Gods Word but she was sure that was not now Gods Word that was called so in her Fathers days He said Gods Word was the same at all times She answered She was sure he durst not for his Ears have avowed these things in her Fathers time which he did now and for their Books as she thanked God she never had so she never would read them She also used many reproachful words to him and asked him If he was of the Council He said not She replied He might well enough be as the Council goes now a-days and so dismissed him thanking him for coming to see her but not at all for offering to preach before her Sir Tho. Wharton one of her Officers carried him to a place where he desired him to drink which Ridley did but reflecting on it said He had done amiss to drink in a place where Gods Word was rejected for if he had remembred his Duty he should upon that refusal have shaken the dust off his Feet for a Testimony against the House and have departed immediately These words he was observed to pronounce with an extraordinary concern and went away much troubled in his mind And this is all I find of the Lady Mary during this Reign For the Lady Elizabeth she had been always bred up to like the Reformation and Dr. Parker who had been her Mothers Chaplain received a strict charge from her Mother a little before her death to look well to the instructing her Daughter in the Principles of true Religion so that there is no doubt to be made of her chearful receiving all the changes that had been established by Law The Designs of the Earl of Warwick And this is all that concerns Religion that falls within this Year But now a design came to be laid which though it broke not out for some time yet it was believed to have had a great influence on the Fall of the Duke of Somerset The Earl of Warwick began to form great Projects for himself and thought to bring the Crown into his Family The King was now much alienated from the Lady Mary the Privy-Council had also embroiled themselves so with her that he imagined it would be no hard matter to exclude her from the Succession There was but one reason that could be pretended for it which was that she stood illegitimated by Law and that therefore the next Heirs in Blood could not be barred their right by her since it would be a great blot on the Honour of the English Crown to let it devolve on a Bastard This was as strong against the Lady Elizabeth since she was also illegitimated by a Sentence in the Spiritual Court and that confirmed in Parliament so if their jealousie of the elder Sisters Religion and the fear of her revenge moved them to be willing to cut her off from the Succession the same reason that was to be used in Law against her was also to take place against her Sister So he reckoned that these two were to be passed over as being put both in the Act of Succession and in the late Kings Will by one error The next in the Will were the Heirs of the French Queen by Charles Brandon who were the Dutchess of Suffolk and her Sister Though I have seen it often said in many Letters and Writings of that time that all that Issue by Charles Brandon was illegitimated since he was certainly married to one Mortimer before he married the Queen of France which Mortimer lived long after his Marriage to that Queen so that all her Children were Bastards some say he was divorced from his Marriage to Mortimer but that is not clear to me The Sweating Sickness This Year the Sweating Sickness that had been formerly both in Henry the 7th and the late King's Reign broke out with that violence in England that many were swept away by it Such as were taken with it died certainly if they slept to which they had a violent desire but if it took them not off in twenty four hours they did sweat out the venom of the distemper which raged so in London that in one week 800 died of it It did also spread into the Country and the two Sons of Charles Brandon by his last Wife both Dukes of Suffolk died within a day one of another So that Title was fallen Their Sister by the half Blood was married to Gray Lord Marquess of Dorset So she being the eldest Daughter to the French Queen the Earl of Warwick resolved to link himself to that Family and to procure the Honour of the Dukedome of Suffolk to be given the Marquess of Dorset who was a weak Man and easily governed He had three Daughters the eldest was Jane a Lady of as excellent qualities as any of that Age of great Parts bred to Learning and much conversant in Scripture and of so rare a temper of mind that she charmed all who knew her in particular the young King about whom she was bred and who had always lived with her in the familiarities of a Brother The Earl of Warwick designed to marry her to Guilford his fourth Son then living his three elder being already married and so to get the Crown to descend on them if the King should die of which it is thought he resolved to take care But apprehending some danger from the Lady Elizabeths Title he intended to send her away So an Ambassador was dispatched to Denmark to treat a Marriage for her with that Kings eldest Son To amuse the King himself a most splendid Embassy was sent to France The King treats with the French King for a Marriage with his Daughter to propose a Marriage for the King to that Kings Daughter Elizabeth afterwards married to Philip of Spain The Marquess of Northampton was sent with this Proposition and with the Order of the Garter With him went the Earls of Worcester Rutland and Ormond the Lords Lisle Fitzwater Bray Abergaveny and Evers and the Bishop of Ely who was to be their Mouth With them went many Gentlemen of Quality who with their Train made up near 500. King Henry received the Garter with great expressions of Esteem for the King The Bishop of Ely told him They were come to desire a more close tie between these Crowns by Marriage and to have the League made firmer between them in other Particulars To which the Cardinal of Lorrain made answer in his way of speaking which was always vain and full of ostentation A Commission was given to that Cardinal the Constable the Duke of Guise and others to treat about it The English began first for Forms sake to desire the Queen of Scots But that being rejected they moved for the Daughter of France which was entertained but so that neither Party should be bound in Honour and Conscience till the Lady were twelve years of Age. Yet this never taking effect it is needless to enlarge further about it of which the Reader will find
University Orator in Cambridge and Sir Jo. Cheek were employed to put it in Latine And they did so imitate the Stile of the Roman Laws that any who reads the Book will fancy himself to be reading a Work of the purer Ages of that State when their Language was not yet corrupted with these barbarous terms which the mixture of other Nations brought in and made it no where more nauseously rude than in the Canon Law The Work was digested and cast into fifty one Titles to bring it near the Number of the Books of the Pandects into which Justinian had digested the Roman Law It was prepared by February this year and a Commission was granted to thirty two Persons of whom the former eight were a part consisting of eight Bishops eight Divines among whom John a Lasco was one eight Civilians and eight Common Lawyers They were to revise correct and perfect the Work and so to present it to the King They divided themselves into four Classes eight to a Classis and every one of these were to prepare their Corrections and so to communicate them to the rest And thus was the Work carried on and finished but before it received the Royal Confirmation the King died and this fell with him nor do I find it was ever since that time taken up or prosecuted with the care that a thing of such consequence deserved and therefore I shall not think it improper