46. Anne r. Elizabeth 6th r. 4th p. 396. l. 44. for was so r. so was p. 412. l. 6. for five r. free EDWARDUS SEXTUS ANGLIAE GALLIAE HIBERNIAE REX R White sculp HONI SOIT QVI MAL Y PENSE Natus 12 Octob 1537. Regnare cepit 28 Januarij 15â—7 Obijt 6. to Julij 1553. Printed for Richard Chiswell at the Rose and Crowne in S. t Pauls Church yard The Second Part OF THE HISTORY OF THE REFORMATION OF THE Church of England BOOK I. Of the Life and Reign of King Edward the Sixth EDward the Sixth King of England of that Name 1547. was the only Son of King Henry the 8th by his best beloved Queen Jane Seimour or St. Maur Daughter to Sir John Seimour who was descended from Roger St. Maur that married one of the Daughters and Heirs of the Lord Beauchamp of Hacche Their Ancestors came into England with William the Conqueror and had at several times made themselves considerable by the Noble Acts they did in the Wars * 1537. Oct. 12. Edward VI. born He was born at Hampton-Court on the 12th day of October being St. Edward's Eve in the Year 1537. * The Queen died on the 14th say Hall Stow Speed and Herbert on the 15th saith Hennings on the 17th if the Letter of the Physicians be true in Fullers Church Hist p. 422. Cott. libr. and lost his Mother the day after he was born who died not by the cruelty of the Chyrurgeons ripping up her Belly to make way for the Princes Birth as some Writers gave out to represent King Henry barbarous and cruel in all his Actions whose report has been since too easily followed but as the Original Letters that are yet extant shew she was well delivered of him and the day following was taken with a distemper incident to Women in that condition of which she died He was soon after Christened the Arch-bishop of Canterbury And Christned and the Dukes of Norfolk and Suffolk being his God-fathers according to his own Journal though Hall says the last was only his God-father when he was Bishopped He continued under the charge and care of the Women till he was six years old and then he was put under the Government of Dr. Cox and Mr. Cheek The one was to be his Preceptor for his Manners and the knowledge of Philosophy and Divinity The other for the Tongues and Mathematicks And he was also provided with Masters for the French and all other things becoming a Prince the Heir of so great a Crown His disposition He gave very early many indications of a good disposition to Learning and of a most wonderful probity of mind and above all of great respect to Religion and every thing relating to it So that when he was once in one of his childish diversions somewhat being to be reached at that he and his Companions were too low for one of them laid on the floor a great Bible that was in the Room to step on which he beholding with indignation took up the Bible himself and gave over his play for that time He was in all things subject to the Orders laid down for his Education and profited so much in Learning that all about him conceived great hopes of extraordinary things from him if he should live But such unusual beginnings seemed rather to threaten the too early end of a Life that by all appearance was likely to have produced such astonishing things He was so forward in his learning that before he was eight years old he wrote Latine Letters to his Father who was a Prince of that stern severity that one can hardly think those about his Son durst cheat him by making Letters for him He used also at that Age to write both to his God-father the Arch-bishop of Canterbury and to his Unkle who was first made Viscount Beauchamp as descended from that Family and soon after Earl of Hartford It seems Q. Catherine Parr understood Latin for he wrote to her also in the same Language But the full Character of this young Prince is given us by Cardan who writ it after his death and in Italy where this Prince was accounted an Heretick so that there was nothing to be got or expected by flattering him and yet it is so Great and withal so agreeing in all things to Truth that as I shall begin my Collection of Papers at the end of this Volume with his words in Latin Collection Number 1. so it will be very fit to give them here in English Cardanes Character of him All the Graces were in him He had many Tongues when he was yet but a Child Together with the English his natural Tongue he had both Latin and French nor was he ignorant as I hear of the Greek Italian and Spanish and perhaps some more But for the English French and Latin he was exact in them and apt to learn every thing Nor was he ignorant of Logick of the Principles of natural Philosophy nor of Musick The sweetness of his temper was such as became a Mortal his gravity becoming the Majesty of a King and his disposition suitable to his high degree In sum that Child was so bred had such Parts was of such expectation that he looked like a Miracle of a Man These things are not spoken Rhetorically and beyond the truth but are indeed short of it And afterwards he adds He was a marvelous Boy When I was with him he was in the 15th Year of his Age in which he spake Latin as politely and as promptly as I did He asked me what was the Subject of my Books de rerum Varietate which I had dedicated to him I answered That in the first Chapter I gave the true cause of Comets which had been long enquired into but was never found out before What is it said he I said it was the concourse of the light of wandring Stars He answered How can that be since the Stars move in different Motions How comes it that the Comets are not soon dissipated or do not move after them according to their Motions To this I answered They do move after them but much quicker than they by reason of the different Aspect as we see in a Christal or when a Rain-bow rebounds from the Wall for a little change makes a great difference of place But the King said How can that be where there is no Subject to receive that Light as the Wall is the Subject for the Rain-bow To this I answered That this was as in the Milky-way or where many Candles were lighted the middle place where their shining met was white and clear From this little tast it may be imagined what he was And indeed the ingenuity and sweetness of his disposition had raised in all good and learned Men the greatest expectation of him possible He began to love the Liberal Arts before he knew them and to know them before he could use them and in him
Triumphs would follow him but it was below him to be second to any So he engaged him to quarrel in every thing with the Protector all whose wary motions were ascribed to fear or dullness To others he said What friendship could any expect from a Man who had no pity on his own Brother But that which provoked the Nobility most Complaints against the Protector was the partiality the Protector had for the Commons in the Insurrections that had been this Summer He had also given great Grounds of jealousie by entertaining Forreign Troops in the Kings Wars which though it was not objected to him because the Council had consented to it yet it was whispered about that he had extorted that Consent But the noble Palace he was raising in the Strand which yet carries his Name out of the ruines of some Bishops Houses and Churches drew as publick an envy on him as any thing he had done It was said that when the King was engaged in such Wars and when London was much disordered by the Plague that had been in it for some Months he was then bringing Architects from Italy and designing such a Palace as had not been seen in England It was also said That many Bishops and Cathedrals had resigned many Mannours to him for obtaining his favour Though this was not done without leave obtained from the King for in a Grant of some Lands made to him by the King on the 11th of July in the second year of his Reign it is said That these Lands were given him as a Reward of his Services in Scotland Rot. Pat. 4. Par. 2. Reg. for which he was offered greater Rewards but that he refusing to accept of such Grants as might too much impoverish the Crown had taken a Licence to the Bishop of Bath and Wells for his alienating some of the Lands of that Bishoprick to him he is in that Patent called by the Grace of God Duke of Somerset which had not of late years been ascribed to any but Sovereign Princes It was also said That many of the Chantry Lands had been sold to his Friends at easie rates for which they concluded he had great Presents and a course of unusual greatness had raised him up too high so that he did not carry himself towards the Nobility with that equality that they expected from him All these things concurred to beget him many Enemies and he had very few Friends for none stuck firmly to him but Paget and Secretary Smith and especially Cranmer who never forsook his Friend All that favoured the old Superstition were his Enemies and seeing the Earl of Southampton heading the Party against him they all run in to it And of the Bishops that were for the Reformation Goodrich of Ely likewise joyned to them He had attended on the Admiral in his Preparations for death from whom it seems he drank in ill impressions of the Protector All his Enemies saw and he likewise saw it himself that the continuance of the War must needs destroy him and that a Peace would confirm him in his Power and give him time and leisure to break thorough the Faction that was now so strong against him that it was not probable he could master it without the help of some time So in the Council his Adversaries delivered their Opinions against all motions for Peace and though upon Pagets return from Flanders it appeared to be very unreasonable to carry on the War yet they said Paget had secret Instructions to procure such an Answer that it might give a colour to so base a Project The Officers that came over from these Places that the French had taken pretended as is common for all Men in such Circumstances that they wanted things necessary for a Siege and though in truth it was quite contrary as we read in Thuanus yet their Complaints were cherished and spread about among the People The Protector had also against the Mind of the Council ordered the Garrison to be drawn out of Hadingtoun and was going notwithstanding all their opposition to make Peace with France and did in many things act by his own Authority without asking thâ—ir advice and often against it This was the assuming a Regal Power and seemed not to be endured by those who thought they were in all Points his equals It was also said That when contrary to the late Kings Will he was chosen Protector it was with that special condition that he should do nothing without their consent and though by the Patent he had for his Office his Power was more enlarged which was of greater force in Law than a private Agreement at the Council Table yet even that was objected to him as an high presumption in him to pretend to such a vast Power Thus all the Month of September there were great Heats among them several Persons interposed to mediate but to no effect for the Faction against him was now so strong that they resolved to strip him of his exorbitant Power and reduce him to an equality with themselves The King was then at Hampton-Court where also the Protector was with some of his own Retainers and Servants about him which encreased the Jealousies for it was given out that he intended to carry away the King So on the 6th of October some of the Council met at Ely House the Lord St. John President Most of the Council separate from him the Earls of Warwick Arundel and Southampton Sir Edw. North Sir Richard Southwell Sir Edmund Pecham Sir Edw. Wotton and Dr. Wotton and Secretary Petre being sent to them in the Kings Name to ask what they met for joyned himself likewise to them They sate as the Kings Council and entred their Proceedings in the Council-Book from whence I draw the account of this Transaction These being met together and considering the disorders that had been lately in England the losses in Scotland and France laid the blame of all on the Protector who they said was given up to other Councils so obstinately that he would not hearken to the advises they had given him both at the Board and in private and they declared that having intended that day to have gone to Hampton-Court for a friendly communication with him he had raised many of the Commons to have destroyed them and had made the King set his Hand to the Letters he had sent for raising Men and had also dispersed seditious Bills against them therefore they intended to see to the safety of the King and the Kingdom So they sent for the Lord Major and Aldermen of London and required them to obey no Letters sent them by the Protector but only such as came from themselves They also writ many Letters to the Nobility and Gentry over England giving them an account of their Designs and Motives and requiring their assistance They also sent for the Lieutenant of the Tower and he submitted to their Orders Next day the Lord Chancellor the Marquess of Northampton
to that See vacant as his Patent has it by the free resignation of William the former Bishop And the same day being the first of April Ridley was made Bishop of London and Westminster Both were according to the common Form to be Bishops durante vita naturali during Life Proceedings against Gardiner The See of Winchester had been two years as good as vacant by the long imprisonment of Gardiner who had been now above two years in the Tower When the Book of Common-Prayer was set out the Lord St. John and Secretary Petre were sent with it to him to know of him whether he would conform himself to it or not and they gave him great hopes that if he would submit the Protector would sue to the King for mercy to him He answered That he did not know himself guilty of any thing that needed mercy so he desired to be tried for what had been objected to him according to Law For the Book he did not think that while he was a Prisoner he was bound to give his Opinion about such things it might be thought he did it against his Conscience to obtain his liberty but if he were out of Prison he should either obey it or be liable to punishment according to Law Upon the Duke of Somersets Fall the Lord Treasurer the Earl of Warwick Sir William Herbert and Secretary Petre were sent to him Fox says this was on the 9th of July but there must be an error in that for Gardiner in his Answer says That upon the Duke of Somersets coming to the Tower he looked to have been let out within two days and had made his farewel Feast but when these were with him a Month or thereabout had passed so it must have been in November the former year They brought him a Paper to which they desired he would set his Hand It contained first a Preface which was an acknowledgment of former faults for which he had been justly punished There were also divers Articles contained in it Some Articles are sent to him which were touching the Kings Supremacy his Power of appointing or dispencing with Holy-days and Fasts that the Book of Common-Prayer set out by the King and Parliament was a most Christian and Godly Book to be allowed of by all Bishops and Pastors in England and that he should both in Sermons and Discourses commend it to be observed that the Kings Power was compleat now when under Age and that all owed Obedience to him now as much as if he were thirty or forty years old that the six Articles were justly abrogated and that the King had full Authority to correct and reform what was amiss in the Church both in England and Ireland He only excepted to the Preface and offered to Sign all the Articles but would have had the Preface left out They bid him rather write on the Margent his Exceptions to it so he writ that he could not with a good Conscience agree to the Preface and with that Exception he set his Hand to the whole Paper The Lords used him with great kindness Which he Signed with some Exceptions and gave him hope that his troubles should be quickly ended Herbert and Petre came to him some time after that but how soon is not so clear and pressed him to make the acknowledgment without exception he refused it and said he would never defame himself for when he had done it he was not sure but it might be made use of against him as a Confession Two or three days after that Ridley was sent to him together with the other two and they brought him new Articles In this Paper the acknowledgment was more general than in the former It was said here in the Preface that he had been suspected of not approving the Kings Proceedings and being appointed to preach had not done it as he ought to have done and so deserved the Kings displeasure for which he was sorry The Articles related to the Popes Supremacy New Articles sent to him the suppression of Abbies and Chantries Pilgrimages Masses Images the adoring the Sacrament the Communion in both kinds the abolishing the old Books and bringing in the new Book of Service and that for ordaining of Priests and Bishops the compleatness of the Scripture and the use of it in the Vulgar Tongue the lawfulness of Clergy-mens Marriage and to Erasmus's Paraphrase that it had been on good considerations ordered to be set up in Churches He read all these and said he desired first to be discharged of his imprisonment and then he would freely answer them all so as to stand by it and suffer if he did amiss but he would trouble himself with no more Articles while he remained in Prison since he desired not to be delivered out of his troubles in the way of Mercy but of Justice After that he was brought before the Council and the Lords told him they sate by a special Commission to judge him and so required him to subscribe the Articles that had been sent to him He prayed them earnestly to put him to a Trial for the grounds of his Imprisonment and when that was over he would clearly answer them in all other things but he did not think he could subscribe all the Articles after one sort some of them being about Laws already made which he could not qualifie others of them being matters of Learning in which he might use more freedom In conclusion he desired leave to take them with him and he would consider how to answer them But they required him to subscribe them all without any qualification But he refusing to Sign them which he refused to do Upon this the Fruits of his Bishoprick were sequestred and he was required to conform himself to their Orders within three Months upon pain of deprivation and the liberty he had of walking in some open Galleries Was hardly used when the Duke of Norfolk was not in them was taken from him and he was again shut up in his Chamber All this was much censured as being contrary to the liberties of English-men and the Forms of all legal Proceedings It was thought very hard to put a Man in Prison upon a complaint against him and without any further enquiry into it after two years durance to put Articles to him And they which spoke freely said it savoured too much of the Inquisition But the Canon Law not being rectified and the King being in the Popes room there were some things gathered from the Canon Law and the way of proceeding ex officio which rather excused than justified this hard measure he met with The sequel of this business shall be related in its proper place Latimers advice to the King concerning his Marriage This Lent old Latimer preached before the King The discourse of the Kings marrying a Daughter of France had alarum'd all the Reformers who rather enclined to a Daughter of Ferdinand King of the Romans To a
of a Communion In these it may be easily imagined he did every thing with a very lively sorrow since as he had loved the King beyond expression so he could not but look on his Funeral as the Burial of the Reformation and in particular as a step to his own On the 12th of August The Queen declares she will force no Man's Conscience the Queen made an open declaration in Council that although her Conscience was staied in the Matters of Religion yet she was resolved not to compel or strain others otherwise than as God should put into their Hearts a persuasion of that Truth she was in and this she hoped should be done by the opening His Word to them by godly vertuous and learned Preachers Now all the deprived Bishops looked to be quickly placed in their Sees again Bonner went to St. Pauls on the 13th of August being Sunday where Bourn that was his Chaplain preached before him He spake honourably of Bonner with sharp Reflections on the Proceedings against him in the Time of King Edward This did much provoke the whole Audience who as they hated Bonner so could not hear any thing said that seemed to detract from that King A Tumult at Pauls Cross Hereupon there was a great Tumult in the Church some called to pull him down others flung Stones and one threw a Dagger towards the Pulpit with that force that it stuck fast in the timber of it Bourn by stooping saved himself from that danger and Rogers and Bradford two eminent Preachers and of great credit with the People stood up and gently quieted the heat and they to deliver Bourn out of their hands conveyed him from the Pulpit to a House near the Church This was such an Accident as the Papists would have desired for it gave them a colour to proceed more severely and to prohibit Preaching which was the first step they intended to make There was a Message sent to the Lord Mayor to give a strict charge that every Citizen should take care of all that belonged to him and see that they went to their own Parish Church and kept the Peace as also to acquaint them with what the Queen had declared in Council on the 13th of August And on the 18th there was published an Inhibition in the Queen's Name to this effect That she An Inhibition of all preaching considering the great Danger that had come to the Realm by the Differences in Religion did delare for her self that she was of that Religion that she had professed from her Infancy and that she would maintain it during her time and be glad that all her Subjects would charitably receive it Yet she did not intend to compel any of her Subjects to it till publick Order should be taken in it by common Assent requiring all in the mean while not to move Sedition or Unquietness till such Order should be setled and not to use the Names of Papist or Heretick but to live together in Love and in the Fear of God but if any made Assemblies of the People she would take care they should be severely punished and she straitly charged them that none should preach or expound Scripture or print any Books or Plays without her special License And required her Subjects that none of them should presume to punish any on pretence of the late Rebellion but as they should be authorised by her Yet she did not thereby restrain any from informing against such Offenders She would be most sorry to have cause to execute the severity of the Law but she was resolved not to suffer such Rebellious Doings to go unpunished but hoped her Subjects would not drive her to the extream execution of the Laws When this was published which was the first thing that was set out in her Name since she had come to the Crown it was much descanted on Censures pâ—st upon it The Profession she made of her Religion to be the same it had been from her Infancy shewed it was not her Father's Religion but entire Popery that she intended to restore It was also observed that whereas before she had said plainly she would compel none to be of it now that was qualified with this till publick Order should be taken in it which was till they could so frame a Parliament that it should concur with the Queen's Design The equal forbidding of Assemblies or ill Names on both sides was thought intended to be a Trap for the Reformed that they should be punished if they offended but the others were sure to be rather encouraged The restraint of preaching without License was pretended to be copied from what had been done in King Edward's Time Yet then there was a Liberty left for a long time to all to Preach in their own Churches only they might preach no where else without a License And the power of Licensing was also lodged at first with the Bishops in their several Diocesses and at last with the Arch-Bishop of Canterbury as well as with the King whereas now at one stroke all the Pulpits of England that were in the hands of the Reformed were brought under an Interdict for they were sure to obtain no Licenses But the cunningest part of these Inhibitions was the declaring that the Queen would proceed with rigour against all that were guilty of the late Rebellion if they should provoke her many about London had some way or other expressed themselves for it and these were the hottest among the Reformed So that here was a sharp threatning hanging over them if they should express any more Zeal about Religion She requites the Service of the Men of Suffolk ill When this was put out the Queen understanding that in Suffolk those of that Profession took a little more liberty than their Neighbours presuming on their great Merit and the Queen's Promises to them there was a special Letter sent to the Bishop of Norwich's Vicar himself being at Brussels to see to the execution of these Injunctions against any that should preach without License Upon this some came from Suffolk to put the Queen in mind of her Promise This was thought insolent and she returned them no other answer But that they being Members thought to rule her that was their Head but they should learn that the Members ought to obey the Head and not to think to bear Rule over it One of these had spoken of her Promise with more confidence than the rest his Name was Dobbe so he was ordered to stand three days in the Pillory as having said that which tended to the defamation of the Queen And from hence all saw what a severe Government they were to come under in which the claiming of former Promises that had been made by the Queen when she needed their Assistance was to be accounted a Crime But there was yet a more unreasonable Severity shewed to Bradford and Rogers who had appeased the Tumult the Sunday before and rescued the
Transgressors of all Canons and Constitutions The Cardinal first declared what his Designs and Powers were to the King and Queen and then on the 27th a Message was sent to the Parliament to come and hear him deliver his Legation which they doing he made them a long Speech And makes a Speech to the Parliament inviting them to a Reconciliation with the Apostolick See from whence he was sent by the common Pastor of Christendom to reduce them who had long strayed from the Inclosure of tâ—â— Church This made some emotion in the Queen which she fondly thought was a Child quickned in her Belly this redoubled the Joy some not sparing to say The Queen is believed to be with Child that as John Baptist leaped in his Mothers Belly at the Salutation of the Virgin so here a happy Omen followed on this Salutation from Christ's Vicar In this her Women seeing that she firmly believed her self with Child flattered her so far that they fully persuaded her of it Notice was given of it to the Council who that night writ a Letter to Bonner about it ordering a Te Deum to be sung at St. Pauls and the other Churches of London and that Collects should be constantly used for bringing this to a happy perfection All that night and next day there was great joy about the Court and City On the 29th the Speaker reported to the Commons the substance of the Cardinal's Speech and a Message coming from the Lords for a Conference of some of their House with the Lord Chancellor four Earls four Bishops and four Lords to prepare a Supplication for their being reconciled to the See of Rome it was consented to and the Petition being agreed on at the Committee was reported and approved of by both Houses It contained an Address to the King and Queen EFFIGIES REGINALDI POLI CARDINALIS R White sculp Natus Anno 1500. Maij. cc Cardinalis S. Marioe in Cosmedin 1536. Maij 22 Consecr Archiepisc Cantuariensis 1555 6. Mar 22. Obijt 1558. Nov 17. Printed for Rich Chiswell at the Rose and Crown in St. Pauls Church yard That whereas they had been guilty of a most horrible Defection and Schism from the Apostolick See The Parliaments Petition to be reconciled to the See of Rome they did now sincerely repent of it and in sign of their Repentance were ready to repeal all the Laws made in prejudice of that See therefore since the King and Queen had been no way defiled by their Schism they pray them to be Intercessors with the Legat to grant them Absolution and to receive them again into the Bosom of the Church So this being presented by both Houses on their Knees to the King and Queen they made their Intercession with the Cardinal who thereupon delivered himself in a long Speech He thanked the Parliament for repealing the Act against him The Cardinal makes a long Speech and making him a Member of the Nation from which he was by that Act cut off In recompence of which he was now to reconcile them to the Body of the Church He told them The Apostolick See cherished Britain most tenderly as the first Nation that had publickly received the Christian Faith The Saxons vvere also afterwards converted by the means of that See and some of their King 's had been so devoted to it that Offa and others had gone to visit the Thresholds of the Apostles That Adrian the fourth an English Pope had given Ireland to the Crown of England and that many mutual Marks of reciprocal kindness had passed between that common Father of Christendom and our Kings their most beloved Sons but none more eminent than the bestowing on the late King the Title of Defender of the Faith He told them That in the Unity with that See consisted the happiness and strength of all Churches that since the Greeks had separated from them they had been abandoned by God and vvere now under the Yoke of Mahometans That the Distractions of Germany did further demonstrate this but most of all the Confusions themselves had felt ever since they had broken that Bond of Perfection That it vvas the Ambition and Craft of some who for their privat Ends began it to vvhich the rest did too submissively comply and that the Apostolick See might have proceeded against them for it by the assistance of other Princes but had stayed looking for that Day and for the Hand of Heaven He run out much on the commendation of the Queen and said God had signally preserved her to procure this great Blessing to the Church At last he enjoined them for Penance to repeal the Laws they had made and so in the Pope's Name And grants them Absolution he granted them a full Absolution vvhich they received on their Knees and he also absolved the vvhole Realm from all Censures The rest of the day vvas spent vvith great solemnity and triumph all that had been done vvas published next Sunday at Pauls There vvas a Committee appointed by both Houses to prepare the Statute of Repeal which vvas not finished before the 25th of December and then the Bishop of London only protesting against it because of a Proviso put in for the Lands which the Lord Wentworth had out of his Bishoprick it vvas agreed to and sent to the Commons They made more hast vvith it for they sent it back the 4th of January with a desire that twenty Lines in it vvhich concerned the See of London and the Lord Wentworth might be put out and two new Proviso's added One of their Proviso's vvas not liked by the Lords who drew a new one to vvhich the Viscount Montacute and the Bishops of London and Coventry dissented The twenty Lines of the Lord Wentworth's Proviso vvere not put out but the Lord Chancellor took a Knife and cut them out of the Parchment and said Now I do truly the Office of a Chancellor the word being ignorantly derived by some from Cancelling It is not mentioned in the Journal that this vvas done by the Order of the House but that must be supposed otherwise it cannot be thought the Parliament vvould have consented to so unlimited a Power in the Lord Chancellor as to raze or cut out Proviso's at his pleasure The Act of Repealing all Laws against that See By the Act is set forth their former Schism from the See of Rome and their Reconciliation to it now upon vvhich all Acts passed since the 20th of Henry the Eighth against that See were specially enumerated and repealed There it is said that for the removing of all Grudges that might arise they desired that the following Articles might through the Cardinal's Intercession be established by the Pope's Authority 1. That all Bishopricks Cathedrals or Colleges now established might be confirmed for ever 2. That Marriages made within such degrees as are not contrary to the Law of God but only to the Laws of the Church might be confirmed and the Issue
the future it was ordered That no Priest or Deacon should marry without allowance from the Bishop of the Diocess and two Justices of the Peace and the Consent of the Womans Parents or Friends All the Clergy were to use Habits according to their Degrees in the Universities the Queen declaring that this was not done for any Holiness in them but for Order and Decency No Man might use any Charm or consult with such as did All were to resort to their own Parish Churches except for an extraordinary Occasion Inn-Keepers were to sell nothing in the Times of Divine Service None were to keep Images or other Monuments of Superstition in their Houses None might Preach but such as were licensed by their Ordinary In all Places they were to examine the Causes why any had been in the late Reign Imprisoned Famished or put to Death upon the pretence of Religion and all Registers were to be searched for it In every Parish the Ordinary was to name three or four discreet Men who were to see that all the Parishioners did duly resort on Sundays and Holy-days to Church and those who did it not and upon admonition did not amend were to be denounced to the Ordinary On Wednesdays and Fridays the Common Prayer and Litany was to be used in all Churches All slanderous words as Papist Heretick Schismatick or Sacramentary were to be forborn under severe pains No Books might be printed without a License from the Queen the Arch-Bishop the Bishop of London the Chancellor of the Universities or the Bishop or Arch-Deacon of the Place where it was printed All were to kneel at the Prayers and to shew a Reverence when the Name of Jesus was pronounced Then followed an Explanation of the Oath of Supremacy in which the Queen declared that she did not pretend to any Authority for the ministring of Divine Service in the Church and that all that she challenged was that which had at all times belonged to the Imperial Crown of England that she had the Soveraignty and Rule over all manner of Persons under God so that no Forreign Power had any Rule over them and if those who had formerly appeared to have Scruples about it took it in that sence she was well-pleased to accept of it and did acquit them of all Penalties in the Act. The next was about Altars and Communion-Tables she ordered that for preventing of Riots no Altar should be taken down but by the consent of the Curat and Church-Wardens that a Communion-Table should be made for every Church and that on Sacrament days it should be set in some convenient Place in the Chancel and at other Times should be placed where the Altar had stood The Sacramental Bread was ordered to be round and plain without any Figure on it but somewhat broader and thicker than the Cakes formerly prepared for the Mass Then the form of bidding Prayer was prescribed with some variation from that in King Edward's Time for whereas to the Thanksgiving for God's Blessings to the Church in the Saints departed this Life a Prayer was added That they with us and we with them may have a glorious Resurrection now those words they with us as seeming to import a Prayer for the Dead were left out For the Rule about Church-men Marrying Reflections made on the Injunctions those who reflected on it said They complained not of the Law but as St. Jerom did in the making a Law in his Time they complained of those that had given occasion for it Ministers wearing such Apparel as might distinguish them from the Laity was certainly a means to keep them under great restraint upon every indecency in their Behaviour laying them open to the Censures of the People which could not be if they were habited so as that they could not be distinguished from other Men and humane nature being considered it seems to be a kind of Temptation to many when they do but think their Disorders will pass unobserved Bowing at the Name of Jesus was thought a fit expression of their grateful acknowledging of our Saviour and an owning of his Divinity And as standing up at the Creed or at the Gloria Patri were solemn expressions of the Faith of Christians So since Jesus is the Name by which Christ is expressed to be our Saviour it seemed a decent piece of acknowledging our Faith in him to shew a Reverence when that was pronounced not as if there were a peculiar sanctity or vertue in it but because it was his proper Name Christ being but an Appellation added to it By the Queen's care to take away all words of Reproach and to explain the Oath of Supremacy not only clearing any ambiguity that might be in the words but allowing Men leave to declare in what sense they swore it the moderation of her Government did much appear in which instead of inventing new Traps to catch the Weak which had been practised in other Reigns all possible care was taken to explain things so that they might be as comprehensive to all Interests as was possible They reckoned if that Age could have been on any terms separated from the Papacy though with allowance for many other superstitious Conceits it would once unite them all and in the next Age they would be so educated that none of those should any more remain And indeed this Moderation had all the effect that was designed by it for many Years in which the Papists came to Church and to the Sacraments But afterwards it being proposed to the King of Spain then ready to engage in a War with the Queen upon the account of her supporting of the Vnited Provinces that he must first divide England at home and procure from the Pope a Sentence against the Queen and a condemnation of such Papists as went to the English Service and that for the maintaining and educating of such Priests as should be his Tools to distract the Kingdom he was to found Seminaries at Doway Lovain and St. Omers from whence they might come over hither and disorder the Affairs of England The prosecution of those Counsels rais'd the Popish Party among us which has ever since distracted this Nation and has oftner than once put it into most threatning convulsive Motions such as we feel at this day The first high Commission After the Injunctions were thus prepared the Queen gave out Commissions for those who should visit all the Churches of England in which they lost no time for the New Book of Service was by Law to take place on St. John Baptist's day and these Commissions were signed that same day Coll. Num. 7. One of those Commissions which was for the Arch-Bishoprick and Province of York is put into the Collection It was granted to the Earls of Shrewsbury and Derby and some others among whom Dr. Sands is one The Preamble sets forth That God having set the Queen over the Nation she could not render an account of that Trust without
Soveraign Lord King Edward the 6th by the Grace of God King of England France and Ireland Defender of the Faith and in Earth of the Church of England and also of Ireland the Supream Head And have likewise for more ample testimony of this our Opinion of and upon the Premisses put and subscribed our Names to this present Duplicate of the same here asserted in this present Act of this 6th day of the month of March accordingly Number 6. The Duke of Somerset's Commission to be Protector Ex Libro Concilii Fol. 62. EDward the 6th by the Grace of God King of England France and Ireland Defender of the Faith and of the Church of England and also of Ireland in Earth the Supream Head Whereas our Council and divers of the Nobles and Prelats of this our Realm of England considering Our young and tender Age have thought meet and expedient as well for Our Education and bringing up in Knowledg Learning and Exercises of Good and Godly Manners Vertues and Qualities meet and necessary for a Prince of Our Estate and whereby We should and may at Our full Age be the more able to minister and execute the Charge of our Kingly Estate and Office committed unto Us by the Goodness of Almighty God and left and come unto Us by right Inheritance after and by the decease of Our late Soveraign Lord and Father of most famous Memory King Henry the 8th whose Soul God pardon As also to the intent that during the time of our Minority the great and weighty Causes of our Realms and Dominions may be set forth conducted passed applied and ordered in such sort as shall be most to the Glory of God our Surety and Honour and for the Weal Benefit and Commodity of Us Our said Realms and Dominions and of all Our loving Subjects of the same have advised Us to nominate appoint and authorize some one meet and trusty Personage above all others to take the special Care and Charge of the same for Us and in our Name and Behalf without the which the things before remembred could not nor can be done so well as appertaineth We therefore using their Advices and Counsels in this behalf did heretofore assign and appoint our dear and well-beloved Uncle Edward now Duke of Somerset Governour of our Person and Protector of Our said Realms and Dominions and of our Subjects and People of the same Which thing albeit We have already declared heretofore and our Pleasure therein published by Word of our Mouth in the presence of Our said Council Nobles and Prelats of Our said Realm of England and not by any Writing set forth under Our Seal for that only purpose Yet for a more perfect and manifest knowledg and further corroboration and understanding of Our determination in that behalf and considering that no manner of Person is so meet to have and occupy the said Charge and Administration and to do Us service in the same as is Our said Uncle Edward Duke of Somerset eldest Brother to our Natural most gracious late Mother Queen Jane as well for the proximity of Blood whereby he is the more stirred to have special eye and regard to our Surety and good Education in this Our said Minority as also for the long and great experience which Our said Uncle hath had in the Life-time of Our said dear Father in the Affairs of our said Realm and Dominions both in time of Peace and War whereby he is more able to Order and Rule Our said Realms Dominions and Subjects of the same and for the special confidence and trust that We have in Our said Uncle as well with the Advice and Consent of our Council and other our Nobles and Prelats as also of divers discreet and sage Men that served Our said late Father in his Council and weighty Affairs We therefore by these Presents do not only ratify approve confirm and allow all and every thing and things whatsoever devised or set forth committed or done by Our said Uncle as Governor of our Person and Protector of our said Realms and Dominions and of the Subjects of the same sith the time he was by Us named appointed and ordained by Word Governor of our Person and Protector of Our said Realms and Dominions and of the Subjects of the same as is aforesaid or otherwise any time before sithence the death of Our said late Father But also by these Presents We for a full and perfect Declaration of the Authority of Our said Uncle given and appointed as aforesaid do nominate appoint and ordain Our said Uncle Governor of Our said Person and Protector of Our said Realms and Dominions and of the Subjects of the same until such time as We shall have by the sufferance of God accomplished the Age of eighteen Years And We also do grant to Our said Uncle by these Presents full Power and Authority from time to time until such time as We shall have accomplished the said Age of eighteen Years to do procure and execute and cause to be done procured and executed all and every such Thing and Things Act and Acts which a Governor of the King's Person of this Realm during his Minority and a Protector of his Realms Dominions and Subjects ought to do procure and execute or cause to be done procured and executed and also all and every other thing and things which to the Office of a Governor of a King of the Realm during his Minority and of a Protector of his Realms Dominions and Subjects in any wise appertaineth or belongeth Willing Authorising and Commanding Our said Uncle by these Presents to take upon him the Name Title and Authority of Governor of our Person and Protector of our Realms Dominions and Subjects and to do procure and execute and cause to be done procured and executed from time to time until We shall have accomplished the said Age of eighteen Years all and every Thing and Things Act and Acts of what Nature Quality or Effect soever they be or shall be concerning our Affairs Doings and Proceedings both Private and Publick as well in Outward and Forreign Causes and Matters as also concerning our Affairs Doings and Proceedings within Our said Realms and Dominions or in any of them or concerning any Manner Causes or Matters of any of our Subjects of the same in such like manner and form as shall be thought by his Wisdom and Discretion to be for the Honour Surety Prosperity good Order Wealth or Commodity of Us or of any of Our said Realms and Dominions or of the Subjects of any of the same And to the intent Our said Uncle should be furnished with Men qualified in Wit Knowledg and Experience for his Aid and Assistance in the managing and accomplishment of Our said Affairs We have by the Advice and Consent of Our said Uncle and others the Nobles Prelats and wise Men of Our said Realm of England chosen taken and accepted and by these Presents do chuse take accept
