradi in Scripturis Eboracens effectus singulorum enumerat item Carliolens Londinens non Respondet Quaestioni Treshamus ait ideo ê Scripturis tradi nobis Sacramenta quoniam tota Ecclesia non habet Authoritatem Instituendi Sacramenta In the seventh they do agree saving this That the Bishop of St. David says That the Nature Effect and Vertue of these seven Sacraments only Baptism the Sacrament of the Altar Matrimony Pennance are contained in the Scripture The other say That the Nature and the Vertue of all the seven be contained in the Scripture 8. Question Whether Confirmation cum Crismate of them that be Baptized be found in Scripture Answers OF Confirmation with Chrism without which it is counted no Sacrament there is no mention in the Scripture To the eighth We find Confirmation cum Impositione manuum in Scripture as before cum Chrismate we find not in the Scripture but yet we find Chrismation with Oil used even from the time of the Apostles and so taken as a Tradition Apostolick To the eighth I find in Scripture in many places de Impositione manuum which I think considering the usage commonly and so long withal used to be Confirmation and that with Chrism to supply the visible appearance of the Holy Ghost which Holy Ghost was so visibly seen in the Primitive Church nevertheless for the perfect declaration of the verity hereof I refer it to the judgment of Men of higher knowledg in this Faculty Altho Confirmation be found in the Scripture by Example as I said before yet there is nothing written de Chrismate The Imposition of Hands the Holy Doctors take for the same which we call Confirmation done upon them which were christened before whereof is written in the Acts. And as for Chrisma it should seem by Cyprian both as touching the confection and usage thereof that it hath a great ground to be derived out of Scripture tho it be not manifestly therein spoken of Res Effectus Confirmationis continentur in Scriptura nempe Impositio manuum per Apostolos Baptizatis per quam dabatur Spiritus Sanctus De Chrismate nihil illic legimus quia per id tempus Spiritus Sanctus signo visibili descenderit in Baptizatos Quod ubi fieri desierit Ecclesia Chrismate signi externi loco uti coepit I find not in Scripture that the Apostles laying their hands upon them that were baptized did anoint them Chrismate Confirmation cum Chrismate I read not in Scripture but Impositionem manuum super Baptizatos I find there is which ancient Authors call Confirmation and Inunction with Chrisma hath been used from the Primitive Church De Impositione manuum cum Oratione expressa mentio est in Scripturis quae nunc usitato nomine a Doctoribus dicitur Confirmatio Sacrum Chrisma traditio est Apostolica ut ex veteribus liquet The Question is not simple but as if it were asked Whether Eucharistia in infermentato be in the Scripture or baptismus cum sale Imposition of the Apostles hands in which was conferred the Holy Ghost for Confirmation of them who were baptized is found in Scripture Chrisma is a Tradition deduced from the Apostles as may be gathered by Scripture and by the Old Authors and the Mystery thereof is not to be despised This Sacrament is one unitate integritatis as some others be Therefore it hath two parts of which one that is Impositio manuum is taken Heb. 6. Act. 8. The other part that is Chrisme is taken of the Tradition of the Fathers and so used from the Primitive Church vid. Cyp. Epist. lib. 1. Ep. 12. Confirmation is found in Scripture and Confirmation cum Chrismate is gathered from the old Authors I say Confirmation is found in Scripture but this additament cum Chrismate is not of the Scripture yet is