for me having before shewed what was done in the next place to give an account of what was then intended to be done and is now very fit to be well considered The first Title was of the Trinity and the Catholick Faith The Chief Heads of it in which those who denied the Christian Religion were to suffer death and the loss of their Goods The Books of Scripture were numbred these called Apocryphal being left out of the Canon which though they were read in the Church it was only for the edification of the People but not for the proof of the Doctrine The power of the Church was subjected to the Scriptures The four General Councils were received but all Councils were to be examined by the Scripture as were also the Writings of the Fathers who were to be much reverenced but according to what themselves have written they were only to be submitted to when they agreed with the Scriptures The second Title contains an enumeration of many Heresies viz. against the Trinity Jesus Christ the Scriptures about Original sin Justification the Mass Purgatory and censured those who denied Magistracy to be lawful or asserted the Community of Goods or Wives or who denied the Pastoral Office and thought any might assume it at pleasure or who thought the Sacraments naked Signs who denied the Baptism of Infants or thought none could possibly be saved that were not Baptized or who asserted Transubstantiation or denied the lawfulness of Marriage particularly in the Clergy or who asserted the Popes Power or such as excused their ill Lives by the pretence of Predestination as many wicked Men did from which and other Heresies all are disswaded and earnestly exhorted to endeavour the extirpation of them The third was about the Judgments of Heresie before the Bishop of the Diocess even in exempted Places They were to proceed by Witnesses but the Party upon fame might be required to purge himself if he repented he was to make publick profession of it in those places where he had spread it and to renounce his Heresie swearing never to return to it any more but obstinate Hereticks were to be declared infamous incapable of publick Trust or to be Witnesses in any Court or to have power to make a Testament and were not to have the benefit of the Law Clergy-men falling into Heresie were not to return to their Benefices unless the Circumstances were such that they required it and thus all Capital Proceedings for Heresie were laid down The fourth was about Blasphemy flowing from hatred or rage against God which was to be punished as obstinate Heresie was The fifth was about the Sacraments of Baptism and the Lords Supper To which is added that Imposition of Hands is to be retained in the Ordination of Pastors that Marriages are to be solemnly made that those who renew their Baptismal Vow be confirmed by the Bishop and that the Sick should be visited by their Pastors The sixth was about Idolatry Magick Witchcraft or consulting with Conjurers who were to be arbitrarily punished if they submitted otherwise to be excommunicated The seventh was about Preachers whom the Bishops were to examine carefully before they licensed them and were once a year to gather together all those who were licensed in their Diocesses to know of them the true state of their Flock what Vices abounded and what Remedies were most proper Those who refused to hear Sermons or did make disturbance in them were to be separated from the Communion It seems it was designed that there should be in every Diocess some who should go round a Precinct and Preach like Evangelists as some then called them The eighth was about Marriage which was to be after asking Banes three Sundays or Holy-days Those who were married in any other Form than that in the Book of Service were not to be esteemed lawfully married those who corrupted Virgins were to be excommunicated if they did not marry them or if that could not be done they were to give them the third part of their Goods besides other arbitrary punishments Marriages made without the consent of Parents or Guardians were declared null Then follow the things that may void Marriages they are left free to all Poligamy is forbid Marriages made by force are declared void Mothers are required to suckle their Children The ninth is about the Degrees of Marriage All these in the Levitical Law or those that are reciprocal to them are forbidden but Spiritual Kindred was not to hinder Marriage since there was nothing in Scripture about it nor was there any good reason for it The tenth was about Adultery A Clergy-man guilty of it was to forfeit all his Goods and Estate to his Wife and Children or if he had none to the Poor or some pious use and to lose his Benefice and be either banished or imprisoned during Life A Lay-man was to restore his Wives Portion and to give her the half of his Goods and be imprisoned or banished during Life Wives that were guilty were to be in like manner punished But the Innocent Party might marry again yet such were rather exhorted if they saw hope of amendment to be reconciled to the offending Party No Marriage was to be dissolved without a Sentence of Divorce Desertion long Absence Capital Enmities where either Party was in hazard of their Life or the constant perverseness or fierceness of a Husband against his Wife might induce a Divorce but little Quarrels might not do it nor a perpetual Disease Relief in such a Misery being one of the Ends
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
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-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
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
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
minds and for other things they referred them to Hobbey that carried the Letter which is in the Collection upon this the Council sent Sir Anthony Wingfield Collection Number 44. Sir Anthony St. Leiger and Sir J. Williams to Windsor with a charge to see that the Duke of Somerset should not withdraw before they arrived and that Sir Tho. Smith the Secretary Sir Michael Stanhop Sir John Thynn Edw. Wolfe and William Cecil should be restrained to their Chambers till they examined them On the 12th of October the whole Council went to Windsor and coming to the King they protested that all they had done was out of the zeal and affection they had to his Person and Service The King received them kindly and thanked them for their care of him and assured them that he took all they had done in good part On the 13th day they sate in Council and sent for those who were ordered to be kept in their Chambers only Cecil was let go They charged them that they had been the chief Instruments about the Duke of Somerset in all his wilful Proceedings therefore they turned Smith out of his Place of Secretary and sent him with the rest to the Tower of London He is accused and sent to the Tower Collection Number 45. On the day following the Protector was called before them and Articles of Misdemeanours and high Treason were laid to his charge which will be found in the Collection The Substance of them was That being made Protector on condition that he should do nothing without the consent of the other Executors he had not observed that Condition but had treated with Ambassadors made Bishops and Lord-Lieutenants by his own Authority and that he had held a Court of Requests in his own House and had done many things contrary to Law had embased the Coin had in the Matter of Inclosures set out Proclamations and given Commissions against the mind of the whole Council that he had not taken care to suppress the late Insurrections but had justified and encouraged them that he had neglected the Places the King had in France by which means they were lost that he had perswaded the King that the Lords who met at London intended to destroy him and