among all Christian People Also ye shall pray for all our Parishes where that they be on Land or on Water that God save them from all manner of Perils and for all the good Men of this Parish for their Wives Children and Men that God them maintain save and keep Also ye shall pray for all true Tithers that God multiply their Goods and Encrease for all true Tillers that labour for our Sustenance that Till the Earth and also for all the Grains and Fruits that be sown set or done on the Earth or shall be done that God send such Weather that they may grow encrease and multiply to the help and profit of all Mankind Also ye shall pray for all true Shipmen and Merchants wheresoever that they be on Land or on Water that God keep them from all Perils and bring them home in safety with their Goods Ships and Merchandises to the Help Comfort and Profit of this Realm Also ye shall pray for them that find any Light in this Church or give any Behests Book Bell Chalice or Vestment Surplice Water-cloath or Towel Lands Rents Lamp or Light or any other Adornments whereby God's Service is the better served sustained and maintained in Reading and Singing and for all them that thereto have counselled that God reward and yield it them at their most need Also ye shall pray for all true Pilgrims and Palmers that have taken their way to Rome to Jerusalem to St. Katherines or St. James or to any other Place that God of his Grace give them time and space well for to go and to come to the profit of their Lives Souls Also ye shall pray for all them that be sick or diseased of this Parish that God send to them Health the rather for our Prayers for all the Women which be in our Ladys Bands and with Child in this Parish or in any other that God send to them fair Deliverance to their Children right Shape Name and Christendom and to the Mother's purification and for all them that would be here and may not for Sickness or Travail or any other lawful Occupation that they may have part of all the good Deeds that shall be done here in this Place or in any other And ye shall pray for all them that be in good Life that good them hold long therein and for them that be in Debt or deadly Sin that Jesus Christ bring them out thereof the rather for our Prayer Also ye shall pray for him or her that this day gave the Holy Bread and for him that first began and longest holdeth on that God reward it him at the day of Doom and for all them that do well or say you good that God yield it them at their need and for them that otherwise would that Jesus Christ amend them For all those and for all Christian Men and Women ye shall say a Pater Noster Ave Maria Deus misereatur nostri Gloria Patri Kyrie Eleison Christe Eleison Kyrie Eleison Pater Noster Et ne nos Sed libera Versus Ostende nobis Sacerdotes Domine salvum fac Regem Salvum fac Populum Domine fiat Pax Domine exaudi Dominus vobiscum Oremus Ecclesiae tuae quaesumus Deus in cujus manu Deus a quo sancta c. Furthermore ye shall pray for all Christian Souls for Arch-Bishops and Bishops Souls and in especial for all that have been Bishops of this Diocess and for all Curats Parsons and Vicar's Souls and in especial for them that have been Curats of this Church and for the Souls that have served in this Church Also ye shall pray for the Souls of all Christian Kings and Queens and in especial for the Souls of them that have been Kings of this Realm of England and for all those Souls that to this Church have given Book Bell Chalice or Vestment or any other thing by the which the Service of God is better done and Holy Church worshipped Ye shall also pray for your Father's Soul for your Mother's Soul for your God-fathers Souls for your God-mothers Souls for your Brethren and Sisters Souls and for your Kindreds Souls and for your Friends Souls and for all the Souls we be bound to pray for and for all the Souls that be in the Pains of Purgatory there abiding the Mercy of Almighty God and in especial for them that have most need and least help that God of his endless Mercy lessen and minish their Pains by the means of our Prayers and bring them to his Everlasting Bliss in Heaven And also of the Soul N. or of them that upon such a day this Week we shall have the Anniversary and for all Christian Souls ye shall devoutly say a Pater Noster and Ave Maria Psalmus de profundis c. with this Collect Oremus Absolve quaesumus Domine animas famulorum tuorum Pontificum Regum Sacerdotum Parentum Parochianorum Amicorum Benefactorum Nostrorum omnium fidelum defunctorum ab omni vinculo delictorum ut in Resurrectionis Gloria inter sanitos electos tuos resuscitati respirent per Iesum Christum Dominum nostrum Amen Number 9. Bishop Tonstall's Letter proving the Subjection of Scotland to England An Original Cotton Libr. Caligula B. 7 PLease it your Grace my Lord Protector and you right hounourable Lords of the King's Majestys Council to understand that I have received your Letter of the 4th of this month by which ye will me to search all mine old Registers and ancient Places to be sought where any thing may be found for the more clear declaration to the World of the King's Majestys Title to the Realm of Scotland and to advertise you with speed accordingly And also to signify unto you what ancient Charters and Monuments for that purpose I have seen and where the same are to be sought for According unto which your Letters I have sought with all diligence all mine old Registers making mention of the Superiorities of the Kings of England to the Realm of Scotland and have found in the same of many Homages made by the Kings of Scots to the Kings of England as shall appear by the Copies which I do send to your Grace and to your Lordships herewith Ye shall also find in the said Copies the Gift of the Barony of Coldingham made to the Church of Duresm by Edgar the King of Scots which Original Gift is under Seal which I shewed once to my Lord Maxwell at Duresm in the presence of you my Lord Protector I find also a confirmation of the same Gift by King William Rufus in an old Register but not under Seal the Copy whereof is sent herewith The Homages of Kings of Scotland which I have found in the Registers I have sent in this Copy I send also herewith the Copy of a Grant made by King Richard the First unto William King of Scots and his Heirs How as oft as he is summoned to come to the Parliament
That against Law he held a Court of Request in his House and did enforce divers to answer there for their Freehold and Goods and did determine of the same 8. That being no Officer without the advice of the Council or most part of them he did dispose Offices of the King's Gift for Mony grant Leases and Wards and Presentations of Benefices pertaining to the King gave Bishopricks and made sales of the King's Lands 9. That he commanded Alchimie and Multiplication to be practised thereby to abase the King's Coin 10. That divers times he openly said That the Nobility and Gentry were the only cause of Dearth whereupon the People rose to reform Matters of themselves 11. That against the mind of the whole Council he caused Proclamation to be made concernig Inclosures whereupon the People made divers Insurrections and destroyed many of the King's Subjects 12. That he sent forth a Commission with Articles annexed concerning Inclosures Commons High-ways Cottages and such-like Matters giving the Commissioners authority to hear and determine those causes whereby the Laws and Statutes of the Realm were subverted and much Rebellion raised 13. That he suffered Rebels to assemble and lie armed in Camp against the Nobility and Gentry of the Realm without speedy repressing of them 14. That he did comfort and encourage divers Rebels by giving them Mony and by promising them Fees Rewards and Services 15. That he caused a Proclamation to be made against Law and in favour of the Rebels that none of them should be vexed or sued by any for their Offences in their Rebellion 16. That in time of Rebellion he said That he liked well the Actions of the Rebels and that the Avarice of Gentlemen gave occasion for the People to rise and that it was better for them to die than to perish for want 17. That he said The Lords of the Parliament were loath to reform Inclosures and other things therefore the People had a good cause to reform them themselves 18. That after declaration of the Defaults of Bulloign and the Pieces there by such as did survey them he would never amend the same 19. That he would not suffer the King's Pieces of Newhaven and Blackness to be furnished with Men and Provision albeit he was advertised of the Defaults and advised thereto by the King's Council whereby the French King was emboldned to attempt upon them 20. That he would neither give Authority nor suffer Noblemen and Gentlemen to suppress Rebels in time convenient but wrote to them to speak the Rebels fair and use them gently 21. That upon the 5th of October the present Year at Hampton-Court for defence of his own private Causes he procured seditious Bills to be written in counterfeit Hands and secretly to be dispersed into divers parts of the Realm beginning thus Good People intending thereby to raise the King's Subjects to Rebellion and open War 22. That the King's Privy-Council did consult at London to come to him and move him to reform his Government but he hearing of their Assembly declared by his Letters in divers places that they were high Traitors to the King 23. That he declared untruly as well to the King as to other young Lords attending his Person That the Lords at London intended to destroy the King and desired the King never to forget but to revenge it and desired the young Lords to put the King in remembrance thereof with intent to make Sedition and Discord between the King and his Nobles 24. That at divers times and places he said The Lords of the Council at London intended to kill me but if I die the King shall die and if they famish me they shall famish him 25. That of his own head he removed the King so suddenly from Hampton-Court to Windsor without any provision there made that he was thereby not only in great fear but cast thereby into a dangerous Disease 26. That by his Letters he caused the King's People to assemble in great numbers in Armour after the manner of War to his Aid and Defence 27. That he caused his Servants and Friends at Hampton-Court and Windsor to be apparelled in the King's Armour when the King's Servants and Guards went unarmed 28. That he intended to fly to Gernsey or Wales and laid Post-horses and Men and a Boat to that purpose Number 47. A Letter written by the Council to the Bishops to assure them That the King intended to go forward in the Reformation By the KING RIght Reverend Father in God Right trusty and well-beloved Regist Cran. Fol. 56. we greet you well Whereas the Book entituled the Book of Common Prayers and Administration of the Sacraments and other Rites and Ceremonies of the Church after the use of the Church of England was agreed upon and set forth by Act of Parliament and by the same Act commanded to be used of all Persons within this our Realm Yet nevertheless we are informed that divers unquiet and evil-disposed Persons sithence the apprehension of the Duke of Somerset have noised and bruited abroad That they should have again their old Latin Service their Conjured Bread and Water with such-like vain and superfluous Ceremonies as though the setting forth of the said Book had been the only Act of the said Duke We therefore by the advice of the Body and State of our Privy-Council not only considering the said Book to be our Act and the Act of the whole State of our Realm assembled together in Parliament but also the same to be grounded upon the Holy Scripture agreeable to the Order of the Primitive Church and much to the re-edifying of our Subjects to put away all such vain expectation of having the Publick Service the Administration of the Sacraments and other Rites and Ceremonies again in the Latin Tongue which were but a preferment of Ignorance to Knowledg and Darkness to Light and a preparation to bring in Papistry and Superstition again have thought good by the advice aforesaid to require and nevertheless straitly do command and charge you That immediately upon the receipt hereof you do command the Dean and Prebendaries of your Cathedral Church the Parsons Vicar or Curat and Church-wardens of every Parish within your Diocess to bring and deliver unto you or your Deputy any of them for their Church or Parish at such convenient place as you shall appoint all Antiphonals Missals Graylles Processionals Manuels Legends Pies Portasies Journals and Ordinals after the use of Sarum Lincoln York or any other private use And all other Books of Service the keeping whereof should be a lett to the using of the said Book of Common Prayers and that you take the same Books into your hands or into the hands of your Deputy and them so to deface and abolish that they never after may serve either to any such use as they were provided for or be at any time a lett to that godly and uniform Order which by a common Consent is now set forth And if
plain words of Scripture overthroweth the nature of a â—acrament and hath given occasion to many Superâ—â—itions The Body of Christ is given taken and eaten in the Supper only after an Heavenly and Spiritual Manner And the mean whereby the Body of Christ is received and eaten in the Supper is Faith but it is repugnant to the plain words of Scripture and hath given occasion to many Superstitions Since the very Being of humane Nature doth require that the Body of one and the same Man cannot be at one and the same time in many places but of necessity must be in some certain and determinate place therefore the Body of Christ cannot be present in many different places at the same time And since as the Holy Scriptures testify Christ hath been taken up into Heaven and there is to abide till the end of the World it becometh not any of the Faithful to believe or profess that there is a Real or Corporeal presence as they phrase it of the Body and Blood of Christ in the Holy Eucharist The Sacrament of the Lord's Supper was not by Christ's Ordinance reserved carried about lifted up or worshipped XXIX Of the Wicked which eat not the Body of Christ in the Lord's Supper The wicked and such as be void of a lively Faith altho they do carnally and visibly press with their Teeth as St. Augustine saith the Sacrament of the Body and Blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation do eat and drink the Sign or Sacrament of so great a thing XXX Of both Kinds The Cup of the Lord is not to be denied to the Lay-people For both the parts of the Lord's Sacrament by Christ's Ordinance and Commandment ought not to be ministred to all Christian People alike XXX Of the one Oblation of Christ finished upon the Cross The Offering of Christ once made is a perfect Redemption Propitiation and Satisfaction for all the Sins of the whole World both Original and Actual and there is none other Satisfaction for Sin but that alone Wherefore the Sacrifices of Masses in which it was commonly said That the Priests did offer Christ for the Quick and the Dead to have remission of Pain or Guilt were * blasphemous Fables and dangerous Deceits XXXI A single Life is imposed on none by the Word of God Bishops Priests and Deacons are not commanded by God's Law either to vow the estate of a single Life or to abstain from Marriage Therefore it is lawful for them as for all other Christian Men to Marry at their own discretion as they shall judg thâ— same to serve better to Godliness XXXII Excommunicated Persons are to be avoided That Person which by open Denunciation of the Church is rightly cut off from the Unity of the Church and Excommunicated ought to be taken of the whole Multitude of the Faithful as an Heathen and Publican until he be openly reconciled by Penance and received into the Church by a Judg that hath Authority thereunto XXXIII Of the Tradition of the Church It is not necessary that Traditions and Ceremonies be in all places one and utterly alike for at all times they have been divers and may be changed according to the diversities of Countries Times and Mens Manners so that nothing be ordained against God's Word Whosoever through his private judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant to the Word of God and be ordained and reproved by common Authority ought to be rebuked openly that others may fear to do the like as he that offendeth against the common Order of the Church and hurteth the Authority of the Magistrate and woundeth the Consciences of the weak Brethren Every Particular or National Church hath Authority to ordain change or abolish Ceremonies or Rites of the Church ordained onely by Man's Authority so that all things be done to edifying XXXIV Of the Homilies The second Book of Homilies the several Titles whereof we have joined under this Article doth contain a godly and wholesome Doctrine and necessary for the Times as doth the former Book of Homilies which were set forth in the time of Edward the 6th and therefore we judg them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the People The Names of the Homilies Of the Right Use of the Church Of Repairing Churches Against the Peril of Idolatry Of Good Works c. The Homilies lately delivered and commended to the Church of England by the King's Injunctions do contain a godly and wholsome Doctrine and fit to be embraced by all Men and for that cause they are diligently plainly and distinctly to be read to the People XXXV Of the Book of Common Prayer and other Rites and Ceremonies of the Church of England The Book lately delivered to the Church of England by the Authority of the King and Parliament containing the manner and form of publick Prayer and the Ministration of the Sacraments The Book of Consecration of Arch-Bishops and Bishops and ordering of Priests and Deacons lately set forth in the time of King Edward the Sixth and confirmed at the same time by Authority of Parliament doth contain all things necessary to such Consecration and Ordering Neither hath it any thing that of it self is superstitious and ungodly And therefore whosoever are Consecrated and Ordered according to the Rites of that Book since the second Year of the afore-named King Edward unto this time or hereafter shall be Consecrated or Ordered according to the same Rites we decree all such to be rightly orderly and lawfully Consecrated and Ordered in the said Church of England as also the Book published by the same Authority for ordering Ministers in the Church are both of them very pious as to truth of Doctrine in nothing contrary but agreeable to the wholsome Doctrine of the Gospel which they do very much promote and illustrate And for that cause they are by all faithful Members of the Church of England but chiefly of the Ministers of the Word with all thankfulness and readiness of mind to be received approved and commended to the People of God XXXVI Of the Civil Magistrates The King of England is after Christ The Queens Majesty hath the chief Power in this Realm of England and other her Dominions unto whom the chief Government of all Estates of this Realm whether they be Ecclesiastical or Civil in all Cases doth appertain and is not nor ought to be subject to any Forreign Jurisdiction Where we attribute to the Queens Majesty the chief Government by which Titles we understand the minds of some slanderous Folks to be offended We give not to our Princess the Ministry either of God's Word or of the Sacraments the which thing the Injunctions lately set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to
such things as your Majesty willed me to be done And first where your Majesty's Pleasure was to have the Names of such Persons as your Highness in times past appointed to make Laws Ecclesiastical for your Grace's Realm The Bishop of Worcester promised me with all speed to enquire out their Names and the Book which they made and to bring the Names and also the Book unto your Majesty which I trust he hath done before this time And as concerning the ringing of Bells upon Alhallow-day at Night and covering of Images in Lent and creeping to the Cross he thought it necessary that a Letter of your Majesty's Pleasure therein should be sent by your Grace unto the two Arch-Bishops and we to send the same to all other Prelats within your Grace's Realm And if it be your Majesty's Pleasure so to do I have for more speed herein drawn a Minute of a Letter which your Majesty may alter at your Pleasure Nevertheless in my Opinion when such things be altered or taken away there would be set forth some Doctrine therewith which should declare the Cause of the Abolishing or Alteration for to satisfy the Conscience of the People For if the Honouring of the Cross as creeping and kneeling thereunto be taken away it shall seem to many that be ignorant that the Honour of Christ is taken away unless some good teaching be set forth withal to instruct them sufficiently therein which if your Majesty command the Bishops of Worcester and Chichester with other your Grace's Chaplains to make the People shall obey your Majesty's Commandment willingly giving thanks to your Majesty that they know the Truth which else they would obey with murmuration and grutching And it shall be a satisfaction unto all other Nations when they shall see your Majesty do nothing but by the Authority of God's Word and to the setting forth of God's Honour and not diminishing thereof And thus Almighty God keep your Majesty in his Preservation and Governance From my Mannor at Beckisbourn the 24th of January 45. Your Graces most bounden Chaplain and Beadsman POSTSCRIPT I Beseech your Majesty that I may be a Suitor unto the same for your Cathedral Church of Canterbury who to their great unquietness and also great Charges do alienate their Lands daily and as it is said by your Majesty's Commandment But this I am sure that other Men have gotten their best Lands and not your Majesty Wherefore this is mine only Suit That when your Majesty's Pleasure shall be to have any of their Lands that they may have some Letter from your Majesty to declare your Majesty's Pleasure without the which they be sworn that they shall make no Alienation And that the same Alienation be not made at other Mens pleasures but only to your Majesty's Use For now every Man that list to have any of their Lands make suit to get it into your Majesty's Hands not that your Majesty should keep the same but by Sale or Gift from your Majesty to translate it from your Grace's Cathedral Church unto themselves T. Cantuarien The Draught of a Letter which the King sent to Cranmer against some superstitious Practices To the Arch-Bishop of Canterbury FOrasmuch as you as well in your own Name as in the Name of the Bishops of Worcester and Chichester and other our Chaplains and Learned Men whom We appointed with you to peruse certain Books of Service which We delivered unto you moved Us that the Vigil and ringing of Bells all the Night long upon Alhallow-day at Night and the covering of Images in the Church in the time of Lent with the lifting up the Veil that covereth the Cross upon Palm-Sunday with the kneeling to the Cross at the same time might be abolished and put away for the Superstition and other Enormities and Abuses of the same First Forasmuch as all the Vigils of our Lady and the Apostles and all other Vigils which in the beginning of the Church were Godly used yet for the manifold Superstition and Abuses which after did grow by means of the same they be many Years past taken away throughout all Christendom and there remaineth nothing but the name of the Vigil in the Calendar the thing clearly abolished and put away saving only upon Alhallows-day at Night upon which Night is kept Vigil Watching and ringing of Bells all the Night long Forasmuch as that Vigil is abused as other Vigils were Our pleasure is as you require That the said Vigil shall be abolished as the other be and that there shall be no watching nor ringing but as be commonly used upon other Holy-days at Night We be contented and pleased also That the Images in Churches shall not be covered as hath been accustomed in times past nor no Veil upon the Cross nor no kneeling thereto upon Palm-Sunday nor any other time And forasmuch as you make no mention of creeping to the Cross which is a greater abuse than any of the other for there you say Crucem tuam adoramus Domine and the Ordinal saith Procedant Clerici ad crucem adorandum nudis pedibus And after followeth in the same Ordinal Ponatur Crux ante aliquod Altare ubi a populo adoretur which by your own Book called A Necessary Doctrine is against the Second Commandment Therefore Our Pleasure is That the said creeping to the Cross shall likewise cease from hence-forth and be abolished with the other Abuses before rehearsed And this We will and straitly command you to signify unto all the Prelats and Bishops of your Province of Canterbury charging them in Our Name to see the same executed every one in his Diocess accordingly FINIS A COLLECTION OF RECORDS c. BOOK II. Number 1. The Proclamation of Lady Jane Grayes Title to the Crown JANE by the Grace of God Queen of England France and Ireland Defender of the Faith and of the Church of England and also of Ireland under Christ in Earth the Supream Head To all our most Loving Faithful and Obedient Subjects and to every of them Greeting Whereas our most dear Cousin Edward the 6th late King of England France and Ireland Defender of the Faith and in Earth Supream Head under Christ of the Church of England and Ireland by his Letters Patents signed with his own Hand and sealed with his Great Seal of England bearing date the 21st day of June in the seventh Year of his Reign in the presence of the most part of his Nobles his Councellors Judges and divers other grave and sage Personages for the profit and surety of the whole Realm thereto assenting and subscribing their Names to the same hath by the same his Letter Patents recited That forasmuch as the Imperial Crown of this Realm by an Act made in the 35th Year of the Reign of the late King of worthy memory King Henry the 8th our Progenitor and great Uncle was for lack of Issue of his Body lawfully begotten and for lack of Issue of the Body of our said late Cousin
in the possession of the Temporality that it may please your good Lordships by your discreet Wisdoms to foresee and provide that by this our Grant nothing pass which may be prejudicial or hurtful to any Bishop or other Ecclesiastical Person or their Successors for or concerning any Action Right Title or Interest which by the Laws of this Realm are already grown or may hereafter grow or rise to them or any of them and their Successors for any Lands Tenements Pensions Portions Tithes Rents Reversions Service or other Hereditaments which sometime appertained to the said Bishops or other Ecclesiastical Persons in the Right of their Churches or otherwise but that the same Right Title and Interest be safe and reserved to them and every of them and their Successors according to the said Laws And further whereas in the Statute passed in the first Year of Edward the Sixth for the suppressing of all Colleges c. Proviso was made by the said Statute in respect of the same Surrender that Schools and Hospitals should have been erected and founded in divers parts of this Realm for the good education of Youth in Vertue and Learning and the better sustentation of the Poor and that other Works beneficial for the Common-Weal should have been executed which hitherto be not performed according to the meaning of the said Statute it may please your good Lordships to move the King 's and the Queen 's most Royal Majesty and the Lord Cardinal to have some special consideration for the due performance of the Premises and that as well the same may the rather come to pass as the Church of England which heretofore hath been hononourably endowed with Lands and Possessions may have some recovery of so notable Damages and Losses which she hath sustained It may please their Highness with the assent of the Lords and Commons in this Parliament assembled and by Authority of the same to repeal make frustrate and void the Statute of Mortmayn made in the seventh Year of Edward the First otherwise intituled de Religiosis and the Statute concerning the same made the 15th Year of King Richard the Second And all and every other Statute and Statutes at any time heretofore made concerning the same And forasmuch as Tythes and Oblations have been at all times assigned and appointed for the sustentation of Ecclesiastical Ministers and in consideration of the same their Ministry and Office which as yet cannot be executed by any Lay Person so it is not meet that any of them should perceive possess or enjoy the same That all Impropriations now being in the hands of any Lay Person or Persons and Impropriations made to any secular use other than for the maintenance of Ecclesiastical Ministers Universities and Schools may be by like Authority of Parliament dissolved and the Churches reduced to such State as they were in before the same Impropriations were made And in this behalf we shall most humbly pray your good Lordships to have in special Consideration how lately the Lands and Possessions of Prebends in certain Cathedral Churches within this Realm have been taken away from the same Prebends to the use of certain private Persons and in the lieu thereof Benefices of notable value impropriated to the Cathedral Churches in which the said Prebends were founded to the no little decay of the said Cathedral Churches and Benefices and the Hospitality kept in the same Farther Right Reverend Fathers we perceiving the godly forwardness in your good Lordships in the restitution of this noble Church of England to the pristine State and Unity of Christ's Church which now of late Years have been grievously infected with Heresies perverse and schismatical Doctrine sown abroad in this Realm by evil Preachers to the great loss and danger of many Souls accounting our selves to be called hither by your Lordships out of all parts of the Province of Canterbury to treat with your Lordships concerning as well the same as of other things touching the State and Quietness of the same Church in Doctrine and in Manners have for the furtherance of your godly doing therein devised these Articles following to be further considered and enlarged as to your Lordships Wisdoms shall be thought expedient Wherein as you do earnestly think many things meet and necessary to be reform'd so we doubt not but your Lordships having respect to God's Glory and the good Reformation of things amiss will no less travel to bring the same to pass And we for our part shall be at all times ready to do every thing as by your Lordships Wisdoms shall be thought expedient 1. We design to be resolved Whether that all such as have preach'd in any part within this Realm or other the King and Queen's Dominions any Heretical Erroneous or Seditious Doctrine shall be called before the Ordinaries of such Places where they now dwell or be Benefic'd and upon examination to be driven to recant openly such their Doctrine in all Places where they have preach d the same And otherwise Whether any Order shall be made and Process to be made herein against them according to the Canons and Constitutions of the Church in such Case used 2. That the pestilent Book of Thomas Cranmer late Arch-Bishop of Canterbury made against the most Blessed Sacrament of the Altar and the Schismatical Book called The Communion Book and the Book of Ordering of Ecclesiastical Ministers all suspect Translations of the Old and New Testament the Authors whereof are recited in a Statute made the Year of King Henry the Eighth and all other Books as well in Latin as in English concerning any Heretical Erroneous or Slanderous Doctrine may be destroyed and burnt throughout this Realm And that publick Commandment be given in all Places to every Man having any such Books to bring in the same to the Ordinary by a certain day or otherwise to be taken and reputed as a favourer of such Doctrine And that it may be lawful to every Bishop and other Ordinary to make enquiry and due search from time to time for the said Books and to take them from the Owners and Possessors of them for the purpose abovesaid 3. And for the better repress of all such pestilent Books That Order may be taken with all speed that no such Books may be printed uttered or sold within this Realm or brought from beyond the Seas or other parts into the same upon grievous pains to all such as shall presume to attempt the contrary 4. And that the Bishops and other Ordinaries may with better speed root up all such pernicious Doctrine and the Authors thereof We desire that the Statutes made Anno quinto of Richard the Second Anno secundo of Henry the Fourth and Anno secundo of Henry the Fifth against Hereticks Lollards and false Preachers may be by your Industrious Suit reviv'd and put in force as shall be thought convenient And generally that all Bishops and other Ecclesiastical Ordinaries may be restored to their Pristine
Presidents of all Sorts Dr. Pierce on God's Decrees History of the late Wars of new-New-England Dr. Outram de Sacrificiis Bishop Taylor 's Disswasive from Popery Garissolius de Chr. Mediatore Corpus Confessionum Fidei Spanhemi Dubia Evangelica 2 Vol. Dr. Gibb's Sermons Parkeri Disputationes de Deo Description and History of the Future State of Europe 1 s. Fowler 's Defence of the Design of Christianity against John Bunyan 1 s. Lyford's Discovery of the Errors and Heresies of the Times 4 s. Dr. Sherlock's Visitation Sermon at Warrington Dr. West'o Assize-Sermon at Dorchester 1671. Mr. Dodson's Sermon at Lady Farmers Funeral 1670. 8 d. Directions for Improvement of Barren Land Culverwel's Discourse of the Light of Nature Sheppard's Grand Abridgment of the Law in English 3 Vol. Swinburn of Wills and Testaments Aston's Entries Dr. Meric Casaubon's Letter to Dr. Du Moulin about Experimental Philosophy Lord Hollis's Relation of the Unjust Accusation of certain French Gentlemen charged with a Robbery 1671. The Magistrates Authority asserted in a Sermon by James Paston OCTAVO THe Posing of the Parts of Speech Elborow's Rationale upon the English Service Burnet's Vindication of the Ordination of the Church of England Winchester Phrases Bishop Wilkins of Natural Religion Hardcastle's Christian Geography and Arithmetick Ashton's Apology for the Honours and Revenues of the Clergy Lord Hollis's Vindication of the Judicature of the House of Peers in the case of Skinner Jurisdiction of the House of Peers in case of Appeals Jurisdiction of the House of Peers in case of Impositions Letter about the Bishops Vote in Capital Cases Zenophont Cyropaedia Gr. Lat. Duporti Versio Psalmorum Graeca Grew's Idea of Philological Hist continued on Roots Wingates Abridgment of the Statutes in force Fitzherberts Natura Brevium Judge Hales's Pleas of the Crown Wilkinsons Office of Sheriffs Lord Cook 's Compleat Coppy-holder Dialogue in English betwixt a Doctor and a Student concerning the Laws of England Finch of the Law Spaniards Conspiracy against the State of Venice Batei Elenchus motuum nuperorum in Anglia Brown's Religio Medici Several Tracts of Mr. Hales of Eaton Bishop Sanderson's Life Dr. Tillotson's Rule of Faith Gregorii Etymologicon Parvum Pasoris Grammatica Grae. Novi Testamenti 4 s. Rossei Gnomologicon Poeticum Gouge's word to Saints and Sinners Dr. Simpson's Chymical Anatomy of the Yorkshire Spaws with a Discourse of the Original of Hot-Springs and other Fountains and a Vindication of Chymical Physick 3 s. His Hydrological Essays with an Account of the Allum-works at Whitby and some Observations about the Jaundice 1 s. 6 d. Dr. Cox's Discourse of the Interest of the Patient in reference to Physick and Physitians and Detection of the Abuses practised by the Apothecaries 1 s. 6 d. Organon Salutis Or an Instrument to cleanse the Stomach with divers New Experiments of the Vertue of Tobacco and Coffee To which is prefixed a Preface of Sir Hen. Blunt 1 s. Dr. Cave's Primitive Christianity in three Parts A Discourse of the Nature Ends and Difference of the two Covenaants 1672. 2 s. Ignatius Fuller's Sermons of Peace and Holiness 1672. 1 s. 6 d. Lipsius's Discourse of Constancy 2 s. 6 d. Willis's Anglicisms Latinized 3 s. 6. d. Buckler of State and Justice against France's Designs of Universal Monarchy 1673. A free Conference touching the Present State of England at home and abroad in order to the Designs of France 1673. 1 s. Bishop Taylor of Confirmation 1 s. 6 d. Mystery of Jesuitism third and fourth Parts 2 s. 6 d. Sanderson Judicium Academ Oxoniens de Solenni Liga 6 d. Dr. Samway's Unreasonableness of the Romanists 1 s. 6 d. Record of Urines 1 s. Dr. Ashton's Cases of Scandal and Persecution 1674. 1 s. DUODECIMO FArnabii Index Rhetoricus Ciceronis Orationes selectae Hodder 's Arithmetick Horatius Menellii Sands Ovid Metamorphosis Grotius de Veritate Religionis Christianae Bishop Hacket 's Christian Consolations Littleton 's Tenures in French and English VICESIMO QUARTO LVcius Florus Lat. Id. French 16º Crums of Comfort Valentine's Devotions Guide to Heaven Books lately Printed GVillim's Display of Herauldry with large Additions Dr. Burnet's History of the Reformation of the Church of Engl. Fol. in a Vollums Dr. Burlace's History of the Irish Rebellion Mr. John Jenison's Additional Narrative about the Plot. Cole's Latin and English Dictionary with large Additions 1679. William's Sermon before the L. Mayor Octob. 12. 1679. History of the Gunpowder Treason Impartial Consideration of the Speeches of the Five Jesuits Executed for Treason Fol. Trials of the Regicides 8º Dangerfield's Narrative of the Pretended Presbyterian Plot. Mr. Jam. Brome's two Fast Sermons The Famine of the Word threatned to Israel and God's Call to Weeping and Mourning Account of the Publick Affairs in Ireland since the Discovery of the late Plot. Dr. Jane's Fast Sermon before the House of Commons April 11. 1679. Dr. Burnet's Letter written upon the Discovery of the late Plot. 4 to His Translation of the Decree made at Rome March 2. 1679. condemning some Opinions of the Jesuits and other Casuists 4 to His Relation of the Massacre of the Protestants in France 4 to Mr. John James's Visitation Sermon April 9. 1671. 4 to Mr. John Cave's Fast Sermon on Jan. 30. 1679. 4 to His Assize Sermon at Leicester July 31. 79. 4 to Certain Genuine Remains of the Lord Bacon in Arguments Civil Moral Natural Medical Theological and Bibliographical with a large account of all his Works by Dr. Tho. Tenison 8 to Dr. Puller's Discourse of the Moderation of the Church of England 8 to The Original of all the Plots in Christendom with the Danger and Remedy of Schism By Dr. William Sawel Master of Jesus College Cambridg 8 o. A Discourse of Supream Power Common Right By a Person of Quality 8 o. Dr. Edw. Bagshaw's Discourse upon Select Texts against the Papist Socinian 8 o. Mr. Rushworth's Historical Collections The second Volume Fol. His large and exact Account of the Trial of the Earl of Strafford with all the Circumstances preliminary to concomitant with and subsequent upon the same to his Death Fol. Remarques relating to the State of the Church of the three first Centuries wherein are interspersed Animadversions on a Book called A View of Antiquity By J. H. written by A. S. Speculum Baxterianum or Baxter against Baxter 4 to The Country-Mans Physician For the use of such as live far from Cities or Market-Towns 8 o. Sir Rob. Filmer's Patriarchae 8 o. Juvenile Rambles of Tho. Dangerfield 8 o. Dr. Burnet's Sermon before the Lord Mayor upon the Fast for the Fire 1680. 4 to His Account of the Conversion and Persecutions of Eve Cohan a Person of Quality of the Jewish Religion lately Baptized a Christian 4 o. His Fast Sermon before the House of Commons Decemb. 22. 1680. His Fast-Sermon before the Aldermen and Liveries of the City of London on the 30th of January 1680. new-New-England Psalms 12o. An Apology for a Treatise of Humane Reason By Ma. Clifford Esq 12o. The Laws of this Realm concerning Jesuits Seminary Priests Recusants the Oaths of Supremacy and Allegiance explained by divers Judgments and Resolutions of the Judges with other Observations thereupon By William Cawley Esq Fol. Bishop Sanderson's Sermons Fol. Fowlis's History of Romish Conspiracies Treasons and Usurpations 1681. Fol. The Tything-Table 4 to Markham's Perfect Horseman 1681. 8o. The History of the Powder-Treason with a Vindication of the Proceedings and Matters relating thereunto from the Exceptions made against it and more particularly of late Years by the Author of the Catholick Apology and others To which is added A Parallel betwixt That and the present Plot 1681. 4 to The Counter-Scuffle 4 to Mr. Langford's plain and useful Instructions to raise all sorts of Fruit-Trees that prosper in England in that method and order that every thing is to be done in Together with the best Directions for making Liquors of the several sorts of Fruit 1681. 8o. FINIS
The Second Part OF THE HISTORY OF THE REFORMATION By the Lords Die Lunae 3. Januarij 1680. ORdered by the Lords Spiritual and Temporal in Parliament Assembled That the Thanks of this House be given to Dr. Burnet for the great Service done by him to this Kingdom and the Protestant Religion in writing the History of the Reformation of the Church of England so truly and exactly And that he be desired to proceed in the perfecting what he further intends therein with all convenient speed Jo. Browne Cleric Parliamentorum By the Commons Jovis 23. Die Decemb. 1680. ORdered That the Thanks of This House be given to Dr. Burnet for his Book Intituled The History of the Reformation of the Châ—rch of England Will. Goldesbrough Cleric Dom. Com. Mercurij 5. Die Januarij 1680. ORdered That Dr. Burnet be desired to proceed with and compleat that Good Work by him begun in Writing and Publishing The History of the Reformation of the Church of England Will. Goldesbrough Cler. Dom. Com. THE HISTORY of the REFORMATION of the Church of England The Second Part Printed for Rich Chiswell at the Rose and Crowne in St. Pauls Church yard The Holy Bible THE HISTORY OF THE REFORMATION OF THE Church of England The Second Part. OF THE Progress made in it till the Settlement of it in the beginning OF Q. Elizabeth's Reign By GILBERT BVRNET D. D. LONDON Printed by T. H. for Richard Chiswell at the Rose and Crown in St. Paul's Church-yard MDCLXXXI THE PREFACE THE favourable reception which the former Part of this Work had together with the new Materials that were sent me from Noble and Worthy Hands have encouraged me to prosecute it and to carry down the History of the Reformation of this Church till it was brought to a compleat settlement in the beginning of Queen Elizabeths Reign which I now offer to the World The great zeal of this Age for what was done in that about Religion has made the History of it to be received and read with more than ordinary attention and care and many have expressed their satisfaction in what was formerly published by contributing several Papers of great consequence to what remained and since I found no Part of the first Volume was more universally acceptable than that wherein I was only a Transcriber I mean the Collection of Records and Authentick Papers which I had set down in confirmation of the more remarkable and doubtful parts of the History I continue the same method now I shall repeat nothing here that was in my former Preface But refer the Reader to such things as concern this History in general and my encouragement in the undertaking and prosecution of it to what is there premised to the whole Work and therefore I shall now enlarge on such things as do more particularly relate to this Volume The Papers that were conveyed to me from several Hands are referred to as the occasion to mention them occurs in the History with such acknowledgements as I thought best became this way of writing though far short of the merits of those who furnished me with them But the Store-house from whence I drew the greatest part both of the History and Collection is the often-celebrated Cotton Library out of which by the noble favour of its truly learned Owner Sir John Cotton I gathered all that was necessary for composing this Part together with some few things which had escaped me in my former Search and belong to the First Part and those I have mixed in the Collection added to this Volume upon such occasions as I thought most pertinent But among all the Remains of the last Age that are with great industry and order laid up in that Treasury none pleased me better nor were of more use to me than the Journal of King Edwards Reign written all with his own Hand with some other Papers of his which I have put by themselves in the beginning of the Collection Of these I shall say nothing here having given a full account of them in the History of his Reign to which I refer the Reader I find most of our Writers have taken Parcels out of them and Sir John Heyward has transcribed from them the greatest part of his Book therefore I thought this a thing of such consequence that upon good advice I have published them all faithfully copied from the Originals But as others assisted me towards the perfecting this Part so that learned Divine and most exact Enquirer into Historical Learning Mr. Fulman Rector of Hamton-Meysey in Glocester-shire did most signally oblige me by a Collection of some mistakes I had made in the former Work He had for many years applied his thoughts with a very searching care to the same Subject and so was able to judge more critically of it than other Readers Some of those had escaped me others had not come within my view in some particulars my Vouchers were not good and in others I had mistaken my Authors These I publish at the end of this Volume being neither ashamed to confess my faults nor unwilling to acknowledge from what Hand I received better information My design in writing is to discover Truth and to deliver it down impartially to the next Age so I should think it both a mean and criminal piece of vanity to suppress this discovery of my Errors And though the number and consequence of them had been greater than it is I should rather have submitted to a much severer Penance than have left the World in the mistakes I had led them into yet I was not a little pleased to find that they were neither many nor of importance to the main Parts of the History and were chiefly about Dates or small variations in the order of Time I hope this Part has fewer faults since that worthy Person did pursue his former kindness so far as to review it before-hand and with great judgment to correct such errors as he found in it Those I had formerly fallen into made me more careful in examining even the smallest matters Yet if after all my care and the kind Censures of those who have revised this Work there is any thing left that may require a further Retractation I shall not decline to make it so soon as I see there is need of it being I hope raised above the poor vanity of seeking my own reputation by sacrificing Truth to it Those to whose censure I submitted this whole History in both its Parts were chiefly three great Divines whose Lives are such Examples their Sermons such Instructions their Writings such unanswerable Vindications of our Church and their whole deportment so sutable to their profession that as I reckon my being admitted into some measure of friendship with them among the chief Blessings of my Life so I know nothing can more effectually recommend this Work than to say that it passed with their hearty approbation after they had examined it with that care which their great zeal