it a very ancient Tradition as appeareth by Cyp. de Vnct. Chrism To the eighth Question I say That Confirmation of them that be baptized is found in Scripture but cum Chrismate it is not found in Scripture but it was used cum Chrismate in the Church soon after the Apostles time as it may evidently appear by the cited Authors The laying of the Bishops hands upon them that be christened which is a part of Confirmation is plainly in Scripture and the Unction with Chrisme which is another part hath been observed from the Primitive Church and is called of St. Austin Sacramentum Chrismatis Unction of the Sick with Oil and the Prayer is grounded expresly in Scripture Conveniunt omnes Confirmationem cum Chrismate non haberi in Scripturis Eboracens Tresham Coren Day Oglethorpe Edgworth Leighton Symmons Redman Robinsonus Confirmationem in Scripturis esse contendunt caeterum Chrisma esse traditionem Apostolicam addit Robertsonus ubi fieri desierat miraculum Consecrandi Spiritus Sancti Ecclesia Chrismate signi externi loco uti coepit Convenit illi Londinens Carliolens putat usum Chrismatis ex Scripturis peti posse Putant omnes tum in hoc Articulo tum superiori Impositionem manuum esse Confirmationem In the eighth they do agree all except it be the Bishop of Carlile That Confirmatio cum Chrismate is not found in Scripture but only Confirmatio cum manuum Impositione And that also my Lord of St. Davids denieth to be in Scripture as we call it a Sacrament My Lord of Carlâ—le saith That Chrisma as touching the confection and usage thereof hath a ground to be derived out of Scripture The other say That it is but a Tradition 3. Question Whether the Apostles lacking a higher Power as in not having a Christian Kâ—ng among them made Bishops by that necessity or by Authority given by God Answers ALL Christian Princes have committed unto them immediately of God the whole Cure of all their Subjects as well concerning the Administration of God's Word for the Cure of Souls as concerning the ministration of things Political and Civil Governance And in both these Ministrations they must have sundry Ministers under them to supply that which is appointed to their several Offices The Civil Ministers under the King's Majesty in this Realm of England be those whom it shall please his Highness for the time to put in Authority under him As for Example The Lord Chancellor Lord Treasurer Lord Great Master Lord Privy Seal Lord Admiral Majors Sheriffs c. The Ministers of God's Word under his Majesty be the Bishops Parsons Vicars and such other Priests as be appointed by his Highness to that Ministration As for Example The Bishop of Canterbury the Bishop of Duresme the Bishop of Winchester the Parson of Winwick c. All the said Officers and Ministers as well of that sort as the other be appointed assigned and elected and in every place by the Laws and Orders of Kings and Princes In the admission of many of these Officers be divers comely Ceremonies and Solemnities used which be not of necessity but only for a good order and seemly fashion for if such Offices and Ministrations were committed without such solemnity they were nevertheless truly committed And there is no more Promise of God that Grace is given in the committing of the Ecclesiastical Office than it is in the committing of the Civil Office In the Apostles time when there was no Christian Princes by whose Authority Ministers of God's Word might be appointed nor Sins by the Sword corrected there was no Remedy then for the correction of Vice or appointing of Ministers but only the consent of Christian Multitude among themselves by an uniform consent to follow the advice and perswasion of such Persons whom God had most endued with the Spirit of Counsel and Wisdom And at that time forasmuch as the Christian People had no Sword nor Governour amongst them they were constrained of necessity to take such Curats and Priests as either they knew themselves to be meet thereunto or else as were commended unto them by others that were so replete with the Spirit of God with such knowledg in the profession of Christ such Wisdom such Conversation and Counsel that they ought even of very Conscience to give credit unto them and to accept such as by them were presented and so sometimes the Apostles and others unto whom God had given abundantly his Spirit sâ—nt or appointed Ministers of God's Word sometimes the People did choose such as they thought meet thereunto and when any were appointed or sent by the Apostles or others the People of their own voluntary Will with thanks did accept them nor for the Supremity Empire or Dominion that the Apostles had over them to command as their Princes and Masters but as good People ready to obey the advice of good Counsellors and to accept any thing that was necessary for their edification and benefit To the ninth We find in Scripture that the Apostles used the Power to make Bishops Priests