had desired him never to forget it but to revenge it and had required some young Lords to keep it in his remembrance and had caused those Lords to be proclaimed Traitors that he had said If he should die the King should die too that he had carried the King so suddenly to Windsor that he was not only put in great fear but cast into a dangerous disease that he had gathered the People and armed them for War and had armed his Friends and Servants and left the Kings Servants unarmed and that he intended to fly to Jersey or Garnsey So he was sent to the Tower being conducted thither by the Earls of Sussex and Huntington That day the King was carried back again to Hampton-Court and an Order was made that six Lords should be the Governours of his Person who were the Marquess of Northampton the Earls of Warwick and Arundel the Lords St. John Russel and Wentworth Two of those were in their course to attend constantly on the King Censures passed upon him And thus fell the Duke of Somerset from his high Offices and great Trust The Articles objected to him seem to say as much for his justification as the Answers could do if they were in my Power He is not accused of rapine cruelty or bribery but only of such things as are incident to all Men that are of a sudden exalted to a high and disproportioned greatness What he did about the Coin was not for his own advantage but was done by a common mistake of many Governours who in the necessity of their Affairs fly to this as their last shift to draw out their business as long as is possible but it ever rebounds on the Government to its great prejudice and loss He bore his Fall more equally than he had done his Prosperity and set himself in his imprisonment to study and reading and falling on a Book that treated of Patience both from the Principles of Moral Philosophy and of Christianity he was so much taken with it that he ordered it to be translated into English and writ a Preface to it himself mentioning the great comfort he had found in reading it which had induced him to take care that others might reap the like benefit from it Peter Martyr writ him also a long consolatory Letter which was printed both in Latin and in an English Translation and all the Reformed both in England and abroad looked on his Fall as a publick loss to that whole Interest which he had so steadily set forward But on the other hand The Papists much lifted up the Popish Party were much lifted up at his Fall and the rather because they knew the Earl of Southampton who they hoped should have directed all Affairs was entirely theirs It was also believed that the Earl of Warwick had given them secret Assurances So it was understood at the Court of France as Thuanus writes They had also among the first things they did gone about to discharge the Duke of Norfolk of his long imprisonment in consideration of his great Age his former Services and the extremity of the Proceedings against him which were said to have flowed chiefly from the ill Offices the Duke of Somerset had done him But this was soon laid aside So now the Papists made their Addresses to the Earl of Warwick The Bishop of Winchester wrote to him a hearty Congratulation rejoycing that the late tyranny so he called the Duke of Somersets Administration was now at an end he wished him all prosperity and desired that when he had leisure from the great Affairs that were in so unsetled a condition some regard might be had of him The Bishop of London being also in good hopes since the Protector and Smith whom he esteemed his chief Enemies were now in disgrace and Cranmer was in cold if not in ill terms with the Earl of Warwick sent a Petition that his Appeal might be received and his Process reviewed But their hopes soon vanish Many also began to fall off from going to the English Service or the Communion hoping that all would be quickly undone that had been setled by the Duke of Somerset But the Earl of Warwick finding the King so zealously addicted to the carrying on of the Reformation that nothing could recommend any one so much to him as the promoting it further would do soon forsook the Popish Party and was seemingly the most earnest on a further Reformation that was possible I do not find that he did write any Answer to the Bishop of Winchester He continued still a Prisoner And for Bonners Matter there was a new Court of Delegates appointed to review his Appeal consisting of four Civilians and four Common Lawyers who
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
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
they continued still in that mind that they could not be offered by them as Mediators yet they ordered them to impart them unto the Emperor as News and carefully to observe his looks and behaviour upon their opening of every one of them But now the Kings death broke off this Negotiation The Kings sickness together with all his other Affairs He had last year first the Measels and then the Small-Pox of which he was perfectly recovered In his Progress he had been sometimes violent in his Exercises which had cast him into great Colds but these went off and he seemed to be well after it But in the beginning of January this year he was seized with a deep Cough and all Medicines that were used did rather encrease than lessen it upon which a suspition was taken up and spread over all the World so that it is mentioned by most of the Historians of that Age that some lingering Poison had been given him but more than Rumours and some ill-favoured Circumstances I could never discover concerning this He was so ill when the Parliament met that he was not able to go to Westminster but ordered their first meeting and the Sermon to be at White-hall In the time of his sickness Bishop Ridley preached before him and took occasion to run out much on Works of Charity and the obligation that lay on Men of high Condition to be eminent in good Works This touched the King to the quick So that presently after Sermon he sent for the Bishop His care of the Relief of the Poor And after he had commanded him to sit down by him and be covered he resumed most of the Heads of the Sermon and said he looked on himself as chiefly touched by it he desired him as he had already given him the Exhortation in general so to direct him how to do his duty in that Particular The Bishop astonished at this tenderness in so young a Prince burst forth in Tears expressing how much he was overjoyed to see such inclinations in him but told him he must take time to think on it and craved leave to consult with the Lord Major and Court of Aldermen So the King writ by him to them to consult speedily how the Poor should be relieved They considered there were three sorts of Poor such as were so by natural infirmity or folly as impotent Persons and Mad-men or Ideots such as were so by accident as sick or maimed Persons and such as by their idleness did cast themselves into poverty So the King ordered the Gray-friars Church near Newgate with the Revenues belonging to it to be a House for Orphans St. Bartholomews near Smith-field to be an Hospital and gave his own House of Bridewell to be a Place of Correction and Work for such as were wilfully idle He also confirmed and enlarged the Grant for the Hospital of St. Thomas in Southwark which he had erected and endowed in August last And when he set his Hand to these Foundations which was not done before the 26th of June this Year He thanked God that had prolonged his Life till he had finished that design So he was the first Founder of those Houses which by many great Additions since that time have risen to be among the Noblest in Europe He expressed in the whole course of his sickness great submission to the Will of God and seemed glad at the approaches of death only the consideration of Religion and the Church touched him