for they are no small part of the Care of Souls which is incumbent on them and by them only Excommunications ought to be made as being a Suspension from the Sacred Rights of Christians of which none can be the competent Judges but those to whom the charge of Souls is committed The worst that can be said of all these Abuses is that they are Reliques of Popery and we owe it to the unhappy Contests among our selves that a due correction has not been yet given to them From hence one evil has followed not inferior to these from whence it flows that the Pastoral Charge is now looked on by too many rather as a device only for instructing People to which they may submit as much as they think fit than as a Care of Souls as indeed it is And it is not to be denied but the practice of not a few of us of the Clergy has confirmed the People in this mistake who consider our Function as a Method of living by performing Divine Offices and making Sermons rather than as a watching over the Souls of the Flocks committed to us visiting the Sick reproving scandalous Persons reconciling differences and being strict at least in governing the Poor whose necessities will oblige them to submit to any good Rules we shall set them for the better conduct of their Lives In these things does the Pastoral Care chiefly consist and not only in the bare performing of Offices or pronouncing Sermons which every one almost may learn to do after some tolerable fashion If Men had a just Notion of this Holy Function and a right sense of it before they were initiated into it those scandalous abuses of Plurality of Benefices with Cure except where they are so poor and contiguous that both can scarce maintain one Incumbent and one Man can discharge the duty of both very well Non-residencies and the hiring out that Sacred Trust to pitiful Mercenaries at the cheapest rates would soon fall off These are things of so crying a nature that no wonder if the wrath of God is ready to break out upon us These are abuses that even the Church of Rome after all her impudence is ashamed of and are at this day generally discountenanced all France over Queen Mary here in England in the time of Popery set her self effectually to root them out And that they should be still found among Protestants and in so Reformed a Church is a scandal that may justly make us blush All the honest Prelates at the Council of Trent endeavoured to get Residence declared to be of Divine Right and so not to be dispensed with upon any consideration whatsoever and there is nothing more apparently contrary to the most common impressions which all Men have about matters of Religion than that Benefices are given for the Office to which they are annexed and if in matters of Mens Estates or of their Health it would be a thing of high scandal for one to receive the Fees and commit the Work to the care of some inferior or raw Practitioner how much worse is it to turn over so important a concernment as the care of Souls must be confessed to be to mean hands And to conclude those who are guilty of such disorders have much to answer for both to God for the neglect of those Souls for which they are to give an account and to the World for the reproach they have brought on this Church and on the Sacred Functions by their ill practises nor could the divisions of this Age ever have risen to such a height if the People had not been possessed with ill impressions of some of the Clergy from those inexcusable faults that are so conspicuous in too many that are called Shepherds Who Cloath themselves with the Wool but have not fed the Flock that have not strengthened the diseased nor Healed the sick nor bound up that which was broken nor brought again that which was driven away nor sought that which was lost but have ruled them with force and cruelty And if we would look up to God who is visibly angry with us and has made us base and contemptible among the People we should find great reason to reflect on those words of Jeremy The Pastors are become Brutish and have not sought the Lord therefore they shall not prosper and all their Flocks shall be scattered But I were very unjust if having ventured on so plain and necessary a reprehension I should not add that God has not so left this Age and Church but there is in it a great number in both the holy Functions who are perhaps as Eminent in the exemplariness of their Lives and as diligent in their Labours as has been in any one Church in any Age since Miracles ceased The humility and strictness of Life in many of our Prelates and some that were highly Born and yet have far outgone some others from whom more might have been expected raises them far above censure tho perhaps not above envy And when such think not the daily instructing their Neighbours a thing below them but do it with as constant a care as if they were to earn their Bread by it when they are so affable to the meanest Clergy-men that come to them when they are so nicely scrupulous about those whom they admit into holy Orders and so large in their Charities that one would think they were furnished with some unseen ways these things must raise great esteem for such Bishops and seem to give some hopes of better times Of all this I may be allowed to speak the more freely since I am led to it by none of those Bribes either of gratitude or fear or hope which are wont to Corrupt men to say what they do not think But I were much to blame if in a Work that may perhaps Live some time in the Word I should only find fault with what is amiss and not also acknowledge what is so very Commendable and Praise-Worthy And when I look into the Inferior Clergy there are chiefly about this great City of London so many so Eminent both for the strictness of their Lives the constancy of their Labours their Excellent and plain way of Preaching which is now perhaps brought to as great a Perfection as ever was since men spoke as they received it immediately from the Holy-Ghost the great gentleness of their Deportment to such as differ from them their mutual Love and Charity and in a Word for all the qualities that can adorn Ministers or Christians that if such a number of such Men cannot prevail with this debauched Age this one thing to me looks more dismally than all the other affrighting Symptomes of our Condition that God having sent so many faithful Teachers their Labours are still so ineffectual I have now Examinâ—d all the prejudices that either occur to my thoughts or that I have not met with in Books or Discourses against our Reformation and I hope upon a free
Wittemberg submitting themselves to the Emperors mercy the rest were much disheartned which is a constant forerunner of the ruine of a Confederacy Such was the state of Religion abroad The design laid for a further Reformation at home At home Mens minds were much distracted The People especially in Market Towns and Places of Trade began generally to see into many of the corruptions of the Doctrine and Worship and were weary of them Some preached against some abuses Glasier at Pauls Cross taught that the observance of Lent was only a Positive Law others went further and plainly condemned most of the former abuses But the Clergy were as much engaged to defend them They were for the most part such as had been bred in Monasteries and Religious Houses For there being Pensions reserved for the Monks when their Houses were surrendred and dissolved till they should be otherwise provided The Court of Augmentations took care to ease the King of that Charge by recommending them to such small Benefices as were at the Kings disposal and such as purchased those Lands of the Crown with that Charge of paying the Pensions to the Monks were also careful to ease themselves by procuring Benefices for them The Benefices were generally very small so that in many Places three or four Benefices could hardly afford enough for the maintenance of one Man And this gave some colour for that abuse of one Man's having many Benefices that have a care of Souls annexed to them and that not only where they are so contiguous that the duty can be discharged by one and so poor that the maintenance of both will scarce serve for the encouragement of one Person but even where they are very remote and of considerable value This Corruption that crept in in the dark Ages of the Church was now practised in England out of necessity By an Act made in King Henry the 8th's time none might hold two Benefices without a Dispensation but no Dispensation could enable one to hold three yet that was not at this time much considered The excuses made for this were That in some Places they could not find good Men for the Benefices but in most Places the Livings were brought to nothing For while the Abbies stood the Abbots allowed those whom they appointed to serve the Cure in the Churches that belonged to them which were in value above the half of England a small Stipend or some little part of the Vicarage Tithes and they were to raise their subsistence out of the Fees they had by the Sacraments and other Sacramentals and chiefly by the singing Masses for the Poor that died for the Abbies had the profit of it from the Rich. And Masses went generally for 2 d. a Groat was thought a great Bounty So they all concluded themselves undone if these things were withdrawn This engaged them against any Reformation since every step that was made in it took their Bread out of their Mouths But they being generally very ignorant could oppose nothing with the force of Reason or Learning So although they were resolved to comply with any thing rather than forfeit their Benefices yet in their hearts they abhorred all Reformation and murmured against it where they thought they might do it safely some preached as much for the old abuses as others did against them Dr. Peru at St. Andrews Vndershaft justified the Worship of Images on the 23d of April yet on the 19th of June he preached a Recantation of that Sermon Besides these there were great Prelates as Gardiner Bonner and Tonstall whose long experience in Affairs they being oft employed in Forreign Ambassies together with their high preferment gave them great Authority and they were against all Alterations in Religion But that was not so decent to profess therefore they set up on this pretence That till the King their Supream Head were of Age so as to consider things himself all should continue in the state in which King Henry had left them and these depended on the Lady Mary the Kings eldest Sister as their Head who now professed her self to be in all Points for what her Father had done and was very earnest to have every thing Enacted by him but chiefly the six Articles to continue in force On the other hand Crvnmer being now delivered from that too awful subjection that he had been held under by King Henry resolved to go on more vigorously in purging out abuses He had the Protector firmly united to him in this design Dr. Cox and Mr. Cheek who were about the young King were also very careful to infuse right Principles of Religion into him and as he was very capable of understanding what was laid before him so he had an early liking to all good and generous Principles and was of so excellent a temper of mind that as he naturally loved Truth so the great probity of his Manners made him very inclinable to love and cherish true Religion Cranmer had also several Bishops of his side Holgate of York Holbeach of Lincoln Goodrick of Ely and above all Ridley Elect of Rochester designed for that See by King Henry but not Consecrated till September this Year Old Latimer was now discharged of his Imprisonment but had no mind to return to a more publick Station and did choose rather to live private and employ himself in Preaching He was kept by Cranmer at Lambeth where he spent the rest of his days till he was imprisoned in Queen Maries time and attained the glorious end of his innocent and pious Life But the apprehensions of his being restored again to his old Bishoprick put Heath then Bishop of Worcester into great anxieties sometimes he thought if he consented to the Reformation then Latimer who left his Bishoprick on the account of the six Articles must be restored and this made him joyn with the Popish Party at other times Journal of the House of Commons when he saw the House of Commons moved to have Latimer put in again then he joyned in the Councils for the Reformation to secure Friends to himself by that compliance Others of the Bishops were ignorant and weak Men who understood Religion little and valued it less and so although they liked the old Superstition best because it encouraged Ignorance most and that was the only sure Support of their Power and Wealth yet they resolved to swim with the Stream It was designed by Cranmer and his Friends to carry on the Reformation but by slow and safe degrees not hazarding too much at once They trusted in the Providence of God that he would assist them in so good a Work They knew the corruptions they were to throw out to be such that they should easily satisfie the People with what they did and they had many Learned Men among them who had now for divers years been examining these matters There were also many that declared they had heard the late King express his great regret for leaving the state
of Religion in so unsetled a condition and that he had resolved to have changed the Mass into a Communion besides many other things And in the Act of Parliament which he had procured see Pag. 263. first Part for giving force and Authority to his Proclamations a Proviso was added That his Sons Councellors while he should be under Age might set out Proclamations of the same Authority with these which were made by the King himself This gave them a full Power to proceed in that Work in which they resolved to follow the method begun by the late King of sending Visitors over England with Injunctions and Articles A Visitation is made over England They ordered them six several Circuits or Precincts The first was London Westminster Norwich and Ely The second Rochester Canterbury Chichester and Winchester The third Sarum Exeter Bath Bristol and Glocester The fourth York Durham Carlisle and Chester The fifth Peterborough Lincoln Oxford Coventry and Litchfield And the sixth Wales Worcester and Hereford For every Circuit there were two Gentlemen a Civilian a Divine and a Register They were designed to be sent out in the beginning of May as appears by a Letter to be found in the Collection Collection Number 7. written the fourth of May to the Arch-bishop of York There is also in the Registers of London another of the same strain Yet the Visitation being put off for some Months this Inhibition was suspended on the 16th of May till it should be again renued The Letter sets forth That the King being speedily to order a Visitation over his whole Kingdom therefore neither the Arch-bishop nor any other should exercise any jurisdiction while that Visitation lasted And since the minds of the People were held in great suspence by the Controversies they heard so variously tossed in the Pulpits that for quieting these the King did require all Bishops to preach no where but in their Cathedrals and that all other Clergy-men should not preach but in their Collegiate or Parochial Churches unless they obtained a special Licence from the King to that effect The design of this was to make a distinction between such as preached for the Reformation of abuses and such as did it not The one were to be encouraged by Licences to preach where-ever they desired to do it but the others were restrained to the Places where they were Incumbents But that which of all other things did most damp those who designed the Reformation was the misery to which they saw the Clergy reduced and the great want of able Men to propagate it over England For the Rents of the Church were either so swallowed up by the suppression of Religious Houses to whom the Tithes were generally appropriated or so basely alienated by some lewd or superstitious Incumbents who to preserve themselves being otherwise obnoxious or to purchase Friends had given away the best part of their Revenues and Benefices that there was very little encouragement left for those that should labour in the Work of the Gospel And though many Projects were thought on for remedying this great abuse yet those were all so powerfully opposed that there was no hope left of getting it remedied till the King should come to be of Age and be able by his Authority to procure the Church-men a more proportioned maintenance Two things only remained to be done at present The one was to draw up some Homilies for the instruction of the People which might supply the defects of their Incumbents Some Homilies compiled together with the providing them with such Books as might lead them into the understanding of the Scripture The other was to select the most eminent Preachers they could find and send them over England with the Visitors who should with more Authority instruct the Nation in the Principles of Religion Therefore some were appointed to compile those Homilies and Twelve were at first agreed on being about those Arguments which were in themselves of the greatest importance The 1st was about the use of the Scriptures The 2d of the misery of Mankind by sin 3d. Of their Salvation by Christ 4th Of True and Lively Faith 5th Of Good Works 6th Of Christian Love and Charity 7th Against Swearing and chiefly Perjury 8th Against Apostacy or declining from God 9th Against the fear of Death 10th An Exhortation to Obedience 11th Against Whoredom and Adultery setting forth the state of Marriage how necessary and honourable it was And the 12th against Contention chiefly about Matters of Religion They intended to set out more afterwards but these were all that were at this time finished The chief design in them was to acquaint the People with the method of Salvation according to the Gospel in which there were two dangerous Extremes at that time that had divided the World The greatest part of the ignorant Commons seemed to consider their Priests as a sort of People who had such a secret trick of saving their Souls as Mountebanks pretend in the curing of Diseases and that there was nothing to be done but to leave themselves in their hands and the business could not miscarry This was the chief Basis and support of all that superstition which was so prevalent over the Nation The other Extreme was of some corrupt Gospellers who thought if they magnified Christ much and depended on his Merits and Intercession they could not perish which way soever they led their Lives In these Homilies therefore special care was taken to rectifie these errors And the Salvation of Mankind was on the one hand wholly ascribed to the Death and Sufferings of Christ to which Sinners were taught to fly and to trust to it only and to no other devices for the pardon of sin They were at the same time taught that there was no Salvation through Christ but to such as truly repented and lived according to the Rules of the Gospel The whole matter was so ordered to teach them that avoiding the hurtful errors on both hands they might all know the true and certain way of attaining Eternal Happiness For the understanding the New Testament Erasmus's Paraphrase which was translated into English was thought the most profitable and easiest Book Therefore it was resolved that together with the Bible there should be one of these in every parish-Parish-Church over England They next considered the Articles and Injunctions that should be given to the Visitors The greatest part of them were only the renewing what had been ordered by King Henry during Cromwel's being Vicegerent which had been much neglected since his fall For as there was no Vicegerent so there was few Visitations appointed after his death by the Kings Authority but the executing former Injunctions was left to the several Bishops who were for the most part more careful about the six Articles than about the Injunctions So now all the Orders about renouncing the Popes Power and asserting the Kings Supremacy about Preaching teaching the Elements of Religion in the Vulgar
Christs Flesh and Blood in the Sacrament Upon which many of the Assembly that were indiscreetly hot on both sides cried out some approving and others disliking it Of the Kings Authority under Age and of the Power of the Council in that Case he said not a word and upon that he was imprisoned The occasion of this was the Popish Clergy began generally to have it spread among them that though they had acknowledged the Kings Supremacy yet they had never owned the Councils Supremacy That the Council could only see to the execution of the Laws and Orders that had been made but could not make new ones and that therefore the Supremacy could not be exercised till the King in whose Person it was vested came to be of Age to consider of Matters himself Upon this the Lawyers were consulted who did unanimously resolve that the Supremacy being annexed to the Regal Dignity was the same in a King under Age when it was executed by the Council that it was in a King at full Age and therefore things ordered by the Council now had the same Authority in Law that they could have when the King did act himself But this did not satisfie the greater part of the Clergy Some of whom by the high Flatteries that had been given to Kings in King Henry's time seemed to fancy that there were degrees of Divine Illumination derived unto Princes by the anointing them at the Coronation and these not exerting themselves till a King attained to a ripeness of understanding they thought the Supremacy was to lie dormant while he was so young The Protector and Council endeavoured to have got Gardiner to declare against this but he would not meddle in it How far he might set forward the other Opinion I do not know These Proceedings against him were thought too severe and without Law but he being generally hated they were not so much censured as they had been if they had fallen on a more acceptable Man And thus were the Orders made by the Council generally obeyed many being terrified with the usage Gardiner met with from which others inferred what they might look for if they were refractory when so great a Bishop was so treated The next thing Cranmer set about was the compiling of a Catechisme or large instruction of young Persons in the Grounds of the Christian Religion In it he reckons the two first Commandments but one Cranmer sets out a Catechisme though he says many of the Ancients divided them in two But the division was of no great consequence so no part of the Decalogue were suppressed by the Church He shewed that the excuses the Papists had for Images were no other than what the Heathens brought for their Idolatry who also said they did not worship the Image but that only which was represented by it He particularly takes notice of the Image of the Trinity He shews how St. Peter would not suffer Cornelius and the Angel would not suffer St. John to worship them The believing that there is a vertue in one Image more than in another he accounts plain Idolatry Ezekias broke the Brazen Serpent when abused though it was a Type or Image of Christ made by Gods command to which a miraculous Vertue had been once given So now there was good reason to break Images when they had been so abused to superstition and Idolatry and when they gave such scandal to Jews and Mahometans who generally accounted the Christians Idolaters on that account He asserts besides the two Sacraments of Baptisme and the Lords Supper the Power of reconciling Sinners to God as a third and fully owns the Divine Institution of Bishops and Priests and wishes that the Canons and Rites of publick Penitence were again restored and exhorts much to Confession and the Peoples dealing with their Pastors about their Consciences that so they might upon knowledge bind and loose according to the Gospel Having finished this easie but most useful work he dedicated it to the King And in his Epistle to him complains of the great neglect that had been in former times of Catechising and that Confirmation had not been rightly administred since it ought to be given only to these of Age who understood the Principles of the Christian Doctrine and did upon knowledge and with sincere minds renew their Baptismal Vow From this it will appear that from the beginning of this Reformation the Practice of the Roman Church in the matter of Images was held Idolatrous Cranmer's zeal for restoring the Penitentiary Canons is also clear and it is plain that he had now quite laid aside those singular opinions which he formerly held of the Ecclesiastical Functions for now in a Work which was wholly his own without the concurrence of any others he fully sets forth their Divine Institution All these things made way for a greater Work which these selected Bishops and Divines who had laboured in the setting forth of the Office of the Communion were now preparing which was the entire Reformation of the whole Service of the Church In order to this they brought together all the Offices used in England In the Southern Parts A General Reformation of all the Offices of the Church is set about those after the use of Sarum were universally received which were believed to have been compiled by Osmund Bishop of Sarum In the North of England they had other Offices after the use of York In South-Wales they had them after the use of Hereford In North-Wales after the use of Bangor And in Lincoln another sort of an Office proper to that See In the Primitive Church when the extraordinary Gifts ceased the Bishops of the several Churches put their Offices and Prayers into such a Method as was nearest to what they had heard or remembred from the Apostles And these Liturgies were called by the Apostles Names from whose Forms they had been composed as that at Jerusalem carried the Name of St. James and that of Alexandria the Name of St. Mark though those Books that we have now under these Names are certainly so interpolated that they are of no great Authority But in the fourth Century we have these Liturgies first mentioned The Council of Laodicea appointed the same Office of Prayers to be used in the Mornings and Evenings The Bishops continued to draw up new Additions and to put old Forms into other Methods But this was left to every Bishops care nor was it made the Subject of any publick Consultation till St. Austins time when in their dealings with Hereticks they found they took advantages from some of the Prayers that were in some Churches Upon this he tells us it was ordered that there should be no Prayers used in the Church but upon common advice after that the Liturgies came to be more carefully considered Formerly the Worship of God was a pure and simple thing and so it continued till Superstition had so infected the Church that those Forms were thought too naked
unless they were put under more Artificial Rules and dressed up with much Ceremony Gregory the Great was the first that took much care to make the Church Musick very regular and he did also put the Liturgies in another Method than had been formerly used Yet he had no such fondness of his own composures but left it to Austin the Monk whom he sent over into England when he consulted him in it either to use the Roman or French Rituals or any other as he should find they were most likely to edifie the People After this in most Sees there were great variations for as any Prelate came to be Canonized or held in high esteem by the People some private Collects or particular Forms that he had used were practised in his or perhaps as his Fame spread in the neighbouring Dioceses In every Age there were notable Additions made and all the Writers almost in the 8th and 9th Centuries employed their Fancies to find out mystical significations for every Rite that was then used and so as a new Rite was added it was no hard matter to add some Mystery to it This had made the Offices swell out of measure and there was a great variety of them Missals Breviaries Rituals Pontificals Portoises Pies Gradualls Antiphonalls Psalteries Houres and a great many more Every Religious Order had likewise their peculiar Rites with the Saints days that belonged to their Order and Services for them and the understanding how to officiate was become so hard a piece of the Trade that it was not easie to learn it exactly without a long practice in it So now it was resolved to correct and examine these It was resolved there should be a new Liturgy I do not find it was ever brought under consideration whether they should compose a Form for all the Parts of Divine Worship or leave it to the sudden and extemporary heats of those who were to officiate which some have called since that time The worshiping by the Spirit Of this way of serving God they did not then dream much less that the appointing of Forms of Prayer was an encroaching on the Kingly Office of Christ but thought what ever praying in the Spirit might have been in the Apostles time where yet every Man brought his Psalms which are a sort of Prayers as well as Praises and these look like some written Composures as St. Paul expresses it that now to pray with warm affection and sincere devotion was Spiritual Worship and that where it was the same thing that was to be daily asked of God the using the same expressions was the sign of a steady devotion that was fixed on the thing prayed for whereas the heat that new words raised looked rather like a warmth in the fancy Nor could it agree with the Principles of a Reformation that was to devest the Church-men of that unlimited Authority which they had formerly exercised over Mens Consciences to leave them at liberty to make the People pray after them as they pleased this being as great a resignation of the People when their devotion depended on the sudden heats of their Pastors as the former Superstition had made of their Faith and Conscience to them So it being resolved to bring the whole Worship of God under set Forms they set one General Rule to themselves which they afterwards declared of changing nothing for novelties sake or meerly because it had been formerly used They resolved to retain such things as the Primitive Church had practised cutting off such abuses as the later ages had grafted on them and to continue the use of such other things which though they had been brought in not so early yet were of good use to beget devotion and were so much recommended to the People by the practice of them that the laying these aside would perhaps have alienated them from the other changes they made And therefore they resolved to make no change without very good and weighty reasons In which they considered the practice of our Saviour who did not only comply with the Rites of Judaism himself but even the Prayer he gave to his Disciples was framed according to their Forms and his two great Institutions of Baptism and the Eucharist did consist of Rites that had been used among the Jews And since he who was delivering a new Religion and was authorized in the highest manner that ever any was did yet so far comply with received Practices as from them to take those which he sanctified for the use of his Church it seemed much fitter for those who had no such extraordinary warrant to give them Authority in what they did when they were reforming abuses to let the World see they did it not from the wanton desire of change or any affectation of novelty and with those resolutions they entred on their Work In the search of the former Offices they found an infinite deal of superstition in the Consecrations of Water Salt Bread Incense Candles Fire Bells Churches Images Altars Crosses Vessels Garments Palms Flowers all looked like the Rites of Heathenism and seemed to spring from the same Fountain When the Water or Salt were blessed it was expressed to be to this end that they might be health both to Soul and Body and Devils who might well laugh at these tricks which they had taught them were adjured not to come to any place where they were sprinkled and the Holy Bread was blessed to be a defence against all Diseases and snares of the Devil and the Holy Incense that Devils might not come near the smoak of it but that all who smelled at it might perceive the Vertue of the Holy Ghost and the Ashes were blessed so that all who were covered with them might deserve to obtain the remission of their sins All those things had drawn the People to such confidence in them that they generally thought that without those harder terms of true holiness they might upon such superstitious observances be sure of Heaven So all these they resolved to cast out as things which had no warrant in Scripture and were vain devices to draw Men away from a lively application to God through Christ according to the method of the Gospel Then the many Rites in Sacramental Actions were considered all which had swelled up to an infinite heap And as some of these which had no foundation in Scripture were thrown out so the others were brought back to a greater simplicity In no part of Religion was the corruption of the former Offices more remarkable than in the Priests granting Absolution to the Living and the Dead To such as Confessed the Absolution was thus granted I absolve thee in the Name of the Father the Son and the Holy Ghost To which this was added And I grant to thee that all the Indulgences given or to be given thee by any Prelate with the Blessings of them all the Sprinklings of Holy Water all the Devout Beatings of thy Breast the
they had now lost all hopes of the Marriage and were almost engaged in a War with France which was like to fall on the King when his Affairs were in an ill condition his People being divided and discontented at home and his Treasure much exhausted by this War The state of Germany was at this time most deplorable The Affairs of Germany The Pope and Emperor continued their quarrelling about the translation of the Council Mendoza at Rome and Velasco at Bologna declared in the Emperors Name that a Council being called by his great and long endeavours for the quieting of Germany and he being engaged in a War to get it to be received and having procured a submission of the Empire to the Council it was upon frivolous and feigned causes removed out of Germany to one of the Popes Towns by which the Germans thought themselves disengaged of their promise which was to submit to a Council in Germany and therefore that he protested against it as an unlawful Meeting to whose Decrees he would not submit and that if they did not return to Trent he would take care of setling Religion some other way But the Pope being encouraged by the French King was not ill pleased to see the Emperor anew embroil himself with the Germans and therefore intended the Council should be continued at Bologna The Emperor being displeased with the Translation of the Council orders the Interim to be drawn Upon this the Emperor ordered three Divines Julius Flugius Bishop of Naumburg Michael Sidonius and Islebius Agricola to draw a Form of Religion The two former had been always Papists and the latter was formerly a Protestant but was believed to be now corrupted by the Emperor that the Name of one of the Ausburg Confession might make what they were to set out pass the more easily They drew up all the Points of Religion in a Book which was best known by the Name of the Interim because it was to last during that Interval till a General Council should meet in Germany In it all the Points of the Romish Doctrine were set forth in the smoothest terms possible only married Men might officiate as Priests and the Communion was to be given in both kinds Feb. Diet at Ausburg The Book being thus prepared a Diet was summoned to Ausburg in Feb. where the first thing done was the solemn Investiture of Maurice in the Electorate of Saxony He had been declared Elector last year by the Emperor before Wittenberg but now it was performed with great Ceremony on the 24th of Feb. which was the Emperors Birth-day Feb. 24. Maurice made Elector of Saxony John Frederick looking on with his usual constancy of mind All he said was Now they triumph in that Dignity of which they have against Justice and Equity spoiled me God grant they may enjoy it peaceably and happily and may never need any assistance from me or my Posterity And without expressing any further concern about it he went to his Studies which were almost wholly employed in the Scriptures The Book of the Interim being prepared the Elector of Brandenburg sent for Martin Bucer who was both a learned and moderate Divine and shewed it him Bucer having read it plainly told him that it was nothing but downright Popery only a little disguised at which the Elector was much offended for he was pleased with it and Bucer not without great danger returned back to Strasburg On the 15th of March March 15. The Interim received in the Diet. the Book was proposed to the Diet and the Elector of Mentz without any order did in all the Princes Names give the Emperor thanks for it which he interpreted as the assent of the whole Diet and after that would not hear any that came to him to stop it but published it as agreed to by the Diet. The Papists offended at it as well as the Protestants At Rome and Bologna it was much condemned as an high attempt in the Emperor to meddle with Points of Religion such as dispensing with the Marriage of Priests and the Communion in both kinds Wherefore some of that Church writ against it And Matters went so high that wise Men of that side began to fear the Breach between the Emperor and them might before they were aware be past reconciling for they had not forgot that the last Popes stiffness had lost England and they were not a little afraid they might now lose the Emperor But if the Pope were offended for the concessions in these two Particulars the Protestants thought they had much greater cause to dislike it since in all other controverted Points it was against them So that several of that side writ likewise against it But the Emperor was now so much exalted with his success that he resolved to go through with it little regarding the opposition of either hand The new Elector of Saxony went home and offered it to his Subjects But they refused to receive it and said as Sir Philip Hobbey Cotton Library Titus B. 2. then Ambassador from England at the Emperors Court writ over that they had it under the Emperors Hand and Seal that he should not meddle with Matters of Religion but only with reforming the Common-wealth and that if their Prince would not protect them in this matter they should find another who would defend them from such oppression An Exhortation for the receiving of it was read at Ausburg but they also refused it Many Towns sent their Addresses to the Emperor desiring him not to oppress their Consciences But none was of such a nature as that from Linda a little Town near Constance which had declared for the Emperor in the former War They returned answer That they could not agree to the Interim without incurring Eternal Damnation but to shew their submission to him in all other things they should not shut their Gates nor make resistance against any he should find though it were to spoil and destroy their Town This let the Emperor and his Council see how difficult a work it would be to subdue the Consciences of the Germans But his Chancellor Granvell pressed him to extream Councils and to make an example of that Town who had so peremptorily refused to obey his Commands Yet he had little reason to hope he should prevail on those who were at liberty when he could work so little on his Prisoner the Duke of Saxe For he had endeavoured by great offers to perswade him to agree to it but all was in vain for he always told them that kept him that his Person was in their Power but his Conscience was in his own and that he would not on any terms depart from the Ausburg Confession Upon this he was severely used his Chaplain was put from him with most of his Servants but he continued still unmoved and as cheerful as in his greatest Prosperity The Lutheran Divines entred into great disputes how far they might comply