and Deacons which Power may be grounded upon these words Sicut misit me vivens Pater sic ego mitto vos c. And we verily think that they durst not have used so high Power unless they had had Authority from Christ but that their Power to ordain Bishops Priests or Deacons by Imposition of Hands requireth any other Authority than Authority of God we neither read in Scripture nor out of Scripture To the ninth I think the Apostles made Bishops by the Law of God because Acts 22. it is said In quo vos Spiritus Sanctus posuit Nevertheless I think if Christian Princes had been then they should have named by Right and appointed the said Bishops to their Rooms and Places I think that the Apostles made Bishops by Authority given them from God That Christ made his Apostles Priests and Bishops and that he gave them Power to make others like it seemeth to be the very trade of Scripture Opinor Apostolos Authoritate Divina creasse Episcopos Presbyteros ubi Publicus Magistratus permittit Altho the Apostles had no authority to force any Man to be Priest yet they moved by the Holy Ghost had authority of God to exhort and induce Men to set forth God's Honour and so to make them Priests The Apostles made that is to say ordained Bishops by authority given them by God Ioh. 20. Sicut misit me vivens Pater ita ego mitto vos Item Ioan. ult Act. 20. and 1 Tim. 4. Paulus ordinavit Timotheum Titum praescribit quales illi debeant ordinare 1 Tim. 1. Tit. 1. Apostoli autoritate mandato Dei ordinabant ac instituebant Episcopos petita ac obtenta prius facultate a Principe ac Magistratu ut opinor qui tum praeerat Christ gave his Apostles authority to make other Bishops and
Bishops and Divines concerning the Functions and Divine Institution of Bishops and Priests 321 365 6. A Letter of Melanthons to perswade the King to a further Reformation 329 367 7. A Letter written by the German Ambassadors to the King against the taking away of the Chalice and against private Masses and the Celibate of the Clergie 332 ibid 8. The King's Answer to the former Letter 396 ibid 9. A Letter written by the King to his Bishops directing them how to instruct the People 360 368 10. Arguments given by Tonstal to the King to prove Auricular Confession to be of a Divine Institution with some Notes on the Margent written with the King 's own hand 363 369 11. A Letter of the King 's to Tonstall in Answer to the former Paper 366 ibid 12. A Definition of the Catholick Church corrected with the King 's own hand 367 370 FINIS Errata in the Collection of Records PAge 21. Line 4. compendio read Compendio P. 19. l. 32. huic r. hic P. 21. l. 23. datum r. datam P. 65. l. 30. before to r. than P. 38. l. 5. and take r. to take l. 22. gentily r. generally P. 111. the Marginal Note should stand 6 lines higher P. 1 4. l. 14. for r. her l. 15. Word r. were P. 128. l. 12 13 14 15 the Comma's are all wrong placed P. 137. l. 42. other r. Oath P. 154. l. 19. as if dele as P. 157. l. 12. here r. have P. 190. l. 18. our r. your P. 220. l. 5. Quest. 3. r. Quest. 9. P. 269. l. 47. Variety r. Verity P. 285. l. 19 28 r. 18. P. 305. l. 30. in any r. many P. 311. l. 41. and r. that P. 317. l. 26. say-men r. Lay-men l. 45. refuge r. refuse P. 322. l. 30. only r. every P. 335. l. 35 36. fides lis r. fidelis Literal Faults or escapes in the Punctuation are left to the Reader 's Correction King Henry's Succession to the Crown Apr. 22. 1509. He proceeds against Dudley and Empson * Hall says the same day L. Herbert says the day following Hall He holds a Parliament Ian. 21. 1510. Aug. 18. His great Expence His Affairs beyond Sea A War with France Aug. 24. Octob. 2. 1513. Aug. 7. 1514. A Peace and a Match with France Oct. 9. Lewis dies Ian. 1. 1515. Lady Mary Betrothed to the Dolphin Octob. 8. 1518. Emperour dies Ian. 12. 1519. Charles Elected Iune 28. 1520. The Emperor comes to England May. 26. Iune 7. Iuly 10. A second War with France Leo. 10. dies Dec. 1. 1521. Adrian chosen Pope Ian. 9. 1522. He dyed Septemb. 14. 1523. Clement the 7th chosen Novemb. 19. 1522. Emperor Landed at Dover May. 26. The Emperor contracted to the Kings Daughter Iune 19. May 6. 15â—7 Mar. 18. 1526. The Clementine League May. 22. 1526. September 20 1527. Rome taken and sack't May 16. Iuly 11. Decemb. 9. The Kings success against Scotland Sept. 9. 