much and upon that account he said he was desirous of Life About the end of May Several Marriages or beginning of June the Duke of Suffolks three Daughters were married The eldest Lady Jane to the Lord Guilford Dudley the fourth Son of the Duke of Northumberland who was the only Son whom he had yet unmarried The second the Lady Katharine to the Earl of Pembroke's eldest Son the Lord Herbert The third the Lady Mary who was crooked to the Kings Groom-Porter Martin Keys The Duke of Northumberland married his two Daughters the eldest to Sir Henry Sidney Son to Sir William Sidney that had been Steward to the King when he was Prince the other was married to the Lord Hastings Son to the Earl of Huntington The People were mightily inflamed against this insolent Duke for it was generally given out that he was sacrificing the King to his own extravagant ambition He seemed little to regard their Censures but attended on the King most constantly and expressed all the care and concern about him that was possible And finding that nothing went so near his Heart as the ruine of Religion which he apprehended would follow upon his death when his Sister Mary should come to the Crown He is perswaded to leave the Crown to the Lady Jane Upon that he and his Party took advantage to propose to him to settle the Crown by his Letters Patents on the Lady Jane Gray How they prevailed with him to pass by his Sister Elizabeth who had been always much in his favour I do not so well understand But the King being wrought over to this the Dutchess of Suffolk who was next in King Henry's Will was ready to devolve her Right on her Daughter even though she should come afterwards to have Sons So on the 11th of June Mountague that was Chief Justice of the Common-Pleas and Baker and Bromley two Judges Which the Judges at first opposed with the Kings Attorney and Solicitor were commanded to come to Council There they found the King with some Privy-Councellors about him The King told them he did now apprehend the danger the Kingdom might be in if upon his death his Sister Mary should succeed who might marry a Stranger and so change the Laws and the Religion of the Realm So he ordered some Articles to be read to them of the way in which he would have the Crown to descend They objected that the Act of Succession being an Act of Parliament could not be taken away by any such device yet the King required them to take the Articles and draw a Book according to them they asked a little time to consider of it So having examined the Statute of the first Year of this Reign concerning Treasons they found that it was Treason not only after the Kings death but even in his Life to change the Succession Secretary Petre in the mean while pressed them to make hast When they came again to the Council they declared they could not do any such thing for it was Treason and all the Lords should be guilty of Treason if they went on in it Upon which the Duke of Northumberland who was not then in the Council-Chamber being advertised of this came in great fury calling Mountague a Traitor and threatned all the Judges so that they thought he would have beaten them But the Judges stood to their Opinion They were again sent for and came with Gosnold added to them on the 15th of June The King was
present and he somewhat sharply asked them Why they had not prepared the Book as he had ordered them They answered That what ever they did would be of no force without a Parliament The King said He intended to have one shortly Then Mountague proposed that it might be delayed till the Parliament met But the King said He would have it first done and then ratified in Parliament and therefore he required them on their Allegiance to go about it and some Counsellors told them if they refused to obey that they were Traitors This put them in a great consternation and old Mountague thinking it could not be Treason what ever they did in this matter while the King lived and at worst that a Pardon under the Great Seal would secure him consented to set about it if he might have a Commission requiring him to do it and a Pardon under the Great Seal when it was done Both these being granted him he was satisfied The other Judges But through fear all yielded except Judge Hales being asked if they would concur did all agree being overcome with fear except Gosnald who still refused to do it But he also being sorely threatned both by the Duke of Northumberland and the Earl of Shrewsbury consented to it the next day So they put the Entail of the Crown in Form of Law and brought it to the Lord Chancellor to put the Seal to it They were all required to set their Hands to it but both Gosnald and Hales refused Yet the former was wrought on to do it but the latter though a most steady and zealous Man for the Reformation would upon no consideration yield to it After that the Lord Chancellor for his Security desired that all the Counsellors might set their Hands to it which was done on the 21st of June by thirty three of them it is like including the Judges in the Number But Cranmer as he came seldom to Council after the Duke of Somersets Fall so he was that day absent on design Cecil in a Relation which he made one write of this Transaction for clearing himself afterwards says That when he had heard Gosnald and Hales declare how much it was against Law he refused to set his Hand to it as a Counsellor and that he only Signed as a Witness to the Kings Subscription But Cranmer still refused to do it after they had all Signed it and said he would never consent to the disinheriting of the Daughters of his late Master Many Consultations were had to perswade him to it Cranmer was very hardly brought to consent to it But he could not be prevailed on till the King himself set on him who used many Arguments from the danger Religion would otherwise be in together with other Perswasions so that by his Reasons or rather Importunities at last he brought him to it But whether he also used that distinction of Cecils that he did it as a Witness and not as a Counsellor I do not know but it seems probable that if that liberty was allowed the one it would not be denied the other The Kings sickness becomes desperate But though the setling this business gave the King great content in his mind yet his Distemper rather encreased than abated so that the Physicians had no hope of his recovery Upon which a confident Woman came and undertook his Cure if he might be put into her Hands This was done and the Physicians were put from him upon this pretence that they having no hopes of his recovery in a desperate Case desperate Remedies were to be used This was said to be the Duke of Northumberlands advice in particular and it encreased the Peoples jealousie of him when they saw the King grow very sensibly worse every day after he came under the Womans care which becoming so plain she was put from him and the Physicians were again sent for and took him into their charge But if they had small hopes before they had none at all now Death thus hastening on him the Duke of Northumberland who knew he had done but half his work except he had the Kings Sisters in his Hands got the Council to write to them in the Kings Name inviting them to come and keep him company in his sickness But as they were on the way on the sixth of July his Spirits and Body were so sunk that he found death approaching and so he composed himself to die in a most devout manner His whole exercise was in short Prayers and Ejaculations The last that he was heard to use was in these words Lord God deliver me out of this miserable and wretched Life His last Prayer and take me among thy Chosen Howbeit not my Will but thine be done Lord I commit my Spirit to thee O Lord thou knowest how happy it were for me to be with thee yet for thy Chosens sake send me Life and