Chastity when they saw so much and so plainly to the contrary as otherwise they would have been by a thing that sounded so well But on the other hand there was no Argument which the Reformers had more considered There were two things upon which the Question turned The one was the Obligation that Priesthood brought with it to live unmarried the other was the tie they might be under by any Vow they had made For the former they considered Arguments for it from Scripture that God having ordained a Race of Men te be Priests under Moses Law who should offer up expiatory Sacrifices for the sins of the Jews did not only not forbid Marriage but made it necessary for that Office was to descend by inheritance so that Priesthood was not inconsistent with that state In the New Testament some of the qualifications of a Bishop and Deacon are their being the Husband of one Wife and their having well ordered their House and brought up their Children St. Peter and other Apostles were married it was thought St. Paul was so likewise Aquila was certainly married to Priscilla and carried her about with him Our Saviour speaking of the help that an unmarried state was to the Kingdom of God recommended it equally to all Ranks of Men as they could bear it St. Paul said Let every Man have his own Wife It is better to marry than to burn and Marriage is honourable in all and the forbidding to marry is reckon'd by him a mark of the Apostacy of the latter times so that the matter seemed clear from the Scriptures And from the Fathers In the first Ages Saturninus Basilides Montanus Novatus and the Eucratites condemned Marriage as a state of liberty more than was fit for Christians Against those was asserted by the Primitive Fathers the lawfulness of Marriage to all Christians without discrimination and they who entring into Holy Orders forsook their Wives were severely condemned by the Apostolical Canons and by the Council of Gangra in the beginning of fourth and the Council in Trullo in the fifth Age. Many great Bishops in these times lived still with their Wives and had Children by them as namely both Nazianzen's and Basil's Fathers and Hilary of Poictiers when banished to Phrygia and very old writing to his own Daughter Abra bid her ask her Mother the meaning of those things which she by reason of her Age understood not by which it appears that his Daughter was then very young and by consequence born to him after he was a Bishop In the Council of Nice it being proposed that Clergy-men should depart from their Wives Paphnutius though himself unmarried opposed it as an unreasonable Yoke And Heliodorus Bishop of Trica the Author of the first of those Love-Fables now known by the Name of Romances being suspected of too much lasciviousness and concerned to clear himself of that charge did first move that Clergy-men should be obliged to live single which the Historian says they were not tied to before but Bishops as they pleased lived still with their Wives The Fathers in those times extolled a single Life very high and yet they all thought a Man once married might be a Bishop though his Wife were yet living they did not allow it indeed to him that had married twice but for this they had a distinction that if a Man had been once married before his Baptism and again after his Baptism he was to be understood to be in the state of a single Marriage So that Jerome who writ warmly enough against second Marriages yet says Ad Oceanum that the Bishops in his Age who were but once married in that sense were not to be numbred and that more of these could be reckoned than were at the Council of Ariminum who are said to have been 800 Bishops It is true that in that Age they began to make Canons against the Marriage of those who were in Orders especially in the Roman and African Churches but those were only Positive Laws of the Church and the frequent repeating of those Canons shews that even there they were not generally obeyed Of Synesius we read that when he was ordained Priest he declared that he would not live secretly with his Wife as some did but that he would â—well publickly with her and wisht that he might have many Children by her In the Eastern Church all their Clergy below the Order of Bishops are usually married before they be ordained and afterward live with their Wives and have Children by them without any kind of Prohibition In the Western Church the Married Clergy are taken notice of in many of the Spanish and Gallican Synods and the Bishops and Priests Wives are called Epyscopae and Presbyterae In most of the Cathedrals of England the Clergy were married in the Saxon times but as was shewn Page 22. of the first Part because they would not quit their Wives they were put out not of Sacred Orders but only out of the Seats they were then in and those were given to the Monks When Pope Nicolas had pressed the Coelibate of the Clergy in the 9th Century there was great opposition made to it chiefly by Huldericus Bishop of Ausburg who was held a Saint notwithstanding this opposition Restitutus Bishop of London lived openly with his Wife nor was the Coelibate of the Clergy generally imposed till Pope Gregory the 7th's time in the eleventh Century who projecting to have the Clergy depend wholly on himself and so to separate them from the Interests of those Princes in whose Dominions they lived considered that by having Wives and Children they gave Pledges to the State where they lived and reckoned that if they were free from this incumbrance then their Persons being Sacred there would be nothing to hinder but that they might do as they pleased in obedience to the Popes and opposition to their own Princes Orders The Writers near Gregory the 7th's time called this a new thing against the Mind of the Holy Fathers and full of rashness in him thus to turn out married Priests Lanfranc Arch-bishop of Canterbury did not impose Coelibate on the Clergy in the Villages but only on those that lived in Towns and on Prebendaries But Anselm carried it further and simply imposed it on all the Clergy yet himself laments that Sodomy was become then very common and even publick which was also the complaint of Petrus Damiani in Pope Gregories time Bernard said that that sin was frequent among the Bishops in his time and that this with many other abominations was the natural effect of prohibiting Marriage This made Abbot Panormitan wish that it were left to Mens liberty to marry if they pleased And Pius the second said there might have been good reasons for imposing Coelibate on the Clergy but he believed there were far better Reasons for taking away these Laws that imposed it Yet even since those Laws have been made Petrarch had a License to marry and keep his
Preferments still Boniface Arch-bishop of Canterbury Richard Bishop of Chichester and Geofrey Bishop of Ely are said to have had Wives and though there were not so many Instances of Priests marrying after Orders yet if there were any thing in the nature of Priesthood inconsistent by the Law of God with Marriage then it was as unlawful for them to continue in their former Marriages as to contract a new one Some few Instances were also gathered out of Church History of Bishops and Priests marrying after Orders but as these were few so there was just reason to controvert them Upon the whole matter it was clear that the Coelibate of the Clergy flowed from no law of God nor from any general Law of the Church The Vows and other Reasons against it examined but the contrary of Clergy-mens living with their Wives was universally received for many Ages As for Vows it was much questioned how far they did bind in such Cases It seemed a great sin to impose such on any when they were yet young and did not well know their own dispositions Nor was it in a Mans power to keep them For Continence being none of those Graces that are promised by God to all that ask it as it was not in a Mans Power without extream severities on himself to govern his own constitution of Body so he had no reason to expect God should interpose when he had provided another remedy for such Cases Besides the Promise made by Clergy-men according to the Rites of the Roman Pontifical did not oblige them to Coelibate The words were Wilt thou follow Chastity and Sobriety to which the Sub-Deacon answered I will By Chastity was not to be understood a total abstinence from all but only from unlawful embraces since a Man might live chast in a state of Marriage as well as out of it But whatever might be in this the English Clergy were not concerned in it for there was no such Question nor Answer made in the Forms of their Ordination So they were not by any Vow precluded from Marriage And for the Expediency of it nothing was more evident than that these Laws had brought in much uncleanness into the Church and those who pressed them most had been signally noted for these Vices No Prince in the English History lewder than Edgar that had so promoted it The Legate that in King Henry the second 's time got that severe Decree made that put all the married Clergy from their Livings was found the very night after for the credit of Coelibate in bed with a Whore On this Subject many undecent Stories were gathered especially by Bale who was a learned Man but did not write with that temper and discretion that became a Divine He gathered all the lewd Stories that could be raked together to this purpose and the many abominable things found in the Monasteries were then fresh in all Mens memories It was also observed that the unmarried Clergy had been as much as the married could be intent upon the raising Families and the enriching of their Nephews and Kindred and sometimes of their Bastards witness the present Pope Paul the third and not long before him Alexander the 6th so that the married Clergy could not be tempted to more Covetousness than had appeared in the unmarried And for the Distraction of Domestick Affairs the Clergy had formerly given themselves up to such a secular course of Life that it was thought nothing could encrease it but if the married Clergy should set themselves to raise more than a decent maintenance for their Children such as might fit them for Letters or Callings and should neglect Hospitality become covetous and accumulate Livings and Preferments to make Estates for their Children this might be justly curbed by new Laws or rather the renewing of the ancient Canons by which Clergy-men were declared to be only entrusted with the Goods of the Church for publick ends and were not to apply them to their own private uses nor to leave them to their Children and Friends Thus had this Matter been argued in many Books that were written on this Subject by Poinet and Parker the one afterwards Bishop of Winchester and the other Arch-bishop of Canterbury also by Bale Bishop of Ossory with many more Dr. Ridley Dr. Taylor afterwards Bishop of Lincoln Dr. Benson and Dr. Redmayn appeared more confidently in it than many others being Men that were resolved never to marry themselves who yet thought it necessary and therefore pleaded according to the Pattern that Paphnutius had set them that all should be left to their liberty in this matter The Debate about it was brought into the Convocation where Dr. Redmayn's Authority went a great way He was a Man of great Learning and Probity and of so much greater weight because he did not in all Points agree with the Reformers but being at this time sick his opinion was brought under his Hand Collection Number 30. which will be found in the Collection copied from the Orignal It was to this purpose That though the Scriptures exhorted Priests to live chast and out of the cares of the World yet the Laws forbidding them Marriage were only Canons and Constitutions of the Church not founded on the Word of God and therefore he thought that a Man once married might be a Priest and he did not find the Priests in the Church of England had made any Vow against Marriage and therefore he thought that the King and the higher Powers of the Church might take away the Clog of perpetual continence from the Priests and grant that such as could not or would not contain might marry once and not be put from their holy Ministration It was opposed by many in both Houses but carried at last by the major Vote All this I gather from what is printed concerning it For I have seen no Remains of this or of any of the other Convocations that came afterwards in this Reign the Registers of them being destroyed in the Fire of London This Act seemed rather a connivance and permission of the Clergy to marry than any direct allowance of it So the Enemies of that state of life continued to reproach the married Clergy still and this was much heightned by many undecent Marriages and other light behaviour of some Priests But these things made way for a more full Act concerning this matter about three years after The next Act that past in this Parliament was about the publick Service which was put into the House of Commons on the 9th of December An Act confirming the Liturgy and the next day was also put into the House of Lords It lay long before them and was not agreed to till the 15th of Jan. The Earl of Derby the Bishops of London Duresme Norwich Carlisle Hereford Worcester Westminster and Chichester and the Lords Dacres and Windsor protesting The Preamble of the Act sets forth That there had been several Forms of Service and that
lessen the credit of those who had suffered formerly for it was said they saw now that Men of harmless Lives might be put to death for Heresie by the confâ—ssion of the Reformers themselves And in all the Books published in Queen Maries days justifying her severity against the Protestants these Instances were always made use of and no part of Cranmers Life exposed him more than this did This was much censured It was said he had consented both to Lamberts and Anne Askews death in the former Reign who both suffered for Opinions which he himself held now and he had now procured the death of these two Persons and when he was brought to suffer himself afterwards it was called a just retalliation on him One thing was certain that what he did in this matter flowed from no cruelty of temper in him no Man being further from that black disposition of Mind but it was truly the effect of those Principles by which he governed himself Disputes concerning the Baptism of Infants For the other sort of Anabaptists who only denied Infants Baptism I find no severities used to them but several Books were written against them to which they wrote some Answers It was said that Christ allowed little Children to be brought to him and said of such was the Kingdom of Heaven and blessed them Now if they were capable of the Kingdom of Heaven they must be regenerated for Christ said none but such as were born of Water and of the Spirit could enter into it St. Paul had also called the Children of believing Parents Holy which seemed to relate to such a consecration of them as was made in Baptism And Baptism being the Seal of Christians in the room of Circumcision among the Jews it was thought the one was as applicable to Children as the other And one thing was observed that the whole World in that Age having been baptized in their Infancy if that Baptism was nothing then there were none truly baptized in being but all were in the state of meer Nature Now it did not seem reasonable that Men who were not baptized themselves should go and baptize others and therefore the first Heads of that Sect not being rightly baptized themselves seemed not to act with any Authority when they went to baptize others The Practice of the Church so early begun and continued without dispute for so many Ages was at least a certain confirmation of a thing which had to speak moderately so good foundations in Scripture for the lawfulness though not any peremptory but only probable Proof for the practice of it These are all the Errors in Opinion that I find were taken notice of at this time There was another sort of People The Doctrine of Predestination much abused of whom all the good Men in that Age made great complaints Some there were called Gospellers or Readers of the Gospel who were a scandal to the Doctrine they professed In many Sermons I have oft met with severe Expostulations with these and heavy Denunciations of Judgments against them But I do not find any thing objected to them as to their belief save only that the Doctrine of Predestination having been generally taught by the Reformers many of this Sect began to make strange Inferences from it reckoning that since every thing was decreed and the Decrees of God could not be frustrated therefore Men were to leave themselves to be carried by these Decrees This drew some into great impiety of Life and others into desperation The Germans soon saw the ill effects of this Doctrine Luther changed his mind about it and Melancthon openly writ against it and since that time the whole stream of the Lutheran Churches has run the other way But both Calvin and Bucer were still for maintaining the Doctrine of these Decrees only they warned the People not to think much of them since they were Secrets which Men could not penetrate into but they did not so clearly shew how these consequences did not flow from such Opinions Hooper and many other good Writers did often dehort People from entring into these curiosities and a Caveat to that same purpose was put afterwards into the Article of the Church about Predestination One ill effect of the dissoluteness of Peoples manners broke out violently this Summer occasioned by the Inclosing of Lands Tumults in England While the Monasteries stood there were great numbers of People maintained about these Houses their Lands were easily let out and many were relieved by them But now the Numbers of the People encreased much Marriage being universally allowed they also had more time than formerly by the abrogation of many Holy-days and the putting down of Processions and Pilgrimages so that as the Numbers encreased they had more time than they knew how to bestow Those who bought in the Church-Lands as they every where raised their Rents of which old Latimer made great Complaints in one of his Court Sermons so they resolved to enclose their Grounds and turn them to Pasture for Trade was then rising fast and Corn brought not in so much Money as Wooll did Their Flocks also being kept by few Persons in Grounds so enclosed the Landlords themselves enjoyed the profit which formerly the Tenants made out of their Estates and so they intended to force them to serve about them at any such rates as they would allow By this means the Commons of England saw they were like to be reduced to great misery This was much complained of and several little Books were written about it Some proposed a sort of Agrarian Law that none might have Farms above a set value or Flocks above a set number of 2000 Sheep which Proposal I find the young King was much taken with as will appear in one of the Discourses he wrote with his own Hand It was also represented that there was no care taken of the educating of Youth except of those who were bred for Learning and many things were proposed to correct this but in the mean time the Commons saw the Gentry were like to reduce them to a very low condition The Protector seemed much concerned for the Commons and oft spoke against the oppression of Landlords He was naturally just and compassionate and so did heartily espouse the Cause of the poor People which made the Nobility and Gentry hate him much The former year the Commons about Hampton-Court petitioned the Protector and Council complaining that whereas the late King in his Sickness had enclosed a Park there to divert himself with private easie Game the Deer of that Park did overlay the Country and it was a great burden to them and therefore they desired that it might be disparked The Council considering that it was so near Windsor and was not useful to the King but a charge rather ordered it to be disparked and the Deer to be carried to Windsor but with this Proviso that if the King when he came of Age desired to have
a Park there what they did should be no prejudice to him There was also a Commission issued out to enquire about Inclosures and Farms and whether those who had purchased the Abbey-Lands kept Hospitality to which they were bound by the Grants they had of them and whether they encouraged Husbandry But I find no effect of this And indeed there seemed to have been a general design among the Nobility and Gentry to bring the Inferior sort to that low and servile state to which the Peasants in many other Kingdoms are reduced In the Parliament an Act was carried in the House of Lords for imparking Grounds but was cast out by the Commons yet Gentlemen went on every where taking their Lands into their own Hands and enclosing them Many are easily quieted In May the Commons did rise first in Wilt-shire where Sir William Herbert gathered some resolute Men about him and dispersed them and slew some of them Soon after that they rose in Sussex Hamp-shire Kent Glocester-shire Suffolk Warwick-shire Essex Hartford-shire Leicester-shire Worcester-shire and Rutland-shire but by fair perswasions the fury of the People was a little stopt till the matter should be represented to the Council The Protector said he did not wonder the Commons were in such distempers they being so oppressed that it was easier to die once than to perish for want and therefore he set out a Proclamation contrary to the mind of the whole Council against all new Inclosures with another indempnifying the People for what was past so they carried themselves obediently for the future Commissions were also sent every where with an unlimited Power to the Commissioners to hear and determine all Causes about Inclosures High-ways and Cottages The vast Power these Commissioners assumed was much complained of the Landlords said it was an Invasion of their Property to subject them thus to the pleasure of those who were sent to examine the Matters without proceeding in the ordinary Courts according to Law The Commons being encouraged by the favour they heard the Protector bore them and not able to govern their heat or stay for a more peaceable issue did rise again but were anew quieted Yet the Protector being opposed much by the Council he was not able to redress this Grievance so fully as the People hoped So in Oxford-shire and Devon-shire they rose again and also in Norfolk and York-shire Those in Oxford-shire were dissipated by a Force of 1500 Men led against them by the Lord Gray Some of them were taken and hanged by Martial Law as being in a state of War the greatest part ran home to their Dwellings In Devon-shire the Insurrection grew to be better formed But those of Devon-shire grew formidable for that County was not only far from the Court but it was generally inclined to the former superstition and many of the old Priests run in among them They came together on the 10th of June being Whit-Munday and in a short time they grew to be 10000 strong At Court it was hoped this might be as easily dispersed as the other Risings were but the Protector was against running into extremities and so did not move so speedily as the thing required He after some days at last sent the Lord Russel with a small Force to stop their Proceedings And that Lord remembring well how the Duke of Norfolk had with a very small Army broken a formidable Rebellion in the former Reign hoped that time would likewise weaken and dis-unite these and therefore he kept at some distance and offered to receive their Complaints and to send them to the Council But these delays gave advantage and strength to the Rebels who were now led on by some Gentlemen Arundel of Cornwall being in chief Command among them and in answer to the Lord Russel they agreed on fifteen Articles the Substance of which was as follows 1. That all the General Councils Their Demands and the Decrees of their Forefathers should be observed 2. That the Act of the Six Articles should be again in force 3. That the Mass should be in Latin and that the Priests alone should receive 4. That the Sacrament should be hanged up and worshiped and those who refused to do it should suffer as Hereticks 5. That the Sacrament should only be given to the People at Easter in one kind 6. That Baptism should be done at all times 7. That Holy Bread Holy Water and Palms be again used and that Images be set up with all the other ancient Ceremonies 8. That the new Service should be laid aside since it was like a Christmas Game and the old Service again should be used with the Procession in Latin 9. That all Preachers in their Sermons and Priests in the Mass should pray for the Souls in Purgatory 10. That the Bible should be called in since otherwise the Clergy could not easily confound the Hereticks 11. That Dr. Moreman and Crispin should be sent to them and put in their Livings 12. That Cardinal Pool should be restored and made of the Kings Council 13. That every Gentleman might have only one Servant for every hundred Marks of yearly Rent that belonged to him 14. That the half of the Abbey and Church-Lands should be taken back and restored to two of the chief Abbeys in every County and all the Church Boxes for seven years should be given to such Houses that so devout Persons might live in them who should pray for the King and the Common-wealth 15. And that for their particular grievances they should be redressed as Humphrey Arundel and the Major of Bodmyn should inform the King for whom they desired a safe conduct These Articles being sent to the Council the Arch-bishop of Canterbury was ordered to draw an Answer to them which I have seen corrected with his own Hand Cranmer drew an Answer to them Ex MS. Col. C. C. Cantab. The Substance of it was That their Demands were insolent such as were dictated to them by some seditious Priests they did not know what General Councils had decreed nor was there any thing in the Church of England contrary to them though many things had been formerly received which were so and for the Decrees they were framed by the Popes to enslave the World of which he gave several Instances For the Six Articles he says They had not been carried in Parliament if the late King had not gone thither in Person and procured that Act and yet of his own accord he slackened the execution of it To the third it was strange that they did not desire to know in what terms they worshiped God and for the Mass the ancient Canons required the People to communicate in it and the Prayers in the Office of the Mass did still imply that they were to do it For the hanging up and adoring the Host it was but lately set up by Pope Innocent and Honorius and in some Places it had never been received For the fifth the Ancient
the Girl whom he maintained among the Nuns was an English-man's Daughter to whom he had assigned an allowance Caraffa prevailed little and the next night the number was compleat so that the Cardinals came to adore him and make him Pope but he receiving that with his usual coldness said it was night and God loved light better than darkness therefore he desired to delay it till day came The Italians who what ever Judges they may be about the qualifications of such a Pope as is necessary for their Affairs understood not this temper of mind which in better times would have recommended one with the highest advantages shrunk all from him and after some intrigues usual on such occasions chose the Cardinal de Monte afterwards Pope Julius the third who gave a strange Omen of what advancements he intended to make when he gave his own Hat according to the custom of the Popes who bestow their Hats before they go out of the Conclave on a mean Servant of his who had the charge of a Monkey that he kept and being asked what he observed in him to make him a Cardinal he answered as much as the Cardinals had seen in him to make him Pope But it was commonly said that the secret of this Promotion was an unnatural affection to him Upon this occasion I shall refer the Reader to a Letter which I have put in the Collection Collection Number 47. written by Cardinal Woolsey upon the death of Pope Adrian the sixth to get himself chosen Pope it sets out so naturally the Intrigues of that Court on such occasions that though it belongs to the former Volume yet having fallen upon it since I published it I thought it would be no unacceptable thing to insert in this Volume though it does not belong to it It will demonstrate how likely it is that a Bishop chosen by such Arts should be the infallible Judge of Controversies and the Head of the Church And now to return to England A Treaty between the English and French it was resolved to send Ambassadors to France who were the Lord Russel Paget now made a Lord Secretary Petre and Sir John Mason Their Instructions will be found in the Collection The Substance of them was they were not to stick about the Place of Treaty Collection Number 48. Instructions given to the English Ambassadors but to have it at Calais or Bulloigne if it might be they were to agree to the delivery up of Bulloigne but to demand that the Scotch Queen should be sent back for perfecting the Marriage formerly agreed on That the Fortifications of Newhaven and Blackness should be ruinated That the perpetual Pension agreed to King Henry should still be payed together with all Arrears that were due before the Wars they were only to insist on the last if they saw the former could not be obtained They were to agree the time and manner of the delivery of Bulloigne to be as honourable as might be For Scotland they being also in War with the Emperor the King of England could not make Peace with them unless the Emperor his Ally who had made War on them upon his account were also satisfied All Places there were to be offered up except Roxburgh and Aymouth If the French spoke any thing of the Kings marrying their Kings Daughter Elizabeth they were to put it off since the King was yet so young They were also at first to agree to no more but a Cessation So they went over on the 21st of January the French Commissioners appointed to treat with them were Rochpot Chastilion Mortier and de Sany who desired the Meeting might be near Bulloigne though the English endeavoured to have brought it to Guisnes Upon the English laying out their Demands the French answered them roundly that for delivering up the Queen of Scots they would not treat about it nor about a perpetual Pension since as the King was resolved to marry the Scotch Queen to the Dolphin so he would give no perpetual Pension which was in effect to become a tributary Prince but for a Sum of Money they were ready to treat about it As to Scotland they demanded that all the Places that had been taken should be restored as well as Roxburgh and Aymouth as Lauder and Dunglasse The latter two were soon yielded to but the Commissioners were limited as to the former There was also some discourse of razing the Fortifications of Alderney and Sark two small Islands in the Channel that belonged to England the latter was in the Hands of the French who were willing to yield it up so the Fortifications both in it and Alderny were razed Upon this there were second Instructions sent over from the Council which are in the Collection that they should so far insist on the keeping of Roxburgh Collection Number 49. and Aymouth as to break up their Conference upon it but if that did not work on the French they should yield it rather than give over the Treaty They were also instructed to require Hostages from the French till the Money were all payed and to offer Hostages on the part of England till Bulloigne was delivered and to struggle in the matter of the Isles all they could but not to break about it Between the giving the first and second Instructions the Lord St. John was created Earl of Wilt-shire as appears by his Subscriptions The Commissioners finished their Treaty about the end of February Articles of the Treaty on these Articles On condition that all Claims of either side should be reserved as they were at the beginning of the War This was a temper between the English demand of all the Arrears of King Henry's Pension and the French denial of it for thus the King reserved all the right he had before the War Bulloigne was to be delivered within six Months with all the Places about it and the Ordnance except what the English had and was to have 1000 l. a year of the Rents of the Bishoprick and for his further Supply was dispensed with to hold a Prebendary of Canterbury and Westminster It was thought needless to have two Bishopricks so near one another and some gaping after the Lands of both procured this Union But I do not see any reason to think that at any time in this Reign the suppression of the Deanries and Prebends in Cathedrals was designed For neither in the suppression of the Bishopricks of Westminster Glocester or Duresme was there any attempt made to put down the Deanries or Prebendaries in these Places so that I look on this as a groundless conceit among many others that pass concerning this Reign For Thirleby of Westminster there was no cause given to throw him out for he obeyed all the Laws and Injunctions when they came out though he generally opposed them when they were making So to make way for him William Reps the Bishop of Norwich was prevailed with to resign and he was promoted
Marriage with her it is no wonder they all wished well for both Ferdinand and his Son Maximilian were looked upon as Princes that in their Hearts loved the Reformation and the Son was not only the best Prince but accounted one of the best Men of the Age. But Latimer in his Sermon advised the King to marry in the Lord and to take care that Marriages might not be made only as bargains which was a thing too frequently done and occasioned so much Whoredom and Divorcing in the Nation He run out in a sad lamentation of the vices of the time the vanity of Women the luxury and irregularity of Men he complain'd that many were Gospellers for love of the Abbey and Chantry Lands he pressed that the discipline of the Church and the excommunicating of scandalous Persons might be again set up he advised the King to beware of seeking his pleasure too much and to keep none about him who would serve him in it he said he was so old that he believed he would never appear there more and therefore he discharged his Conscience freely he complained the Kings Debts were not paid and yet his Officers lived high made great Purchases and built Palaces he prayed them all to be good to the King and not to defraud the poor Trades-men that wrought for his Stores who were ill payed This I set down not so much to give an account of that Sermon as of the state of the Court and Nation which he so freely discoursed of Hooper is made Bishop of Glocester Wakeman that had been Abbot of Tewksbury and was after made Bishop of Glocester died in December last year and on the third of July this year Hooper was by Letters Patents appointed to be his Successor Upon which there followed a Contest that has since had such fatal consequences that of it we may say with St. James How great a matter hath a little fire kindled It has been already shewn that the Vestments used in Divine Service were appointed to be retained in this Church but Hooper refused to be consecrated in the Episcopal Vestments The grounds he went on were But refuses to wear the Episcopal Vestments That they were humane Inventions brought in by Tradition or Custom not sutable to the simplicity of the Christian Religion that all such Ceremonies were condemned by St. Paul as beggerly Elements that these Vestments had been invented chiefly for celebrating the Mass with much pomp and had been consecrated for that effect therefore he desired to be excused from the use of them Cranmer and Ridley on the other hand alledged that Traditions in matters of Faith were justly rejected but in matters of Rites and Ceremonies Custom was oft a good Argument for the continuance of that which had been long used Upon this a great Dispute rises Those Places of St. Paul did only relate to the observance of the Jewish Ceremonies which some in the Apostles times pleaded were still to be retained upon the Authority of their first Institution by Moses so this implying that the Messias was not yet come in whom all these had their accomplishment the Apostles did condemn the use of them on any such account though when the bare observing them without the opinion of any such necessity in them was likely to gain the Jews they both used Circumcision and purified themselves in the Temple If then they who had such absolute Authority in those matters did condescend so far to the weakness of the Jews it was much more becoming Subjects to give obedience to Laws in things indifferent And the abuse that had been formerly was no better reason to take away the use of these Vestments than it was to throw down Churches and take away the Bells because the one had been consecrated and the other baptized with many superstitious Ceremonies Therefore they required Hooper to conform himself to the Law Cranmer who to his other excellent qualities had joyned a singular modesty and distrust of himself writ about this difference to Bucer reducing it to these two plain Questions Whether it was lawful and free from any sin against God for the Ministers of the Church of England to use those Garments in which they did then officiate since they were required to do it by the Magistrates command And whether he that affirmed that it was unlawful or on that account refused to use those Vestments did not sin against God calling that unclean which God had sanctified and the Magistrate required since he thereby disturbed the publick order of the Kingdom To this Bucer writ a large Answer on the 8th of December this Year Bucers Opinion concerning them He thought that those who used these Garments ought to declare they did not retain them as parts of Moses Law but as things commanded by the Law of the Land he thought every Creature of God was good and no former abuse could make it so ill that it might not be retained and since these Garments had been used by the Ancient Fathers before Popery and might still be of good use to the weak when well understood and help to maintain the Ministerial Dignity and to shew that the Church did not of any lightness change old Customs he thought the retaining them was expedient that so the People might by seeing these Vestments consider of the candor and purity that became them and in this sense he thought to the Pure all things were pure and so the Apostles complied in many things with the Jews Upon the whole matter he thought they sinned who refused to obey the Laws in that particular But he added That since these Garments were abused by some to superstition and by others to be matter of contention he wished they were taken away and a more compleat Reformation established he also prayed that a stop might be put to the spoiling of Churches and that Ecclesiastical Discipline against offenders might be set up for said he unless these manifest and horrid Sacriledges be put down and the compleat Kingdom of Christ be received so that we all submit to his Yoke how intolerably shall the wrath of God break out on this Kingdom The Scriptures sets many such Examples before our Eyes and Germany offers a most dreadful prospect of what England might look for He writ also to Hooper upon the same Argument He wished the Garments were removed by Law but argued fully for the use of them till then he lamented the great corruptions that were among the Clergy and wished that all good Men would unite their strength against these and then lesser abuses would be more easily redressed He also answered Hoopers Objections on the Principles formerly laid down Peter Martyr was also writ to and as he writ to Bucer he was fully of his mind and approved of all he had writ about it And P. Martyrs And he added these words which I shall set down in his own terms copied from the Original Letter Quae
de Hopero ad me scribis non potuerunt non videri mira Certè illis auditis obstupui Sed bene habet quid Episcopi Literas meas viderunt unde invidia ego quidem sum liberatus Ecce illius causa sic jacet ut melioribus pijs nequaquam probetur Dolet dolet idque mihi gravissimè talia inter Evangelij professores contingere Ille toto hoc tempore cum illi sit interdicta concio non videtur posse quiescere suae fidei confessionem edidit qua rursus multorum animos exacerbavit deinde queritur de Consiliarijs fortasse quod mihi non refert de nobis Deus foelicem Catastrophen non laetis actibus imponat In English What you wrote to me about Hooper could not but seem wonderful to me when I heard it I was struck with it It was well that the Bishops saw my Letters by which I am freed from their displeasure His business is now at that pass that the best and most pious disprove of it I am grieved and sadly grieved that such things should fall out among the Professors of the Gospel All this while in which he is suspended from preaching he cannot be at rest he has set out a profession of his Faith by which he has provoked many he complains of the Privy-Councellors and perhaps of us too of which he says nothing to me God give an happy issue to these uncomfortable beginnings This I set down more fully that it may appear how far either of these Divines were from cherishing such stiffness in Hooper He had been Chaplain to the Duke of Somerset as appear'd by his defence of himself in Bonners Process yet he obtained so much favour of the Earl of Warwick that he writ earnestly in his behalf to the Arch-bishop to dispence with the use of the Garments and the Oath of Canonical Obedience at his Consecration Cranmer wrote back That he could not do it without incurring a Praemunire So the King was moved to write to him warranting him to do it without any danger which the Law could bring on him for such an omission But though this was was done on the 4th of August yet he was not consecrated till March next year and in the mean while it appears by Peter Martyrs Letters that he was suspended from Preaching A Congregation of Germans in London This Summer John a Lasco with a Congregation of Germans that fled from their Country upon the persecution raised there for not receiving the Interim was allowed to hold his Assembly at St. Austins in London The Congregation was erected into a Corporation John a Lasco was to be Superintendent and there were four other Ministers associated with him For the curiosity of the thing I have put the Patents in the Collection Collection Number 51. There were also 380 of the Congregation made Denizens of England as appears by the Records of their Patents But a Lasco did not carry himself with that decency that became a Stranger who was so kindly received for he wrote against the Orders of this Church both in the matter of the Habits and about the Posture in the Sacrament being for sitting rather than kneeling Polidore Virgil leaves England This Year Polidore Virgil who had been now almost forty years in England growing old desired leave to go nearer the Sun It was granted him on the second of June and in consideration of the publick Service he was thought to have done the Nation by his History Rot. Pat. 4 Ed. 6. 2. Part. he was permitted to hold his Archdeaconry of Wells and his Prebend of Nonnington notwithstanding his absence out of the Kingdom On the 26th of June Poinet was declared Bishop of Rochester and Coverdale was made Coadjutor to Veysy Bishop of Exeter About the end of this Year or the beginning of the next A Review of the Common-Prayer-Book there was a review made of the Common-Prayer-Book Several things had been continued in it either to draw in some of the Bishops who by such yielding might be prevailed on to concurre in it or in compliance with the People who were fond of their old Superstitions So now a review of it was set about Martin Bucer was consulted in it and Aleffe the Scotch Divine mentioned in the former part translated it into Latin for his use Upon which Bucer writ his Opinion which he finished Bucers Advice concerning it the fifth of January in the Year following The Substance of it was That he found all things in the Common-Service and daily Prayers were clearly according to the Scriptures He advised that in Cathedrals the Quire might not be too far separated from the Congregation since in some Places the People could not hear them read Prayers He wished there were a strict discipline to exclude scandalous Livers from the Sacrament He wished the old Habits might be laid aside since some used them superstitiously and others contended much about them He did not like the half Office of Communion or Second-Service to be said at the Altar when there was no Sacrament He was offended with the requiring the People to receive at least once a year and would have them press'd to it much more frequently He disliked that the Priests generally read Prayers with no devotion and in such a Voice that the People understood not what they said He would have the Sacrament delivered into the Hands and not put into the Mouths of the People He censured praying for the dead of which no mention is made in the Scripture nor by Justin Martyr an Age after He thought that the Prayer that the Elements might be to us the Body and Blood of Christ favoured Transubstantiation too much a small variation might bring it nearer to a Scripture Form He complained that Baptism was generally in Houses which being the receiving Infants into the Church ought to be done more publickly The Hallowing of the Water the Chrisme and the White Garment he censured as being too Scenical He excepted to the exorcising the Devil and would have it turned to a Prayer to God that authoritative way of saying I adjure not being so decent He thought the God-fathers answering in the Childs Name not so well as to answer in their own that they should take care in these things all they could He would not have Confirmation given upon a bare recital of the Catechisme but would have it delayed till the Persons did really desire to renew the Baptismal Vow He would have Catechising every Holy-day and not every sixth Sunday and that People should be still Catechized after they were Confirmed to preserve them from ignorance He would have all Marriages to be made in the full Congregation He would have the giving Unction to the Sick and praying for the Dead to be quite laid aside as also the offering the Chrisomes at the Churching of Women He advised that the Communion should be celebrated four times a year He sadly lamented
