Mary the French Queen younger Daughter of Hen. 7. and of Charles Brandon Duke of Suffolk so as it is thought the Queen my Soveraign and all others by course of Inheritance be by these Circumstances excluded and fore-closed So as it does well become all Subjects such as I am so my liking is to speak of Princes of their Reigns and Proceedings modestly and with respect yet I cannot abstain to say that the Chronicles and Histories of that Age and your own printed Statutes being extant do contaminate and disgrace greatly the Reign of that King in that time But to come to our purpose what equity and justice was that to disinherit a Race of Forreign Princes of their possibility and maternal right by a municipal Law or Statute made in that which some would term abrupt time and say that that would rule the Roast yea and to exclude the right Heirs from their Title without calling them to answer or any for them well it may be said that â—he injury of the time and the indirect dealing is not to be allowed â—ut since it is done it cannot be avoided unless some Circumstances material do annihilate the said limitation and disposition of the Crown Now let us examine the manner and circumstances how King Hen. 8. was by Statute inabled to dispose the Crown There is a form in two sorts prescribed him which he may not transgress that is to say either by his Letters Patents sealed with his Great Seal or by his last Will signed with his hand for in this extraordinary case he was held to an ordinary and precise form which being not observed the Letters Patents or Will cannot work the intent or effect supposed And to disprove that the Will was signed with his own hand You know that long before his death he never used his own signing with his own hand and in the time of his Sickness being divers times pressed to put his hand to the Will written he refused to do it And it seemed God would not suffer him to proceed in an Act so injurious and prejudicial to the right Heir of the Crown being his Niece Then his death approaching some as well known to you as to me caused William Clarke sometimes Servant to Thomas Henneage to sign the supposed Will with a stamp for otherwise signed it was never and yet notwithstanding some respecting more the satisfaction of their ambition and others their private commodity than just and upright dealing procured divers honest Gentlemen attending in divers several Rooms about the King's Person to testifie with their hand-writings the Contents of the said pretended Will surmised to be signed with the King 's own hand To prove this dissembled and forged signed Testament I do refer you to such Trials as be yet left First The Attestation of the late Lord Paget published in the Parliament in Queen Mary's time for the restitution of the Duke of Norfolk Next I pray you on my Sovereigns behalf that the Depositions may be taken in this Matter of the Marquess of Winchester Lord Treasurer of England the Marquess of Northampton the Earl of Pembroke Sir William Petre then one of King Henry's Secretaries Sir Henry Nevill Sir Maurice Barkley Doctor Buts Edmond Harman Baker Iohn Osborn Groom of the Chamber Sir Anthony Dennis if he be living Terris the Chirurgion and such as have heard David Vincent and others speak in this case and that their Attestations may be enrolled in the Chancery and in the Arches In perpetuam rei memoriam Thirdly I do refer you to the Original Will surmised to be signed with the King 's own hand that thereby it may most clearly and evidently appear by some differences how the same was not signed with the King's hand but stamped as aforesaid And albeit it is used both as an Argument and Calumniation against my Sovereign to some that the said Original hath been embezelled in Queen Mary's time I trust God will and hath reserved the same to be an Instrument to relieve the Truth and to confound false Surmises that thereby the Right may take place notwithstanding the many Exemplifications and Transcripts which being sealed with the great Seal do run abroad in England and do carry away many Mens minds as great presumptions of great variety and validity But Sir you know in cases of less importance that the whole Realm of England Transcripts and Exemplifications be not of so great force in Law to serve for the recovery of any thing either real or personal And in as much as my Soveraign's Title in this case shall be little advanced by taking exceptions to others pretended and crased Titles considering her precedency I will leave it to such as are to claim after the issue of Hen. the 7 th to lay in Bar the Poligamy of Charles Brandon the Duke of Suffolk and also the vitiated and clandestine Contract if it may be so called having no witness nor solemnization of Christian Matrimony nor any lawful matching of the Earl of Hertford and the Lady Katharine Lastly The semblably compelling of Mr. Key and the Lady Mary Sister to the Lady Katherine And now Sir I have to answer your desire said somewhat briefly to the Matter which indeed is very little where so much may be said for to speak truly the Cause speaketh for it self I have so long forborn to deal in this matter that I have almost forgotten many things which may be said for Roboration of her Right which I can shortly reduce to my Remembrance being at Edinburgh where my Notes are So that if you be not by this satisfied upon knowledg from you of any other Objection I hope to satisfy you unto all things may be said against her In the mean time I pray you so counsel the Queen your Soveraign as some effectual reparation may follow without delay of the many and sundry traverses and dis-favorings committed against the Queen my Sovereign as the publishing of so many exemplifications of King Henry's supposed Will the secret embracing of Iohn Halles Books the Books printed and not avowed the last Summer one of the which my Mistris hath sent by Henry Killigrew to the Queen your Soveraign The Disputes and Proceedings of Lincolns-Inn where the Case was ruled against the Queen my Soveraign The Speeches of sundry in this last Session of Parliament tending all to my Soveraigns derision and nothing said to the contrary by any Man but the Matter shut up with silence most to her prejudice and by so much the more as every Man is gone home setled and confirmed in his Error And Lastly The Queen your Soveraign's resolution to defend now by Proclamations all Books and Writings containing any discussion of Titles when the whole Realm hath engendred by these fond proceedings and other favoured practisâ—s a setled opinion against my Soveraigns to the advancement of my Lady Katherines Title I might also speak of an other Book lately printed and set abroad in this last Session containing
over to England But is much disliked by the King 1539. 1540. But yet Marries her And could never love her A Parliament called Where Cromwel speaks as Lord vice-gerent 1540. He is made Earl of Essex The Suppression of the Knights of St. Iohn at Ierusalem Cromwel◠〈◊〉 The King in love with Mistress Katharine Howard 1539. Cranmers friendship to Cromwel Journal Procâ—â— Parag. 58. Item Billa attincâ—â—rae Tâ—â—me Cromwel Comitis Essex de crimine Herisis Laesae Majestatis per Communes de novo concepta Allâ—nsa 〈◊〉 cum praâ—isione eidem annexa Quae quidem Billa 1º 2 do 3 â—io lecta est provisio ejusdem concernens Dâ—canatum Wellensem â—er lecta est communi omnium Procâ—rum consensu nemine discrepante expedita simul cum ea referebatur Billa Attiâ—cturae quae prius missa erat in Doâ—â—â— Communium Cromwels attaindor Collect. Numb 16. Censures past upon it The King designs a divorce from his Queen It 's referred to the convocation Collect. Numb 17. Collect. Numb 18. Reasons pretended for it 1540. Convocation agreed to it Collect. Numb 19. It is censured Collect. Numb 17. 1529. Report made to the Parl. The Queen consents to it Collect. Numb 20. An Act about the Incontinence of Priests Another about Religion 1540. Subsidies granted by thâ— Clergy And Laiety Cromweâ—s Death His Character Designs against Cranmer A Commission sits about Religion An Explanation of Faith 1539. Cranmers Opinion about it They explain the Apostles Creed 1540. The seven Sacraments With greaâ— maturity Collect. Numb 21. 1539. The ten Commandments 1540. The Lords Prayer The Ave Maria Free-will Justification Good Works All this set forth in a Book And published by the Kings Authority It is variously censured Corrections of the Mass-Book and other Offices Ex M S S. D.D. Stillingflâ—â—t A Persecution of Protestants Of Barnes and others Collect. Numb 22. Who were condemned in Parliament Their Speeches at the Stake Bonners cruelty New Bishopricks â—ounded Collect. Nâ—mb 23. Cranmer's design miscarries These Foundations censured 1541. The State of the Court at this time The Bible in English set up in all Churches Collect. Numb 24. Collect. Nuâ—b 25. 1541. Aâ—tiq Brit. in Râ—g Pâ—lo A Rule about Churchmens housekeeping * Bellaria The King goes to â—ork An account of the State of Scotland The beginings of Learning there And of the Reformation Arch-Bishop Spotswood Lesley Spotswood The Clergy were both ignorant and cruel Hamilton's sufferings The Kings Conâ—essor favâ—urs the Reâ—ormation Forrest's sufferings A further persecution in Sâ—otland The progress of the Reâ—ormation Lesley Buchanan * Regni Angliâ—i Vicarius The King wholly guided by the Clergy Two other Martyrs The Queens ill life is discovered And confessed by her self and others 1542. A new Parliament called 1542. The Act about the Queen Censures pasâ— uponit Act about Hospitals c. The Papists design to suppress the English Bible 〈◊〉 Injuâ—ctions Coll. Numâ— 26. The manner of Preaching at that time Plays and Erâ—erludes then actâ—d War between England and Scotland Duke of 〈◊〉 inroad into Scotlanâ— The Scotish Army defeated Many Prisoners taken 1543. 