Health that I may truly serve thee O my Lord God bless my People and save thine Inheritance O Lord God save thy chosen People of England O Lord God defend this Realm from Papistry and maintain thy true Religion that I and my People may praise thy Holy Name for Jesus Christ his sake Seeing some about him he seemed troubled that they were so near and had heard him but with a pleasant countenance he said he had been praying to God And soon after the Pangs of death coming on him he said to Sir Henry Sidney who was holding him in his Arms I am faint Lord have mercy on me and receive my Spirit and so he breathed out his Innocent Soul The Duke of Northumberland according to Cecils Relation intended to have concealed his death for a fortnight but it could not be done His Death and Character Thus died King Edward the sixth that incomparable young Prince He was then in the sixteenth Year of his Age and was counted the wonder of that Time He was not only learned in the Tongues and other Liberal Sciences but knew well the State of his Kingdom He kept a Book in which he writ the Characters that were given him of all the chief Men of the Nation all the Judges Lord-Lieutenants and Justices of the Peace over England in it he had marked down their way of living and their zeal for Religion He had studied the matter of the Mint with the Exchange and value of Money so that he understood it well as appears by his Journal He also understood Fortification and designed well He knew all the Harbours and Ports both of his own Dominions and of France and Scotland and how much Water they had and what was the way of coming in to them He had acquired great knowledge in Forreign Affairs so that he talked with the Ambassadors about them in such a manner that they filled all the World with the highest opinion of him that was possible which appears in most of the Histories of that Age. He had great quickness of apprehension and
was expected that he should he sent to the Tower that very day These reports being brought to Cranmer some advised him to fly beyond Seas he said he would not diswade others from that course now that they saw a Persecution rising but considering the station he was in and the hand he had in all the Changes that were made he thought it so indecent a thing for him to fly that no entreaties should ever perswade him to it Cranmer's Declaration Coll. Numb 8. So he by Peter Martyr's advice drew up a Writing that I have put in the Collection in Latin as it was at that time translated The substance of it was to this effect That as the Devil had at all times set on his Instruments by Lies to defame the Servants of God so he was now more than ordinarily busie For whereas King Henry had begun the correcting of the abuses of the Mass which his Son had brought to a further perfection and so the Lords Supper was restored to its first Institution and was celebrated according to the pattern of the Primitive Church now the Devil intending to bring the Mass again into its room as being his own invention had stirred up some to give out that it had been set up in Canterbury by his the said Cranmer's Order and it was said that he had undertaken to sing Mass to the Queens Majesty both at King Edwards Funeral at Paul's and other places and though for these twenty years he had despised all such vain and false reports as were spread of him yet now he thought it not fit to lye under such misrepresentations Therefore he protested to all the World that the Mass was not set up at Canterbury by his order but that a fawning hypocritical Monk this was Thornton Suffragan of Dover had done it without his â—nowledge and for what he was said to have undertaken to the Queen her Majesty knew well how false that was offering if he might obtain her Leave for it to maintain that every thing in the Communion Service that was set out by their most innocent and good Ring Edward was according to Christs Institution and the practice of the Apostles and the ancient Church for many Ages to which the Mass was contrary being full of errors and abuses and although Peter Martyr was by some called an ignorant Man he with him or other four or five such as he should choose would be ready to defend not only their Book of Common Prayer and the other Rites of their Service but the whole Doctrine and Order of Religion set forth by the late King as more pure and more agreeable to the Word of God than any sort of Religion that had been in England for a thousand years before it provided that all things should be judged by the Scriptures and that he Reasonings on both sides should be faithfully written down This he had drawn Published without his knowledg with a Resolution to have made a publick use of it but Scory who had bin Bishop of Chichester coming to him he shewed him the Paper and bad him consider of it Scory indiscreetly gave Copies of it and one of these was publickly read in Cheapside on the fifth of September So on the eighth of that month he was called before the Star-Chamber and asked whether he was the Author of that seditious Bill that was given out in his name and if so whether he was sorry for it He answered that the Bill was truly his but he was very sorry it had gone from him in such a manner But owned by him before the Council for he had resolved to have inlarged it in many things and to have ordered it to be affixed to the doors of Pauls and of the other Churches in London with his hand and Seal to it He was at that time contrary to all mens expectation dismissed Gardiner plainly saw he could not expect to succeed him and that the Queen had designed that See for Cardinal Pool so he resolved to protect and preserve Cranmer all he could Some moved that he should be only put from his Bishoprick and have a small Pension assigned him with a charge to keep within a Confinement and not to meddle with matters of Religion He was generally beloved for the gentleness of his temper so it was thought that proceeding severely with him might Alienate some from them and embroil their affairs in the next Parliament Others objected that if he who had been the chief promoter of Heresy was used with such tenderness it would encourage the rest to be more obstinate And the Queen who had forgot the Services he did her in her Father's time remembring rather that he had pronounced the Sentence of Divorce against her Mother was easily induced to proceed severely So on the thirteenth of September both he and Latimer were called before the Council He and Latimer sent to the Tower Latimer was that day committed but Cranmer was respited till next day and then he was sent to the Tower both for matters of Treason against the Queen and for dispersing of seditious Bills Tylor of Hadlee and several other Preachers were also put in Prison and upon an Information brought against Horn Dean of Duresm he was sent for The Forreigners that were come over upon publick Faith and encouragement The Forreigners sent out of England were better used for Peter Martyr was preserved from the rage of his enemies and suffered to go beyond Sea There was also an Order sent to John a Lasco and his Congregation to be gone their Church being taken from them and their Corporation dissolved And an hundred seventy five of them went away in two Ships to Denmark on the seventeenth of September with all their Preachers except two who were left to look to those few which stayed behind and being engaged in Trade resolved to live in England and follow their Consciences in the matters of Religion in private with the Assistance of those Teachers But a Lasco after a long and hard passage arriving at Denmark was as ill received there as if it had heen a popish Country when they understood that he and his Company were of the Helvetian Confession so that though it was December and a very severe Winter they were required to be gone within two days and could not obtain so much as liberty to leave their Wives or Children behind them till they could provide a place for them From thence they went first to Lubeck then to Wismar and Hamburgh where they found the disputes about the manner of Christs Presents in the Sacrament had raised such violent animosities that after much barbarous usage they were banished out of all those Towns and could find no place to settle in till about the end of March that they came to Friseland where they were suffered to plant themselves Many English fly beyond Sea Many in England seeing the Government was set on severe courses so early did