Queen Mary discharged him The same Censures with the same Justifications belong both to this and Bonners Business so I shall repeat nothing that was formerly said He had taken a Commission as well as Bonner to hold his Bishoprick only during the Kings Pleasure so they both had the less reason to complain which way soever the Royal Pleasure was signified to them Eight days after on the 26th of April Poinet was translated from Rochester to Winchester and had 2000 Marks a Year in Lands assigned him out of that wealthy Bishoprick for his Subsistence Dr. Story was made Bishop of Rochester Veysey Bishop of Exeter did also resign pretending extream old Age but he had reserved 485 l. a year in Pension for himself during Life out of the Lands of the Bishoprick and almost all the rest he had basely alienated taking care only of himself and ruining his Successors Miles Coverdale was made Bishop of Exeter So that now the Bishopricks were generally filled with Men well affected to the Reformation Hooper is consecrated upon his Conformity The business of Hooper was now also setled He was to be attired in the Vestments that were prescribed when he was consecrated and when he preached before the King or in his Cathedral or in any publick Place but he was dispens'd with upon other occasions On these Conditions he was consecrated in March for the Writ for doing it bears date the 7th of that Month. So now the Bishops being generally addicted to the purity of Religion most of this Year was spent in preparing Articles which should contain the Doctrine of the Church of England Many thought they should have begun first of all with those But Cranmer upon good Reasons was of another mind though much pressed by Bucer about it Till the Order of Bishops was brought to such a Model that the far greater part of them would agree to it it was much fitter to let that design go on slowly than to set out a Profession of their Belief to which so great a part of the chief Pactors might be obstinathly averse The corruptions that were most important were those in the Worship by which Men in their immediate Addresses to God were necessarily involved in unlawful compliances and these seemed to require a more speedy Reformation But for speculative Points there was not so pressing a necessity to have them all explained since in these Men might with less prejudice be left to a freedom in their Opinions It seemed also advisable to open and ventilate matters in publick Disputations and Books written about them for some years before they should go too hastily to determine them lest if they went too fast in that Affair it would not be so decent to make alterations afterwards nor could the Clergy be of a sudden brought to change their old Opinions Therefore upon all these Considerations that Work was delayed till this Year in which they set about it and finished it before the Convocation met in the next February In what Method they proceeded for the compiling of these Articles whether they were given out to several Bishops and Divines to deliver their Opinions concerning them as was done formerly or not it is not certain I have found it often said that they were framed by Cranmer and Ridley which I think more probable and that they were by them sent about to others to correct or add to them as they saw cause Collection Number 55. They are in the Collection with the differences between these and those set out in Queen Elizabeths time marked on the Margent The Articles of Religion are prepared They began with the Assertion of the Blessed Trinity the Incarnation of the Eternal Word and Christs descent into Hell grounding this last on these Words of St. Peter of his Preaching to the Spirits that were in Prison The next Article was about Christs Resurrection The fifth about the Scriptures containing all things necessary to Salvation so that nothing was to be held an Article of Faith that could not be proved from thence The sixth That the Old Testament was to be kept still The 7th for the receiving the three Creeds the Apostles the Nicen and Athanasius Creed in which they went according to the received Opinion that Athanasius was the Author of that Creed which is now found not to have been compiled till near three Ages after him The 8th makes Original Sin to be the corruption of the nature of all Men descending from Adam by which they had fallen from Original Righteousness and were by nature given to evil but they defined nothing about the derivation of guilt from Adams sin The 9th for the necessity of prevailing Grace without which we have no free Will to do things acceptable to God The 10th about Divine Grace which changeth a Man and yet puts no force on his Will The 11th That Men are justified by Faith only as was declared in the Homily The 12th That Works done before Grace are not without sin The 13th Against all Works of Supererogation The 14th That all Men Christ only excepted are guilty of sin The 15th That Men who have received Grace may sin afterwards and rise again by Repentance The 16th That the blaspheming against the Holy Ghost is when Men out of malice and obstinately rail against Gods Word though they are convinced of it yet persecuting it which is unpardonable The 17th That Predestination is Gods free Election of those whom he afterwards justifies which though it be matter of great comfort to such as consider it aright yet it is a dangerous thing for curious and carnal Men to prie into and it being a Secret Men are to be governed by Gods revealed Will they added not a word of Reprobation The 18th That only the Name of Christ and not the Law or Light of Nature can save Men. The 19th That all Men are bound to keep the Moral Law The 20th That the Church is a Congregation of Faithful Men who have the Word of God Preached and the Sacraments rightly Administred and that the Church of Rome as well as other particular Churches have erred in matters of Faith The 21st That the Church is only the Witness and Keeper of the Word of God but cannot appoint any thing contrary to it nor declare any Articles of Faith without Warrant from it The 22d That General Councils may not be gathered without the consent of Princes that they may erre and have erred in matters of Faith and that their Decrees in matters of Salvation have strength only as they are taken out of the Scriptures The 23d That the Doctrines of Purgatory Pardons Worshiping of Images and Relicks and Invocation of Saints are without any Warrant and contrary to the Scriptures The 24th That none may Preach or Minister the Sacraments without he be lawfully called by Men who have lawful Authority The 25th That all things should be spoken in the Church in a Vulgar Tongue The 26th That there
the best and perfectest Pieces of that nature that I have seen The Original is yet extant under his own Hand in Scotland a Copy of it was shewed me by one descended from him from which I shall discover many considerable Passages though the Affairs in which he was most employed were something later than the time of which I am to write But to return to Ireland Upon the Peace made with France and Scotland things were quieted there and Sir Ant. St. Leiger was in August 1550. again sent over to be Deputy there For the Reformation it made but a small progress in that Kingdom It was received among the English but I do not find any endeavours were used to bring it in among the Irish This Year Bale was sent into Ireland He had been a busie Writer upon all occasions and had a great deal of Learning but wanted Temper and did not write with the decency that became a Divine or was sutable to such matters which it seems made those who recommended Men to preferment in this Church not think him so fit a Person to be employed here in England But the Bishoprick of Ossery being void the King proposed him to be sent thither So in August this Year Dr. Goodaker was sent over to be Bishop of Armagh and Bale to be Bishop of Ossery There were also two other who were Irish Men to be promoted When they came thither the Arch-bishop of Dublin intended to have consecrated them according to the old Pontifical for the new Book of Ordination had not been yet used among them Goodaker and the two others were easily perswaded to it but Bale absolutely refused to consent to it who being assisted by the Lord Chancellor it was carried that they should be ordained according to the new Book When Bale went into his Diocess he found all things there in dark Popery but before he could make any Reformation there King Edwards death put an end to his and all such designs In England nothing else that had any relation to the Reformation passed this Year A Change made in the Order of the Garter unless what belongs to the change made in the Order of the Garter may be thought to relate to it On the 23d of April the former Year being St. George's day a Proposition was made to consider the Order and Statutes since there was thought to be a great deal of superstition in them and the Story upon which the Order was founded concerning St. George's fighting with the Dragon looked like a Legend formed in the darker Ages to support the humour of Chivalry that was then very high in the World And as the Story had no great credibility in it self so it was delivered by no Ancient Author Nor was it found that there had been any such Saint there being among Ancient Writers none mentioned of that Name but George of Alexandria the Arrian Bishop that was put in when Athanasius was banished Upon this motion in the former Year the Duke of Somerset the Marquess of Northampton and the Earls of Wilt-shire and Warwick were appointed to review the Statutes of the Order So this Year the whole Order was changed and the Earl of Westmorland and Sir Andrew Dudley who were now to be installed were the first that were received according to the new Model which the Reader will find in the Collection King Edwards Remains Number 23. as it was translated into Latin out of the English by the King himself written all with his own Hand and it is the third Paper after his Journal The Preamble of it sets forth the noble design of the Order to animate great Men to gallant Actions and to associate them into a Fraternity for their better encouragement and assistance but says it had been much corrupted by superstition therefore the Statutes of it were hereafter to be these It was no more to be called the Order of St. George nor was he to be esteemed the Patron of it but it was to be called the Order of the Garter The Knights of this Order were to wear the Blew Ribond or Garter as formerly but at the Collar in stead of a George there was to be on one side of the Jewel a Knight carrying a Book upon a Sword point on the Sword to be written Protectio on the Book Verbum Dei on the Reverse a Shield on which should be written Fides to express their resolution both with offensive and defensive Weapons to maintain the Word of God For the rest of the Statutes I shall refer the Reader to the Paper I mentioned But this was repealed by Queen Mary and so the old Rules took place again and do so still This design seems to have been chiefly intended that none but those of the Reformed Religion might be capable of it since the adhering to and standing for the Scriptures was then taken to be the distinguishing Character between the Papists and the Reformers This is the sum of what was either done or designed this Year with relation to Religion As for the State there was a strict enquiry made of all who had cheated the King in the suppression of Chantries or in any other thing that related to Churches from which the Visitors were believed to have embezeled much to their own uses and there were many Sutes in the Star-Chamber about it Most of all these Persons had been the Friends or Creatures of the Duke of Somerset and the enquiry after these things seems to have been more out of hatred to him than out of any design to make the King the richer by what should be recovered for his use But on none did the Storm break more severely than on the Lord Paget Paget degraded from being a Knight of the Garter He had been Chancellor of the Dutchy of Lancaster and was charged with many misdemeanours in that Office for which he was fined in 6000 l. But that which was most severe was that on St. George's Eve he was degraded from the Order of the Garter for divers offences but chiefly because he was no Gentleman neither by Fathers side nor Mothers side His chief offence was his greatest Vertue He had been on all occasions a constant Friend to the Duke of Somerset for which the Duke of Northumberland hated him mortally and so got him to be degraded to make way for his own Son This was much censured as a barbarous Action that a Man who had so long served the Crown in such publick Negotiations and was now of no meaner Blood than he was when King Henry first gave him the Order should be so dishonoured being guilty of no other fault but what is common to most Courtiers of enriching himself at his Masters cost for which his Fine was severe enough for the expiation But the Duke of Northumberland was a Person so given up to violence and revenge that an ordinary disgrace did not satisfie his hatred Sir Ant. St. Leiger another Knight of the Order
by them declared legitimate 3. ' That all Institutions into Benefices might be confirmed 4. ' That all Judicial Processes might be also confirmed A Proviso for Church-Lands And finally That all the Settlements of the Lands of any Bishopricks Monasteries or other Religious Houses might continue as they were without any trouble by the Ecclesiastical Censures or Laws And to make this pass the better a Petition was procured from the Convocation of Canterbury A Petition from the Convocation about it setting forth That whereas they being the Defenders and Guardians of the Church ought to endeavour with all their strength to recover those Goods to the Church which in the Time of the late Schism had been alienated yet having considered well of it they saw how difficult and indeed impossible that would prove and how much it would endanger the publick Peace of the Realm and the Unity of the Church therefore they preferring the publick Welfare and the Salvation of Souls to their own privat Interests did humbly pray the King and Queen to intercede with the Legat that according to the Powers given him by the Pope he would settle and confirm all that had been done in the alienation of the Church and Abbey Lands to which they for their Interests did consent and they added an humble Desire That those things which concerned the Ecclesiastical Jurisdiction and Liberty might be re-establish'd that so they might be able to discharge the Pastoral Cure committed to them Upon this the Cardinal granted a full Confirmation of those things ending it with a heavy charge on those who had the Goods of the Church in their hands that they would consider the Judgments of God that fell on Belshazar for his prophane using the Holy Vessels though they had not been taken away by himself but by his Father And he most earnestly exhorted them that at least they would take care that out of the Tithes of Parsonages or Vicarages those who served the Cures might be sufficiently maintain'd and encouraged This was confirmed in Parliament where also it was declared That all Suits about these Lands were only to be in the Queen's Courts and not in the Ecclesiastical Courts and if any should upon the pretence of any Ecclesiastical Authority disturb the Subjects in their possession they were to fall into a Premunire It was also declared that the Title of Supream Head never of right belonged to the Crown yet all Writings wherein it was used were still to continue in force but that hereafter all Writings should be of force in which either since the Queen 's coming to the Crown or afterwards that Title should be or had been omitted It was also declared that Bulls from Rome might be executed that all Exemptions that had belonged to Religious Houses and had been continued by the Grants given of them were repealed and these Places were made subject to the Episcopal Jurisdiction excepting only the Privileges of the two Universities the Churches of Westminster and Windsor and the Tower of London But for encouraging any to bestow what they pleased on the Church the Statutes of Mortmain were repealed for twenty Years to come provided always that nothing in this Act should be contrary to any of the Rights of the Crown or the Ancient Laws of England but that all things should be brought to the State they were in at the 20th Year of her Father's Reign and to continue in that condition For understanding this Act more perfectly An Address made by â—he Inferior Clergy I shall next set down the Heads of the Address which the Lower House of Convocation made to the Upper for most of the Branches of this Act had their first rise from it I have put it in the Collection Coll. Numb 16. having found it among Arch-Bishop Parker's Papers In it they petitioned the Lords of the Upper House of Convocation to take care that by their consent to the settlement of the Church Lands nothing might be done in prejudice of any just Title they had in Law to them as also it being said in the Grant of Chantries to King Edward that Schools and Hospitals were to be erected in several parts of the Kingdom they desired that some regard might be had to that Likewise that the Statutes of Mortmain might be repealed and whereas Tithes had been at all times appointed for the Ecclesiastical Ministry therefore they prayed that all Impropriations might be dissolved and the Tithes be restored to the Church They also proposed 27 Articles of things meet to be considered for the Reformation of the Church Namely That all who had preached any Heretical Doctrine should be made openly to recant it that Cranmer's Book of the Sacrament the late Service Books with all Heretical Books should be burnt and all that had them should be required to bring them in otherwise they should be esteemed the favourers of Heresy That great care should be had of the Books that were either printed or sold That the Statutes made against Lollards might be revived and the Church restored to its former Jurisdiction That all Statutes for Pluralities and Non-residence might be repealed that so Beneficed Men might attend on their Cures That Simoniacal Pactions might be punished not only in the Clergy that made them but in the Patrons and in those that mediated in them that the Liberties of the Church might be restored according to the Magna Charta and the Clergy be delivered from the heavy Burdens of First-Fruits Tenths and Subsidies That there might be a clear explanation made of all the Articles of the Premunire and that none should be brought under it till there were first a Prohibition issued out by the Queen in that Particular and that disobedience to it should only bring them within that Guilt That all Exemptions should be taken away all Usury be forbid all Clergy Men obliged to go in their Habits The last was That all who had spoiled Churches without any Warrant might be obliged to make restitution The Laws against Hereticks revived The next Act that was brought in was for the reviving the Statutes made by Richard the Second Henry the Fourth and Henry the Fifth against Hereticks of which an account was given in the first Book of the former Part. The Act began in the House of Commons who as was observed in the former Parliament were much set on Severities It was brought in on the 12th of December and sent up to the Lords on the 15th who pasied it on the 18th of that month The Commons put in also another Bill for voiding all Leases made by married Priests It was much argued among them and the first Draught being rejected a new one was drawn and sent up to the Lords on the 19th of December but they finding it would shake a great part of the Rights of the Church Lands that were made by Married Priests or Bishops laid it aside Thus did the servile and corrupted House of Commons
Extremity and Rigour And on the 25th there was a solemn Procession through London there went first 160 Priests all in their Copes eight Bishops next and last of all came Bonner himself carrying the Host to thank God for reconciling them again to his Church and Bonefires were burning all the Night And to keep up a constant remembrance of it it was ordered that St. Andrew's day should be still observed as the Anniversary of it and be called The Feast of the Reconciliation and Processions with all the highest Solemnities they at any time use were to be on that day They begin with Rogers and others But now they turned wholly to the Prosecution of the Hereticks There had been thirty of them taken at a Meeting near Bow Church where one Rose a Minister gave them the Communion according to the English Book of Service so they were all put in Prison On the 22d of January Rogers with others were brought before the Council He had been a Prebendary of Pauls and in a Sermon after the Queen was come to London had zealously asserted the Doctrine he had formerly preached and as it has been shewn was confined to his House upon the Tumult that had been at Pauls He was much pressed to fly over into Germany but he would not hearken to it though the Necessities of ten Children were great Temptations He was esteemed one of the most Learned of the Reformers so that when those of the Convocation were required to Dispute they desired that Ridley and he might be suffered to come and join with them It was resolved to begin with him and some others at the Council-Board to see if they could be easily brought over He was accordingly brought before the Council where being asked by Gardiner Whether he would knit himself to the Catholick Church and receive the Pope as the Supream Head He said He knew no other Head of the Church but Christ and for the Pope Who refusing to comply he had no more Authority in England than any other Bishop either by the Word of God or the Authority of the Church for 400 Years after Christ But they objecting that he had acknowledged King Henry to be Supream Head He answered He never acknowledged him so to be Supream as to forgive Sins bestow the Holy Ghost or be a Judg above the Word of God But as he was going to explain himself Gardiner pressed him to Answer plainly He Objected to Gardiner That all the Bishops had for many Years preached against the Pope Gardiner said They were forced to it by the Cruelty of the Times but they would Argue no more with him Now Mercy was offered if he rejected it Justice must come next Rogers said If they had been pressed to deny the Pope's Power by Cruelty would they now by the same Motives force others to acknowledg it for his part he would never do it Other ten were called in one after another and only one of them by the Lord Effingham's Favour was let go upon a general Question if he would be an Honest Man but all the rest answering resolutely were sent back to Prison and were kept much stricter than formerly none being suffered to come near them On the 28th of January the Bishops of Winchester London Duresm Were judged Salisbury Norwich and Carlisle sat in St. Mary Overies in Southwark where Hooper was first brought before them It needs not to be doubted but Bonner remembred that he had informed against him when he was deprived in King Edward's Time He had been summoned to appear before the Queen soon after she came to the Crown and it was pretended he owed her great Sums of Mony Many advised him not to appear for that it was but a pretence to put him and a great many more in Prison where they would be kept till Laws were made to bring them out to a Stake But he would not with-draw so now he and Mr. Rogers were singled out and begun with They were asked Whether they would submit or not they both refused to submit Rogers being much pressed and continuing firm in his Resolutions Gardiner said It was vain-glory in him to stand out against the whole Church He protested it was his Conscience and not Vain-glory that swayed him for his part he would have nothing to do with the Antichristian Church of Rome Gardiner said by that he condemned the Queen and the whole Realm to be of the Church of Antichrist Rogers said The Queen would have done well enough if it had not been for his counsel Gardiner said the Queen went before them in those Counsels which proceeded of her own motion Rogers said He would never believe that The Bishop of Carlisle said they could all bear him witness to it Rogers said they would all witness for one another Upon that the Comptroller and Secretary Bourn being there stood up in Court and attested it Then they asked Rogers What he thought of the Sacrament He said It was known he had never medled in that Matter and was suspected by some to be of a contrary Opinion to many of his Brethren but yet he did not allow of their Corporal Presence He complained that after he had been confined half a Year in his House they had kept him a Year in Newgate without any Fault for they could not say he had broken any of their Laws since he had been a Prisoner all the while so that meerly for his Opinion they were now proceeding against him They gave Hooper and him time till next morning to consider what they would do but they continuing in their former Resolution were declared obstinate Hereticks And Condemned and appointed to be degraded and so to be delivered into the Sheriffs hands Hooper was only degraded from the Order of Priesthood Then Rogers desired he might be suffered to speak with his Wife concerning his ten Children They answered She was not his Wife and so denied it Upon this they were led away to Newgate On the 4th of February early in the morning Rogers was called upon to make ready for Smithfield He was so fast asleep that he was not easily awakened he put on his Cloaths carelesly being as he said Rogers Martyrdom so soon to lay them off When he was brought to Bonner to be degraded he again renewed his desire to see his Wife but could not obtain it He was led to Smithfield where he was not suffered to make any Speech to the People so in a few words he desired them to continue in that Doctrine which he had taught them and for which he had not only patiently suffered all the bitterness and cruelty that had been exercised on him but did now most gladly resign up his Life and give his Flesh to the consuming Fire for a testimony to it He repeated the 51 Psalm and so fitted himself for the Stake A Pardon was brought if he would recant but he chose to submit to that severe but short
the Pope he could not answer them having sworn never to acknowledge that Authority What he had done at Pauls was at Bourn's earnest desire who prayed him for the Passion of Christ to speak to the People upon which he stepped up to the Pulpit and had almost been killed with the Dagger that was thrown at Bourn for it touched his Sleeve But in the points of Religion he professed his Faith so constantly that for that cause he was condemned Yet the saving of Bourn was so publickly known that it was thought undecent to proceed against him so quick as they did with the rest So both Heath Arch-Bishop of York and Day Bishop of Chichester Weston Harpsfield and the King's Confessor and Alphonsus a Castro went to see him and endeavoured to gain him but all to no purpose It looks very ill in Bourn that he never interposed for Bradford nor came once to visit him and as when Bradford was before the Council Bourn's Brother the Secretary was very sharp upon him so when he was brought to his Tryal Bourn himself then Bishop of Bath and Wells being present did not open his mouth for him though he appealed to him as to the business of the Tumult With Bradford one John Lease an Apprentice of nineteen years old was lead out to be burnt who was also condemned upon his answers to the Articles exhibited to him When they came to the Stake they both fell down and Prayed Then Bradford took a Fagot in his hands and kissed it and so likewise kissed the Stake expressing thereby the joy he had in his Sufferings and cried O England repent repent beware of Idolatry and false Antichrists But the Sheriff hindring him to speak any more he embraced his Fellow Sufferer and prayed him to be of good comfort for they should Sup with Christ that night His last words were Strait is the way and narrow is the gate that leadeth into eternal Life and few there be that find it Now the Persecution was carried on to other places Bonner stopping in it again But Thornton Suffragan of Dover Harpsfield Arch-Deacon of Canterbury and some others resolved likewise to shew their zeal This Thornton had from the first change made by King Henry been the most officious and forward in every turn and had been the first in this Reign that had set up the Mass at Canterbury He was much despised for it by Cardinal Pool but Pool could not hinder the fury of those men without drawing on himself the Pope's indignation The Pope was his professed and inveterate Enemy but knew not how to vent his hatred to him since he had done such an eminent service to the Church as the reconciling of England Gardiner understanding this sent secretly to Rome to give ill Characters of Pool which the ill-natured Pope was ready enough to receive Gardiner designed to be made a Cardinal and to get Pool recalled and himself made Arch-Bishop of Canterbury The Pope was resolved on the first occasion to take the Legatine power from Pool and give it to Gardiner but Pool was so much in the Queens favour that this required some time to bring it about This made Gardiner study to preserve Cranmer as long as he lived It seemed more reasonable to have begun with him who had indeed been the chief Author of the Reformation and promoter of that they called Heresie nor had Gardiner such kindness for him as to interpose on his account but he knew that as soon as he was burnt Pool would be presently invested in the See of Canterbury Therefore he suggested that if he could be any way brought off it would be the most effectual means possible to extirpate Heresie for if he who had so much set on these Doctrines did forsake them it would confound the whole Party and bring over at least all that were weak or staggering whereas on the other hand if he died resolutly for it his death would confirm them all very much This was a colour good enough to preserve him But why the See of Canterbury was not declared vacant since he was now pronounced an obstinate Heretick I do not so well apprehend whether there was any thing in the Pall or the latter inventions of the Canonists that made it necessary not to fill his See so long as he lived I know not Pool being in these circumstances durst neither offend those at Rome nor openly hinder the prosecution of Hereticks which it seems he would have done more steadily if it had not been for fear of the Popes taking thereby advantages against him who had before given out in the Conclave that he was a favourer of Heresie and therefore would the more easily be induced to believe any thing that might be written over to Rome to his prejudice Those that sat in Canterbury to judge the Hereticks had four Men brought before them two Priests Bland and Frankesh and Shiterden and Midleton two Laymen They were condemned upon their Answers to the Articles exhibited to them and burnt at Canterbury Some burnt at Canterbury the 25th of June and in July Margery Polley was burnt at Tunbridge on the like account who was the first Woman that suffered in this Reign Christopher Ward was Condemned with her and burnt in Darford On the 22d of July Dirick Carver was burnt at Lewis and on the 23d John Launder was burnt at Stoning They had been taken in London and brought before Bonner but he would not meddle with them and desired they might be sent to their own Ordinaries One of them being of Surrey was within Gardiners Jurisdiction who resolved to proceed no more against the Hereticks so he procured a Letter from the Council to Bonner requiring him to proceed against them who thereupon presently condemned them There were at this time several discoveries of Plottings in several Counties especially in Dorsetshire and Essex Pretended Plots and some put to the Torture to make Discovery but the nature of these Plots is not set down in the Council Books Some were taken and put in the Tower Two or three Privy Councellors were sent thither on the 9th of June with a Letter from the Council to the Lieutenant of the Tower to put them to the Torture according to their discretions yet nothing following upon this it is probable these were only surmises devised by the Clergy to set on the Council more severely against them whose Ruine they were contriving by all the ways they could think on There was also an outrage committed on two Friars Peyto and Elston who were Franciscans of the Observance They had spoken sharply against King Henry in the business of the Divorce and had fled beyond Sea on that account The Qâ— rebuilds the Franciscan's house at Greenwich therefore the Queen had sent for them and not only procured the Attainder that had passed against them to be repealed in the last Parliament but made Peyto her Confessor and being resolved to raise Religious
Communion of a Church which they thought had corrupted the chief parts of Worship than in any thing they had said or done It was an unusual and an ungrateful thing to the English Nation that is apt to compassionate all in misery to see four five six seven and once thirteen burning in one Fire and the sparing neither Sex nor Age nor Blind nor Lame but making havock of all equally and above all the barbarity of Gernsey raised that horror in the whole Nation that there seems ever since that time such an abhorrence to that Religion to be derived down from Father to Son that it is no wonder an aversion so deeply rooted and raised upon such grounds does upon every new provocation or jealousie of returning to it break out in most violent and convulsive Symptoms But all those Fires did not extinguish the Light of the Reformation The Reformation spreads for all the Persecution nor abate the love of it They spread it more and kindled new heats in Mens minds so that what they had read of the former Persecutions under the Heathens seemed to be now revived This made those who loved the Gospel meet oft together though the malice of their Enemies obliged them to do it with great caution and secrecy yet there were sometimes at their Meetings about 200. They were instructed and watched over by several faithful Shepherds who were willing to hazard their Lives in feeding this Flock committed to their care The chief of these were Scambler and Bentham afterwards promoted by Queen Elizabeth to the Sees of Peterborough and Litchfield Foule Bernher and Rough a Scotch-man that was afterwards condemned and burnt by Bonner There was also care taken by their Friends beyond Sea to supply them with good Books which they sent over to them for their instruction and encouragement These that fled beyond Sea went at first for the most part to France where though they were well used in opposition to the Queen yet they could not have the free exercise of their Religion granted them so they retired to Geneva and Zurick and Arraw in Switzerland and to Strasburg and Frankfort in the upper Germany and to Emden in the lower At Frankfort an unhappy difference fell in among some of them The Troubles at Frankfort among the English there who had used before the English Liturgy and did afterwards comply with it when they were in England where it had Authority from the Law yet they thought that being in Forreign Parts they should rather accomodate their Worship to those among whom they lived so in stead of the English Liturgy they used one near the Geneva and French Forms Others thought that when those in England who had compiled their Liturgy were now confirming what they had done with their Blood and many more were suffering for it it was an high contempt of them and their sufferings to depart from these Forms This contradiction raised that heat that Dr. Cox who lived in Strasburg with his Friend Peter Martyr went thither and being a Man of great reputation procured an Order from the Senate that the English Forms should only be used in their Church This dissention being once raised went further than perhaps it was at first intended For those who at first liked the Geneva way better that being in Forreign Parts they might all seem to be united in the same Forms now began to quarrel with some things in the English Liturgy and Knox being a Man of a hot temper engaged in this matter very warmly and got his Friend Calvin to write somewhat sharply of some things in the English Service This made Knox and his Party leave Frankfort and go to Geneva Knox had also written indecently of the Emperor which obliged the Senate of Frankfort to require him to be gone out of their Bounds There fell in other Contests about the censuring of offences which some of the Congregation would not leave in the Hands of the Ministers only but would have it shared among the whole Congregation Upon these matters there arose great debates and many Papers were written on both sides to the great grief of Parker and others who lived privately in England and to the scandal of the strangers who were not a little offended to see a company of People fly out of their Country for their Consciences and in stead of spending their time in Fasting and Prayer for their persecuted Brethren at home to fall into such quarrels about matters which themselves acknowledged were not the Substantials of Religion nor Points of Conscience in which certainly they began the Breach who departed from that way of Worship which they acknowledged was both lawful and good but there followed too much animosity on both sides which were the Seeds of all those differences that have since distracted this Church They who reflected on the Contests that the Novatians raised both at Rome and Carthage in Cyprians time and the Heats the Donatists brought into the African Churches soon after the Persecution was over found somewhat parallel both to these Schisms now during the Persecution and to those afterwards raised when it was over Pool is made Arch-bishop of Canterbury I now return to the Affairs of England On the 22d of March the very day after Cranmer was burnt Pool was consecrated Arch-bishop of Canterbury by the Arch-bishop of York the Bishops of London Ely Worcester Lincoln Rochester and St. Asaph He had come over only a Cardinal Deacon and was last Winter made a Priest and now a Bishop It seems he had his Conge d'Elire with his Election and his Bulls from Rome already dispatched before this time The Pope did not know with what face to refuse them being pressed by the Queen on his account though he wanted only a colour to wreak his revenge on him to which he gave vent upon the first opportunity that offered it self It seems Pool thought it indecent to be consecrated as long as Cranmer lived yet his choosing the next day for it brought him under the suspition of having procured his death so that the words of Elijah to Ahab concerning Naboth were applied to him Thou hast killed and taken possession On the 28th of that Month he came in State through London to Bow-Church where the Bishops of Worcester and Ely after the former had said Mass put the Pall about him This was a Device set up by Pope Paschall the second in the beginning of the twelfth Century for the engaging of all Arch-bishops to a more immediate dependance on that See they being after they took the Pall to act as the Popes Legates born as the Phrase was of which it was the Ensign But it was at the first admitted with great contradiction both by the Kings of Sicily and Poland the Archbishops of Palermo and Gnesna being the first to whom they were sent all Men wondring at the novelty of the thing and of the Oath which the Popes required of them at the
he said they were Mathew Mark Luke and John that were still shut up for the People longed much to see them abroad She answered him as pleasantly she would first talk with themselves and see whether they desired to be set at such liberty as he requested for them A Consultation about the change of Religion Now the two great things under Consultation were Religion and Peace For the former some were appointed to consider how it was to be Reform'd Beal a Clerk of the Council gave advice to Cecil that the Parliaments under Queen Mary should be declared void the first being under a force as was before related and the Title of Supream Head being left out of the Summons to the next Parliament before it was taken away by Law from whence he inferred that both these were not lawfully held or duly summoned and this being made out the Laws of King Edward were still in force but this was laid aside as too high and violent a way of proceeding since the annulling of Parliaments upon little errors in Writs or some particular disorders was a Precedent of such consequence that to have proceeded in such a manner would have unhinged all the Government and security of the Nation More moderate Courses were thought on The Queen had been bred up from her Infancy with a hatred of the Papacy and a Love to the Reformation But yet as her first Impressions in her Fathers Reign were in favour of such old Rites as he had still retained so in her own Nature she loved State and some Magnificence in Religion as well as in every thing else She thought that in her Brothers Reign they had stript it too much of external Ornaments and had made their Doctrine too narrow in some Points therefore she intended to have some things explained in more general terms that so all Parties might be comprehended by them She inclined to keep up Images in Churches and to have the manner of Christs Presence in the Sacrament left in some general words that those who believed the Corporal Presence might not be driven away from the Church by too nice an Explanation of it Nor did she like the Title of Supream Head she thought it imported too great a Power and came too near that Authority which Christ only had over the Church These were her own private thoughts She considered nothing could make her Power great in the World abroad so much as the uniting all her People together at home Her Fathers and her Brothers Reign had been much distracted by the Rebellions within England and she had before her Eyes the Instance of the Coldness that the People had expressed to her Sister on all occasions for the maintaining or recovering of the Dominions beyond Sea Therefore she was very desirous to find such a Temper in which all might agree She observed that in the Changes formerly made particularly in renouncing the Papacy and making some Alterations in Worship the whole Clergy had concurred and so she resolved to follow and imitate these by easie steps There was a long Consultation had about the Method of the Changes she should make The substance of which shall be found in the Collection in a Paper where in the way of Question and Answer A Method of doing it proposed Collection Number 1. the whole design of it is laid down This Draught of it was given to Sir William Cecil and does exactly agree with the account that Cambden gives of it That Learned and Judicious Man has written the History of this Queens Reign with that Fidelity and Care in so good a Stile and with so much Judgment that it is without question the best part of our English History but he himself often says that he had left many things to those who should undertake the History of the Church therefore in the Account of the beginnings of this Reign as I shall in all things follow him with the credit that is due to so extraordinary a Writer so having met with some things which he did not know or thought not necessary in so succinct a History to enlarge on I shall not be afraid to write after him though the Esteem he is justly in may make it seem superfluous to go over these matters any more It seemed necessary for the Queen to do nothing before a Parliament were called The Heads of it for only from that Assembly could the affections of the People be certainly gathered The next thing she had to do was to ballance the dangers that threatned her both from abroad and at home The Pope would certainly excommunicate and depose her and stir up all Christian Princes against her The King of France would lay hold of any opportunity to embroil the Nation and by the assistance of Scotland and of the Irish might perhaps raise troubles in her Dominions Those that were in Power in Queen Maries time and remained firm to the old Superstition would be discontented at the Reformation of Religion the Bishops and Clergy would generally oppose it and since there was a necessity of demanding Subsidies they would take occasion by the discontent the People would be in on that account to inflame them and those who would be dissatisfied at the retaining of some of the old Ceremonies would on the other hand disparage the Changes that should be made and call the Religion a Cloak'd-Papistry and so alienate many of the most zealous from it To remedy all these things it was proposed to make Peace with France and to cherish those in that Kingdom that desired the Reformation The Curses and Practises of Rome were not much to be feared In Scotland those must be encouraged who desired the like change in Religion and a little Money among the Heads of the Families in Ireland would go a great way And for those that had borh Rule in Queen Maries time ways were to be taken to lessen their credit throughout England they were not to be too soon trusted or employed upon pretence of Turning but those who were known to be well affected to Religion and the Queens Person were to be sought after and encouraged The Bishops were generally hated by the Nation It would be easie to draw them within the Statute of Praemunire and upon their falling into it they must be kept under it till they had renounced the Pope and consented to the Alterations that should be made The Commissions of the Peace and for the Militia were to be carefully reviewed and such Men were to be put in them as would be firm to the Queens Interests When the Changes should be made some severe punishments would make the rest more readily submit Great care was to be had of the Universities and other publick Schools as Eaton and Winchester that the next Generation might be betimes seasoned with the Love and Knowledge of Religion Some learned Men as Bill Parker May Cox Whitehead Grindall Pilkington and Sir Thomas Smith were to be ordered