1543. A new Parliament Cranmer promotes a Reformation An Act â—bout it A League between the King and Emperor A Treaty for a match with the Queen of Scotland The different Interests there The French party prevails A War with France A new persecution of Protestants 〈◊〉 great ingeniousness Three burnt at Windsor Their Persecuters are perjured A Conspiracy against Cranmer 〈…〉 His Christian â—emper of wind 1544. 1544. A new Parliament Act about the Successioâ— 1542. Act against Conspiracies Collect. Numb 27. 1544. The Wars against Sâ—otlanâ— succesfulâ— Colâ—ect Numb 2â— 1545. 〈…〉 1545. The German 〈…〉 peace Church resentments given to Informers 〈◊〉 suffâ—rings in Sâ—â—â—land Spotswood A Parliament sits Chapters and Chanteries given to the King The Kings speech to the Houses The King confirms the Rights of the Universities 1546. Peace with France A new design for Reformation Shaxtons Apostacy Collect. Numb 23. The troubles of Anne Askew She endures the Râ—ck And is burnt with some others A new design against Crâ—nmâ—â— The Kâ—ngs great â—aâ—e of him Antiqu. Brit. in vita Cranmer Another design against the Queen The causes of the Duke of Norfolks disgrace 1547. The Earl of Surrey Executed The Dukes submission to the King 1547. The Parliament meets The Duke of Norfolk Attainted His death prevented by the Kings Fox The Emperors designs against the Protestants The Kings sickness Collect. Numb 30. His latter will a Forgery 1542. 1547. An account of the Kings severities against the Popish Party Some 〈◊〉 executed for denying the Kings Supremacy And Hall a Priest for conspiring against the King Three other Monks Exeâ—â—â—d 1535. Fishers Tryal and death His Character His Character A â—aindors afâ—â—â— the Rebâ—llâ—on was quâ—â—â—d 1537. Hall Censures past upon it 1538. Forrests equivocation and Heresie Hall 1538. The proceedings against Cardinal Pools friends 1539. Some Attaindors without hearing the parties 1539. 4 Instit. 37.38 1540. 1535. The Conclusion Câ—llect Aâ—denda 〈◊〉 1. Colâ—ect Addenda Nâ—mb 2. Collect. Addenda Nâ—mb 3. Collect. Addenda Numb 4. Collect. Addenda Numb 5. Collect. Addenda Numb 6. Collect. Addenda Numb 7. Collect. Addenda Numb 8. Collect. Addenda Numb 9. Collect. Addenda Numb 10. Collect. Addenda Numb 11. Collect. Addenda Numb 12. Treat Rolls Registrum Warhami Fol. 26. Tonst Regist. Fol. 33. Regist. Fitz-Williams Anno Dom. 1523. Regist. Cuthberti Tonstall Folio 40 Regist. Tonst Fol. 138. Cott. libr. Vitel. B. 12. Cotton Libr. Vitell. B. 12. Cotton libr. Vitellius B. 9. Cotton Libr. Vitell. B. 10 Cotton Libr. Vâ—â—el B. 10. Cotton libr. Vitel. â— 10. Cotton libr. Vitel. B. 10. Câ—tt libr. Vitel. B. 10. Cotton Libr. Vitell. B. 10. Cotton Libr. Vitel. B. 12. Cott. libr. Vitel. B. 10. Cotton Libr. Vitell. B. 10. Cotton Libr. Vitel. B. 10. Cotton libr. Vitel. B. 10. Cotton Libr. Vitel. B. 12. Cotton Libr. Vitell. B. 10. Cotton libr. Vitel. B. 10. Cotton Libr. Vitell. B. 10 Cotton Libr. Vitel. B. 10. Cotton libr. Vitel. B. 11. Cotton Libr. Vitell. B. 11. Cotton Libr. Vitell. B. 11. Cotton Libr. Vitell. B. 11. Cotton Libr. Vitell. B. 11. Cotton Libr. Vitel. B. 11 Cotton libr. Vitel. B. 11. Cotton libr. Vitel. B. 11. Cotton Libr. Vitell. B. 11. Cotton Libr. Vitell. B. 13. Cotton Libr. Vitel. B. 13. Cotton Libr. Vesp. B. 5. Ex M S. D. Petyt Cotton Libr. Vitel. B. 13. Cotton Libr. Vitel. B. 13. This is all written with his own hand and was sent over by him to the King Cotton Libr. Vitel. B. 13. Cotton Libr. Vitel. B. 13. Cotton Libr. Vitel. B. 13. In an Inspeximus Rot. Pat. 25. Reg. 2 d. Paâ—t Cotton Libr. Cleopat E. 4. Cott. Libr. Cleop. E. 4. Cott. Libr. Cleop. E. 4. Anno Regni 28. Regni 27. Regni 28. Regni 29. Regni 30. * In the Houses of this Order there were Cloisters for both Sexes St. Gilbert L. of Semperingham founded it
Therefore he requires them under pain of Damnation to repeal it and offers to secure them from any abuses which might have crept in formerly with these Provisions This is dated the Third of October Decimo Pontificat but I believe it is an error of the Transcriber and that its true date was the 13th of October The Parliament sate in Ianuary 1427 being the 6th year of King Henry the 6th during which on the 30th of Ianuary the Arch-Bishop of Canterbury accompanyed by the Arch-Bishop of York the Bishops of London St. Davids Ely and Norwich and the Abbots of Westminster and Reading went from the House of Lords to the place where the House of Commons ordinarily sate which was the Refectory of the Abbey of Westminster where the Arch-Bishop made a long Speech in the form of a Sermon upon that Text Render to Coesar the things that are Coesars and to God the things that are Gods He began with a Protestation that he and his Brethren intended not to say any thing that might derogate from the King the Crown or the people of England Then he alledged many things for the Popes Power in granting Provisions to prove it was of Divine Right and admonished and required them to give the Pope satisfaction in it otherwise he laid out to them with tears what mischiefs might follow if he proceeded to censures which will appear more fully from the Instrument that will be found in the Collection at the end But it seems the Parliament would do nothing for all this for no Act neither of Repeal nor Explanation was passed Yet it appears the Pope was satisfied with the Arch-Bishops carriage in this matter for he soon after restored him to the Exercise of his Legantine Power as Godwin has it only he by a mistake says he was made Legate Anno 1428. whereas it was only a Restitution after a Censure Thus stood the Law of England in that matter which was neither Repealed nor well Executed for the Popes Usurpations still encreasing those Statutes lay dead among the Records and several Cardinals had procured and executed a Legantine Power which was clearly contrary to them And as Cardinal Wolsey was already brought under the lash for it so it was now made use of partly to give the Court of Rome apprehensions of what they were to expect from the King if they went on to use him ill and partly to proceed severely against all those of the Clergy who adhared obstinately to the Interests of that Court and to make the rest compound the matter both by a full Submission and a considerable Subsidy It was in vain to pretend it was a publick and allowed Error and that the King had not only connived at the Cardinals Proceedings but had made him all that while his chief Minister That therefore they were excusable in submitting to an Authority to which the King gave so great encouragement and that if they had done otherwise they had been unavoidably ruined For to all this it was answered that the Laws were still in force and that their Ignorance could not excuse them since they ought to have known the Law yet since the violation of it was so publick though the Court proceeded to a Sentence That they were all out of the Kings protection and were liable to the pains in the Statutes the King was willing upon a reasonable Composition and a full Submission to Pardon them So in the Convocation of Canterbury a Petition was brought in to be offered to the King In the Kings Title he was called the Protector and Supreme Head of the Church and Clergy of England To this some opposition was made and it was put off to another day but by the Interposition of Cromwell and others of the Kings Council who came to the Convocation and used arguments to perswade them to it they were prevailed with to pass it with that Title at least none speaking against it For when Warham Arch-Bishop of Canterbury said That silence was to be taken for consent They cried out they were then all silent Yet it was moved by some to add these words to the Title in so far as is lawful by the Law of Christ. But Parker says The King disliked that Clause since it left his Power still disputable therefore it was cast out and the Petition passed simply as it was first brought in Yet in that he was certainly misinformed for when the Convocation of the Province of York demurred about the same Petition and sent their reasons to the King why they could not acknowledge him Supreme Head which as appears by the Kings answer to them were chiefly founded on this that the term Head was improper and did not agree to any under Christ the King wrote a long and sharp answer to them and showed them that words were not always to be understood in their strict sense but according to the common acceptation And among other things he showed what an Explanation was made in the Convocation of Canterbury That it was in so far as was agreeable to the Law of Christ by which it appears that at that time the King was satisfied to have it pass any way and so it was agreed to by nine Bishops the Bishop of Rochester being one and 52 Abbots and Priors and the major part of the lower House of Convocation in the Province of Canterbury Of which number it is very probable Reginald Pool was for in his Book to the King he says he was then in England and adds that the King would not accept of the sum the Clergy offered unless they acknowledged him Supreme Head he being then Dean of Exceter was of the lower House of Convocation and it is not likely the King would have continued the Pensions and other Church-Preferments he had if he had refused to Signe that Petition and Submission By it they prayed the King to accept 100000 l. in lieu of all punishments which they had incurred by going against the Statutes of Provisors and did promise for the future neither to make nor execute any Constitution without the Kings Licence upon which he granted them a general Pardon and the Convocation of the Province of York offering 18840 l. with another Submission of the same nature afterwards though that met with more opposition they were also Pardoned When the King 's Pardon for the Clergy was brought in to the House of Commons they were much troubled to find themselves not included within it for by the Statutes of Provisors many of them were also liable and they apprehended that either they might be brought in trouble or at least it might be made use of to draw a Subsidy from them so they sent their Speaker with some of their Members to represent to the King the great grief of his Commons to find themselves out of his favour which they concluded from the Pardon of the pains of Premunire to his Spiritual Subjects in which