Recorder of London told the Earl of Leicester the secret of this in Queen Elizabeth's Time who writ down his Discourse and from thence I have copied it There was one that had been Cromwell's Servant and much employed by him in the suppression of Monasteries he was a Man of great Notions but very busy and factious so having been a great stickler for the Lady Jane he was put in the Fleet upon the Queen's first coming to the Crown yet within a month he was discharged but upon the last Rising was again put up and indicted of High Treason He had great Friends and made application to one of the Emperor's Ambassadors that was then the Chancellor of the Dutchy of Milan and by his means he obtained his Liberty Being brought to him he shewed him a new Plat-form of Government which he had contrived for the Queen She was to declare her self a Conqueror or that she having succeeded to the Crown by Common Law was not at all to be limited by the Statute Laws since those were only restrictions upon the Kings but not on the Queens of England and that therefore all those Limitations of the Prerogative were only binding in the Persons of Kings but she was free from them Upon this he shewed how she might establish Religion set up the Monasteries raise her Friends and ruin her Enemies and Rule according to her Pleasure The Ambassador carried this to the Queen and seemed much pleased with it but desired her to read it carefully and keep it as a great Secret As she read it she disliked it and judged it contrary to the Oath she had made at her Coronation and thereupon sent for Gardiner and charged him as he would answer before the Judgment-Seat of God at the general Day of the Holy Doom that he would consider the Book carefully and bring her his Opinion of it next day which fell to be Maundy Thursday So as the Queen came from her Maundy he waited on her into her Closet and said these words My good and most gracious Lady I intend not to pray your Highness with any humble Petitions to name the Devisers of this new invented Plat-form but here I say That it is pity that so noble and vertuous a Lady should be endangered with the pernicious Devices of such lewd and subtil Sycophants for the Book is naught and most horrible to be thought on Upon this the Queen thanked him and threw the Book into the Fire and charged the Ambassador that neither he nor any of his Company should receive more such Projects from any of her People This made Gardiner apprehended that if the Spaniards began so soon to put such Notions into the Queen's Head they might afterwards when she was in their Hands make somewhat of them and therefore to prevent such Designs for the future he drew the Act in which though he seemed to do it as an Advantage to the Queen for the putting of her Title beyond dispute yet he really intended nothing by it but that she should be restrained by all those Laws that the former Kings of England had consented to And because King Henry the Seventh though his best right to the Crown flowed from his Marriage to the Heir of the House of York had yet taken the Government wholly into his own hands he fearing lest the Spaniards should pretend to such a Power by the Authority which Marriage gives the Husband over the Wife got the Articles of the Marriage to be ratified in Parliament by which they not only confirmed those agreed on but made a more full explanation of that part of them which declared the entire Government of the Kingdom to belong only to the Queen To this the Spaniards gave too great an occasion Great Jealousies of the Spanish Power by publishing King Philip's Pedigree whom they derived from John of Gaunt They said this was only done to conciliate the favour of the Nation by representing him not a stranger but a Native But this gave great offence concerning which I have seen a little Book that vvas then printed It was there said That King Henry the Seventh came in pretending only to marry the Heir of the House of York But he was no sooner on the Throne than he declared his own Title and kept it his whole Life So it vvas said the Spaniard vvould call himself Heir of the House of Lancaster and upon that Pretension would easily wrest the Power out of the Queen's hands who seemed to mind nothing but her Devotions This made Gardiner look the better to the securing of the Liberties of the Crown and Nation so that it must be acknowledged that the preserving of England out of the hands of the Spaniards at that time seems to be almost vvholly owing to him In this Parliament the Marquess of Northampton vvas restored in Blood And the Act for restoring the Bishoprick of Duresm The Bishoprick of Duresm restored not having gone through the last Parliament vvhen it vvas dissolved vvas now brought in again The Town of Newcastle opposed it much vvhen it came down to the Commons But the Bishop of Duresm came to them on the 18th of April and gave them a long account of all his Troubles from the Duke of Northumberland and desired that they would dispatch his Bill There vvere many Proviso's put into it for some that vvere concerned in Gateside but it vvas carried in the House That instead of these Proviso's they should send a Desire to him recommending those Persons to his Favour So upon a Division there vvere 120 against it and 201 for it After this came the Bill confirming the Attainders of the Duke of Suffolk and fifty eight more vvho vvere attainted for the late Rebellion The Lords put in a Proviso excepting Entailed Lands out of their Forfeitures but the Commons rejected the Proviso and passed the Bill Then did the Commons send up a Bill for reviving the Statutes made against Lollardy vvhich being read twice by the Lords vvas laid aside The Commons intended next to have revived the Statute of the Six Articles but it did not agree vvith the Design at Court to take any notice of King Henry's Acts so this vvas let fall Then they brought in another Bill to extirpate Erroneous Opinions and Books but that vvas at the third reading laid aside After that they passed a particular Bill against Lollardy in some Points as the eating of flesh in Lent but that also being sent up to the Lords was at the third reading laid aside by the major part of the House so forward were the Commons to please the Queen or such Operation had the Spanish Gold on them that they contrived four Bills in one Session for the prosecution of those they called Hereticks But to give some content on the other hand they passed a Bill that neither the Bishop of Rome nor any other should have any Power to Convene or trouble any for possessing Abbey Lands This was sent up to