1513. His Counsels at home 1509. Ian. 21. 1510. Feb. 4. 1512. Cardinal Wolseys rising Cavendish life of Wolsey MSS. in Biblioth Nob. D.G. Pierpoint Octob. 1513. a Rest. temp 4. March 5 Regni 1 part Rot pat b Novemb. 6 Regni 1. part R. P. c Aug. 28.10 Regni 1 part R. P. d Decemb. 7.13 Regni 3 part R. P. e April 30.15 Reg. 2 part R. P. f May 4.20 Reg. 1. part R. P. May 15 5â—â— Reg. 1. Part. Rot. pat April 1515. Lady Mary died Iun. 23. 1533. Iâ—n 17.18 Reg. Rot. Paâ— Duke Rich. died Iâ—n 22. â—536 He was bred a Scâ—olar The Kings Prerogative in Ecclesiastical matters Cusâ—odia Temporalitatis Râ—stitutâ—o Temporalitatis Collect Numb 15. License to the Prior of Peterburg Novemb 3.1 Part. 5 â—â— Reg. Rot. Pat. A Contest about the EcclesiasticalImmunity Killways Reports Made Clerke Octob. 29. 1. Reg. Rot. Pat. Part. 1o. Iournal Procerum 7 Hâ—n 8. Parliamentumâ—2 â—2 Dâ—â—e 1515. Iohanne Tylor Iâ—râ—s Pontificii Doct. Clerico Parliamentorum Domini Râ—gis â—â—dem tempore Prolocutore Convocationis Cleri quod raro accidit Iâ— hoc Parliamento Convocatione periculosi â—imâ— seditiones exortâ—â—â—ent inter Clâ—â—um Secâ—lâ—râ—m pâ—tâ—â—tatem â—â—per libertatiâ—â—s Ecclesiasticis quodam Fratre Minore nomine Standish omniam malorum miniâ—â—ro ac stimulatore Hali. and Fox * Hunne hanged in Prison And his body burned Dec. 20. 1514. April 3. The King obliged the Popes highly and was much courâ—ed by them Collect. Numb 2 d. Treaty-Rolls 3 Reg. 19 April 1512. 1521. October 11. L. Herbert A Bull for Reforming the Clergy 10 Iune 1519. L. Herbert and Article 29. of his Impeachment The Cardinal's Pride Polydore Virgil He designs a Reformation And a Suppression of Monasteries The Calling of Convocations Collect. Numb 3 d. Collect. Numb 4 th Regist. Tonst Fol. 33 34. Collect. Numb 5th Of the State of the Monasteries Rot. Pat. 11. Hen. 8. Part. 1. The Cardinal's Colledges The Bull and Royal Assent 14. Reg. 2. Part. Rot. Pat. The Firsâ— beginning of Reformation in England The Cruelties of the Church of Rome Fitz-Herbert de Nat. Breviâ—â— The Laws of England against Hereticks Under Rich. the 2d Cook 's Institutes 3. part chap. 5. of Heresie 6 to Rich. 2. 1 Part. Numb 52. Rot. parl Another Law under King Henry the 4th Herbert's Natura Brevium Hall 5th year of Edw. 4th Warham's Proceedings against Hereticks Regist. Warham Fol. 164. Fitz-Iames Bishop of London his proceeding against Hereticks Fol. 4. The Progress of Luther's Doctrin Fox The King writes against Luther 1522. October 23. Reg. Tonstall Fol. 45. with which that in Fox agrees exactly Collect. numb 6th The beginning of the Suit of Divorce The Marriage of Prince Arthur to the Infanta of Spain 1501. See the Depositâ—ons of Witnesses in L. Herbert Prince Arth. his Death Apr 2. 1502. Bacons Henry the 7th Consultations about a second Marriage of the Infanta to his Brother Warham's Deposition in L Herbert It is allowed by the Pope Collections Numb first Upon political reasons L. Herbert Henry Protests against it Iun. 27. 1505. Collect. Num. 2d Morison His Father also disswaded it Apr. 22. 1509 K. Henry VII dies Henry being come to the Crown Marries her Iun. 3 They are Crowned Iune 24. Son born Ian. 1. 1511. dies Feb. 22. another born and dies Nov. 1514. Lady Mary born Feb. 19. 1516. 1â—27 1518. Treaty Rolls 10. Reg. His Daughter Mary Contracted to the Dolphin October 11. Afterwards to the Emperor Iun. 22. 1522. Offer'd to Scotland Sept. 1524. again to France April 30. 1527. For K. Francis himself or for his Son the Duke of Orleance The Kings Marriage questioned by Forreigners The King himself Scruples it Sanderus de Schism Angl. In his Letter to Bucer Sept. 10. 1531. in MSS. R. Smith The grounds of his Scruples All his Bishops except Fisher declare it unlawful Cavendish his liâ—e of Wolsey The dangers that were like to follow from it Wolsâ—y went into France 1527. Iuly 11. The Kings fears hopes about it L.