often reproved him boldly for it he grew weary of him The Clergy perceiving this were resolved to fall upon him So he withdrew to Berwick but wrote to the King that if he would hear him make his defence he would return and justifie all that he had taught He taxed the cruelty of the Clergy and desired the King would restrain their Tyranny and consider that he was obliged to protect his Subjects from their severity and malice But receiving no satisfactory answer he lived in England where he was entertain'd by the Duke of Suffolk as his Chaplain Not long after this one Forrest a simple Benedictin Monk was accused for having said that Patrick Hamilton had died a Martyr yet since there was no sufficient proof to convict him a Frier one Walter Lainge was sent to confess him to whom in Confession he acknowledged he thought Hamilton was a good man and that the Articles for which he was condemned might be defended This being revealed by the Frier was taken for good evidence So the poor man was condemned to be burnt as an Heretick As he was led out to his Execution he said Fie on falshood fie on Friers revealers of Confession Let never man trust them after me they are despisers of God and deceivers of men When they were considering in what place to burn him a simple man that attended the Arch-bishop advised to burn him in some low Cellar for said he the smoak of Mr. Patrick Hamilton has infected all those on whom it blew Soon after this Abbot Hamiltons Brother and Sister were brought into the Bishops Courts but the King who favoured this Brother perswaded him to absent himself His Sister and six others being brought before the Bishop of Ross who was deputed by the Arch-Bishop to proceed against them the King himself dealt with the Woman to abjure which she and the other six did Two others were more resolute The one was Normand Gowrlay who was charged with denying the Popes Authority in Scotland and saying there was no Purgatory The other was David Straiton He was charged with the same Opinions They also alledged that he had denied that Tithes were due to Church-men and that when the Vicar came to take the Tith out of some Fish-boats that belonged to him he alledged the Tith was to be taken where the stock grew and therefore ordered the tenth fish to be cast into the Sea and bade the Vicar to seek them there They were both judged obstinate Hereticks and burnt at one Stake the 27th of August 1534. Upon this persecution some others who were cited to appear fled into England Those were Alexander Alesse Iohn Fife Iohn Mackbee and one Mackdowgall The first of these was received by Cromwel into his Family and grew into great favour with King Henry and was commonly called his Scholar of whom see what was said Page 214. But after Cromwels death he took Fife with him and they went into Saxony and were both Professors in Leipsick Mackbee was at first entertained by Shaxton Bishop of Salisbury but he went afterwards into Denmark where he was known by the name of Doctor Maccabeus and was Chaplain to King Christian the second But all these violent proceedings were not effectual enough to quench that light which was then shining there Many by searching the Scriptures came to the knowledg of the Truth and the noise of what was then doing in England awakned others to make further enquiries into matters of Religion Pope Clement the 7th apprehending that King Henry might prevail on his Nephew to follow his example wrote Letters full of earnest exhortations to him to continue in the Catholick Faith Upon which King Iames called a Parliament and there in the presence of the Popes Nuncio declared his zeal for that Faith and the Apostolick See The Parliament also concurred with him in it and made acts against Hereticks and for maintaining the Popes authority That same Pope did afterwards send to desire him to assist him in making war against the King of England for he was resolved to divide that Kingdom among those who would assist him in driving out King Henry But the firm peace at that time between the King of England and the French King kept him quiet from any trouble which otherwise the King of Scotland might have given him Yet King Henry sent the Bishop of St. Davids with the Duke of Norfolks Brother Lord William Howard to him so unexpectedly that they came to him at Sterlin before he had heard of their being sent The Bishop brought with him some of the Books that had been writ for the justifying King Henry's proceeding and desired that King would impartially examine them But he put them into the hands of some about him that were addicted to the interests of Rome who without ever reading them told him they were full of pestilent Doctrine and Heresie The secret business they came for was to perswade that King to concur with his Uncle and to agree an Interview between them and they offered him in their Masters name the Lady Mary in Marriage and that he should be made Duke of York and Lord Lieutenant of all England But the Clergy diverted him from it and perswaded him rather to go on in his design of a match with France And their Counsels did so prevail that he resolved to go in person and fetch a Queen from thence On the first of Ianuary 1537. he was married to Magdalen daughter to Francis the First But she being then gone far in a Consumption died soon after he had brought her home on the 28th of May. She was much lamented by all persons the Clergy only excepted for she had been bred in the Queen of Navarres Court and so they apprehended she might incline the King to a Reformation But he had seen another Lady in France Mary of Guise whom he then liked so well that after his Queens death he sent Cardinal Beaton into France to treat for a match with her This gave the Clergy as much joy as the former marriage had raised fear for no Family in Christendome was more devoted to the interests of the Papacy than that was And now the King though he had freer thoughts himself yet was so engaged to the pretended old Religion that he became a violent persecutor of all who differed from it The King grew very expensive he indulged himself much in his pleasures he built four noble Palaces which considering that Kingdom and that Age were very extraordinary Buildings he had also many natural Children All which things concurred to make him very desirous of Money There were two different parties in the Court The Nobility on the one hand represented to him the great wealth that the Abbots had gathered and that if he would do as his Uncle had done he would thereby raise his Revenue to the triple of what it was and provide plentifully for his Children The Clergy on
the Supremacy which was matter of Conscience But the King was resolved to let all his Subjects see there was no Mercy to be expected by any that denyed his being Supream head of the Church and therefore made him and More two Examples for terrifying the rest This being much censured beyond Sea Gardiner that was never wanting in the most servile complyances wrote a vindication of the Kings proceedings The Lord Herbert had it in his hands and tells us it was written in elegant Latine but that he thought it too long and others judged it was too vehement to be inserted in his History VERA EFFIGIES THOMAE MORI QVONDAM TOTIUS ANGLIAE CANCELLARII DIGNISSIMI ET H. Holbein pinxit R. White sculpsit Natus 1482 Angliae Cancellarius 1529 Capite truncatus An 1535 Iuly 6. to Printed for Ric Chiswell at the Rose and Crowne in St. Pauls Church yard Thus did Sir Thomas More end his days in the 53d year of his age He was a man of rare vertues and excellent parts In his youth he had freer thoughts of things as appears by his Vtopia and his Letters to Erasmus but afterwards he became superstitiously devoted to the interests and passions of the Popish Clergy and as he served them when he was in Authority even to assist them in in all their cruelties so he employed his pen in the same cause both in writing against all the new opinions in general and in particular against Tindal Frith and Barnes as also an unknown Writer who seemed of neither party but reprooved the corruptions of the Clergy and condemned their cruel proceedings More was no Divine at all and it is plain to any that reads his writings that he knew nothing of Antiquity beyond the quotations he found in the Canon-Law and in the Master of the sentences only he had read some of St. Austins treatises for upon all points of Controversie he quotes only what he found in these Collections nor was he at all conversant in the critical learning upon the Scriptures but his peculiar excellency in writing was that he had a natural easie expression and presented all the opinions of Popery with their fair side to the Reader disguising or concealing the black side of them with great Art and was no less dextrous in exposing all the ill consequences that could follow on the Doctrine of the Reformers and had upon all occasions great store of pleasant tales which he applyed wittily to his purpose And in this consists the great strength of his Writings which were designed rather for the Rabble than for Learned men But for justice contempt of money humility and a true generosity of mind he was an example to the Age in which he lived But there is one thing unjustly added to the praise of these two great men or rather feigned on design to lessen the Kings honour that Fisher and he penned the book which the King wrote against Luther This Sanders first published and Bellarmin and others since have