and is now put into the Volumes of the Councils The Heads of Pools Reformation The first Decree is that there should be constantly a remembrance of the Reconciliation now made with Rome in every Mass besides a Procession with other Solemnities on the Anniversary of it He also confirmed the Constitutions of Otho and Otho bonus forbidding the reading of all Heretical Books and set forth the Catholick Faith in the words of that Exposition of it which P. Eugenius sent from the Council of Florence to those of Armenia The 2d was for the careful administring and preserving of the Sacraments and for the puting away of all Feasting in the Festivities of the Dedications of Churches The 3d exhorts the Bishops to lay aside all secular Cares and give themselves wholly to the Pastoral Office and to reside in their Diocess under the highest pains Their Chanons are also required to reside and also other Clergy Men. All Pluralities of Benefices with Cure are simply condemned and those who had more Benefices with cure were required within two months to resign all but one otherwise it was to be declared that they had forfeited them all The 4th is that whereas the residence of Bishops could not be of great use unless they became truly Pastors to their Flock which was chiefly done by their preaching the Word of God that had been contrary to the Apostles Practice much neglected by many therefore he requires them to preach every Sunday or Holy day or if they were disabled to find other fit Persons to do it And they were also in private to instruct and exhort their People and all the other inferior Clergy and to endeavour to perswade them to the Catholick Faith or if need were to use threatnings And because of the great want of good Preachers the Cardinal declared he would take care there should be Homilies set out for the instruction of the Nation In the mean while every Bishop was to be sending such as were more eminent in preaching over their Diocess thereby to supply the defects of the rest The 5th is about the lives of the Bishops that they should be most strict and exemplary that they should lay aside all Pride and Pomp should not be clothed in Silk nor have rich Furniture and have frugal Tables not above three or four dishes of Meat and even so many he rather allows considering the present time than approves that at their Table the Scriptures or other good Books should be read mixed with pious discourses that they should not have too great numbers of Servants or Horses but that this Parsimony might appear not to flow from Avarice they were to lay out the rest of their Revenues on the Poor and for breeding young Scholars and other works of Piety All the same Rules he sets to the inferior Clergy with a due proportion to their Stations and Profits The 6th is about giving Orders They were not to be rashly given but upon a strict previous Examen Every one that was to be Ordained was to give in his Name a long time before that there might be time to inquire carefully about him The Bishops were charged not to turn over the Examination upon others and think their work was only to lay on their hands but were to examine diligently themselves and not superficially And to call to â—heir assistance such as they knew to be pious and learned and in whom they might confide The 7th was about conferring Benefices which in some sort came also within that charge Lay hands suddenly on no Man They were to lay aside all partialty in their choice and seek out the most deserving and to make such as they put in Benefices bind themselves by Oath to reside The 8th was against giving the Advousons of Benefices before they were vacant The 9th was about Simony The 10th against the Alienations of any of the Goods of the Church The 11th was that in every Cathedral there should be a Seminary for supplying the Diocess of whom two Ranks were to be made the one of those who learned Grammar the other of those who were grown up and were to be ordained Acholyths and these were to be trained up in Study and Vertue till they were fit to serve in the Church And a Tax of the fourth peny was laid on the Clergy for their maintenance The 12th was about Visitations These were all finished agreed to and published by him in February next Year In these Decrees mention is made of Homilies which were intended to be published Ex Manuscr Col. C.C. Cant. and among Arch-Bishop Parker's Papers I find the Scheme he had of them was thus laid He designed four Books of Homilies The first of the controverted points for preserving the People from Error The 2d for the Exposition of the Creed and ten Commandments the Lords Prayer the Salutation of the Virgin and the Sacraments The 3d. was to be for the Saints dayes and the Sundays and Holy days of the year for explaining the Epistles and Gospels and the fourth was concerning Vertues and Vices and the Rites and Ceremonies of the Church By all these it may appear how well tempered this Cardinal was He never set on the Clergy to Persecute Hereticks Pool's Designs for Reforming the Church but to reform themselves as well knowing that a strict exemplary Clergy can soon overcome all Opposition whatsoever and bear down even truth it self For the common People are generally either so ignorant or so distracted with other affairs that they seldom enter into any exact discussion of speculative points that are disputed among Divines but take up things upon general notions and prejudices and none have more influence on them than the scandals or strict lives of Church-men So that Pool intending to correct all those laid down good Rules to amend their lives to throw out those crying scandals of Pluralities and Non-residence to oblige Bishops to be exact in their Examinations before Orders and in conferring Benefices on the most deserving and not to be biassed by partial affections In this last thing himself was a great Example For tho he had an only Brother so I find him called in one of the Cardinals Commissions to him with some others tho I believe he was a Bastard Brother David that had continued all King Henry's time in his Arch-Deaconry of Darby he either to punish him for his former compliance or to shew he had no mind to raise his kindred did not advance him till after he had been two years in England and then he gave him only the Bishoprick of Peterborough one of the poorest of the Bishopricks which considering his nâ—arness to the Crown and high Birth was a very small preferment But above all that Design of his to have Seminaries in every Cathedral for the planting of the Diocess shews what a wise prospect he had of the right methods of recovering a Church which was over-run as he judged with Heresie It
He protested to Cranmer that it was the most sorrowfull Action of his whole Life and acknowledged the great Love and Friendship that had been between them and that no Earthly Consideration but the Queen's Command could have induced him to come and do what they were then about He shed so many Tears that oft he stopt and could not go on in his discourse for the abundance of them But Cranmer said his Degradation was no trouble to him at all he reckoned himself as long ago cut off from all dependance and communion with the See Rome so their doing it now with so much Pageantry did not much affect him only he put in an Appeal from the Pope to the next free General Council he said he was cited to Rome but all the while kept a Prisoner so there was no reason to proceed against him in his absence since he was willing to have gone thither and defended his Doctrine he also denied any authority the Pope had over him He is degraded or in England and therefore appealed from his Sentence But notwithstanding that he was degraded and all that ludicrous Attire was taken piece after piece from him according to the Ceremonies of Degradation which are in use in the Church of Rome But there were new Engines contrived against him Many had been sent to confer with him both English and Spanish Divines to perswade him to recant he was put in hopes of Life and Preferment again and removed out of Prison to the Dean's Lodgings at Christ-Church where all the Arguments that could be invented were made use of to turn him from his former perswasion And in conclusion as St. Peter himself had with Curses denied his Saviour so he who had resisted now almost three years was at last overcome