is said that we shall at the day of Judgment receive according to what we have done in the body that there was no state of Purgatory beyond this life For the places brought out of the Old Testament he shewed they could not be meant of Purgatory since according to the Doctrine of the School-men there was no going to Purgatory before Christ. For the places in the New Testament he appealed to More 's great Friend Erasmus whose Exposition of these places differed much from his Glosses That place in the Epistle to the Corinthians about the fire that was to try every mans work he said was plainly Allegorical and since the Foundation the building of Gold Silver and precious Stones of Wood Hay and Stubble were Figuratively taken there was no reason to take the fire in a literal sense therefore by fire was to be understood the Persecution then near at hand called in other places the fiery trial For the Ancient Doctors he shewed that in the fourth Century St. Ambrose Ierome and St. Austin the three great Doctors of that Age did not believe it and cited several passages out of their Writings It is true St. Austin went further than the rest for though in some passages he delivered his Opinion against it yet in other places he spake of it more doubtfully as a thing that might be enquired into but that it could not be certainly known and indeed before Gregory the Greats time it was not received in the Church and then the Benedictine Monks were beginning to spread and grow numerous and they to draw advantages from it told many stories of Visions and Dreams to possess the world with the belief of it then the trade grew so profitable that ever since it was kept up and improved and what succeeded so well with one Society and Order to enrich themselves much by it was an encouragement to others to follow their tract in the same way of traffick This Book was generally well received and the Clergy were so offended at the Author that they resolved to make him feel a real fire whenever he was catched for endeavoring to put out their imaginary one That from which More and others took greatest advantage was that the new preachers prevailed only on simple Tradsemen and women and other illiterate persons but to this the others answered That the Pharisees made the same objection to the followers of Christ who were Fisher-men women and rude Mechanicks but Christ told them that to the poor the Gospel was preached and when the Philosophers and Jews objected that to the Apostles They said Gods glory did the more appear since not many rich wise or noble were called but the poor and despised were chosen that men who had much to lose had not that simplicity of mind nor that disingagement from worldly things that was a necessary disposition to fit them for a Doctrine which was like to bring much trouble and persecution on them Thus I have opened some of these things which were at that time disputed by the pen in which opposition new things were still started and examined But this was too feeble a weapon for the defence of the Clergy therefore they sought out sharper tools So there were many brought into the Bishops Courts some for teaching their Children the Lords Prayer in English some for reading the forbidden Books some for harbouring the Preachers some for speaking against Pilgrimages or the worshipping and adorning of Images some for not observing the Church Fasts some for not coming to Confession and the Sacrament and some for speaking against the Vices of the Clergy Most of these were simple and illiterate men and the terrour of the Bishops Courts and Prisons and of a Faggot in the end wrought so much on their fears and weakness that they generally abjured and were dismissed But in the end of the year 1530. one Thomas Hitton who had been Curate of Maidston and had left that place going oft to Antwerp he bringing over some of the Books that were printed there was taken at Gravesend and brought before Warham and Fisher who after he had suffered much by a long and cruel Imprisonment condemned him to be Burnt The most eminent person that suffered about this time was Thomas Bilney of whose Abjuration an account was given in the first Book he after that went to Cambridge and was much troubled in his Conscience for what he had done so that the rest of that Society at Cambridge were in great apprehensions of some violent effect which that desperation might produce and sometimes watched him whole nights This continued about a year but at length his mind was more quieted and he resolved to expiate his Abjuration by as publick and solemn a Confession of the Truth and to prepare himself the better both