taken it up upon his Authority Strangers may be pardoned such errors but they are inexcusable in an English man For in Mores printed works there is a Letter written by him out of the Tower to Cromwel in which he gives an account of his behaviour concerning the Kings Divorce and Supremacy among other particulars one is that when the King shewed him his Book against Luther in which he had asserted the Popes Primacy to be of Divine right More desired him to leave it out since as there had been many contests between Popes and other Princes so there might fall in some between the Pope and the King therefore he thought it was not fit for the King to publish any thing which might be afterwards made use of against himself and advised him either to leave out that point or to touch it very tenderly but the King would not follow his counsel being perhaps so fond of what he had writ that he would rather run himself upon a great inconvenience than leave out any thing that he fancied so well written This shews that More knew that Book was written by the Kings own pen and either Sanders never read this or maliciously concealed it lest it should discover his foul dealing These Executions so terrified all people that there were no further provocations given and all persons either took the Oaths or did so dextrously conceal their opinions that till the Rebellions of Lincolnshire and the North broke out none suffered after this upon a publick account But when these were quieted then the King resolved to make the chief Authors and Leaders of those Commotions publick examples to the rest The Duke of Norfolk proceeded against many of them by Martial Law there were also Tryals at common Law of a great many more that were taken Prisoners and sent up to London The Lords Darcy and Hâ—ssie were tryed by their Peers the Marquis of Exceter sitting Steward And a Commission of Oyer and Terminer being issued out for the Tryal of the rest Sir Robert Constable Sir Iohn Bulmer and his Lady Sir Francis Pigot Sir Stephen Hamilton and Sir Thomas Piercy and Ask that had been their Captain with the Abbots of Whalley Ierveux Bridlington Lenton Woburn and Kingstead and Mackrall the Monk that first raised the Lincolnshire Rebellion with sixteen more were Indicted of high Treason for the late Rebellions And after all the steps of the Rebellion were reckoned up it is added in the Indictment that they had met together on the 17th of Ianuary and consulted how to renew it and prosecute it further being encouraged by the new Risings that were then in the North by which they had forfeited all the favour to which they could have pretended by vertue of the Indemnity that was granted in the end of December and of the pardons which they had taken out They were all found Guilty and had judgment as in cases of Treason divers of them were carryed down into Lincolnshire and Yorkshire and executed in the places where their Treasons were committed but most of them suffered at London and among others the Lady Bulmer whom others call Sir Iohn Bulmers harlot was burnt for it in Smithfield The only censure that passed on this was that advantages were taken on too slight grounds to break the Kings Indemnity and pardon since it does not appear that after their pardon they did any thing more than meet and consult But the Kingdom was so shaken with that Rebellion that if it had not bâ—en for the great conduct of the Duke of Norfolk the King had by all appearance lost his Crown And it will not seem strange that a King especially so tempered as this was had a mind to strike terror into the rest of his Subjects by some signal Examples and to put out of the way the chief leaders of that design nor was it to be wondered at that the Abbots and other Clergy-men who had been so active in
that Commotion were severely handled It was by their means that the discontents were chiefly fomented they had taken all the Oaths that were enjoyned them and yet continued to be still practising against the State which as it was highly contrary to the peaceable Doctrines of the Christian Religion so it was in a special manner contrary to the Rules which they professed that obliged them to forsake the World and to follow a Religious and Spiritual course of Life The next Example of justice was a year after this of one Forrâ—st an Observant Frier he had been as Sanders says Confessor to Queen Katharine but it seems departed from her interests for he insinuated himself so into the King that he recovered his good Opinion Being an ignorant and lewd man he was accounted by the better sort of that House to which he belonged in Greenwich a Reproach to their Order concerning this I have seen a large account in an Original Letter written by a Brother of the same House Having regained the Kings good Opinion he put all those who had favoured the Divorce under great fears for he proceeded cruelly against them And one Rainscroft being suspected to have given secret Intelligence of what was done among them was shut up and so hardly used that he dyed in their hands which was as that Letter relates done by Frier Forrests means This Frier was found to have denyed the Kings Supremacy for though he himself had sworn it yet he had infused it into many in Confession that the King was not the Supream Head of the Church Being questioned for these practices which were so contrary to the Oath that he had taken he answered that he took that Oath with his outward man but his inward man had never consented to it Being brought to his Tryal and accused of several Heretical opinions that he held he submitted himself to the Church Upon this he had more freedom allowed him in the Prison but some coming to him diverted him from the Submission he had offered so that when the Paper of Abjuration was brought him he refused to set his hand to it upon which he was judged an Obstinate Heretick The Records of these Proceedings are lost but the Books of that time say that he denyed the Gospel it is like it was upon that pretence that without the determination of the Church it had no Authority upon which several writers of the Roman Communion have said undecent and scandalous things of the holy Scriptures He was brought to Smithfield where were present the Lords of the Council to offer him his pardon if he would abjure Latimer made a Sermon against his errors and studyed to perswade him to recant but he continued in his former opinions so he was put to death in a most severe manner He was hanged in a chain about his middle and the great Image that was brought out of Walâ—s was broken to pieces and served for fewel to burn him He shewed great unquietness of mind and ended his Life in an ungodly manner as Hall says who adds this Character of him that he had little knowledg of God and his sincere truth and less trust in him at his ending In Winter that year a correspondence was discovered with Cardinal Pole who was barefaced in his Treasonable designs against the King His Brother Sir Geofrey Pole discovered the whole Plot. For which the Marquess of Exceter that was the Kings Cousin-german by his Mother who was Edward the 4ths Daughter the Lord Montacute the Cardinals Brother Sir Geofrey Pole and Sir Edward Nevill were sent to the Tower in the beginning of November They were accused for having maintained a correspondence with the Cardinal and for expressing an hatred of the King with a dislike of his proceedings and a readiness to rise upon any good opportunity that might offer it self The special matter brought against the Lord Montacute and the Marquis of Excetâ—r who were tryed by their Peers on the 2d and 3d of December in the 30th year of this Reign is that whereas Cardinal Pole and others had cast off their Alleageance to the King and gone and submitted themselves to the Pope the Kings mortal enemy the Lord Montacute did on the 24th of Iuly in the 28th year of the Kings Reign a few months before the Rebellion broke out say that he liked well the proceedings of his Brother the Cardinal but did not like the proceedings of the Realm and said I trust to see a change of this World I trust to have a fair day upon those Knaves that rule about the King and I trust to see a merry World one day Words to the same purpose were also charged on the Marquess the Lord Montacute further said I would I were over the Sea with my Brother for this World will one day come to stripes it must needs so come to pass and I fear we shall lack nothing so much as honest men he also said he had dreamed that the King was dead and though he was not yet dead he would die suddenly one day his Leg will kill him and then we shall have jolly stirring saying also that he had never loved him from his childhood and that Cardinal Wolsey would have been an honest man if he had had an honest Master And the King having said to the Lords he woulâ—â—eave them one day having some apprehensions he might shortly die that Lord said if he will serve us so we shall be happily rid a time will come I fear we shall not tarry the time we shall do well enough He had also said he was sorry the Lord Abâ—rgâ—â—â—â—y was dead for he could have made ten thousand men and for his part he would go and live in the West where the Marquess of Excâ—ter was strong and had also said upon the breaking of the Northern Rebellion that the Lord Darcy played the fool for he went to pluck away the Council but he should have begun with the head first but I beshrew him for leaving off so soon These were the Words charged on those Lords as clear discoveries of their Treasonable designs and that they knew of the Rebellion that brake out and only intended to have kept it off to a fitter opportunity they were also accused of Correspondence with Cardinal Polâ— that was the Kings declared Enemy Upon these points the Lords pleaded not Guilty but were found Guilty by their Peers and so Judgment was given On the 4th of December were Indicted Sir Geofrey Polâ— for holding Correspondence with his Brother the Cardinal and saying that he approved of his proceedings but not of the Kings Sir Edâ—ard Nevill Brother to the Lord Abergaveny for saying the King was a Beast and worse than a Beast George Crofts Chancellor of the Cathedral of Chichester for saying the King was not bâ—t the Pope was Supream head of the Church and Iohn Collins for saying the King would hang in Hâ—ll one day for the plucking down of