Litchfield Chester Carlisle and Lincoln and Doctors Cole Harpsfield Langdale and Chedsey on the Popish side and Scory late Bishop of Chichester Cox Whitehead Grindal Horn Sands Guest Almer and Jewel for the Protestants The last of March was appointed to be the first day of Conference where the Privy Council was to be present and the Lord Keeper was to see that they should not depart from the Rules to which they had agreed The noise of this drew vast numbers of People to so unusual a sight it being expected that there should be much fairer dealings now than had been in the Disputes in Queen Maries time The whole House of Commons came to hear it as no doubt the Lords did also though it is not marked in their Journal At their meeting the Bishop of Winchester said their Paper was not quite ready and pretended they had mistaken the Order But Dr. Cole should deliver what they had prepared though it was not yet in that order that they could copy it out The Secret of this was the Bishops had in their private Consultations agreed to read their Paper but not to give those they called Hereticks a Copy of it They could not decently refuse to give a publick account of their Doctrine but they were resolved not to enter into Disputes with any about it This seemed to be the giving up of the Faith if they should suffer it again to be brought into question Besides they look'd on it as the Highest Act of Supremacy for the Queen to appoint such Conferences for she and her Council would pretend to judge in these Points when they had done disputing For these Reasons they would not engage to make any Exchange of Papers The Lord Keeper took notice that this was contrary to the Order laid down at the Council Board to which the Arch-bishop of York had in their Names consented But they pretending they had mistaken the Order Cole was appointed to deliver their Minds which he did in a long Discourse the greatest part of which he read out of a Book that will be found in the Collection Collection Number 4. For though they refused to deliver a Copy of it yet Parker some way procured it among whose Papers I found it The Substance of it was Arguments for the Latin Service That although it might seem that the Scriptures had appointed the Worship of God to be in a known Tongue yet that might be changed by the Authority of the Church which had changed the Sabbath appointed in the Scripture without any Authority from thence Christ washed his Disciples Feet and bid them do the like yet this was not kept up Christ Instituted the Sacrament of his Body and Blood after Supper and yet the Church appointed it to be received fasting so had the Church also given it only in one kind though Christ himself gave it in both And whereas the Apostles by Authority from the Holy Ghost commanded all Believers to abstain from Blood yet that was not thought to oblige any now and though there was a Community of Goods in the Apostles times it was no obligation to Christians to set up that now so that this matter was in the Power of the Church And since the Church of Rome had appointed the Latin Service to be every where used it was Schismatical to separate from it for according to Ireneus all Churches ought to agree with her by reason of her great Preeminence Upon which they run out largely to shew the mischiefs of Schism both in France Spain Germany and in other Countries And for the Brittains and Saxons of England their first Apostles that converted them to Christianity were Men of other Nations and did never use any Service but that of their Native Language All the Vulgar Tongues did change much but the Latin was ever the same and it was not fit for the Church to be changing her Service The Queen of Ethiopia's Eunuch read Isaiah's Book though he understood it not upon which God sent Philip to him to expound it So the People are to come to their Teachers to have those things explained to them which they cannot understand of themselves There were many Rites in the Jewish Religion the signification whereof the People understood as little then as the Vulgar do the Latin now and yet they were commanded to use them The People were to use their private Prayers in what Tongue they pleased though the publick Prayers wâ—â—â— put up in Latin and such Prayers may be for their profit though they understand them not as absent Persons are the better for the Prayers which they do not hear much less understand They said it was not to be thought that the Holy Ghost had so long forsaken his Church and that a few lately risen up were to teach all the World They concluded that they could bring many more Authorities but they being to defend a Negative thought it needless and would refer these to the Answers they were to make Arguments against it When this was done the Lord Keeper turned to those of the other side and desired them to read their Paper Horn was appointed by them to do it He began with a short Prayer to God to enlighten their minds and with a Protestation that they were resolved to follow the Truth according to the Word of God Then he read his Paper which will be also found in the Collection Collection Number 3. They founded their Assertion on St. Pauls words who in the 14th Chapter of his first Epistle to the Corinthians had treated on that Subject of set purpose and spake in it not only of Preaching but of Praying with the Understanding and said that the Unlearned were to say Amen at the giving of Thanks From that Chapter they argued that St. Paul commanded that all things should be done to Edification which could not be by an unknown Language He also charged them that nothing should be said that had an uncertain sound and that as the sound of a Trumpet must be distinct so the People must understand what is said that so they might say Amen at the giving of Thanks He also required those that spake in a strange Language and could not get one to interpret to hold their peace since it was an absurd thing for one to be a Barbarian to others in the Worship of God and though the speaking with strange Tongues was then an extraordinary Gift of God yet he ordered that it should not be used where there was no Interpreter They added that these things were so strictly commanded by St. Paul that it is plain they are not indifferent or within the Power of the Church In the Old Testament the Jews had their Worship in the Vulgar Tongue and yet the new Dispensation being more Internal and Spiritual it was absurd that the Worship of God should be less understood by Christians than it had been by the Jews The chief end of Worship is according to
had been left out in his second Liturgy as favouring the Corporal Presence too much and in stead of them these words were ordered to be used in the distribution of that Sacrament Take and eat this in remembrance that Christ died for thee and feed on him in thy Heart by Faith with Thanksgiving and Drink this in remembrance that Christs Blood was shed for thee and be thankful They now joyned both these in one Some of the Collects were also a little altered and thus was the Book presented to the House But for the Book of Ordination it was not in express terms named in the Act which gave an occasion afterwards to question the lawfulness of the Ordinations made by that Book But by this Act the Book that was set out by King Edward and confirmed by Parliament in the fifth Year of his Reign was again authorized by Law and the Repeal of it in Queen Maries time was made void So the Book of Ordinations being in that Act added to the Book of Common-Prayer it was now legally in force again as was afterwards declared in Parliament upon a Question that was raised about it by Bonner The Bill that was put in on the 15th of February concerning the new Service being laid aside a new one was framed and sent up by the Commons on the 18th of April and debated in the House of Lords Debates about the Act of Ueiformity Heath made a long Speech against it rather Elegant than Learned He enlarged much on the several Changes which had been made in King Edward's time he said that both Cranmer and Ridley changed their Opinions in the matter of Christ's presence he called Ridley the most notably learned Man that was of that way These Changes he imputed to their departing from the Standard of the Catholick Church he complained much of the robbing of Churches the breaking of Images and the Stage-Plays made in mockery of the Catholick Religion Upon all these Reasons he was against the Bill The Bishop of Chester spake also to it He said the Bill was against both Faith and Charity that Points once defined were not to be brought again into question nor were Acts of Parliament Foundations for a Churches Belief he enlarged on the Antiquity of their Forms and said it was an insolent thing to pretend that our Fathers had lived in Ignorance The Prophets oftentimes directed the Israelites to ask of their Fathers Matters of Religion could not be understood by the Laity It was of great consequence to have their Faith well grounded Jeroboam made Israel to Sin when he set up a new way of Worship and not only the Orthodox but even the Arrian Emperours ordered that points of Faith should be examined in Councils Gallio by the light of Nature knew that a Civil Judge ought not to meddle with matters of Religion In the Service-Book that was then before them they had no Sacrifice for their Sins nor were they to adore Christ in the Host and for these reasons he could not agree to it but if any thought he spoke this because of his own concern or pittied him for what he might suffer by it he would say in the words of our Saviour Weep not for me Weep for your selves After him spake Fecknam Abbot of Westminster He proposed three Rules by which they should judge of Religion it 's Antiquity its constancy to it self the influence it had on the Civil Government he said the old Religion began in the time of King Lucius according to Gildas the Book now proposed was not used before the two last years of King Edward the one was always the same the other was changed every second year as appeared in the point of the Presence of Christ in the Sacrament there had been great Order and Obedience in Queen Maries Reign but now every where great Insolences were committed by the People with some very indecent Prophanations of the most holy things he recommended to them in St. Austines words the adhering to the Catholick Church the very name Catholick which Hereticks had not the confidence to assume shewed their Authority The Consent of the whole Church in all Ages with the perpetual Succession of Pastors in St. Peter's Chair ought to weigh more with them than a few new Preachers who had distracted both Germany and England of late Thus I have given the substance of their Speeches being all that I have seen of that side I have seen none at all on the other side tho it is not probable but some were made in defence of the Service as well as these were against it But upon this Occasion I shall set down the substance of the second Paper which the Reformed Divines had prepared on the second point for the Conference about the Authority of every particular Church to change or take away Ceremonies I do not put it in the Collection because I have not that which the Papists prepared in Opposition to it But the heads of this Paper were as followeth Arguments for the Changes made in the Service It is clear by the Epistles which St. Paul writ to the Corinthians and other Churches that every Church has Power in it self to order the Forms of their Worship and the administration of the Sacraments among them so as might best tend to Order Edification and Peace The like Power had also the seven Angels of the Churches to whom St. John writ And for the first three Ages there was no General Meeting of the Church in Synods but in those times the neighbouring Pastors and Bishops by mutual advice rather than Authority ordered their affairs and when Heresies sprung up they condemned them without staying for a General Determination of the whole Church There were also great differences among them in their Customs as about observing Lent and Easter Ceremonies grew too soon to a great number When Errors or Abuses appeared private Bishops reformed their own Diocesses So those who came in the room of Arrian Bishops even when that Heresie was spread over all the East and the See of Rome it self was defiled with it yet reformed their own Churches Ambrose finding the custom of Feasting in Churches on the Anniversaries of the Martyrs gave occasion to great Scandals took it away Even in Queen Maries time many of the old Superstitions of Pilgrimages and Reliques which had been abolish'd in King Henry's time were not then taken up again from which they argued that if some things might be altered why not more So that if there was good reason to make any Changes it could not be doubted but that as Hezekiah and Josiah had made by their own power so the Queen might make Reformations which were not so much the setting up of new things as the restoring of the state of Religion to what it was anciently which had been brought in by consent of Parliament and Convocation in King Edward's time The Rules they offer'd in this Paper about Ceremonies were that
Severity when it looked like Revenge The Queen's gentleness to them All this might have been expected from such a Queen and such Bishops But it shewed a great temper in the whole Nation that such a Man as Bonner had been was suffered to go about in safety and was not made a Sacrifice to the Revenge of those who had lost their near Friends by his means Many things were brought against him and White and some other Bishops upon which the Queen promised to give a Charge to the Visitors whom she was to send over England to enquire into these things and after she had heard their Report she said she would proceed as she saw cause by this means she did not deny justice but gained a little time to take off the Edg that was on Mens Spirits who had been much provoked by the ill usage they had met with from them Heath was a Man of a generous temper and was so well used by the Queen for as he was suffered to live securely at his own House in Surrey so she went thither sometimes to visit him Tonstall and Thirleby lived in Lambeth with Parker with great freedom and ease the one was Learned and good natured the other was a Man of Business but too easy and flexible White and Watson were morose sullen Men to which their Studies as well as their Tempers had disposed them for they were much given to Scholastical Divinity which inclined Men to be Cinical to over-value themselves and despise others Christopherson was a good Grecian and had translated Eusebius and the other Church Historians into Latin but with as little fidelity as may be expected from a Man violently addicted to a Party Bain was learned in the Hebrew which he had professed at Paris in the Reign of Francis the First All these chose to live still in England only Pates Scot and Goldwell went beyond Sea After them went the Lord Morley Sir Francis Englefield Sir Robert Peckham Sir Thomas Shelley and Sir John Gage who it seems desired to live where they might have the free exercise of their Religion And such was the Queen's gentleness that this was not denied them tho such favour had not been shewed in Q. Mary's Reign Feeknam Abbot of Westminster was a charitable and generous Man and lived in great esteem in England Most of the Monks returned to a Secular course of Life but the Nunns went beyond Sea Now the Queen intended to send Injunctions over England A Visitation and Injunctions ordered by the Queen and in the end of June they were prepared There was great difficulty made about one of them the Queen seemed to think the use of Images in Churches might be a means to stir up Devotion and that at least it would draw all People to frequent them the more for the great measure of her Councils was to unite the whole Nation into one way of Religion The Reformed Bishops and Divines opposed this vehemently they put all their Reasons in a long Writing which they gave her concerning it the Preface and Conclusion of which will be found in the Collection Coll. Numb 6. They protested they could not comply with that which as it was against their own Consciences so it would prove a Snare to the Ignorant they had often pressed the Queen in that Matter The Queen inclined to retain Images in Churches which it seems stuck long with her They prayed her not to be offended with that Liberty they took thus to lay their Reasons before her it being a thing which Christian Princes had at all times taken well from their Bishops They desired her to commit that Matter to the Decision of a Synod of Bishops and Divines and not to do such a thing meerly upon some Political Considerations which as it would offend many so it would reflect much on the Reign of her most Godly Brother and on those who had then removed all Images and had given their Lives afterwards for a Testimony to the Truth The substance of their Reasons Reasons brought against it which for their length I have not put in the Collection is That the second Commandment forbids the making of any Images as a resemblance of God And Deut. 27. there was a Curse pronounced on those who made an Image an abomination to the Lord and put it in a secret place which they expounded of some Sacraria in private Houses and Deut. 4. among the Cautions Moses gives to the People of Israel to beware of Idolatry this is one that they do not make an Image for the use of these does naturally degenerate into Idolatry The Jews were so sensible of this after the Captivity that they would die rather than suffer an Image to be put in their Temple The Book of Wisdom calls an Image A Snare for the feet of the Ignorant St. John charged those he writ to to beware of Idols So Tertullian said It was not enough to beware of Idolatry towards them but of the very Images themselves And as Moses had charged the People not to lay a stumbling-block in the way of the Blind so it was a much greater Sin to leave such a Trap for the weak Multitude This was not for Edification since it fed the Superstition of the Weak and Ignorant who would continue in their former dotage upon them and would alienate others from the Publick Worship So that between those that would separate from them if they were continued and the Multitude that would abuse them the number of those that would use them aright would be very inconsiderable The outward splendor of them would be apt to draw the minds of the Worshippers if not to direct Idolatry yet to staring and distraction of Thoughts Both Origen and Arnobius tell us That the Primitive Christians had no Images at all Ireneus accused the Gnosticks for carrying about the Image of Christ St. Austin commends Varro for saying that the old Romans worshipped God more chastly without the use of any Images Epiphanius tore a Veil with an Image on it and Serenus broke Images in Gregory the Great 's Time Valens and Theodosius made a Law against the Painting or Graving of the Image of Christ And the use of Images in the Eastern Churches brought those distractions on that Empire that laid it open to the Invasions of the Mahometans These Reasons prevailed with the Queen to put it into her Injunctions to have all Images removed out of the Church The Injunctions given by King Edward at his first coming to the Crown were all renewed with very little variation To these some things were added of which I shall give account The Heads of the Injunctions It was no where declared neither in the Scriptures nor by the Primitive Church that Priests might not have Wives upon which many in King Edward's Time had married Yet great offence was given by the indecent Marriages that some of them then made To prevent the like Scandals for
being so meanly qualified that he could not serve her in that high station but in any other inferiour Office he should be ready to discharge his Duty to her in such a Place as was suitable to his infirmity But in the conclusion he submitted himself to Her pleasure In the end he was with great difficulty brought to accept of it So on the 8th day of July the Conge d' Elire was sent to Canterbury and upon that on the 22d of July a Chapter was summoned to meet the first of August where the Dean and Prebendaries meeting they according to a method often used in their Elections did by a Compromise refer it to the Dean to name whom he pleased and he naming Doctor Parker according to the Queen's Letter they all confirmed it and published their Election singing Te Deum upon it On the 9th of September the Great Seal was put to a Warrant for his Consecration directed to the Bishops of Duresm Bath and Wells Peterborough Landaff and to Barlow and Scory stiled only Bishops not being then elected to any Sees requiring them to Consecrate him From this it appears that neither Tonstal Bourn nor Pool were at that time turned out It seems there was some hope of gaining them to obey the Laws and so to continue in thâ—ir Sees EFFIGIES MATTHAEI PARKERI ARCHIEPISCOPI CANTUARIENSIS R. White sculp Natus Nordorici 1504 August 6. Decanê° Lincoln sub Edrardo VI. Consecr Archiep. Cantuariensis 1559 Dec. 17. Obijt 1575. Maij 17. Printed for Richard Chiswell at the Rose and Crowne in St. Pauls Church yard I have given the more distinct Account of these Promotions The Fable of the Nags-head confuted because of a most malicious Slander with which they were asperst in after-times It was not thought on for forty years after this But then it was forged and publish'd and spread over the World with great confidence That Parker himself was not legally nor truly Consecrated The Author of it was said to be one Neale that had been sometime one of Bonner's Chaplains The Contrivance was that the Bishop of Landaff being required by Bonner not to Consecrate Parker or to give Orders in his Diocess did thereupon refuse it Upon that the Bishops Elect being met in Cheapside at the Nags-head-Tavern Neale that had watch'd them thither peep'd in through an hole of the Door and saw them in great disorder finding the Bishop of Landaff was intractable But as the Tale goes on Scory bids them all kneel and he laid the Bible upon every one of their Heads or Shoulders and said Take thou Authority to Preach the Word of God sincerely and so they rose up all Bishops This Tale came so late into the World that Sanders and all the other Writers in Queen Elizabeth's time had never heard of it otherwise we may be sure they would not have concealed it And if the thing had been true or if Neale had but pretended that he had seen any such thing there is no reason to think he would have suppressed it But when it might be presumed that all those persons were dead that had been present at Parker's Consecration then was the time to invent such a Story for then it might be hoped that none could contradict it And who could tell but that some who had seen Bishops go from Bow-Church to dine at that Tavern with their Civilians as some have done after their Confirmation might imagine that then was the time of this Nags-head-Consecration If it were boldly said one or other might think he remembred it But as it pleased God there was one then living that remembred the contrary The old Earl of Nottingham who had been at the Consecration declared it was at Lambeth and described all the Circumstances of it and satisfied all reasonable men that it was according to the Form of the Church of England The Registers both of the See of Canterbury and of the Records of the Crown do all fully agree with his Relation For as Parker's Conge d' Elire with the Queen's Assent to his Election and the Warrant for his Consecration are all under the Great Seal So upon the Certificate made by those who Consecrated him the Temporalties were restored by another Warrant also enrolled which was to be shewed in the House of Lords when he took his Place there Besides that the Consecrations of all the other Bishops made by him shew that he alone was first Consecrated without any other And above all other Testimonies the Original Instrument of Archbishop Parker's Consecration lies still among his other Papers in the Library of Corpus Christi College at Cambridge which I saw and read It is as manifestly an Original Writing Coll. Numb 9. as any that I ever had in my hands I have put it in the Collection for the more full discovery of the Impudence of that Fiction But it served those ends for which it was designed Weak people hearing it so positively told by their Priests came to believe it and I have my self met with many that seemed still to give some credit to it after all that clear Confutation of it made by the most Ingenious and Learned Bishop Bramhall the late Primat of Ireland Therefore I thought it necessary to be the larger in the Account of this Consecration and the rather because of the influence it hath into all the Ordinations that have been since that time derived down in this Church Some excepted against the Canonicalness of it because it was not done by all the Bishops of the Province and three of the Bishops had no Sees when they did it and the fourth was only a Suffragan-Bishop But to all this it was said That after a Church had been over-run with Heresy those Rules which were to be observed in its more setled state were always superseded as appears particularly when the Arrian Bishops were turned out of some great Sees for the Orthodox Bishops did then ordain others to succeed them without judging themselves bound by the Canons in such Cases And Bishops that had been rightly Consecrated could certainly derive their own Character to others whether they were actually in Sees or not And a Suffragan-Bishop being Consecrated in the same manner that other Bishops were tho he had a limited Jurisdiction yet was of the same Order with them All these things were made out with a great deal of Learning by Mason who upon the publishing of that Fiction wrote in Vindication of the English Ministry Thus were the Sees filled the Worship Reformed and the Queen's Injunctions sent over England Three things remained yet to be done The first was To set out the Doctrine of the Church as it had been done in King Edward's Time The second was To Translate the Bible and publish it with short Notes And the third was To regulate the Ecclesiastical Courts The Bishops therefore set about these And for the first Though they could not by publick Authority set out the Articles of
assurance of a great Army if it was necessary and charged the Lord Gray not to quit the Seige till the French were gone Ships were also sent to lye in the Frith to block them up by Sea The French apprehending the total loss of Scotland sent over Monluc Bishop of Valence to London to offer to restore Calais to the Queen of England if she would draw her Forces out of Scotland She gave him a quick Answer on the sudden her self that she did not value that Fish-Town so much as she did the quiet of Brittain But the French desiring that she could mediate a Peace between them and the Scots she undertook that and sent Secretary Cecil and D. Wotton into Scotland to conclude it As they were on the Way the Queen Regent died The Queen Regent of Scotland dies in the Castle of Edinburgh on the 10th of June She sent for some of the chief Lords before her Death and desired to be reconciled to them and asked them pardon for the Injuries she had done them She advised them to send both the French and English Souldiers out of Scotland and prayed them to continue in their Obedience to their Queen She also sent for one of their Preachers Willock and discoursed with him about her Soul and many other things and said unto him that she trusted to be saved only by the Death and Merits of Jesus Christ and so ended her Days which if she had done a Year sooner before these last Passages of her Life she had been the most universally lamented Queen that had been in any time in Scotland For she had governed them with great Prudence Justice and Gentleness and in her own Deportment and in the order of her Court she was an Example to the whole Nation but the Directions sent to her from France made her change her Measures break her Word and engage the Kingdom in War which rendred her very hateful to the Nation Yet she was often heard to say that if her Counsels might take place she doubted not to bring all things again to perfect Tranquillity and Peace The Treaty between England France and Scotland A Peace is concluded was soon after concluded The French were to be sent away within Twenty Days an Act of Oblivion was to be confirmed in Parliament the Injuries done to the Bishops and Abbots were referred to the Parliament Strangers and Church-men were no more to be trusted with the chief Offices a Parliament was to meet in August for the confirming of this During the Queen's absence the Nation was to be governed by a Council of Twelve of these the Queen was to name seven and the States five the Queen was neither to make Peace nor War but by the Advice of the Estates according to the Ancient Custom of the Kingdom The English were to return as soon as the French were gone and for the matter of Religion that was referred to the Parliament and some were to be sent from thence to the King and Queen to set forth thier desires to them and the Queen of Scotland was no more to use the Arms and Title of England All these Conditions were agreed to on the 8th of July and soon after both the French and English left the Kingdom In August thereafter the Parliament Reformation is setled in Scotland by Parliament met where four Acts passed one for the abolishing of the Pope's Power A second For the repealing of all Laws made in favour of the former Superstition A third For the punishing of those that said or heard Mass And the fourth was A Confirmation of the Confession of Faith which was afterwards ratified and inserted in the Acts of Parliament held Anno 1567. It was penned by Knox and agrees in almost all things with the Geneva Confession Of the whole Temporalty none but the Earl of Athol and the Lords Somervile and Borthick dissented to it They said they would believe as their Fathers had done before them The Spiritual Estate said nothing against it The Abbots struck in with the Tyde upon assurance that their Abbies should be converted to Temporal Lordships and be given to them Most of the Bishops seeing the Stream so strong against them complied likewise and to secure themselves and enrich their Friends or Bastards did dilapidate all the Revenues of the Church in the strangest manner that has ever been known and yet for most of all these Leases and Alienations they procured from Rome Bulls to confirm them pretending at that Court that they were necessary for making Friends to their Interest in Scotland Great numbers of these Bulls I my self have seen and read So that after all the noise that the Church of Rome had made of the Sacriledge in England they themselves confirmed a more entire waste of the Churches Patrimony in Scotland of which there was scarce any thing reserved for the Clergy But our Kings have since that time used such effectual endeavours there for the recovery of so much as might give a just encouragement to the Labours of the Clergy that universally the inferior Clergy is better provided for in no Nation than in Scotland for in Glebe and Tythes every Incumbent is by the Law provided with at least 50 l. Sterling a Year which in proportion to the cheapness of the Country is equal to twice so much in most parts of England But there are not among them such Provisions for encouraging the more Learned and deserving Men as were necessary When these Acts of the Scotish Parliament were brought into France to be confirmed they were rejected with much scorn so that the Scots were in fear of a new War Francis the 2d died But the King of France dying in the beginning of December all that Cloud vanished their Queen being now only Dowager of France and in very ill tearms with her Mother-in-Law Queen Katherine de Medici who hated her because she had endeavoured to take her Husband out of her Hands and to give him up wholly to the Counsels of her Uncles So she being ill used in France was forced to return to Scotland and govern there in such manner as the Nation was pleased to submit to Thus had the Queen of England separated Scotland entirely from the Interests of France and united it to her own And being engaged in the same Cause of Religion she ever after this had that influence on all Affairs there that she never received any disturbance from thence during all the rest of her glorious Reign In which other Accidents concurred to raise her to the greatest Advantages in deciding Forreign Contests that ever this Crown had In July after she came to the Crown Henry the Second of France The Civil Wars of France was unfortunately wounded in his Eye at a Tilting the Beaver of his Helmet not being let down so that he died of it soon after His Son Francis the Second succeeding was then in the 16th Year of his Age and assumed
Reformation from its first and small beginnings in England till it came to a compleat settlement in the time of this Queen Of whose Reign if I have adventured to give any Account it was not intended so much for a full Character of Her and her Councils as to set out the great and vissible Blessings of God that attended on her the many Preservations she had and that by such signal Discoveries as both sav'd her Life and secured her Government and the unusual happiness of her whole Reign which raised her to the Esteem and Envy of that Age and the Wonder of all Posterity It was wonderful indeed that a Virgin Queen could rule such a Kingdom for above 44 Years with such constant success in so great tranquility at Home with a vast encrease of Wealth and with such Glory abroad All which may justly be esteem-to have been the Rewards of Heaven crowning that Reign with so much Honour and Triumph that was begun with the Reformation of Religion The end of the third Book and of the History of the Reformation of the Church of England THE TABLE OF THE CONTENTS Of the Second Part of the History of the Reformation of the CHURCH of England BOOK I. Of the Life and Reign of King Edward the Sixth 1547. K. Edward's Birth and Baptism pag. 1 His Education and Temper pag. 2 Cardan's Character of him ibid. A design to create him Prince of Wales pag. 3 King Henry dies and he succeeds ibid. King Henry's Will ibid. Debate about choosing a Protector pag. 4 The Earl of Hartford is chosen pag. 5 It is declared in Council ibid. The Bishops take out Commissions pag. 6 Reasons for a Creation of Peers ibid. Affairs of Scotland pag. 8 Lay men in Ecclesiastical Dignities ibid. Images taken away in a Church in London pag. 9 The progress of Image-Worship ibid. Many pull down Images pag. 11 Gardiner is offended at it ibid. The Protector writes about it ibid. Gardiner writes to Ridley about them pag. 12 Commissions to the Justices of Peace pag. 13 The form of Coronation changed ibid. King Henry's Burial ibid. Soul-Masses examined pag. 14 A Creation of Peers pag. 15 The King is crowned ibid. The Lord Chancellor is turned out ibid. The Protector made by Patent pag. 17 The Affairs of Germany pag. 19 Ferdinand made K. of the Romans ibid. The Diet at Spire ibid Emperor makes Peace with France and with the Turk pag. 20 And sets about the ruin of the Protest ibid. Protestant Princes meet at Frankfort pag. 21 D. of Sax and Land of Hesse Arm pag. 22 Peace between England and France pag. 23 Francis the first dies ibid. A Reformation set about in England pag. 24 A Visitation resolved on pag. 26 Some Homilies compiled pag. 27 Injunctions for the Visitation pag. 28 Injunctions for the Bishops pag. 29 Censures passed upon them ibid. Protector goes into Scotland pag. 31 Scotland said to be Subject to England ib. Protector enters Scotland pag. 33 Makes Offers to the Scots ibid. The Scots Defeat at Musselburgh pag. 34 Protector returns to England pag. 35 The Visitors execute the Injunctions pag. 36 Bonner Protests and Recants ibid. Gardiner would not obey ibid. His Reasons against them ibid. He complains to the Protector pag. 38 The Lady Mary complains also pag. 39 The Protector writes to her ibid. The Parliament meets ibid. An Act repealing severe Laws pag. 40 An Act about the Communion pag. 41 Communion in both kinds ibid. Private Masses put down pag. 42 An Act about the admission of Bishops pag. 43 Ancient ways of electing Bishops ibid. An Act against Vagabonds pag. 45 Chauntries given to the King ibid. Acts proposed but not passed pag. 46 The Convocation meets pag. 47 And makes some Petitions ibid. The Clergie desire to have Representatives in the House of Commons ibid. The Grounds of that pag. 48 The Affairs of Germany pag. 50 Duke of Saxe taken ibid. The Archbishop of Colen resigns pag. 51 A Decree made in the Diet pag. 52 Proceedings at Trent ibid. The Council removed to Boloign pag. 53 The French quarrel about Buloign ibid. The Protector and the Admiral fall out pag. 54 1548. Gardiner is set at liberty pag. 55 Mâ—rq of Northampton sues a Divorce pag. 56 The Arguments for it pag. 57 A Progress in the Reformation pag. 58 Proclamation against Innovation pag. 59 All Images taken away pag. 60 Restraints put on Preachers pag. 61 Some Bishops and Doctors examine the Publick Offices and Prayers ibid. Corruptions in the Office of the Commun pag. 62 A new Office for the Communion pag. 64 It is variously censured pag. 65 Auricular Confession left indifferent ibid. Chauntry Lands sold pag. 67 Gardiner falls into new Troubles pag. 68 He is ordered to preach pag. 69 But gives offence and is imprisoned pag. 70 A Catechism set out by Cranmer pag. 71 A further reformation of public Offices ibid. A new Liturgie resolved upon pag. 72 The Changes made in it pag. 73 Preface to it pag. 79 Reflections made on it ibid. All preaching forbid for a time pag. 81 Affairs of Scotland ibid. The Queen of Scots sent to France pag. 82 The Siege of Hadingtoun ibid. A Fleet sent against Scotland pag. 83 But without success ibid. The Siege of Hadingtoun raised pag. 84 Discontents in Scotland pag. 85 The Affairs of Germany ibid. The Book of the Interim pag. 86 Both sides offended at it ibid. Calvin writes to the Protector pag. 88 Bucer writes against Gardiner ibid. A Session of Parliament ibid. Act for the Marriage of the Clergie pag. 89 Which was much debated ibid. Arguments for it from Scripture ibid. And from the Fathers pag. 90 The Reasons against it examined pag. 91 An Act confirming the Liturgie pag. 93 Censures passed upon it pag. 94 The singing of Psalms set up ibid. 1549. An Act about Fasts pag. 95 Some Bills that did not pass pag. 96 A design of digesting the Common Law into a Body ibid. The Admiral 's Attainder pag. 97 He was sent to the Tower ibid. The Matter referred to the Parliament pag. 99 The Bill against him passed ibid. The Warrant for his Execution pag. 100 It is signed by Cranmer ibid. Censures upon that ibid. Subsidies granted pag. 101 A New Visitation ibid. All obey the Laws except Lady Mary pag. 103 A Treaty of Marriage for her ibid. The Council required her to obey pag. 104 Christ's Presence in the Sacrament examined ibid. Publick Disputations about it pag. 105 The manner of the Presence explained pag. 107 Proceedings against Anabaptists pag. 110 Of these there were two sorts ibid. Two of them burnt pag. 112 Which was much censured ibid. Disputes concerning Infant Baptism ibid. Predestination much abused pag. 113 Tumults in England ibid. Some are soon quieted pag. 114 The Devonshire Rebellion pag. 115 Their Demands ibid. An Answer sent to them pag. 116 They make new Demands pag. 117 Which are rejected ibid. The Norfolk Rebellion ibid. The Yorkshire Rebellion pag. 118
364. An Expedition against France pag. 365. Many strange Accidents ibid. A Treaty of Peace pag. 366. The Battel of Graveling ibid. Many Protestants in France ibid. Dolphin marries the Queen of Scots pag. 367. A Convention of Estates in Scotland ibid. A Parliament in England pag. 368. The Queens Sickness and Death pag. 369. Cardinal Pool dies ibid. His Character ibid. The Queens Character pag. 370. BOOK III. Of the Settlement of the Reformation of Religion in the beginning of Queen Elizabeths Reign QVeen Elizabeth succeeds pag. 373. And comes to London pag. 374. She sends a Dispatch to Rome ibid. But to no effect ibid. King Philip Courts her pag. 375. The Queens Council ibid. A Consultation about the Change of Religion pag. 376. A Method proposed for it pag. 377. Many forward to Reform pag. 378. Parker named to be Arch-Bishop of Canterbury ibid. 1559. Bacon made Lord Keeper pag. 380. The Queens Coronation ibid. The Parliament meets pag. 381. The Treaty at Cambray pag. 382. A Peace agreed on with France ibid. The Proceedings of the Parliament pag. 383. An Address to the Queen to marry pag. 384. Her Answer to it ibid. They Recognise her Title pag. 385. Acts concerning Religion ibid. The Bishops against the Supremacy pag. 386. The beginning of the High Commission pag. 387. A Conference at Westminster pag. 388. Arguments for the Latin Service pag. 389. Arguments against it pag. 390. The Conference breaks up pag. 391. The Liturgy corrected and explained pag. 392. Debates about the Act of Vniformity pag. 393. Arguments for the Changes then made pag. 394. Bills proposed but rejected pag. 395. The Bishops refuse the Oath of Supremacy pag. 396. The Queens gentleness to them ibid. Injunctions for a Visitation pag. 397. The Queen desires to have Images retained ibid. Reasons brought against it ibid. The Heads of the Injunctions pag. 398. Reflections made on them pag. 399. The first High Commission pag. 400. Parkers unwillingness to accept of the Archbishoprick of Canterbury pag. 401. His Consecration pag. 402. The Fable of the Nags-head confuted pag. 403. The Articles of Religion prepared pag. 405. An Explanation of the Presence in the Sacrament ibid. The Translation of the Bible pag. 406. The beginnings of the Divisions pag. 407. The Reformation in Scotland ibid. Mills Martyrdome pag. 408. It occasions great discontents pag. 409. A Revolt at St. Johnstoun pag. 410. The French King intends to grant them liberty of Religion pag. 411. But is killed ibid. A Truce agreed to ibid. The Queen Regent is deposed pag. 412. The Scots implore the Queen of England's Aid ibid. Leith besieged by the English ibid. The Queen Regent dies pag. 413. A Peace is concluded ibid. The Reformation setled by Parliament ibid. Francis the second dies ibid. The Civil Wars of France pag. 415. The Wars of the Netherlands pag. 416. The misfortunes of the Queen of Scotland pag. 417. Queen Elizabeth deposed by the Pope pag. 418. Sir Fr. Walsinghams Letter concerning the Queens proceeding with Papists and Puritans ibid. The Conclusion pag. 421. FINIS A COLLECTION OF RECORDS AND Original Papers WITH OTHER INSTRUMENTS Referred to in the SECOND PART OF THE History of the Reformation OF THE Church of England LONDON Printed by J.D. for Richard Chiswell 1680. The Journal of King EDWARD'S Reign written with his own Hand The Original is in the Cotton Library Nero C. 10. THe Year of our Lord 1537 was a Prince born to King Henry the 8th by Jane Seimour then Queen who within few days after the Birth of her Son died and was buried at the Castle of Windsor This Child was Christned by the Duke of Norfolk the Duke of Suffolk and the Arch-Bishop of Canterbury Afterwards was brought up till he came to six Years old among the Women At the sixth Year of his Age he was brought up in Learning by Master Doctor Cox who was after his Almoner and John Cheeke Master of Arts two well-learned Men who sought to bring him up in learning of Tongues of the Scripture of Philosophy and all Liberal Sciences Also John Bellmaine Frenchman did teach him the French Language The tenth Year not yet ended it was appointed he should be created Prince of Wales Duke of Cornwal and Count Palatine of Chester At which time being the Year of our Lord 1547 the said King died of a Dropsie as it was thought After whose Death incontinent came Edward Earl of Hartford and Sir Anthony Brown Master of the Horse to convoy this Prince to Enfield where the Earl of Hartford declared to him and his younger Sister Elizabeth the Death of their Father Here he begins anew again AFter the Death of King Henry the 8th his Son Edward Prince of Wales was come to at Hartford by the Earl of Hartford and Sir Anthony Brown Master of the Horse for whom before was made great preparation that he might be created Prince of Wales and afterward was brought to Enfield where the Death of his Father was first shewed him and the same day the Death of his Father was shewed in London where was great lamentation and weeping and suddenly he proclaimed King The next day being the _____ of _____ He was brought to the Tower of London where he tarried the space of three weeks and in the mean season the Council sat every day for the performance of the Will and at length thought best that the Earl of Hartford should be made Duke of Somerset Sir Thomas Seimour Lord Sudley the Earl of Essex Marquess of Northampton and divers Knights should be made Barons as the Lord Sheffield with divers others Also they thought best to chuse the Duke of Somerset to be Protector of the Realm and Governour of the King's Person during his Minority to which all the Gentlemen and Lords did agree because he was the King's Uncle on his Mothers side Also in this time the late King was buried at Windsor with much solemnity and the Officers broke their Staves hurling them into the Grave but they were restored to them again when they came to the Tower The Lord Lisle was made Earl of Warwick and the Lord Great Chamberlainship was given to him and the Lord Sudley made Admiral of England all these things were done the King being in the Tower Afterwards all things being prepared for the Coronation the King being then but nine Years old passed through the City of London as heretofore hath been used and came to the Palace of Westminster and the next day came into Westminster-Hall And it was asked the People Whether they would have him to be their King Who answered Yea yea Then he was crowned King of England France and Ireland by the Arch-Bishop of Canterbury and all the rest of the Clergy and Nobles and Anointed with all such Ceremonies as were accustomed and took his Oath and gave a General Pardon and so was brought to the Hall to Dinner on Shrove-sunday where he sat with the Crown on his Head with the Arch-Bishop of Canterbury