to defend and suffer for the Doctrines which he had formerly through fear denyed he followed his Studies for two years And when he found himself well fortified in this resolution he took leave of his Friends at Cambridge and went to his own Countrey of Norfolk to whom he thought he owed his first endeavours He preached up and down the Countrey confessing his former sin of denying the Faith and taught the people to beware of Idolatry or trusting to Pilgrimages to the Cowle of St. Francis to the Prayers of Saints or to Images but exhorted them to stay at home to give much Alms to believe in Jesus Christ and to offer up their hearts wills and minds to him in the Sacrament This being noised about he was seized on by the Bishops Officers and put in Prison at Norwich and the Writ was sent for to burn him as a Relapse he being first condemned and degraded from his Priesthood while he was in Prison the Friars came oft about him to perswade him to recant again and it was given out that he did read a Bill of Abjuration More not being satisfied to have sent the Writ for his burning studied also to defame him publishing this to the World yet in that he was certainly abused for if he had signed any such Paper it had been put in the Bishops Register as all things of that nature were but no such writing was ever shewn only some said they heard him read it and others who denyed there was any such thing being questioned for it submitted and confessed their fault But at such a time it was no strange thing if a ly of that nature was vented with so much Authority that men were afraid to contradict it and when a man is a close Prisoner those who only have access to him may spread what report of him they please and when once such a thing is said they never want officious vouchers to ly and swear for it But since nothing was ever show'd under his hand it is clear there was no truth in these reports which were spread about to take away the honour of Martyrdom from the
new Doctrines It is true he had never enquired into all the other Tenets of the Church of Rome and so did not differ from them about the presence of Christ in the Sacrament and some other things But when men durst speak freely there were several persons that witnessed the Constancy and sincerity of Bilney in these his last Conflicts and among the rest Matthew Parker afterwards Arch-Bishop of Canterbury was an eye-witness of his sufferings which from his relation were published afterwards he took his death patiently and constantly and in the little time that was allowed him to live after his Sentence he was observed to be chearful and the poor Victuals that were brought him Bread and Ale he eat up heartily of which when one took notice he said he must keep up that ruinous Cottage till it fell and often repeated that passage in Isaiah When thou walk'st through the fire thou shall not be burnt and putting his finger in the flame of the Candle he told those about him that he well knew what a pain burning was but that it should only consume the Stubble of his Body and that his Soul should be purged by it When the day of Execution came being the 10th of November as he was led out he said to one that exhorted him to be patient and constant that as the Mariners endured the tossing of the Waves hoping to arrive at their desired Port so though he was now entring into a storm yet he hop'd he should soon arrive at the Haven and desired their Prayers When he came to the Stake he repeated the Creed to show the People that he dyed in the Faith of the Apostles then he put up his Prayers to God with great show's of inward devotion which ended he repeated the 143 Psalm and paus'd on these words of it Enter not into Iudgment with thy Servant for in thy sight shall no man living be justified with deep recollection and when Doctor Warner that accompanied him to the Stake took leave of him with many tears Bilney with a chearful countenance exhorted him to feed his flock that at his Lords coming he might find him so doing Many of the begging Friars desired him to declare to the people that they had not procured his death for that was got among them and they feared the people would give them no more Alms so he desired the Spectators not to be the worse to these men for his sake for they