censured p. 259 An Act about the Suppression of all Monasteries p. 260 Another for erecting New Bishopricks p. 262 The Kings design about these ibid. An Act for Obedience to the Kings Proclamations p. 263 An Act concerning Precedence p. 264 Some Acts of Attaindor ibid. The Kings care of Cranmer p. 265 Who wrote against the six Articles ibid. Proceedings upon that Act p. 266 Bonners Commission for holding his Bishoprick of the King p. 267 The total Dissolution of Abbeys ibid. Which were sold or given away p. 268 A Project of a seminary for Ministers of State p. 269 A Proclamation for the use of the Bible p. 270 The King designs to Marry Anne of Cleve ibid. Who comes over but is disliked by the King p. 271 Anno 1540. BVt he Marries her yet could never love her p. 273 A Parliament is called p. 274 Where Cromwel speaks as Lord Vice-gerent ibid. The Suppression of the Knights of St. John of Jerusalem p. 275 Cromwells fall p. 276 The King is in love with Katherine Howard ibid. Cranmers friendship to Cromwell p. 277 Cromwels Attaindor p. 278 Censures past upon it p. 279 The Kings Divorce is proposed p. 280 And referred to the Convocation ibid. Reasons pretended for it ibid. The Convocation agree to it p. 281 Which was much censured ibid. It is Confirmed in Parliament p. 282 The Queen consents to it ibid. An Act about the Incontinence of Priests ibid. Another Act about Religion ibid. Another concerning Precontracts p. 283 Subsidies granted by Clergy and Laity ibid. Cromwell's Death p. 284 His Character Ibid. Designs against Cranmer p. 285 Some Bishops and Divines consult about Religion p. 286 An Explanation of Faith ibid. Cranmers Opinion about it p. 288 They Explain the Apostles Creed ibid. And the Seven Sacraments with great care p. 289 As also the Ten Commandments p. 290 The Lords Prayer the Ave Maria and free-will p. 291 And Iustification and Good works p. 292 Published by the King but much censured p. 293 A Correction of the Missalls p. 294 The Sufferings of Barnes and others p. 295 They are Condemned unheard p. 297 Their Speeches at their Death ibid. Bonners Cruelty p. 299 New Bishopricks Founded p. 300 Cranmers design is defeated p. 301 These Foundations are censured ibid. The State of the Court p. 302 The Bible is set up in Churches ibid. An Order for Churchmens house-keeping p. 303 The King goes to York p. 304 The State of Scotland ibid. The beginning of the Reformation p. 305 Patrick Hamiltons Sufferings ibid. A further Prosecution p. 308 The Kings was wholly quieted by the Clergy p. 309 Some put to death others escaped p. 310 The Queens ill life is discovered p. 312 Anno 1542. A Parliament called ibid. An Act about the Queen much censured p. 313 A design to suppress the English Bible p. 314 The Bible ordered to be revised by the Vniversities p. 315. B. Bonners Injunctions ibid. The way of Preaching at that time p. 316 Plaies and Enterludes then Acted p. 318 War between England and Scotland ibid. The Scots are defeated and their King dies p. 320 Anno 1543. CRanmer Promotes a Reformation p. 321 An Act of Parliament for it ibid. Another about the Kings Proclamations p. 322 A League between the King and the Emperor p. 323 A Match designed with Scotland ibid. But the French party prevailed there p. 324 A War with France p. 325 A Persecution of the Reformers Ibid. Marbecks great Ingeniousness p. 326 Three burnt at Windsor p. 327 Their Persecutors are Perjured ibid. A design against Cranmer ibid. It came to nothing p. 328 His Christian behaviour ibid. Anno 1544. A New Parliament ibid. An Act about the Succession ibid. An Act against Conspiracies p. 330 An Act for revising the Canon-Law ibid. A discharge of the Kings debts ibid. The War against Scotland p. 331 Audley the Chancellor dies ibid. The Prayers are put in English ibid. Bulloign is taken p. 332 Anno. 1545. THe Germans Mediate a peace between England and France ibid. Some great Church-Preferments p. 333 Wisharts Sufferings in Scotland ibid. Cardinal Beaton is killed p. 336 Anno 1546. A New Parliament p. 338. Chappels and Chanteries given to the King ibid. The Kings Speech to the Parliament ibid. The King confirms the Rights of Vniversities p. 334 A Peace with France p. 340 Designs of a further Reformation ibid. Shaxtons Apostacy ibid. The troubles of Anne Askew p. 341 She endures the Rack p. 342 And is burnt with some others ibid. A design against Cranmer ibid. The King takes care of him p. 343 A design against the Queen p. 344 The cause of the Duke of Norfolks Disgrace p. 345 Anno 1547. THe Earl of Surrey is Executed p. 346 The Duke of Norfolks Submission ibid. A Parliament meets p. 347 The Duke of Norfolk is Attainted ibid. His Death prevented by the Kings p. 348 The Emperors designs against the Protestants ibid. The Kings sickness ibid. His Latter will a Forgery p. 349 The Kings severities against the Popish Party p. 351 Some Carthusians Executed for denying the Kings Supremacy p. 352 And a Priest for Treason ibid. Three Monks Executed ibid. Fishers Tryal and Death p. 353 His Character p. 354 Mores Tryal and Death ibid. His Character p. 355 Attaindâ—rs after the Rebellion was quieted p. 356 Censures past upon it p. 357 F. Forrests Equivocation and Heresie ibid. The Proceedings against Cardinal Pole's friends p. 358 Attaindors without hearing the Parties p. 359 The Conclusion p. 362 Addenda p. 363 A COLLECTION OF RECORDS AND Original Papers With other INSTRUMENTS Referred to in the Former History I. The Record of Card. Adrian's Oath of Fidelity to Henry the 7th for the Bishoprick of Bath and Wells HEnricus Rex c. Reverend in Christo Patri Domino Sylvestro Episcop Wigorn. venerabili viro Domino Roberto Sherbourn Ecclesiae Sancti Pauli London decano nostris in Romana curia oratoribus ac Magistro Hugoni Yowng Sacrae Theologiae Professori salutem Cum omnes singuli Archiepiscopi Episcopi hujus nostri Inclyti Regni quorum omnium nominationes promotiones ad ipsas supremas dignitates nobis attinent ex regali peculiari quadam Praerogativa jureque municipali ac inveterata consuetudine hactenus in hoc nostro Regno inconcusse inviolabiliter observata teneantur astringantur statim immediate post impetratas Bullas Apostolicas super eorundem promotione ad ipsam nostram nominationem coram nobis in praesentia nostra si in hoc Regno nostro fuerunt vel coram Commissarijs nostris ad hoc sufficienter legittime deputatis si alibi moram traxerunt non solum palam publice expresse totaliter cedere in manus nostras renunciare omnibus quibusâ—unque verbis clausulis sententiis in ipsis Bullis Apostolicis contentis descriptis quae sunt vel quovis modo in futurumesse poterunt praejudicialia sive damnosa nobis haeredibusque de
it a very ancient Tradition as appeareth by Cyp. de Vnct. Chrism To the eighth Question I say That Confirmation of them that be baptized is found in Scripture but cum Chrismate it is not found in Scripture but it was used cum Chrismate in the Church soon after the Apostles time as it may evidently appear by the cited Authors The laying of the Bishops hands upon them that be christened which is a part of Confirmation is plainly in Scripture and the Unction with Chrisme which is another part hath been observed from the Primitive Church and is called of St. Austin Sacramentum Chrismatis Unction of the Sick with Oil and the Prayer is grounded expresly in Scripture Conveniunt omnes Confirmationem cum Chrismate non haberi in Scripturis Eboracens Tresham Coren Day Oglethorpe Edgworth Leighton Symmons Redman Robinsonus Confirmationem in Scripturis esse contendunt caeterum Chrisma esse traditionem Apostolicam addit Robertsonus ubi fieri desierat miraculum Consecrandi Spiritus Sancti Ecclesia Chrismate signi externi loco uti coepit Convenit illi Londinens Carliolens putat usum Chrismatis ex Scripturis peti posse Putant omnes tum in hoc Articulo tum superiori Impositionem manuum esse Confirmationem In the eighth they do agree all except it be the Bishop of Carlile That Confirmatio cum Chrismate is not found in Scripture but only Confirmatio cum manuum Impositione And that also my Lord of St. Davids denieth to be in Scripture as we call it a Sacrament My Lord of Carlâ—le saith That Chrisma as touching the confection and usage thereof hath a ground to be derived out of Scripture The other say That it is but a Tradition 3. Question Whether the Apostles lacking a higher Power as in not having a Christian Kâ—ng among them made Bishops by that necessity or by Authority given by God Answers ALL Christian Princes have committed unto them immediately of God the whole Cure of all their Subjects as well concerning the Administration of God's Word for the Cure of Souls as concerning the ministration of things Political and Civil Governance And in both these Ministrations they must have sundry Ministers under them to supply that which is appointed to their several Offices The Civil Ministers under the King's Majesty in this Realm of England be those whom it shall please his Highness for the time to put in Authority under him As for Example The Lord Chancellor Lord Treasurer Lord Great Master Lord Privy Seal Lord Admiral Majors Sheriffs c. The Ministers of God's Word under his Majesty be the Bishops Parsons Vicars and such other Priests as be appointed by his Highness to that Ministration As for Example The Bishop of Canterbury the Bishop of Duresme the Bishop of Winchester the Parson of Winwick c. All the said Officers and Ministers as well of that