the Souldiers should return to their Mansions and the Mayor of London had charge to look through all the Wards to take them and send them to their Countries The Debt of 30000 l. and odd Money was put over an Year and there was bought 2500 Cinquetales of Powder 11. Proclamation was made That all Wooll-winders should take an Oath that they would make good Cloth there as the Lord Chancellor would appoint them according to an Act of Parliament made by Edward the Third 7. The Lord Cobham the Secretary Petre and Sir John Mason came to the French King to Amiens going on his Journey where they were received of all the Nobles and so brought to their Lodgings which were well dressed 10. The French King took the Oath for the Acceptation of the Treaty 12. Our Ambassadors departed from the French Court leaving Sir John Mason as Legier 14. The Duke of Somerset was taken into the Privy-Chamber and likewise was the Lord Admiral 15. It was appointed that all the Light-Horsemen of Bollein and the Men of Arms should be payed their Wages and be led by the Lord Marquess of Northampton Captain of the Pensioners and all the Guard of Bollein under the Lord Admiral Also that the chiefest Captains should be sent with 600 with them to the strengthning of the Frontiers of Scotland The comprehension of Peace with Scotland was accepted so far as the League went and Sealed 16. The Master of Ayrskin departed into France 17. Removing from Westminster to Greenwich 18. The French King came to Bollein to visit the Pieces lately delivered to him and to appoint an Order and staying things there which done he departed 19. Peter Vane went as Ambassador to Venice and departed from the Court with his Instructions 20. The Lord Cobham and Sir William Petre came home from their Journey delivering both the Oath and the Testimonial of the Oath witnessed by divers Noblemen of France and also the Treaty sealed with the Great Seal of France and in the Oath was confessed That I was Supream Head of the Church of England and Ireland and also King of Ireland 23. Monsieur Chastilion and Mortier and Boucherel accompanied with the Rhinegrave Dandelot the Constable's second Son and Chenault the Legier came to Duresm Place where in their Journey they were met by Mr. Treasurer and sixty Gentlemen at Woollwich and also saluted with great Peals at Woollwich Debtford and the Tower 24. The Ambassador came to me presenting the Legier and also delivering Letters of Credence from the French King 25. The Ambassadour came to the Court where they saw Me take the Oath for the Acceptation of the Treaty and afterwards dined with Me and after Dinner saw a Pastime of ten against ten at the Ring whereof on the one side were the Duke of Suffolk the Vicedam the Lord Lisle and seven other Gentlemen apparallel'd in Yellow On the other the Lord Strange Monsieur Hennadoy and the eight other in blew 26. The Ambassador saw the baiting of the Bears and Bulls 27. The Ambassadors after they had hunted sat with me at Supper 28. The same went to see Hampton-Court where they did Hunt and the same night return'd to Duresm-place 25. One that by way of Marriage had thought to assemble the People and so to make an Insurrection in Kent was taken by the Gentlemen of the Shire and afterward punished 29. The Ambassadors had a fair Supper made them by the Duke of Somerset and afterward went into the Thames and saw both the Bear hunted in the River and also Wild-fire cast out of Boats and many pretty Conceits 30. The Ambassadors took their leave and the next day departed June 3. The King came to Shein where was a Marriage made between the Lord Lisle the Earl of Warwick's Son and the Lady Ann Daughter to the Duke of Somerset which done and a fair Dinner made and Dancing finished the King and the Ladies went into two Anti-Chambers made of Boughs where first he saw six Gentlemen of one side and six of another run the course of the Field twice over Their names here do follow The Lord Edward Sir John Apleby c. And afterwards came three Masters of one side and two of another which ran four Courses apiece Their Names be Last of all came the Count of Regunete with three Italians who ran with all the Gentlemen four Courses and afterwards fought at Tournay and so after Supper he returned to Westminster 4. Sir Robert Dudley third Son to the Earl of Warwick married Sir John Robsarts Daughter after which Marriage there were certain Gentlemen that did strive who should first take away a Gooses Head which was hanged alive on two cross Posts 5. There was Tilt and Tournay on foot with as great Staves as they run withal on Horseback 6. Removing to Greenwich 8. The Gests of My Progress were set forth which were these From Greenwich to Westminster from Westminster to Hampton-Court from Hampton-Court to Windsor from Windsor to Guilford from Guilford to Oatland from Oatland to Richmond c. Also the Vicedam made a great Supper for the Duke of Somerset and the Marquess of Northampton with divers Masques and other Conceits 9. The Duke of Somerset Marquess of Northampton Lord Treasurer Bedford and the Secretary Petre went to the Bishop of Winchester to know to what he would stick He made answer That he would obey and set forth all things set forth by Me and my Parliament and if he were troubled in Conscience he would reveal it to the Council and not reason openly against it The first Payment of the Frenchmen was laid up in the Tower for all Chances 10. The Books of my Proceedings were sent to the Bishop of Winchester to see whether he would set his Hand to it or promise to set it forth to the People 11. Order was given for Fortifying and Victualling Cales for four months and also Sir Henry Palmer and Sir Alce were sent to the Frontiers of Scotland to take a view of all the Forts there and to report to the Council where they thought best to fortify 12. The Marquess de Means came from Scotland in Post and went his way into France 13. Commissions were signed to Sir William Herbert and thirty other to Intreat of certain Matters in Wales and also Instructions to the same how to behave himself in the Presidentship 14. The Surveyor of Calais was sent to Calais first to raze the Walls of Risbank toward the Sand-hills and after to make the Wall massy again and the round Bullwark to change to a pointed one which should run twenty foot into the Sea to beat the Sand-hills and to raze the Mount Secondly To view Maubeug to make an high Bullwark in the midst with Flankers to beat through all the streight and also four Sluces to make Calais Haven better Afterwards he was bid to go to Guisnes where first he should take away the three-corn'd Bullwark to make the outward Wall of the
said Alms whereby they may buy some kind of Stuff by the working sale and gains whereof they may repay the Sum borrowed and also well relieve themselves or else the said Church-Wardens to buy the Stuff themselves and pay the Poor for their working thereof and after sale of the same to return the Sum with the Gain to the said Chest there to remain to such-like use Item Forasmuch as heretofore you have not by any means diligence or study advanced your selves unto knowledg in God's Word and his Scriptures condignly as appertaineth to Priests and Dispensators of God's Testament to the intent you may hereafter be of better ability to discharge your selves towards God and your Offices to the World you shall daily for your own study and knowledg read over diligently and weigh with judgment two Chapters of the New Testament and one of the Old in English and the same shall put in ure and practice as well in living as preaching at times convenient when occasion is given Item Forasmuch as Drunkenness Idleness Brawls Dissention and many other Inconveniences do chance between Neighbour and Neighbour by the assembly of People together at Wakes and on the Plough Mundays it is therefore ordered and enjoined That hereafter the People shall use make or observe no more such Wakes Plough Mundays or drawing of the same with any such Assembly or Rout of People or otherwise as hath been accustomed upon pain of forfeiting to the King's Highness 40 s. for every Default to be paid by the Owner of the Plough and Housholder whereunto the said Plough is drawn or Wakes are kept The Names of the Visitors Sir John Markham John Hearn Thomas Gragrave Roger Tongue William Moreton Edmund Farley Number 22. A Proclamation against those that do innovate alter or leave down any Rite or Ceremony in the Church of their private Authority and against them which Preach without License Set forth the 6th day of February in the Second Year of the King's Majesty's most gracious Reign Ex Reg. Cranmer Fol. 111. THe King's Majesty by the advice of his most entirely beloved Vncle the Duke of Somerset Governor of his most Royal Person and Protector of all his Realms Dominions and Subjects and others of his Counsel Considering nothing so much to tend to the disquieting of this Realm as diversity of Opinions and variety of Rites and Ceremonies concerning Religion and worshipping of Almighty God and therefore studying all the ways and means which can be to direct this Church and the Cure committed to his Highness in one and most true Doctrine Rite and Vsage yet is advertised That certain private Curats Preachers and other Lay-men contrary to their bounden Duties of Obedience do rashly attempt of their own and singular Wit and Mind in some Parish-Churches and otherwise not only to perswade the People from the old and accustomed Rites and Ceremonies but also themselves bringeth in new Orders every one in their Church according to their Phantasies the which as it is an evident token of Pride and Arrogance so it tendeth both to Confusion and Disorder and also to the high displeasure of Almighty God who loveth nothing so much as Order and Obedience Wherefore his Majesty straitly chargeth and commandeth That no manner of Person of what Estate Order or Degree soever he be of his private Mind Will or Phantasie do omit leave done change alter or innovate any Order Rite or Ceremony commonly used and frequented in the Church of England and not commanded to be left undone at any time in the Reign of Our late Soveraign Lord his Highness Father other than such as his Highness by the Advice aforesaid by his Majesty's Visitors Injunctions Statutes or Proclamations hath already or hereafter shall command to be omitted left innovated or changed but that they be observed after that sort as before they were accustomed or else now sith prescribed by the Authority of his Majesty or by the means aforesaid upon pain That whosoever shall offend contrary to this Proclamation shall injure his Highness Indignation and suffer Imprisonment and other gxievous Punishments at his Majesty's Will and Pleasure Provided always that for not bearing a Candle upon Candlemass-day not taking Ashes upon Ash-wednesday not bearing Palm upon Palm-Sunday not creeping to the Cross not taking Holy Bread or Holy Water or for omitting other such Rites and Ceremonies concerning Religion and the Vse of the Church which the most Reverend Father in God the Arch-Bishop of Canterbury by his Majesty's Will and Commandment with the Advice aforesaid hath declared or hereafter shall declare to the other Bishops by his Writing under Seal as heretofore hath been accustomed to be omitted or changed no Man hereafter be imprisoned nor otherwise punished but all such things to be reputed for the observation and following of the same as though they were commanded by his Majesty's Injunctions And to the intent that rash and seditious Preachers should not abuse his Highness People it is his Majesty's Pleasure That whosoever shall take upon him to Preach openly in any Parish-Church Chappel or any other open place other than those which he licensed by the King's Majesty or his Highness Visitors the Arch-Bishop of Canterbury or the Bishops of the Diocess where he doth preach except it be Bishop Parson Vicar Dean Warden or Provost in his or their own Cure shall be forthwith upon such attempt and preaching contrary to this Proclamation be committed to Prison and there remain until such time as his Majesty by the advice aforesaid hath taken order for the further punishment of the same and that the Premises should be more speedily and diligently done and performed his Highness giveth straitly in Commandment to all Iustices of Peace Mayors Sheriffs Constables Headborroughs Church-wardens and all other his Majesty's Officers and Ministers and Rulers of Towns Parishes and Hamlets that they be diligent and attendent to the true and faithful execution of this Proclamation and every part thereof according to the intent purport and effect of the same And that they of their proceedings herein or if any Offender be after they have committed the same to Prison do certifie his Highness the Lord Protector or his Majesty's Council with all speed thereof accordingly as they tender his Majesty's Pleasure the Wealth of the Realm and will answer to the contrary at their uttermost perils God save the King Number 23. An Order of Council for the Removing of Images AFter our right hearty Commendations to your good Lordship Regist Cranmer Fol. 32. where now of late in the King's Majesty's Visitation among other Godly Injunctions commanded to be generally observed throughout all Parts of this his Highness Realm one was set forth for the taking down all such Images as had at any time been abused with Pilgrimages Offerings or Censings Albeit that this said Injunction hath in many parts of the Realm been well and quietly obeyed and executed yet in many other places much strife and
exhort and counsel Priests to live in Chastity Ex MS. Col. C. C. Cant. out of the cumber of the Flesh and of the World that thereby they may wholly attend to their Calling yet the Bond of continuing from Marriage doth only lie upon Priests in this Realm by reason of Canons and Constitutions of the Church and not by any Precept of God's Word as in that they should be bound by any Vow Which in as far as my Conscience is Priests in this Church of England do not make I think that it standeth well with God's Word that a Man which hath been or is but once married being otherwise accordingly qualified may be made a Priest And I do think that for as much as Canons and Rules made in this behalf are neither Universal nor Everlasting but upon Considerations may be altered changed Therefore the King's Majesty and the higher Powers of the Church may upon such Reasons as shall move them take away the Clog of perpetual Continence from Priests and grant that it may be lawful for such as cannot or will not contain to marry a Wife and if she die then the said Priest to marry no more remaining still in the Ministration John Redmayn Number 31. Articles of High Treason and other Misdemeanours against the King's Majesty and his Crown objected to Sir Thomas Seymour Kt. Lord Seymour of Sudley and High Admimiral of England Ex Libro Concilii Fol. 236. 1. VVHereas the Duke of Somerset was made Governor of the King's Majesty's Person and Protector of all his Realms and Dominions and Subjects to the which you your self did agree and gave your consent in writing it is objected and laid unto your Charge That this notwithstanding you have attempted and gone about by indirect means to undoe this Order and to get into your hands the Government of the King's Majesty to the great danger of his Highness Person and the subversion of the State of the Realm 2. It is objected and laid to your Charge that by corrupting with Gifts and fair Promises divers of the Privy Chamber you went about to allure his Highness to condescend and agree to the same your most heinous and perilous purposes to the great danger of his Highness Person and of the subversion of the State of the Realm 3. It is objected and laid unto your Charge that you wrote a Letter with your own hand which Letter the King's Majesty should have subscribed or written again after that Copy to the Parliament House and that you delivered the same to his Highness for that intent With the which so written by his Highness or subscribed you had determined to have come into the Commons-House your self and there with your Fautors and Adherents before prepared to have made a Broil or Tumult or Uproar to the great danger of the King's Majesty's Person and subversion of the State of this Realm 4. It is objected and laid unto your Charge That you your self spake to divers of the Council and laboured with divers of the Nobility of the Realm to stick and adhere unto you for the Alteration of the State and Order of the Realm and to attain your other Purposes to the danger of the King's Majesty's Person now in his tender Years and subversion of the State of the Realm 5. It is objected and laid unto your Charge that you did say openly and plainly You would make the Blackest Parliament that ever was in England 6. It is objected and laid to your Charge That being sent for by the Authority to answer to such things as were thought meet to be reformed in you you refused to come to a very evil Example of Disobedience and danger thereby of the subversion of the State of the Realm 7. It is Objected and laid to your Charge That sith the last Sessions of this Parliament notwithstanding much clemency shewed unto you you have still continued in your former mischievous Purposes and continually by your self and other studied and laboured to put into the King's Majesty's Head and Mind a misliking of the Government of the Realm and of the Lord Protector 's doings to the danger of his Person and the great peril of the Realm 8. It is Objected and laid to your Charge That the King's Majesty being of those tender Years and as yet by Age unable to direct his own things you have gone about to instill into his Grace's Head and as much as lieth in you perswaded him to take upon himself the Government and managing of his own Affairs to the danger of his Highness Person and great peril of the whole Realm 9. It is Objected and laid to your Charge That you had fully intended and appointed to have taken the King's Majesty's Person into your own hands and custody to the danger of his Subjects and peril of the Realm 10. It is Objected and laid to your Charge That you have corrupted with Mony certain of the Privy-Chamber to perswade the King's Majesty to have a credit towards you and so to insinuate you to his Grace that when he lacked any thing he should have it of you and none other Body to the intent he should mislike his ordering and that you might the better when you saw time use his King's Highness for an Instrument to this purpose to the danger of his Royal Person and subversion of the State of the Realm 11. It is Objected and laid unto your Charge That you promised the Marriage of the King's Majesty at your Will and Pleasure 12. It is Objected and laid unto your Charge That you have laboured and gone about to combine and confederate your self with some Persons and specially moved those Noble-men whom you thought not to be contented to depart into their Countries and make themselves strong and otherwise to allure them to serve your purpose by gentle Promises and Offers to have a Party and Faction in readiness to all your Purposes to the danger of the King's Majesty's Person and peril of the State of the Realm 13. It is Objected and laid unto your Charge That you have parted as it were in your imagination and intent the Realm to set Noble-men to countervail such other Noble-men as you thought would lett your devilish Purposes and so laboured to be strong to all your Devices to the great danger of the King's Majesty's Person and great peril of the State of the Realm 14. It is Objected and laid unto your Charge That you had advised certain Men to entertain and win the favour and good-wills of the head Yeomen and Ringleaders of certain Countries to the intent that they might bring the Multitude and Commons when you should think meet to the furtherance of your Purposes 15. It is Objected and laid to your Charge That you have not only studied and imagined how to have the Rule of a number of Men in your hands but that you have attempted to get and also gotten divers Stewardships of Noblemens Lands their Mannoreds to
have been given always to all godly Princes in holy Scriptures by God himself that is that they should rule all Estates committed to their charge by God whether they be Ecclesiastical or Temporal and restrain with the Civil Sword the stubborn and evil Doers The Bishop of Rome hath no Jurisdiction in this Realm of England The Laws of this Realm may punish Christian Men with Death c. the Supream Head on Earth of the Church of England and Ireland The Bishop of Rome hath no Jurisdiction in this Realm of England The Civil Magistrate is ordained and approved by God and therefore is to be obeyed not only for fear of Wrath but for Conscience-sake Civil or Temporal Laws may punish Christian Men with Death for heinous and grievous Offences It is lawful for Christian Men at the Commandment of the Magistrate to wear Weapons and to serve in the Wars XXXVII The Goods of Christians are not common The Riches and Goods of Christians are not common as touching the Right Title and Possession of the same as certain Anabaptists do falsly boast Notwithstanding every Man ought of such things as he possesseth liberally to give Alms to the Poor according to his Ability XXXVIII It is lawful for a Christian to take an Oath As we confess that vain and rash Swearing is forbidden Christian Men by our Lord Jesus Christ and James his Apostle so we judg that Christian Religion doth not prohibit but that a Man may swear when the Magistrate requireth in a Cause of Faith and Charity so it be done according to the Prophet's teaching in Justice Judgment and Truth These Articles were left out in Queen Elizabeth's Time XXXIX The Resurrection of the Dead is not past already The Resurrection of the Dead is not past already as if it belonged only to the Soul which by the Grace of Christ is raised from the Death of Sin but is to be expected by all Men in the last Day for at that time as the Scripture doth most apparently testify the Dead shall be restored to their own Bodies Flesh and Bones to the end that Man according as either righteously or wickedly he hath passed this Life may according to his Works receive Rewards or Punishments XL. The Souls of Men deceased do neither perish with their Bodies They who maintain that the Souls of Men deceased do either sleep without any manner of sense to the Day of Judgment or affirm that they die together with the Body and shall be raised therewith at the last Day do wholly differ from the Right Faith and Orthodox Belief which is delivered to us in the Holy Scriptures XLI Of the Millenarians They who endeavour to revive the Fable of the Millenarians are therein contrary to the Holy Scriptures and cast themselves down headlong into Jewish Dotages XLII All Men not to be saved at last They also deserve to be condemned who endeavour to restore that pernicious Opinion That all Men though never so ungodly shall at last be saved when for a certain time appointed by the Divine Justice they have endured punishment for their Sins committed Number 56. Instructions given by the King's Highness to his right trusty and right well-beloved Cousin and Counsellor Francis Earl of Salop and Lord President of his Grace's Council resident in the North Parts and to all others hereafter named and appointed by his Highness to be of his said Council to be observed by the said Counsellors and every of them according as the same hereafter is declared FIrst Ex MS. Dr. Johnson His Majesty much desiring the Quietness and good Governance of the People and Inhabitants in the North Parts of this Realm of England and for the good speedy and indifferent administration of Justice to be there had betwixt Party and Party intendeth to continue in the same North Parts his Right Honourable Council called The King's Majesty's Council in the North Parts And his Highness knowing the approved Wisdom and Experience of his said Cousin _____ with his assured discretion and dexterity in the Execution of Justice hath appointed him to be Lord President of the said Council and by these Presents doth give unto him the Name of Lord President of the said Council with Power and Authority to call together all such as be or hereafter shall be named and appointed to be of the said Council at all times when he shall think expedient And otherwise by his Letters to appoint them and every of them to do such things for the Advancement of Justice and for the repression and punishment of Malefactors as by the Advice of such of the said Council as then shall be present with him he shall think meet for the furtherance of his Grace's Affairs and for the due Administration of Justice between his Highness Subjects And further his Majesty giveth unto the said Lord President by these Presents a Voice Negative in all Councils where things shall be debated at length for the bringing forth of a most perfect Truth or Sentence which his Highness would have observed in all Cases that may abide Advisement and Consultation to the intent that doubtful Matters should as well be maturely consulted upon as also that the same should not pass without the consent and order of the said Lord President And his Highness willeth and commandeth that all and every of the said Councellors named and to be named hereafter shall exhibit and use to the said Lord President all such Honour Reverend Behaviour and Obedience as to their Duty appertaineth and shall receive and execute in like sort all the Precepts and Commandments to them or any of them for any Matter touching his Majesty to be addressed or any Process to be done or served in his Grace's Name And his Highness Pleasure is That the said Lord President shall have the keeping of his Graces Signet therewith to Seal Letters Processes and all such other things as shall be thought convenient by the said Lord President or by two of the Council being bound by those Articles to daily attendance upon the said Lord President with his assent thereunto And to the intent the said Lord President thus established for the above-said Purposes may be furnished with such Numbers and Assistants as be of Wisdom Experience Gravity and Truth meet to have the Name of his Grace's Councellors his Majesty upon good advisement and deliberation hath elected those Persons whose Names ensue hereafter to be his Counsellors joined in the said Council in the North Parts with the said Lord President that is to say The right Trusty and well-beloved Cousins Henry Earl of Westmoreland Henry Earl of Cumberland his right Trusty and well-beloved Cuthbert Bishop of Duresme William Lord Dacres of the North John Lord Conyers Thomas Lord Wharton John Hind Kt. one of his Majesty's Justices of the Common-Pleas Edmond Moleneux Kt. Serjeant at Law Henry Savel Kt. Robert Bowes Kt. Nicholas Fairfax Kt. George Conyers Kt. Leonard Becquith Kt. William Babthorp Kt.
Jurisdiction against Hereticks Schismaticks and their Fautors in as large and ample manner as they were in the first Year of King Henry the Eighth 5. And that the Premises may be the better executed by the presence of Beneficed Men in their Cures the Statutes made Anno 21. of Henry the Eighth concerning Pluralities of Benefices and Non-residence of Beneficed Men by reason whereof a larger Liberty or License is given to a great multitude of Priests and Chaplains to be absent from their Benefices with Cure than was ever permitted by the Canon Laws and all other Statutes touching the same may be repealed void and abolished and that the Bishops and other Ordinaries may call all Beneficed Men to be resident upon their Cures as before the making of that Act they might have done 6. Item That the Ordinaries do from time to time make Process for punishment of all Simoniacal Persons of whom it is thought there were never so many within this Realm And that not only the Clerks but also the Patrons and all the Mediators of such Pactions may be punish'd Wherein we think good that Order were taken that the Patrons should lose their Patronage during their natural Lives according to the Ecclesiastical Constitutions of this Realm 7. Item That the ancient Liberty Authority and Jurisdiction be restored to the Church of England according to the Article of the great Charter called Magna Charta at the least wise in such sort as it was in the first Year of Henry the Eighth and touching this Article we shall desire your Lordships to be with us most humble Suitors to the King 's and Queen's Majesty and to the Lord Legat for the remission of the importable Burdens of the First-Fruits Tenths and Subsidies In which Suit whatsoever advancement your Lordships shall think good to be offered unto their Majesties for the same we shall therein be always glad to do as shall be thought good 8. Item That no Attachment of Premunire be awarded against any Bishop or other Ordinary Ecclesiastical from henceforth in any Matter but that a Prohibition be first brought to the same and that it may please the King 's and Queen's Majesty to command the Temporal Judges of this Realm to explicate and declare plainly all and singular Articles of the Premunire and to make a certain Doctrine thereof 9. Item That the Statutes of the Provisors be not drawn by unjust Interpretation out of their proper Cases nor from the proper sense of the words of the same Statutes 10. Item That the Statute of Submission of the Clergy made Anno 25. of Henry the Eighth and all other Statutes made during the time of the late Schism in derogation of the Liberties and Jurisdictions of the Church from the first Year of King Henry the Eighth may be repealed and the Church restored in integrum 11. Item That the Statute made for finding of great Horses by Ecclesiastical Perâ—â—ns may likewise be repealed 12. Item That Usurers may be punish'd by the Common Laws as in times past hath been used 13. Item That those which lay violent Hands upon any Priest or other Ecclesiastical Minister being in Orders may be punish'd by the Canon Laws as in times past hath been used 14. Item That all Priests Deacons and Sub-Deacons and all other having Prebends or other Ecclesiastical Promotions or Benefices from henceforth use such Priest-like Habit as the quality of his State and Benefice requireth 15. Item That Married Priests may be compelled to forsake their Women whom they took as their Wives 16. Item That an Order may be taken for the bringing up of Youth in good Learning and Vertue and that the School-Masters of this Realm may be Catholick Men and all other to be removed that are either Sacramentaries or Hereticks or otherwise notable Criminous Persons 17. Item That all exempt and peculiar Places may from henceforth be immediately under the Jurisdiction of that Arch-Bishop or Bishop and Arch-Deacon within whose several Diocess and Arch-deaconry the same are presently constitute and scituate And whereas divers Temporal Men by reason of late Purchases of certain Abbies and exempt Places have by their Letters Patents or otherwise granted unto them Ecclesiastical Jurisdiction in the said Places That from henceforth the said Jurisdiction be devolv'd to the Arch-Bishop or Bishop and Arch-Deacon within whose Diocess and Arch-deaconry the same now be 18. Item Where the Mayor of London by force of a Decree made Anno of Henry the Eighth hath attributed unto him the Cognition of Causes of Tythes in London that from henceforth the same Cognition and Jurisdiction may utterly cease and be reduced immediately to the Bishop of London Ordinary there 19. Item That Tythes may be henceforth paid according to the Canon Laws 20. Item That Lands and Places impropriated to Monasteries which at the time of Dissolution and Suppression thereof were exempt from payment of Tythes may be now allotted to certain Parishes and there chargeable to pay like Tythes as other Parishoners do 21. Item That there be a streight Law made whereby the reparations of Chancels which are notoriously decay'd through the Realm may be duly repaired from time to time by such as by the Law ought to do the same and namely such as be in the King 's and Queen's Hands and that the Ordinaries may lawfully proceed in Causes of Dilapidations as well of them as of all other Parsonages Vicarages and other Ecclesiastical Benefices and Promotions 22. Item That Order be taken for the more speedy payment of Pensions to all Priests Pentionaries and that they may have the same without long Suits or Charges 23. Item That an Order be taken for payment of Personal Tythes in Cities and Towns and elsewhere as was â—sed in Anno 21. of Henry the Eighth 24. Item That such Priests as were lately married and refuse to reconcile themselves to their Order and to be restored to Ministration may have some special Animadversion whereby as Apostates they may be discern'd from other 25. Item That Religious Women which be married may be divorced 26. Item That in Divorces which are made from Bed and Board Provision may be made that the Innocent Woman may enjoy such Lands and Goods as were hers before the Marriage or that happened to come to her use at any time during the Marriage and that it may not be lawful for the Husband being for his Offence divorced from the said Woman to intermeddle himself with the said Lands or Goods unless his Wife be to him reconciled 27. Item That Wardens of Churches and Chappels may render their Accounts before the Ordinaries and may be by them compell'd to do the same 28. Item That all such Ecclesiastical Persons as lately have spoiled Cathedral Collegiat and other Churches of their own heads and temerity may be compelled to restore all and singular things so by them taken away or the true value thereof and farther to re-edify such things as by them are destroy'd and defac'd
chuse And as for our own Persons we shall bestow with all that ever we have to the death where and however it shall please him submitting our selves to his Majesty's Judgment in this Matter and to the execution and doing of that whatsoever either his Majesty or any other Man shall devise to be done better than we have said in this Answer and more for the honour and surety of their Majesties and Common-Wealth of this their Realm Feb. 1. 1577. Number 37. Sir Thomas Pope's Letter concerning the Answer made by the Lady Elizabeth to a proposition of Marriage sent over by the Elected King of Sweden FIrst Ex M. S. D G. Petyt After I had declared to her Grace how well the Queen's Majesty liked of her prudent and honourable Answer made to the same Messenger I then opened unto her Grace the Effect of the said Messengers Credence which after her Grace had heard I said The Queen's Highness had sent me to her Grace not only to declare the same but also to understand how her Grace liked the said Motion Whereunto after a little pause taken her Grace answered in form following Master Pope I require you after my most humble Commendations to the Queen's Majesty to render unto the same like thanks that it pleased her Highness of her Goodness to conceive so well of my Answer made to the same Messenger and here withal of her Princely Consideration with such speed to command you by your Letters to signify the same unto me who before remained wonderfully perplexed fearing that her Majesty might mistake the same for which her Goodness I acknowledg my self bound to honour serve love and obey her Highness during my Life Requiring you also to say unto her Majesty That in the King my Brother's time there was offered me a very honourable Marriage or two and Ambassadors sent to treat with me touching the same whereupon I made my humble Suit unto his Highness as some of Honour yet living can be testimonies that it would like the same to give me leave with his Grace's favour to remain in that Estate I was which of all others best liked me or pleased me And in good Faith I pray you say unto her Highness I am even at this present of the same mind and so intend to continue with her Majesty's favour and assuring her Highness I so well like this Estate as I perswade my self there is not any kind of Life comparable unto it And as concerning my liking the said Motion made by the said Messenger I beseech you say unto her Majesty That to my remembrance I never heard of his Master before this time and that I so well like both the Message and the Messenger as I shall most humbly pray God upon my Knees that from henceforth I never hear of the one nor of the other assure you that if it should eft-soons repair unto me I would forbear to speak to him And were there nothing else to move me to mislike the Motion other than that his Master would attempt the same without making the Queen's Majesty privy thereunto it were cause sufficient And when her Grace had thus ended I was so bold as of my self to say unto her Grace her pardon first required that I thought few or none would believe but that her Grace could be right-well contented to marry so there were some honourable Marriage offered her by the Queen's Highness or her Majesty's Assent Whereunto her Grace answered What I shall do hereafter I know not but I assure you upon my Truth and Fidelity and as God be merciful unto me I am not at this time otherwise minded than I have declared unto you no though I were offered the greatest Prince in all Europe And yet percase the Queen's Majesty may conceive this rather to proceed of a maidenly shamefastness than upon any such certain determination Tho. Pope FINIS A COLLECTION OF RECORDS c. BOOK III. Number 1. The Device for Alteration of Religion in the first Year of Queen Elizabeth offered to Secretary Cecill Question 1. WHen the Queen's Highness may attempt to reduce the Church of England again to the former purity Ex M. SS Nob. D. Grey dc Ruthen and when to begin the Alteration Answer At the next Parliament so that the Dangers be foreseen and Remedies provided for the sooner that Religion is restored God is the more glorified and as we trust will be more merciful unto us and better save and defend her Highness from all Dangers Quest 2. What Dangers may ensue thereof Answ 1. The Bishop of Rome all that he may will be incensed he will Excommunicate the Queen's Highness Interdict the Realm and give it in Prey to all Princes that will enter upon it and stir them up to it by all manner of means 2. The French King will be encouraged more to the War and make his People more ready to fight against us not only as Enemies but as Hereticks He will be in great hope of Aid from hence of them that are discontented with this Alteration looking for Tumults and Discords He will also stay concluding of Peace upon hope of some alteration 3. Scotland also will have the same Causes of boldness and by that way the French King will seem soonest to attempt to annoy us Ireland also will be very difficultly stayed in the Obedience by reason of the Clergy that is so addicted to Rome 4. Many People of our own will be very much discontented especially all such as governed in the late Queen Mary's Time and were chosen theâ—â—to for no other Causes or were then most esteemed for being hot and earnest in that other Religion and now remain unplaced and uncalled to Credit will think themselves discredited and all their Doings defaced and study all the ways they can to maintain their own Doings destroy and despise all this Alteration 5. Bishops and all the Clergy will see their own ruin and in Confession and Preaching and all other means and ways they can will persuade the People from it they will conspire with whomsoever will attempt and pretend to do God a Sacrifice in letting the Alteration though it be with murder of Christian Men and Treason Men which be of the Papists Sect which of late were in a manner all the Judges of the Land the Justices of the Peace chosen out by the late Queen in all the Shires such as were believed to be of that Sect and the more earnest therein the more in estimation These are most like to join and conspire with the Bishops and Clergy Some when the Subsidy shall be granted and Mony levied as it appeareth that necessarily it must be done will be therewith offended and like enough to conspire and arise if they have any heed to stir them to do it or hope of Gain or Spoil 6. Many such as would gladly have Alteration from the Church of Rome when they shall see peradventure that some old Ceremonies be left still
separate and divide themselves from the Sacred Unity of Christ's Holy Spouse the Church as St. Augustine plainly saith Quicunque ille est qualiscunque ille est Christianus non est qui in Ecclesia Christi non â—est that is Whosoever he be whatsoever degree or condition he be of or what qualities soever he hath though he should speak with the Tongues of Angels speak he never so holily shew he never so much Vertue yet is he not a Christian Man that is guilty of that Crime of Schsm and so no Member of that Church Wherefore this is an evident Argument Every Christian Man is bound upon pain of Damnation by the plain words of God uttered by St. Paul to avoid the horrible Sin of Schism The changing of the Service-Book out of the Learned Tongue it being universally observ'd through the whole Church from the beginning is a cause of an horrible Schism wherefore every good Christian Man is bound to avoid the change of the Service Now to confirm that we said before and to prove that to have the Common Prayer and Ministration of the Sacraments in English or in other than is the Learned Tongue let us behold the first Institution of the West Church and the Particulars thereof And first to begin with the Church of France Dyonisius St. Paul's Scholar who first planted the Faith of Christ in France Martialis who as it is said planted the Faith in Spain And others which planted the same here in England in the time of Eleutherius And such as planted the Faith in Germany and other Countries And St. Augustine that converted this Realm afterwards in the time of Gregory almost a thousand Years ago It may appear that they had Interpreters as touching the Declaration and Preaching of the Gospel or else the Gift of Tongues But that ever in any of these West Churches they had the Service in their own Language or that the Sacraments other than Matrimony were ministred in their own Vulgar Tongue that does not appear by any Ancient Historiographer Whether shall they be able ever to prove that it was so generally and thereby by continuance in the Latin the self-same Order and Words remain still whereas all Men do consider and know right-well that in all other inferiour and barbarous Tongues great change daily is seen and specially in this our English Tongue which in quovis Seculo fere in every Age or hundred Years there appeareth a great change and alteration in this Language For the proof whereof there hath remained many Books of late in this Realm as many do well know which we that be now Englishmen can scarcely understand or read And if we should so often as the thing may chance and as alteration daily doth grow in our Vulgar Tongue change the Service of the Church what manifold Inconveniences and Errors would follow we leave it to all Mens Judgments to consider So that hereby may appear another invincible Argument which is the Consent of the whole Catholick Church that cannot err in the Faith and Doctrine of our Saviour Christ but is by St. Paul's saying the Pillar and Foundation of all Truth Moreover the People of England do not understand their own Tongue better than Eunuchus did the Hebrew of whom we read in the Acts that Philip was commanded to teach him and he reading there the Prophesy of Esay Philip as it is written in the 8th Chapter of the Acts enquired of him Whether he understood that which he read or no He made answer saying Et quomodo possum si non aliquis ostenderit mihi in which words are reproved the intollerable boldness of such as will enterprize without any Teacher yea contemning all Doctors to unclasp the Book and thereby instead of Eternal Food drink up deadly Poison For whereas the Scripture is misconstrued and taken in a wrong sense that it is not the Scripture of God but as St. Hierom saith Writing upon the Epistle to the Galathians it is the Scripture of the Devil And we do not contend with Hereticks for the Scripture but for the true sense and meaning of the Scripture We read of Ceremonies in the Old Testament as the Circumcision the Bells and Pomegranates of Aaron's Apparel with many other and kinds of Sacrifices which all were as St. Paul saith unto the Hebrews Justitia Carnis and did not inwardly justify the Party before God that objected in Protestation of their Faith in Christ to come And although they had the knowledg of every Fact of Christ which was signified particularly by those Ceremonies And it is evident and plain that the High Priest entred into the inner Part of the Temple named Sanctum Sanctorum whereas the People might not follow nor lawful for them to stand but there where they could neither see nor hear what the Priest either said or did as St. Luke in the first Chapter of his Gospel rehearseth in the History of Zachary Upon Conference of these two Testaments may be plainly gathered this Doctrine That in the School of Christ many things may be said and done the Mystery whereof the People knoweth not neither are they bound to know Which things that is that the People did not hear and understand the Common Prayer of the Priest and Minister it is evident and plain by the practice of the Ancient Greek Church and that also that now is at Venice or else-where In that East Church the Priest standeth as it were in a Travice or Closet hang'd round about with Curtains or Vails apart from the People And after the Consecration when he sheweth the Blessed Sacrament the Curtains are drawn whereof Chrysostom speaketh thus Cum Vela videris retrahi tunc superne Coelum aperiri cogita When thou seest the Vails or Curtains drawn open then think thou that Heaven is open from above It is also here to be noted That there is two manners of Prayings one Publick another Private for which cause the Church hath such considerations of the Publick Prayer that it destroyeth not nor taketh away the Private Prayer of the People in time of Sacrifice or other Divine Service which thing would chance if the People should do nothing but hearken to answer and say Amen Besides the impossibility of the Matter whereas in a great Parish every Man cannot hear what the Priest saith though the Material Church were defaced and he left the Altar of God and stood in the midst of the People Furthermore If we should confess that it were necessary to have Common Prayer in the Vulgar Tongue these two Heresies would follow upon it that Prayer profiteth no Man but him that understandeth it and him also that is present and heareth it and so by consequent void was the Prayer for St. Peter in Prison by the Church abroad Now consider the Practice of this Realm If we should grant the Service to be in English we should not have that in the same form that it is in now being in Latin