had not procur'd his death Then the fire was set to and his Body consum'd to ashes Thus it appears both what Opinion the people had of him and in what charity he dyed even towards his enemies doing them good for evil but this though it perhaps struck terror in weaker minds yet it no less encourag'd others to endure patiently all the severities that were us'd to draw them from this Doctrine Soon after one Richard Byfield suffered he was a Monk of St. Edmundsbury and had been instructed by Doctor Barnes who gave him some Books which being discovered he was put in Prison but through fear abjured yet afterward he left the Monastery and came to London He went oft over to Antwerp and brought in forbidden Books which being smell'd out he was seized on and examined about these Books he justified them and said he thought they were good and profitable and did openly exclaim against the dissolute lives of the Clergy so being judged Heretick he was burnt in Smithfield the 11th of November In December one Iohn Tewksbury a Shop-keeper in London who had formerly abjured was also taken and tryed in Sr. Thomas Mores house at Chelsey where Sentence was given against him by Stokesley Bishop of London for Tonstall was translated the former year to Duresm and was burnt in Smithfield There were also three Burnt at York this year two men and one woman These proceedings were complain'd of in the following Session of Parliament as was formerly told and the Ecclesiastical Courts being found both Arbitrary and Cruel the House of Commons desired a redress of that from the King but nothing was done about it till Three years after that the new Act against Hereticks was made as was already told The Clergy were not much moved at the address which the House of Commons made and therefore went on in their extreme Courses and to strike a Terror in the Gentry they resolved to make an Example of one Iames Bainham a Gentleman of the Temple he was carryed to the Lord Chancellors House where much pains was taken to perswade him to discover such as he knew in the Temple who favour'd the new Opinions but fair means not prevailing More made him be whipt in his own presence and after that sent him to the Tower where he look't on and saw him put to the Rack Yet it seems nothing could be drawn from him that might be made use of to any other persons hurt yet he himself afterwards overcome with fear abjured and did penance but had no quiet in his Conscience till he went publickly to Church with a New Testament in his hand and confess'd with many tears that he had denyed God and prayed the people not to do as he had done and said that he felt an Hell in his own Conscience for what he had done So he was soon after carryed to the Toâ—er for now the Bishops to avoid the Imputation of using men cruelly in their Prisons did put Hereticks in the Kings Prisons he was charged for having said That Thomas a Becket was a Murderer and damned in Hell if he did not repent and for speaking contemptously of praying to Saints and saying that the Sacrament of the Altar was only Christs Mystical Body and that his Body was not chew'd with the Teeth but received by Faith So he was judged an obstinate and relaps'd Heretick and was burnt in Smithfield about the end of April 1532. There were also some others burnt a little before this time of whom a particular account could not be recovered by Fox with all his Industry But with Bainham Mores persecution ended for soon after he laid down the great Seal which set the poor Preachers at ease Crome and Latimer were brought before the Convocation and accus'd of Heresie They both Subscribed the Articles offered to them That there was a Purgatory That the Souls in it were profited by Masses said for them That the Saints are now in Heaven and as Mediators pray for us That men ought to pray to them and honour them That Pilgrimages were Pious and Meritorious That men who vowed Chastity might not Marry without the Popes Dispensation That the Keys of binding and loosing were given to St. Peter and to his Successors though their lives were bad and not at all to the Laity That men merited by Prayers Fasting and other good Works That Priests prohibited by the Bishop should not preach till they were purged and restored That the Seven Sacraments