sort as the other be appointed assigned and elected and in every place by the Laws and Orders of Kings and Princes In the admission of many of these Officers be divers comely Ceremonies and Solemnities used which be not of necessity but only for a good order and seemly fashion for if such Offices and Ministrations were committed without such solemnity they were nevertheless truly committed And there is no more Promise of God that Grace is given in the committing of the Ecclesiastical Office than it is in the committing of the Civil Office In the Apostles time when there was no Christian Princes by whose Authority Ministers of God's Word might be appointed nor Sins by the Sword corrected there was no Remedy then for the correction of Vice or appointing of Ministers but only the consent of Christian Multitude among themselves by an uniform consent to follow the advice and perswasion of such Persons whom God had most endued with the Spirit of Counsel and Wisdom And at that time forasmuch as the Christian People had no Sword nor Governour amongst them they were constrained of necessity to take such Curats and Priests as either they knew themselves to be meet thereunto or else as were commended unto them by others that were so replete with the Spirit of God with such knowledg in the profession of Christ such Wisdom such Conversation and Counsel that they ought even of very Conscience to give credit unto them and to accept such as by them were presented and so sometimes the Apostles and others unto whom God had given abundantly his Spirit sâ—nt or appointed Ministers of God's Word sometimes the People did choose such as they thought meet thereunto and when any were appointed or sent by the Apostles or others the People of their own voluntary Will with thanks did accept them nor for the Supremity Empire or Dominion that the Apostles had over them to command as their Princes and Masters but as good People ready to obey the advice of good Counsellors and to accept any thing that was necessary for their edification and benefit To the ninth We find in Scripture that the Apostles used the Power to make Bishops Priests and Deacons which Power may be grounded upon these words Sicut misit me vivens Pater sic ego mitto vos c. And we verily think that they durst not have used so high Power unless they had had Authority from Christ but that their Power to ordain Bishops Priests or Deacons by Imposition of Hands requireth any other Authority than Authority of God we neither read in Scripture nor out of Scripture To the ninth I think the Apostles made Bishops by the Law of God because Acts 22. it is said In quo vos Spiritus Sanctus posuit Nevertheless I think if Christian Princes had been then they should have named by Right and appointed the said Bishops to their Rooms and Places I think that the Apostles made Bishops by Authority given them from God That Christ made his Apostles Priests and Bishops and that he gave them Power to make others like it seemeth to be the very trade of Scripture Opinor Apostolos Authoritate Divina creasse Episcopos Presbyteros ubi Publicus Magistratus permittit Altho the Apostles had no authority to force any Man to be Priest yet they moved by the Holy Ghost had authority of God to exhort and induce Men to set forth God's Honour and so to make them Priests The Apostles made that is to say ordained Bishops by authority given them by God Ioh. 20. Sicut misit me vivens Pater ita ego mitto vos Item Ioan. ult Act. 20. and 1 Tim. 4. Paulus ordinavit Timotheum Titum praescribit quales illi debeant ordinare 1 Tim. 1. Tit. 1. Apostoli autoritate mandato Dei ordinabant ac instituebant Episcopos petita ac obtenta prius facultate a Principe ac Magistratu ut opinor qui tum praeerat Christ gave his Apostles authority to make other Bishops and
God had taken them Fasting Praying and laying their hands upon them the which Saul Ananias the Disciple had baptized laying his hand upon him that he might be replenished with the Holy Ghost And Paul so made ordained Timothy and Tite willing them to do likewise as he had done and appointed to be done from City to City Iames was ordained the Bishop of Ierusalem by Peter Iohn and Iames. So that Example otherwise we read not Incertus sum utri fuere priores at si Apostoli in prima profectione Ordinaâ—i erant apparet Episcopos fuisse priores nempe Apostolos nam postea designavit Christus alios septuaginta duos Nec opinor absurdum esse ut Sacerdos Episcopum Consecret si Episcopus haberi non potest Although by Scripture as St. Hierome saith Priests and Bishops be one and therefore the one not before the other Yet Bishops as they be now were after Priests and therefore made of Priests The Apostles were both Bishops and Priests and they made Bishops and Bishops as Titus and Timotheus made Priests Episcopatum ejus accipiat alter Act. 1. Presbyteros qui in vobis sunt obsecro ego Compresbyter 1 Pet. 5. And in the beginning of the Church as well that word Episcopus as Presbyter was common and attributed both to Bishops and Priests Utrique primi a Deo facti Apostoli Episcopi Septuaginta discipuli ut conjectura ducor Sacerdotes Unde verisimile est Episcopos praecessisse Apostoli enim prius vocati erant They be of like beginning and at the beginning were both one as St. Hierome and other old Authors shew by the Scripture wherefore one made another indifferently Christ our chief Priest and Bishop made his Apostles Priests and Bishops all at once and they did likewise make others some Priests and some Bishops and that the Priests in the Primitive Church made Bishops I think no inconvenience as Ierome saith in an Epist. ad Euagrium Even like as Souldiers should choose one among themselves to be their Captain So did Priests choose one of themselves to be their Bishop for consideration of his learning gravity and good living c. and also for to avoid Schisms among themselves by them that some might not draw the People one way and others another way if they lacked one Head among them Christ was and is the great High Bishop and made all his Apostles Bishops and they made Bishops and Priests after him and so hath it ever-more continued hitherto I say Christ made the Apostles first Priests and then Bishops and they by this Authority made both Priests and Bishops but where there had been a Christian Prince they would have desired his Authority to the same To the Tenth The Apostles were made of Christ Bishops and Priests both at the first and after them Septuaginta duo Discipuli were made Priests Menevens Therleby Redmanus Coxus asserunt in initio eosdem fuisse Episcopos Presbyteros Londinens Carliolens Symons putant Apostolos fuisse institutos Episcopos a Christo eos postea instituisse alios Episcopos Presbyteros 72 Presbyteros postea fuisse Ordinatos Sic Oglethorpus Eboracens Tresham aiunt Apostolos primo fuisse Presbyteros deinde Episcopos cum aliorum Presbyterorum credita esset illis cura Robertsonus incertus est utri fuere priores non absurdum tamen esse opinatur ut Sacerdos consecret Episcopum si Episcopus haberi non potest Sic Londinens Edgworth Dayus putant etiam Episcopos ut vulgo de Episcopis loquimur fuisse ante Presbyteros Leightonus nihil Respondet In the tenth Where it is asked Whether Bishops or Priests were first The Bishop of St. David my Lord Elect of Westminster Dr. Cox Dr. Redmayn say That at the beginning they were all one The Bishops of York London Rochester Carlisle Drs. Day Tresham Symmons Oglethorp be in other contrary Opinions The Bishop of York and Doctor Tresham think That the Apostles first were Priests and after were made Bishops when the overseeing of other Priests was committed to them My Lords of Duresme London Carlisle Rochester Dr. Symmons and Crayford think That the Apostles first were Bishops and they after made other Bishops and Priests Dr. Coren and Oglethorp say That the Apostles were made Bishops and the 72 were after made Priests Dr. Day thinks That Bishops as they be now-a-days called were before Priests My Lord of London Drs. Edgworth and Robertson think it no inconvenience if a Priest made a Bishop in that time 11. Question Whether a Bishop hath Authority to make a Priest by the Scripture or no And whether any other but only a Bishop may make a Priest Answers A Bishop may make a Priest by the Scripture and so may Princes and Governours also and that by the authority of God committed to them and the People also by their Election for as we read that Bishops have done it so Christian Emperors and Princes usually have done it and the People before Christian Princes were commonly did Elect their Bishops and Priests To the eleventh That a Bishop may make a Priest may be deduced of Scripture for so much as they have all Authority necessary for the ordering of Christ's Church derived from the Apostles who made Bishops and Priests and not without Authority as we have said before to the ninth Question and that any other than Bishops or Priests may make a Priest we neither find in Scripture nor out of Scripture To the eleventh I think That a Bishop duly appointed hath authority by Scripture to make a Bishop and also a Priest because Christ being a Bishop did so make himself and because alive his Apostles did the like The Scripture sheweth by example that a Bishop hath authority to make a Priest albeit no Bishop being subject to a Christian Prince may either give Orders or Excommunicate or use any manner of Jurisdiction or any part of his Authority without Commission from the King who is Supream Head of that Church whereof he is a Member but that any other Man may do it besides a Bishop I find no example either in Scripture or in Doctors By what is said before it appeareth that a Bishop by Scripture may make Deacons and Priests and that we have none example otherwise Opinor Episcopum habere Authoritatem creandi Sacerdotem modo id Magistratus publici permissu fiat An vero ab alio quam Episcopo id rite fieri possit haud scio quamvis ab alio factum non memini me legisse Ordin conferr gratiam vid. Eck. homil 60. Bishops have authority as is afore-said of the Apostles in the tenth Question to make Priests except in cases of great necessity Bishops have authority by Scripture to ordain Bishops and Priests Joh. 20. Hujus rei gratia reliqui te Cretae ut constituas oppidatim Presbyteros