but be-like we should have that as it was of late days The Matter of which Service is taken out of the Psalms and other part of the Bible Translated into English wherein are manifest Errors and false Translations which all by depravation of God's Scripture and so verè mendacia Now if the Service be so fram'd then may Men well say upon us That we serve God with Lyes Wherefore we may not so travel and labour to alter the form of our Common Prayer that we lese the Fruit of all Prayer which by this barbarous contention no doubt we shall do And the Church of God hath no such custom as St. Paul alledgeth in such Contentions And may not the whole World say unto us as St. Paul said unto the Corinthians 1 Cor. 14. An à vobis Verbum Dei processit aut in vos solos pervenit As though the whole Church had been ever in Error and never had seen this Chapter of St. Paul before And that the Holy Ghost had utterly forsaken his Office in leading that into all Truth till now of late certain boasting of the Holy Ghost and the sincere Word of God hath enterprised to correct and overthrow the whole Church Augustinus lib. 1. contra Julianum Pelagium à Graecis pro suâ Heresi profugum querentem ad hunc modum respondit Puto inquit tibi eam partem orbis debere sufficere in quâ primum Apostolorum suorum voluit Dominus gloriosissimo Martyrio Coronari Et idem paulo post Te certe Julianum alloquitur Occidentalis Terra generavit Occidentalis Regeneravit Ecclesia Quid ei quaeris inferre quod in eâ non invenisti quando in ejus membra venisti Imò Quid ei quaeris auferre quod in eâ tu quoque accepisti Haec ille A number of Authorities out of the Doctors we could rehearse that maketh for the Unity of the Church and for not disturbing the quiet Government of the same which all impugn this their first Assertion by way of Argument But because they have framed their Assertion so that we be compelled to defend the Negative in the probation whereof the Doctors use not directly to have many words therefore of purpose we leave out a number of the Sayings of the Doctors which all as I said before would prove this first Matter by way of Argument lest we should be tedious and keep you too long in a plain Matter And therefore now to conclude for not changing the Divine Service and the Ministration of the Sacraments from the Learned Tongue which thing doth make a Schism and a Division between us and the Catholick Church of God we have brought in the Scripture that doth forbid all such Schism And also the Consent and Custom of the whole Church which cannot Err and maketh us bold to say as we do with other things as ye have heard for confirmation of the same And in answering to the first Matter we intend God willing to say much more beseeching Almighty God so to inspire the Heart of the Queen's Majesty and her most Honourable Council with the Nobility of this Realm and Us that be the Pastors of the People in these Causes that so we may dispose of the Service of God as we may therein serve God And that we do not by altering the said Service from the Uniform manner of Christ's Church but also highly displease God and procure to Us infamy of the World the Worm of Conscience and Eternal Damnation which God forbid and grant us Grace to acknowledg confess and maintain his Truth To whom be all Glory Amen Number 5. The Declaration of the Proceedings of a Conference begun at Westminster the last of March 1559 concerning certain Articles of Religion and the breaking up of the said Conference by default and contempt of certain Bishops Parties of the said Conference THe Queen 's most Excellent Majesty having heard of diversities of Opinions in certain Matters of Religion Ex Chartophylac Regio amongst sundry of her Loving Subjects and being very desirous to have the same reduced to some Godly and Christian Concord thought it best by advice of the Lords and others of her Privy Council as well for the satisfaction of Persons doubtful as also for the knowledg of the very Truth in certain Matters of difference to have a convenient chosen number of the best Learned of either Part and to confer together their Opinions and Reasons and thereby to come to some good and charitable Agreement And hereupon by her Majesty's Commandment certain of her said Privy Council declared this purpose to the Arch-Bishop of York being also one of the said Privy Council and required him that he would impart the same to some of the Bishops and to make choice of 8 nine or ten of them and that there should be the like number named of the other part and further also declared to him as then was supposed what the Matters should be and as for the time it was thought upon and then after certain days past it was signified by the said Arch-Bishop that there was appointed by such of the Bishops to whom he had imparted this Matter eight Persons that is to say four Bishops and four Doctors who were content at the Queen's Majesty's Commandment to shew their Opinions and as he termed it render account of their Faith in those Matters which were mentioned and that specially in writing Although he said they thought the same so determined as there was no cause to dispute upon them It was hereupon fully resolved by the Queen's Majesty with the Advice aforesaid that according to their desire it should be in writing on both Parts for avoiding of much alteration in words And that the said Bishops should because they were in Authority of Degree Superiours first declare their Minds and Opinions to the Matter with their Reasons in writing And the other number being also eight Men of good degree in Schools and some having been in Dignity in the Church of England if they had any thing to say to the contrary should the same day declare their Opinions in like manner And so each of them should deliver their Writings to the other to be consisidered what were to be improved therein and the same to declare again in Writing at some other convenient day and the like Order to be kept in all the rest of the Matters All this was fully agreed upon with the Arch-Bishop of York and so also signified to both Parties and immediately hereupon divers of the Nobility and States of the Realm understanding that such a Meeting and Conference should be and that in certain Matters thereupon the present Court of Parliament consequently following some Laws might be grounded they made earnest means to her Majesty that the Parties of this Conference might put and read their Assertions in the English Tongue and that in the presence of them the Nobility and others of her Parliament-House for the better satisfaction and
And lest in giving just offence to the little Ones in setting a Trap of Errors for the Ignorant and digging a Pit for the Blind to fall into we should not only be guilty of the Blood of our Brethren and deserve the wrathful Vae and Vengeance of God but also procure to our reclaiming Consciences the biting Worm that never dieth for our endless confusion For in what thing soever we may serve your Excellent Majesty not offending the Divine Majesty of God we shall with all humble Obedience be most ready thereunto if it be even to the loss of our Life for so God commandeth of us Duty requireth of us and we with all conformity have put in proof And as God through your gracious Government hath delivered unto us innumerable Benefits which we most humbly acknowledg and with due Reverence daily give him Thanks So we do not doubt but that of his Mercy He will happily finish in your Majesty that good Work which of His free Favour He hath most graciously begun that following the Examples of the Godly Princes which have gone before you may clearly purge the polluted Church and remove all occasions of Evil. And for so much as we have heretofore at sundry times made Petition to your Majesty concerning the Matter of Images but at no time exhibited any Reasons for the removing of the same Now lest we should seem to say much and prove little to alleage Consciences without the Warrant of God and unreasonably require that for the which we can give no Reason we have at this time put in writing and do most humbly exhibit to your gracious Consideration those Authorities of the Scriptures Reasons and pithy Persuasions which as they have moved all such our Brethren as now bear the Office of Bishops to think and affirm Images not expedient for the Church of Christ so will they not suffer us without the great offending of God and grievous wounding of our own Consciences which God deliver us from to consent to the erecting or retaining of the same in the place of Worshipping and we trust and most earnestly ask it of God that they may also persuade your Majesty by your Regal Authority and in the Zeal of God utterly to remove this Offensive Evil out of the Church of England to God's great Glory and our great Comfort Here follow the Reasons against them of which I have given a full Abstract in the History and therefore do not set them down here for they are very large The Address concludes in these words Having thus declared unto your Highness a few Causes of many which do move our Consciences in this Matter we beseech your Highness most humbly not to strain us any further but to consider that God's Word doth threaten a terrible Judgment unto us if we being Pastors and Ministers in His Church should assent unto the thing which in our Learning and Conscience we are persuaded doth tend to the confirmation of Error Superstition and Idolatry and finally Heb. 13. 1 Pet. 5. to the ruins of the Souls committed to our Charge for the which we must give an account to the Prince of Pastors at the last Day We pray your Majesty also not to be offended with this our Plainness and Liberty which all good and Christian Princes have ever taken in good part at the hands of Godly Bishops St. Ambrose writing to Theodosius the Emperor uses these words Sed neque Imperiale est libertatem dicendi negare Epist lib. 5. Epist 29. neque Sacerdotale quod sentiat non dicere And again In causa vero Dei quem audies si Sacerdotem non audies Ibidem cujus Majore peccatur periculo Quis tibi verum audebit dicere si Sacerdos non audeat These and such-like Speeches of St. Ambrose Theodosius and Valentinianus the Emperors did take in good part and we doubt not but your Grace will do the like of whose not only Clemency but also Beneficence we have largely tasted We beseech your Majesty also in these and such-like Controversies of Religion to refer the discusement and deciding of them to a Synod of the Bishops and other Godly Learned Men according to the Example of Constantinus Magnus and other Christian Emperors that the Reasons of both Parties being examined by them the Judgment may be given uprightly in all doubtful Matters And to return to this present Matter We most humbly beseech your Majesty to consider That besides weighty Causes in Policy which we leave to the Wisdom of the Honourable Counsellors the establishing of Images by your Authority shall not only utterly discredit our Ministries as builders of the thing which we have destroyed but also blemish the Fame of your most Godly Brother and such notable Fathers as have given their Lives for the Testimony of God's Truth who by publick Law removed all Images The Almighty and Everliving God plentifully endue your Majesty with His Spirit and Heavenly Wisdom and long preserve your most gracious Reign and prosperous Government over us to the advancement of his Glory to the overthrow of Superstition and to the Benefit and Comfort of all your Hignesses loving Subjects Amen Number 7. The Queen's Commissions to the Visitors that were sent to the Northern Parts ELizabetha Dei Gratia Angliae Franciae Hiberniae Regina Fidei Defensor c. Charissimis Consanguineis Consiliariis nostris Francisco Comiti Salop. Domino Praesidenti Consilii nostri in partibus Borealibus Edwardo Comiti de Darbia ac charissimo consanguineo nostro Thomae Comiti Northumb. Domino Guardiano sive custodi Marchiarum nostrarum de Le East March midle March versus Scotiam ac perdilecto fideli nostro Willielmo Domino Evers ac etiam dilectis fidelibus nostris Henrico Piercy Thomae Gargrave Jacobo Crofts Henrico Gates Militibus necnon dilectis nobis Edwino Sandys Sacrae Theologiae Professori Henrico Harvy Legum Doctori Richardo Bowes Georgio Brown Chistophero Estcot Richardo Kingsmell Armigeris Salutem Quoniam Deus Populum suum Anglicanum imperio nostro subjecit cujus regalis suscepti muneris rationem perfecte reddere non possumus nisi veram religionem sincerum numinis divini cultum in omnibus Regni nostri partibus propagaverimus Nos igitur regalis absolutae potestatis nostrae nobis in hoc Regno nostro commissae respectu quoniam utrumque Regni nostri statum tam Ecclesiasticum quam Laicum visitare certas pietatis ac virtutis regulas illis praescribere constituimus praefatum Franciscum Comitem Salop. Edwardum Comitem de Darbia Thomam Comitem Northumb Willielmum Dominum Evers Henricum Piercy Thomam Gargrave Jacobum Crofts Henricum Gates Milites Edwinum Sandys Henricum Harvy Georgium Brown Christophorum Estcot Richardum Bowes Richardum Kingsmell Armigeros ad infrascriptum vice nomine Authoritate nostris exequendum vos quatuor tres aut duo vestrum ad minimum deputavimus substituimus ad
Subject But in the new Office of the Communion the Idolatry of worshipping carrying about or exposing the Sacrament was laid aside The trade of particular Masses for private Occasions the Prayers to the Saints the denying the People the Chalice with a great many of the Rites and Gesticulations formerly used were all laid aside so that there were great changes made Every thing was not done at once but they began with the Abuses that did most require a Reformation and went on afterwards to the changing of lesser things 22. He says Ibid. Sir Ralph Sadler took the Wife of one Matthew Barrow so upon pretence of his being dead his Wife married Sadler but her first Husband coming home he sought to have his Wife again It was brought into the Parliament in King Henry's Time and now it was enacted that she should be Sadler's Wife he being the richer and greater Man So against the Laws of the Gospel a Wife while her Husband was yet alive was adjudged to a second Husband This is as far as I can learn a Forgery from the beginning to the end and it seems Sadler that was a Privy Counsellor in Queen Elizabeth's Time did somewhat that so provoked Sanders that he resolved to be revenged of him and his Family by casting such an aspersion on him I find no Foot-steps of any such Story sure I am there is nothing concerning it in the Records of this Parliament And for the Business of the Dissolution of Marriages for Adultery Absence or any other Cause there was so great and so strict an enquiry made into it after the Parliament was ended in the Case of the Marquess of Northampton that it is clear it was the first of that sort that was examined and might perhaps after it was confirmed in Parliament in the 5th Year of this Reign have been made a Precedent for other Cases but this of Sadler in the first Parliament is a Contrivance of our Authors It is not improbable that when afterwards it was judged that the Marriage-Bond was dissolved by Adultery they might likewise declare it dissolved upon voluntary and long absence since St. Paul had said That a Brother or a Sister were not under Bondage in such Cases 22. He says Gardiner Bonner Tonstal Heath and Day Pag. 196. were much grieved at the Changes that were made yet they complied in many things till being required to deliver some Blasphemous Doctrines in their Sermons they refusing to give Obedience in that were deprived but were afterwards condemned to perpetual Imprisonment under Queen Elizabeth all which were the Effects of God's Displeasure on them for complying with K. Henry in his Schism I shall grow tedious if I insist on all the Falsities that do occur in this Period First Only Gardiner and Bonner were questioned and deprived for their Sermons Tonstall was deprived for Misprision of Treason Heath and Day were judged by Lay-Delegates so it is like their Offences were also against the State 2. There was nothing enjoined Bonner or Gardiner to preach upon which they were censured but that the King's Authority was the same when he was under Age that it was afterwards which is a Point that belongs only to the Laws and Constitution of this Government and so there was just reason to impute their Silence in that particular when they were commanded to touch upon it in their Sermons to an ill Design against the State 3. Three of these Bishops did concur in all the Changes that were made the first four Years of this King's Reign and both preached and wrote for them and even Bonner and Gardiner did not only give Obedience to every Law or Injunction that came out but recommended them much in their Sermons 4. These did not suffer perpetual Imprisonment under Queen Elizabeth Gardiner and Day died before she reigned and so were not imprisoned by her Heath was never put in Prison by her but lived at his own Country House and Tonstal lived at Lambeth in as much ease and was treated with as much respect as if it had been his own House so that Bonner was the only Man that was kept in Prison but that was believed to be done in kindness to him to preserve him from the Affronts which otherwise he might have met with from the Friends of those he had butchered Pag. 197. 24. He says The Lady Mary never departed from her Mothers Faith and Constancy It appears by many of her Letters that she complyed with every thing that had been done by her Father so it seems she was dispenced with from Rome to dissemble in his time for otherwise her constancy had very likely been fatal to her but she presumed on the mildness of her Brother's Government to be more refractory afterwards Pag. 198. 25. He says The King was sorry when he understood how hardly his Sister had been used by the Council It was so far otherwise that when the Council being much pressed by the Emperor to connive at her having Mass were resolved to give way to it the King himself was so averse to it thinking it a sin in him to consent to the practice of Idolatry that the Council employed the Bishops to work on him and they could hardly induce him to tolerate it Pag. 200. 26 He says The Visitors carried with them over England Bibles of a most corrupt Translation which they ordered to be set up in all the Churches of England In King Henry's Time it had been ordered that there should be a Bible in every Church so this was not done by the Visitors in this Reign as may appear by the Injunctions that were given them which have been often printed 27. He says The Visitors did every-where enquire Ibid. Whether all the Images were broken down and if the Altars were taken away and Communion Tables were put in their rooms and if all the old Offices were destroyed Here he confounds in one Period what was done in several Years In the first Year the Images that had been abused by Pilgrimages were ordered to be removed In the second Year all Images were taken down without exception In the third Year the old Books of the former Offices were ordered to be destroyed And in the fourth Year the Altars were turned to Communion Tables so ignorantly did this Author write of our Affairs 28. He say Page 201. The Visitors did every where encourage the Priests to Marry and looked on such as did not Marry as inclined to Popery The Marriage of the Clergy was not so much as permitted till near the beginning of the third Year of this Reign and then it was declared that an unmarried State was more honourable and decent so that it was recommended and the other was only tolerated and so far were they from suspecting Men to be firm to the Reformation that were married that Ridley and Latimer the most esteemed next to Cranmer were never married nor was any ever vexed for his not
He says Mary Queen of Scots was married to the Dolphin of France She was then but a little past ten Years old and was not married to the Dolphin till five Years after this Pag. 229. 55. He says Queen Mary as soon as she came to the Crown without staying for an Act of Parliament concerning it laid aside the prophane Title of being Head of the Church We may expect as true a History of this Reign as we had of the former when in the first Period of it there is so notorious a Falsehood She held two Parliaments before she laid aside that Title for in the Writ of Summons for both she was stiled Supream Head of the Church and all the Reformed Bishops were turned out by virtue of Commissions which she issued out as Supream Head There was also a Visitation made over England by her Authority and none were suffered to preach but upon Licenses obtained under her great Seal so that she both retained the Title and Power of Supream Head a Year after she came to the Crown Ibid. 56. He says She discharged the Prisoners she found in the Tower recalled the Sentence against Cardinal Pool and discharged a Tax due to her by the Subjects The Queen did free the Prisoners of the Tower at her coming to the Crown and discharged the Tax at her Coronation but for recalling the Sentence against Cardinal Pool that being an Act of Parliament she could not recal it nor was it done till almost a Year and an half after her coming to the Crown Ibid. 57. He says She took care of the Coin that her Subjects might suffer no more by the embasing it so that they all saw the difference between a Catholick and Heretical Prince I do not find any care was taken of the Coin all her Reign and the bringing that to a just Standard is universally ascribed to Queen Elizabeth If there was a publick joy upon her coming to the Crown it did not last long and there was a far greater when she died This Observation is much more proper to the beginning of Queen Elizabeth's Reign who began and continued to Reign with so great and so interrupted a Felicity that none but a Writer like our Author would have made such a Remarque on the beginnings of this Reign 58. He says She overcame Wiat's Rebellion Pag. 230. rather by her own Faith than by any Force she had about her This is to make the Reader think she defeated Wiat as Gideon did the Amalekites but Wiat brought up not above 3000 Men and she had thrice that number about her It was a desperate Attempt and that which was rather the effect of a precipitated Design than of prudent Counsel 59. He says She put her Sister in the Tower Ibid. when it had appeared to the Senate which in his Style is the Parliament that she had been engaged in Wiat's Conspiracy This is said to cover her barbarous Cruelty towards her Sister the Matter never came before the Parliament and there was no ground ever given to justify the Suspicion It is true Wiat hoping to have saved his Life by so foul a Calumny accused her but when he saw he must die he vindicated her openly on the Scaffold It is certain if they could have found any Colours to have excused severe proceedings against her both the Queen and the Clergy who governed her were much enclined to have made use of them 60. He says Pag. 231. The Queen was more ready to pardon Crimes against her self than Offences against Christ and Religion The more shame for those who governed her Conscience that made her so implacable to all whom she esteemed Hereticks since the Christian Religion came not into the World as the Author of it says of himself to destroy Mens Lives but to save them Yet she was not so merciful as he would represent her witness her Severities against her Sister and against Cranmer even after he had signed the Recantation of his former Opinions 61. He says Though some of the Bishops were guilty of Treason Ibid. yet she would not have them to be tried by the Temporal Laws and referred even Cranmer himself to the Spiritual Jurisdiction Cranmer was tried for Treason by virtue of a Commission issued out by the Queen and all the other Reformed Bishops were turned out by Delegates empowred for that end by the Queen's Commissions 62. He says Ibid. Cranmer was condemned of Treason in the Parliament He was found Guilty of Treason by a Jury of Commissioners and thereupon condemned by a Commission of Oyer and Terminer and not by the Parliament It is true the Parliament did afterwards confirm the Sentence 63. He says Before he was Condemned Ibid. he feigned himself a Catholick and signed his Retractation seventeen times with his own hand But the Bishops discovering his Hypocrisie degraded him and delivered him to the Secular Arm upon which he was burnt at Oxford The Popish Party have but too great Advantages against Cranmer in this last part of his Life so it was needless for our Author to have mixed so much falshood with this Account but he must go on in his ordinary method even though it is not necessary for any of the Ends he had set before himself Cranmer stood out above two Years and a half in all which time he expressed great constancy of mind and a readiness to die for that Faith which he had before taught nor would he fly beyond Sea though he had many opportunities to do it and had reason enough to apprehend he could not escape at home Upon his constant adhering to his former Doctrines he was Condemned Degraded and appointed to be burnt and then the fears of Death wrought that effect on him that he did recant which he signed thrice but the Queen being set on Revenge would needs have him burnt after all that so there was no discovery made of his Hypocrisie nor was there a Sentence past upon it but he for all his Recantation was led out to be burnt and then he returned back to his former Doctrines and expressed his Repentance for his Apostacy with all the seriousness and horror that was possible Ibid. 64. He says The Laws for burning Hereticks were again revived and by them not only Cranmer but some hundreds of the false Teachers were burnt A Man's Inclinations do generally appear in the Lies he makes so it seems our Author wished it had been as he relates it was but so far it was from this number that there was not above a quarter of a hundred of the Ministers burnt there were some hundreds of others burnt so ignorant was he of our Affairs Page 232. 65. He says The Queen did at first command all the Strangers that were Hereticks to leave the Kingdom upon which above 30000 as was reckoned went out of England The greatest number of the Strangers were the Germans and of these not above
Offices and the Parties so refusing were subjected to no other Danger nor was the Oath to be put to them a second Time It is true if any did assert the Authority of any Forreign Potentate that was more penal Yet that was not as our Author represents it for the first Offence there was a forfeiture of ones Goods or in case of Poverty one Years Imprisonment the second Offence brought the Offender within a Premunire and the third was Treason 5. He says The Change that was made Pag. 258. of the Title of Supream Head into that of Supream Governor deceived many yet others thought that the Queen might have thereby assumed an Authority for Administring the Sacraments but to clear all Scruples she in the first Visitation ordered it to be thus explained that she thereby pretended to no more Power than what her Father and Brother had exercised In the first Visitation ordered by the Queen there was an Injunction given Explanatory to the Oath of Supremacy declaring that she did not pretend to any Authority for the Ministry of Divine Service in the Church and challenged nothing but what had at all times belonged to the Crown of England which was a Soveraignty over all manner of Persons under God so that no Forreign Power had any Rule over them and so was willing to acquit such as took it in that sense of all the Penalties in the Act. So that it is plain she assumed nothing but the Royal Authority and was ready to accept of such Explications as might clear all Ambiguities 6. He reckons among the Laws that were made this for one Pag. 259. that Bishops should hold their Sees only during the Queen's Pleasure and exercise no other Authority but only as they derived it from her The Laws he reckons were those made by King Henry now revived but this Law is falsly recited in both the parts of it for the Bishops were to hold their Sees as all others do their Free-holds without any dependence on the Queen's Pleasure and were to exercise their Jurisdiction in their own Names and according to the Ecclesiastical Laws and were not forced to take Commissions to hold their Bishopricks during the Queen's Pleasure as had been done both in King Henry and King Edward's Time Pag. 263. 7. After a long discourse against the Queen's Supremacy he says The Laws concerning it and other Points of Religion did pass with great difficulty in the House of Lords all the Bishops opposing them and those Noblemen in particular who had gone to Rome upon the Embassy Queen Mary sent thither did very earnestly disswade it It is true all the Bishops did oppose them tho both Tonstal Heath Thirleby and some others had consented to and written for King Henry's Supremacy which was at least as to the manner of expressing it of a higher strain than that to which the Queen did now pretend They had also submitted to all the Changes that had been made in King Edward's Time For the Temporal Lords none dissented from the Act of Supremacy but the Earl of Shrewsbury and the Viscount Montacute so the opposition was small where so few entred their Dissents and of these only the Viscount Montacute had been at Rome sent thither by Queen Mary It is true the Marquess of Winchester and the Lords Morley Stafford Dudley Wharton Rich and North dissented from the Bill for the Book of Common Prayer and some other Acts that related to the Reformation but these being but few in number were far short of those that were for them and it is clear the Queen left the Peers wholly to their freedom since the Marquess of Winchester notwithstanding his Dissent continued to hold that great Office of Lord Treasurer in which he had been put in King Edward's Time and which he had kept all Queen Mary's Reign till his Death fourteen Years after this this may perhaps be justly censured as looking too like a remissness in the Matters of Religion when he that dissented to the Reformation was yet so long employed in the greatest Trust in the Kingdom but certainly this is none of the Claws to know the Lioness by 8. He says The Queen gave the Earl of Arundel some hopes that she would marry him and so perswaded him to consent to the Laws now made but afterwards slighted him and declared she would live and die a Virgin The Journals of Parliament shew how false this is for the Address was made to the Queen persuading her to marry to which she made the Answer set down by our Author on the 6th of February and the Act of Supremacy with the other Acts concerning Religion passed in April thereafter so that the Queen after so publick a Declaration of her unwillingness to marry could not have deluded the Earl of Arundel with the hopes of it Ibid. 9. He says She wrought on the D. of Norfolk by promising him a Dispensation in the Business of his Marriage which he could not obtain of the Pope It is not like the Duke of Norfolk was denied any such Dispensation from Rome nor are there any Dispensations granted in England for marrying in the forbidden Degrees Cousin Germans are the nearest that may marry The obtaining a License for that at Rome is a matter of course so the Fees are but paied and the Law allows that to all in England Nor are there any Dispensations in Matrimonial Matters except concerning the Time the Place or the asking of Banes and it is not likely these were ever denied to any at Rome As for his long Excursion concerning that Duke's Death it not falling within the compass of my History I shall not follow him in it 10. He says The Protestants desired a publick Disputation Pag. 266. so the Queen commanded the Bishops to make ready for it they refused it a great while since that seemed to make the Faith of the Church subject to the judgment of the ignorant Laity but at last they were forced to yield to it and the Points were Communion in both kinds Prayer in a known Tongue and the like The Act of Council has it otherwise By it we see that the Arch-Bishop of York being then a Privy Councellor did heartily agree to it and undertook that the rest of his Brethren should follow the Orders that were made by the Council concerning it tho it is not to be denied but some of the Bishops were secretly dissatisfied with it as they had good reason since a publick Disputation was like to lay open the weakness of their Cause which was never so safe as when it was received in gross without descending to troublesome Enquiries concerning it The Communion in both kinds was not one of the Articles 11. He says Bacon a Lay-man was Judg Ibid. the Arch-Bishop of York sitting next to him only for forms-sake Bacon was not Judg the whole Privy-Council were present to order the Forms of the Debate and he as the first of
Rudiments of Grammar to her by the Title of Princess of Cornwal and Wales Besides the Letter of Pope Leo's declaring K. Henry P. 19. l. 26. Defender of the Faith there was a more pompous one sent over by P. Clement the 7th March 5. 1523 4 which as is supposed granted that Title to his Successors whereas the first Grant seems to have been only Personal P. 22. l. 2. No wonder there was no Seal to that Grant of King Edgars for Seals were little used in England before the Conquest Ibid. l. 10. The Monks were not then setled in half the Cathedrals in England their chief Seats were in the Rich Abbeys that were scarce subject to the Bishops Ibid. Marg. April 1524 was not the 14th Year of the King's Reign as it is put on the Margent but the 15th P. 44. l. 5. from bottom The Lord Piercy was in the Cardinal's Family rather in a way of Education not unusual in those Times than of Service P. 47. l. 12. from bottom The General of the Observants in Spain seems an improper expression for the Generals have the government of the whole Order every-where yet I find him so called in some Originals see Coll. pag. 22 23. whether it was done improperly or whether that Order was then only in Spain I cannot determine P. 56. l. 19. How far the Cardinal had carried the Foundation at Ipswich it is not known but it is certain he did never finish what he had designed at Oxford But in this I went according to the Letters Patents by which it appears he had then done his part and had set off both Lands and Mony for these Foundations P. 69. l. 16. from bottom Campegio's Son is by Hall none of his Flatterers said to have been born in Wedlock i. e. before he took Orders This is also confirmed by Gauricus Genitur 24. who says he had by his Wife three Sons and two Daughters P. 77. l. 18. Campegio might take upon him to direct the Process as being sent Express from Rome or to avoid the imputation that might have been cast on the Proceedings if Wolsey had done it but he was not the ancienter Cardinal for Wolsey was made alone Sept. 7. 1515. and Campegio with many more was advanced July 1. 1517. P. 81. l. 32. The Lord Herbert says the King gave him only the use of Richmond which is more probable P. 82. l. 6. The Cardinal died Novemb. 29. as most Writers agree so it is wrong set in the History the 28 and in the Picture 26 for 29. P. 85. l. 21. This Book is in the end of it said to be printed 1530 in April but it seems an Error for 1531 for the Censures of the Universities which are printed in and mentioned in several places of it do all bear date after that April except those made by these of Oxford and Orleans from bottom P. 86. What is said concerning the Author of the Antiquities of Oxford has been much complained of by him I find he has Authorities for what he said but they are from Authors whose Manuscripts he perused who are of no better Credit than Sanders himself such as Harpsfield and others of the like Credit And I am satisfied that he had no other Design in what he writ but to set down things as he found them in the Authors whom he made use of Calvin's Epistle seems not to belong to this Case for besides that P. 92. he was then but 21 and tho he was a Doctor of the Law and had often preached before he was 24 for then he set out Seneca de Clementia with Notes on it Yet this was too soon to think he could have been consulted in so great a Case That Epistle seems to relate to a Prince who was desirous of such a Marriage and not of dissolving it though it is indeed strange that in treating of that Question he should make no mention of so famous a case as that of King Henry which had made so much noise in the World The Letter dated the 8th of Decemb. P. 110. l. 22. should have been mentioned immediately after that of the 5th being but three days after it and the Appeal that followed should have been set down after it It were also fit to publish the Appeal it self for the power of Appealing was a Point much contraverted Pope Pius the 2d condemned it 1549 yet it was used by the Venetians 1509 and by the University of Paris March 27. 1517. Pool as Dean of Exeter P. 113. l. 4. is said to be have been one of the Lower House of Convocation which doth not agree with the Conjecture p. 129. that the Deans at that time sat in the Upper House of Convocation These sent by the King to Rome came thither in February P. 120. l. 8. not in March and the Articles they put in were 27 not 28 as it is there said These with other small Circumstances appear from a Book then printed of these Disputes If Cranmer was present at Ann Boleyn's Marriage P. 126. l. 11. which was certainly in Novemb. Warham having died in August before he could not have delayed his coming to England six months Antiq. Brit. says he followed the Emperor to Spain but Sleiden says that the Emperor went no further than Mantua this Year and sailed to Spain in March following and Cranmer would not go then with him for he was consecrated not on the 13th of March which is an Error but on the 30th of March. The order in which these Books were published is not observed P. 137. l. 10. they were thus printed 1. De vera differentia Regiae Potestatis Ecclesiasticae written by Edw. Fox Bishop of Hereford 1534. 2. De vera Obedientia by Stephen Gardiner 1535. set out with Bonner's Preface before it in Jan. 1536. 3. The Institution of a Christian Man 1537. which was afterwards reduced into another Form under another Title viz. A Necessary Doctrine and Erudition for any Christian Man 1540. But there was another put out before all these De potestate Christianorum Regum in suis Ecclesiis contra Pontificis Tyrannidem and the distinction there made between the Bishop's Book and the King's Book seems not well applied It is more probable that the Institution of a Christian Man set out by the Bishops was called their Book and that being afterwards put in another Method and set out by the King's Authority it was called his Book P. 150. l. 19. Bocking is called a Canon of christs-Christs-Church in Canterbury But there were then no Canons in that Church they were all Monks P. 158. l. 6. The Bishops Suffragans were before common in England some Abbots or rich Clergy-Men procuring under Forreign or perhaps feigned Titles that Dignity and so performing some parts of the Episcopal Function in large or neglected Diocesses so the Abbot or Prior of Tame was one
to the Justices in Peace of Norfolk 283 ibid 20. A Letter from the King and Queen requiring Bonner to go on in the prosecution of Hereticks 285 312 21. Sir T. Mores Letter to Cromwel concerning the Nun of Kent 286 316 22. Directions of the Queen 's to the Council touching the Reformation of the Church 292 317 23. Injunctions given by Latimer to the Prior of St. Maries 293 319 24. A Letter of Ann Boleyn's to Gardiner 294 321 25. The Office of Consecrating the Cramp-Rings 295 ibid 26. Letter of Gardiner's to K. Henry concerning his Divorce 297 ibid 27. The Writ for the burning of Cranmer 300 334 28. A Commission to Bonner and others to raze Records 301 341 29. Cromwel's Commission to be the King's Vice-gerent 303 ibid 30. A Letter of the Monks of Glassenbury for raising that Abbey 306 342 31. A Letter of Carne's from Rome 307 344 32. A Commission for a severe way of proceeding against all suspect of Heresy 311 347 33. A Letter of the Councils expressing their Jealousies of the Lady Elizabeth 314 351 34. Letter from Carn concerning the suspension of Pool's Legation 315 353 35. The Appeal of Archbishop Chichely to a General Council from the Pope's Sentence 321 ibid 36. Instructions representing the State of the Nation to King Philip after the loss of Calais 324 360 37. Sir T. Pope's Letter concerning the L. Elizabeth's Answer to the Proposition of Marriage sent her by the K. of Sweden 325 361 BOOK III. 1. THe Device for alteration of Religion in the first Year of Q. Elizabeth's Reign offered to Secretary Cecil 327 377 2. Dr. Sandys's Letter to Dr. Parker concerning the Proceedings in Parliament 332 386 3. The first Proposition upon which the Papists and Protestants disputed in Westminster Abbey with the Arguments which the Reformed Divines made upon it 333 390 4. The Answer which D. Cole made to the former Proposition 338 389 5. A Declaration made by the Council concerning the Conference 345 392 6. An Address made by some Bishops and Divines to the Queen against the use of Images 348 397 7. The High Commission for the Province of York 350 400 8. Ten Letters written to and by Dr. Parker concerning his Promotion to the See of Canterbury 353 401 9. The Instrument of his Consecration 363 404 10. An Order for the Translating of the Bible 366 406 11. A Profession of Religion made in all Churches by the Clergie 365 405 12. Sir Walter Mildmay's Opinion concerning the keeping of the Queen of Scots 369 417 12. A Letter of the E. of Leicester's touching the same thing 373 ibid 13. The Bull of P. Pius the 5th deposing Q. Elizabeth 377 418 An Appendix concerning some of the Errors and Falshoods in Sanders's Book of the English Schism 383 Â Some Mistakes in the former Volume 410 Â ERRATA PAge 9. line penult after be read not P. 13. l. 17. ever 1. every P. 15. l. 42. Mâ—â—bâ—â—gs r. Marbridge P. 72. l. 42. muta r. imbuta P. 74. l. 32. tenetis r. tenentem P. 75. l. 8. â—â—im qui r. eum qui. 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Leechmore l. 15. asserting r. ascertaining P. 251. l. 34. to be r. took l. 40. before outwardly r. P. 256. l. 29. vocend r. vocant P. 258. l. 32. Christians r. Christiana P. 263. l. 34. dele and. P. 299. l. 22. Judice r. Judicem P. 320. l. 15. after doth r. not P. 321. l. 39. ordinem r. ordine P. 321. l. 21. nullum r. nulla l. 29. after contumaciam put and dele after causa l. 43. at r. ac P. 342. l. 44. before lawful r. was it P. 343. l. 33. after all r. art p. 366. Margent Bolase r. Borlase p. 378. Marg. sentia r. sententia p. 396. l. 20. Worchester r. Winchester p. 398. l. 44. interrupted r. uninterrupted p. 411. l. 8. dele l. 28. after Heir r. apparent l. 33. dele afterwards p. 411. Marg. l. 4. to l. 16. and from bottom p. 412. l. 19. Winter is called Wolsey's Bastard r. Campegioe's Son is called his Bastard l. 36. had r. has p. 412. Marg. l. 1. 14. r. 20. Marg. l. 11. 15. r. 32. p. 413. l. 32. would r. could l. 44. put out r. written p. 414. l. 28. Mark Sâ—â—ton r. K. 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