the Doctors and therefore I cannot answer unto them by Learning but think this to be a good Answer for all such Questions viz. Necessitas non habet Legem It is to be thought that Christ may call as it pleaseth him inwardly outwardly or by both together So that if no Priest might be had it cannot be thought but that a Christian Prince with others learned inwardly moved and called might most charitably and godlily prosecute that same their Calling in the most acceptable Work which is to bring People from the Devil to God from Infidelity to true Faith by whatsoever means God shall inspire In hoc casu existimarem accersendos verbi Sacramentorum Ministros si qui forent vicini quin si nulli invenirentur Principem illum Christianum haberemus pro Apostolo tanquam missum a Deo licet externo Sacramento non esset commendatus quum Deus Sacramentis suis non sit alligatus To the thirteenth and fourteenth following It is not against God's Law that the Prince and his learned temporal Men may Preach and Teach and in these cases of extream Necessity make and institute Ministers In this case as I think the Prince and other temporal learned Men with him may by God's Law Teach and Preach the Word of God and Baptize and also the same Necessity standing elect and appoint Men to those Offices In summa necessitate Baptizare praedicare possunt debent haec etenim duo necessaria sunt media ad salutem at ordinare ut conjectura ducor non debent sed aliunde Sacrificos accersire quos si habere nequeant Deus ipse cujus negotium agitur vel oraculo admonebit quid faciendum erit vel necessitas ipsa quae sibiipsi est Lex modum Ordinandi suggeret ac suppeditabit I think they might in such case of Necessity for in this case the Laymen made the whole Church there and the authority of preaching and ministring the Sacraments is given immediately to the Church and the Church may appoint Ministers as is thought convenient There be two Stories good to be considered for this Question which be written in the 10 th Book of the History Ecclesiastick the one of Frumentius who preached in India and was after made Priest and Bishop by Athanasius And the other Story is of the King of the Iberians of whom Rufâ—ine the writer of the Story saith thus Et nondum initiatus Sacris fit suae gentis Apostolus Yet nevertheless it is written there That an Ambassad was sent to Constantine the Emperor that he would send them Priests for the further establishment of the Faith there The Prince and his temporal learned Men might and ought in that necessity to instruct the People in the Faith of Christ and to baptize them ut idem rex sit suae gentis Apostolus and these be sufficient for the Salvation of his Subjects But as concerning other Sacraments he ought to abide and look for a special Commission from Almighty God as Moses had or else to send unto other Regions where Priests or Bishops may be had and else not to meddle Examples in Eccles. Hist. lib. 10. cap. 1. de Frumentio cap. 2. de Ancilla captiva quae convertit gentem Hiberorum cujus captivae monitis ad Imperatorem Constantinum totius gentis legatio mittitur res gesta exponitur Sacerdotes mittere exorantur qui coeptum erga se Dei munus implerent c. I think that in such a necessity a learned Christian Prince and also temporal Men learned be bound to preach and minister either Sacraments so that the same Ministers be orderly assigned by the High Power and the Congregation I say to the first part That such a King and his temporal learned Men not only might but were also bound to preach God's Word in this case And as to the second part I say That if there could no Bishop be had to Institute the Prince might in that of necessity do it To the thirteenth I suppose the Affirmative thereof to be true Quamvis potestas clavium residet praecipue in Ecclesia In such a case I do believe that God would illuminate the Prince so that either he himself should be made a Bishop by internal working of God as Paul was or some of his Subjects or else God would send him Bishops from other parts And as for preaching of the Word of God the Prince might do it himself and other of his learned Subjects altho they were no Priests In prima parte Quaestionis Conveniunt omnes etiam laicos tali rerum statu non solum posse sed debere docere Menevens Thirlebeus Leightonus Coxus Symmons Tresham Redmanus Robertsonus etiam potestatem Ministrandi Sacramenta Ordinandi Ministros concedunt illis Eboracens hanc prorsus potestatem denegat Coren credit Principem Divinitus illuminandum consecrandum fore in Episcopum interne aut aliquem ex suis Pauli exemplo Simile habet Herefordensis Carliolensis Dayus nihil respondet de Ordinandis Presbyteris in hac necessitate In the thirteenth Concerning the first part Whether Laymen may Preach and Teach God's Word They do all agree in such a case That not only they may but they ought to teach But in the second part touching the Constituting of Priests of Laymen my Lord of York and Doctor Edgworth doth not agree with the other they say That Laymen in no wise can make Priests or have such Authority The Bishops of Duresme St. Davids Westminster Drs. Tresham Cox Leighton Crayford Symmons Redmayn Robertson say That Laymen in such case have authority to minister the Sacraments and to make Priests My Lords of London Carlisle and Hereford and Dr. Coren think That God in such a case would give the Prince authority call him inwardly and illuminate him or some of his as he did St. Paul 14. Question Whether it be forefended by God's Law that if it so fortune that all the Bishops and Priests of a Region were dead and that the Word of God should remain there unpreached and the Sacrament of Baptism and others unministred that the King of that Region should make Bishops and Priests to supply the same or no Answers IT is not forbidden by God's Law To the fourteenth In this case as we have said in the next Article afore Teaching of the Word of God may be used by any that can and would use it to the Glory of God and in this case also the Sacrament of Baptism may be ministred by those that be no Priests which things altho we have not of Scripture yet the universal Tradition and practice of the Church doth teach us And peradventure contract of Matrimony might also be made the Solemnization thereof being only ordained by Law positive and not by any ground either of Scripture or of Tradition altho for very urgent causes the said Solemnization is
of ancient Authors to shew that a Bishop or a Priest may Excommunicate open deadly sinners continuing in obstinacy with contempt I have read in Histories also that a Prince hath done the same Opinor Episcopum aut Presbyterum Excommunicare posse tanquam ministrum os Ecclesiae ab eadem mandatum habens Utrum vero id juris nulli nisi Sacerdotibus in mandatis dari possit non satis scio Excommunicandum esse opinor pro hujuscemodi criminibus qualia recenset Paulus 1 Cor. 5. si is qui frater nominatur est fornicator aut avarus aut idolis serviens aut maledicus aut ebriosus aut rapax cum hujusmodi ne cibum sumere c. A Bishop or a Priest as a publick Person appointed to that Office may excommunicate for all publick Crimes And yet it is not against God's Law for others than Bishops or Priests to Excommunicate A Bishop or a Priest may Excommunicate by God's Law for manifest and open Crimes Also others appointed by the Church tho they be no Priests may exercise the power of Excommunication Non solum Episcopus Excommunicare potest sed etiam tota Congregatio idque pro lethalibus criminibus ac publicis ê quibus scandalum Ecclesiae provenire potest Non tamen pro re pecuniaria uti olim solebant They may Excommunicate as appeareth 1 Cor. 5. 1 Tim. 1. and that for open and great Crimes whereby the Church is offended and for such Crimes as the Prince and Governours determine and thinketh expedient Men to be excommunicate for as appeareth in nonnullis Constitutionibus Iustiniani Whether any other may pronounce the Sentence but a Bishop or a Priest I am uncertain A Bishop or a Priest only may excommunicate a notorious and grievous Sinner or obstinate Person from the Communion of Christian People because it pertaineth to the Jurisdiction which is given to Priests Io. 26. Quorum Remiseritis c. et Quorum retinetis c. There is one manner of Excommunication spoken of 1 Cor. 5. which private Persons may use Si is qui frater nominatur inter vos est fornicator aut avarus aut idolis ferviens c. cum hujusmodi ne cibum quidem capiatis Excluding filthy Persons covetous Persons Braulers and Quarrellers out of their Company and neither to eat nor drink with them Whosoever hath a place under the Higher Power and is assigned by the same to execute his Ministry given of God he may Excommunicate for any Crime as it shall be seen to the High Power if the same Crime be publick A Bishop and Priest may Excommunicate by Scripture as touching for what Crimes I say for every open deadly sin and disobedience And as touching Whether only the Priest may Excommunicate I say not he only but such as the Church authorizes so to do To the sixteenth I say that a Bishop or a Priest having License and Authority of the Prince of the Realm may excommunicate every obstinate and inobedient Person for every notable and deadly sin And further I say That not only Bishops and Priests may Excommunicate but any other Man appointed by the Church or such as have authority to appoint Men to that Office may Excommunicate A Bishop or a Priest may Excommunicate an obstinate Person for publick Sins Forsomuch as the Keys be given to the whole Church the whole Congregation may Excommunicate which Excommunication may be pronounced by such a one as the Congregation does appoint altho he be neither Bishop nor Priest Menevens Herefordens Thirleby Dayus Leightonus Coxus Symmons Coren concedunt authoritatem excommunicandi etiam Laicis modo a Magistratu deputentur Eboracens Edgworth prorsus negant datum Laicis sed Apostolis eorum successoribus tantum Roffensis Redmanus Robertsonus ambigunt num detur Laicis Londinens non respondet Quaestioni Oglethorpus Thirliby aiunt Ecclesiae datam esse potestatem Excommunicandi Idem Treshamus In the sixteenth Of Excommunication they do not agree The Bishops of York Duresme and Dr. Edgworth say That Lay-men have not the authority to Excommunicate but that it was given only unto the Apostles and their Successors The Bishops of Hereford St. Davids Westminster Doctors Day Coren Leighton Cox Symmons say That Lay-men may Excommunicate if they be appointed by the High Ruler My Lord Elect of Westminster Dr. Tresham and Dr. Oglethorp say further That the Power of Excommunication was given to the Church and to such as the Church shall institute 17. Question Whether Unction of the Sick with Oil to remit Venial Sins as it is now used be spoken of in the Scripture or in any ancient Authors Answers UNction of the Sick with Oil to remit Venial Sins as it is now used is not spoken of in the Scripture nor in any ancient Authors T. Cantuarien This is mine Opinion and Sentence at this present which I do not temerariously define but do remit the judgment thereof wholly unto your Majesty To the seventeenth Of Unction of the Sick with Oil and that Sins thereby be remitted St. Iames doth teach us but of the Holy Prayers and like Ceremonies used in the time of the Unction we find no special mention in Scripture albeit the said St. Iames maketh also mention of Prayer to be used in the Ministry of the same Edward Ebor. To the seventeenth I think that albeit it appeareth not clearly in Scripture whether the usage in extream Unction now be all one with that which was in the beginning of the Church Yet of the Unction in time of Sickness and the Oil also with Prayers and Ceremonies the same is set forth in the Epistle of St. Iames which place commonly is alledged and so hath been received to prove the Sacrament of extream Unction Ita mihi Edmundo Londinensi Episcopo pro hoc tempore dicendum videtur salvo judicio melius sentientis cui me prompte humiliter subjicio In Unction of them that be Sick with Oil and praying for them for remission of Sins is plainly spoken of in the Epistle of St. Iames but after what form or fashion the said Inunction was then used the Scripture telleth not Written on the back of the Paper The Bishop of Rochester's Book Extream Unction is plainly set out by St. Iames with the which maketh also that is written in the 6 th of St. Mark after the mind of right good ancient Doctors Robert Carliolen De Unctione Infirmorum nihil reperio in Scripturis praeter id quod scribitur Marc. 6. Jacob. 5. Thomas Robertson T. Cantuarien Unction of the Sick with Oil consecrat as it is now used is not spoken of in Scripture Richardus Cox Unction of the Sick with praying for them is found in Scripture George Day Opiniones non Assertiones De Unctione Infirmorum cum oleo adjecta Oratione expressa mentio est in
Scripturis quanquam nunc addantur alii ritus honestatis gratiâ ut in aliis Sacramentis de quibus in Scripturis nulla mentio Owinus Oglethorpus Unction with Oil adjoined with Prayer and having promise of Remission of Sins is spoken of in St. Iames and ancient Authors as for the use which now is if any thing be amiss it would be amended I. Redmayn It is spoken of in Mark 6. and Iames 5. Augustine and other ancient Authors speaketh of the same Edgeworth The Unction of the Sick with Oil to remit Sins is in Scripture and also in ancient Authors Symon Matthew Unction with Oil is grounded in the Scripture and expresly spoken of but with this Additament as it is now used it is not specified in Scripture for the Ceremonies now used in Unction I think meer Traditions of Man William Tresham To the seventeenth I say That Unction of the Sick with Oil and Prayer to remit Sins is manifestly spoken of in St. Iames Epistle and ancient Authors but not with all the Rites and Ceremonies as be now commonly used T. Cantuarien Per me Edwardum Leyghton Unction with Oil to remit Sins is spoken of in Scripture Richard Coren Menevens Coxus negant Unctionem Olei ut jam est recepta ad remittenda peccata contineri in Scripturis Eboracens Carliolens Edgworth Coren Redmayn Symmons Leightonus Oglethorp aiunt haberi in Scripturis Roffens Thirleby Robertsonus praeterquam illud Jacobi 5. Marci 6. nihil proferunt Herefordensis ambigit Tresham vult Unctionem Olei tradi nobis é Scripturis sed Unctionis Caeremonias traditiones esse humanas In the last The Bishop of St. Davids and Dr. Cox say That Vnction of the Sick with Oil consecrate as it is now used to remit Sin is not spoken of in Scripture My Lords of York Duresme Carlile Drs. Coren Edgworth Redman Symmons Leyghton and Oglethorp say That it is found in Scripture XXII Dr. Barnes's Renunciation of some Articles informed against him BE it known to all Men that I Robert Barnes Doctor of Divinity have as well in Writing as in Preaching over-shot my self and been deceived by trusting too much to mine own heady Sentence and giving judgment in and touching the Articles hereafter ensuing whereas being convented and called before the Person of my most gracious Soveraign Lord King Henry the Eighth of England and of France Defensor of the Faith Lord of Ireland and in Earth Supream Head immediately under God of the Church of England It pleased his Highness of his great clemency and goodness being assisted with sundry of his most discreet and learned Clergy to enter such Disputation and Argument with me upon the Points of my over-sight as by the same was fully and perfectly confuted by Scriptures and enforced only for Truths sake and for want of defence of Scriptures to serve for the maintenance of my part to yeeld confess and knowledg my ignorance and with my most humble submission do promise for ever from henceforth to abstain and beware of such rashness And for my further declaration therein not only to abide such order for my doings passed as his Grace shall appoint and assign unto me but also with my heart to advance and set forth the said Articles ensuing which I knowledg and confess to be most Catholick and Christian and necessary to be received observed and followed of all good Christian People Tho it so be that Christ by the Will of his Father is he only which hath suffered Passion and Death for redemption of all such as will and shall come unto him by perfect Faith and Baptism and that also he hath taken upon him gratis the burden of all their sins which as afore will hath or shall come to him paying sufficient Ransom for all their sins and so is becomed their only Redeemer and Justifier of the which number I trust and doubt not but that many of us now-adays be of yet I in heart do confess that after by the foresaid means we become right Christian Folks yet then by not following our Master's Commandments and Laws we do loose the benefits and fruition of the same which in this case is irrecuperable but by true Penance the only Remedy left unto us by our Saviour for the same wherefore I think it more than convenient and necessary that whensoever Justification shall be preached of that this deed be joined with all the fore-part to the intent that it may teach all true Christian People a right knowledg of their Justification By me Robert Barnes Also I confess with my heart That Almighty God is in no wise Author causer of Sin or any Evil and therefore whereas Scripture saith Induravit Dominus Cor Pharaonis c. and such other Texts of like sense they ought to understand them quod Dominus permisit eum indurari and not otherwise which doth accord with many of the ancient Interpreters also By me Robert Barnes Further I do confess with my heart That whensoever I have offended my Neighbours I must first reconcile my self unto him e're I shall get remission of my sins and in case he offend me I must forgive him e're that I can be forgiven for this doth the Pater Noster and other places of Scripture teach me By me Robert Barnes I do also confess with my heart That good Works limited by Scripture and done by a penitent and true reconciled Christian Man be profitable and allowable unto him as allowed of God for his benefit and helping to his Salvation By me Robert Barnes Also do confess with my heart That Laws and Ordinances made by Christian Rulers ought to be obeyed by the Inferiors and Subjects not only for fear but also for Conscience for whoso breaketh them breaketh God's Commandments By me Robert Barnes All and singular the which Articles before written I the foresaid Robert Barnes do approve and confess to be most true and Catholick and promise with my heart by God's Grace hereafter to maintain preach and set forth the same to the People to the uttermost of my power wit and cunning By me Robert Barnes By me William Ierome By me Thomas Gerarde XXIII The Foundation of the Bishoprick of Westminster REx omnibus ad quos c. salutem Cum nuper caenobium quoddam sive Monasterium quod dum extitit Monasterium Sancti Petri Westmon vulgariter vocabatur omnia singula ejus Maneria Dominia Mesuagia Terrae Tenementa Haereditamenta Dotationes Possessiones certis de causis specialibus urgentibus per Willielmum ipsius nuper Caenobii sive Monasterii Abbatem ejusdem loci Conventum nobis haeredibus nostris in perpetuum jamdudum data fuerunt concessa prout per ipsorum nuper Abbatis Conventus cartam sigillo suo communi sive conventuali sigillatam in Cancellar nostram irrotulat manifeste liquet quorum praetextu nos de ejusdem nuper Caenobii sive