and human infirmity the fears of Death and the hopes that were given him prevailed with him to set his Hand to a Paper He recants renouncing all the Errors of Luther and Zwinglius acknowledging the Pope's Supremacy the seven Sacraments the Corporal Presence in the Eucharist Purgatory Prayer for departed Souls the Invocation of Saints to which was added his being sorry for his former Errors and concluded exhorting all that had been deceived by his Example or Doctrine to return to the unity of the Church and protesting that he had signed it willingly only for the discharge of his own Conscience Fox and other later Writers from him have said that one reason of this Compliance was that he might have time to finish his Answer to Gardiner's Book against that which he had written concerning the Sacrament and Fox has printed the Letter which he avouches to prove this by But the good Man it seems read the Letter very carelesly for Cranmer says no such thing in it but only that he had appealed to the next General Council to try if that could procure him a longer delay in which he might have time to finish his Book and between these two there is a great difference How long this was signed before his Execution I find it no where marked for there is no Date put to his Subscription Cranmer's Recantation was presently printed and occasioned almost equally great Insultings on the one hand and Dejection on the other But the Queen was not at all wrought on by it and was now forced to discover that her private Resentments governed her in this matter which before she had disowned She was resolved he should be made a Sacrifice for giving the Judgment of Divorce in her Mother's Marriage and tho hitherto she had pretended only Zeal for Religion yet now when that could be no more alleaged yet she persisted in her Resolution of having him burnt She said since he had bin the great Promoter of Heresy that had corrupted the whole Nation that must not serve his turn which would be sufficient in other cases It was good for his own Soul and might do good to others that he repented but yet she ordered the Sentence to be executed The Writ went out the 24th of February Coll. Num. 28. which will be found in the Collection Heath took care not only to enroll the Writ but the Warrant sent to him for issuing it which is not ordinary It 's like he did it to leave it on Record to Posterity that he did it not in course as he did other Writs but had a special Order from the Queen for it The long time that passed between the date of the Writ and the execution of it makes it probable that he made the formerly mentioned Recantation after the Writ was brought down and that the fears of Death then before his Eyes did so far work on him that he signed the Writing but when the second Order was sent down to execute the former he was dealt with to renew his Subscription and then to write the whole over again which he also did all this time being under some small hopes of Life but conceiving likewise some jealousies that they might burn him he writ secretly a Paper containing a sincere Confession of his Faith such as flowed from his Conscience and not from his weak fears and being brought out he carried that along with him He was carried to S. Maries and set on a place raised higher for him to be more conspicuously seen Cole Provost of Eaton preached he ran out in his Sermon on the Mercy and Justice of God which two Attributes do not oppose or justle out one another he applied this to Princes that were Gods on Earth who must be just as well as mercifull and therefore they had appointed Cranmer that day to suffer he said it was he that had dissolved the Marriage between the Queen's Father and Mother had driven out the Pope's Authority had been the fountain of all the Heresies in England and since the Bishop of Rochester and Sir Tho. More had suffered for the Church it was meet that others should suffer for Heresy and as the Duke of Northumberland had suffered in More 's room so there was no other Clergyman that was equal or fit to be ballanced with Fisher but he Then he turned to Cranmer and magnified his Conversion which he said was the immediate Hand of God that none of their Arguments had done it but the inward working of God's Spirit He gave him great hopes of Heaven and assured him there should be Dirges and Masses said for his Soul in all the Churches in Oxford All this while Cranmer expressed great inward confusion lifting up his Eyes often to Heaven and then letting them fall downward as one ashamed of himself and he often poured out floods of tears In the end when Cole bid him declare his Faith he first prayed with many moving expressions of deep remorse and inward horror Then he made his Exhortation to the People First Not to love or set their hearts on the things of the World to obey the King and Queen out of conscience to God to live in
their private Assemblies but he would tell nothing and shewed such patience that the Bishops did publickly commend him for it On the ninth of April a Man was burnt at Hereford On the 19th of May three Men were burnt at Colchester At this time Complaints being made to the Queen that Books of Heresie Treason and Sedition were either brought in from Forreign Parts or secretly printed in England and disperst among her Subjects she set out on the sixth of June a Proclamation of a strange nature That whosoever had any of these and did not presently burn them without reading or shewing them to any other Person they should be esteemed Rebels and without any further delay be executed by the Martial Law On the 27th of that Month when seven were to be led out to be burnt in Smithfield it was proclaimed in the Queens Name that no Man should pray for them or speak to them or say God help them which was thought a strain of barbarity beyond all the Examples of former times to deprive dying Men of the good wishes and prayers of their Friends But however this might restrain Men from giving outward Signs of their praying for them it could not bind up their inward and secret Devotions Those seven had been taken at a Meeting in Islington with many others of whom some died in Prison and six others were burnt at Brainford the 14th of July The rest of them were kept by Bonner who now seemed to have been glutted with the Blood of so many Innocents and therefore to have put a stop to the effusion of more yet those that were kept Prisoners by him did not so entirely escape his fury but that he disciplined them himself with Rods till he was weary and so gave over that odd way of Pastoral Correction rather to ease himself than in pity to them whom he whipt On the tenth of July a Minister was burnt at Norwich On the second or third of August a Gentleman was burnt near Winchester In August four were burnt at Bury and in November three more were burnt there On the fourth of November a Man and a Woman were burnt at Ipswich At that time a Woman was burnt at Exeter and to close up all on the tenth of November three Men and two Women were burnt at Canterbury which made in all thirty nine this Year There had been seventy nine burnt the former Year ninety four the Year before that and seventy two the first Year of the Persecution which in all come to 284. But he that writ the Preface to Bishop Ridley's Book De Coena Domini who is supposed to be Grindal afterwards Arch-bishop of Canterbury says That in the two first Years of the Queens Persecution there were above eight hundred put to most cruel kinds of death for Religion by which it seeems Fox on whom I depend in the Numbers I have assigned has come far short in his account Besides those that were burnt many others died in Bonds of whom there are sixty reckoned There were also great Numbers of those who were vexed with long and grievous Imprisonment and though they redeemed their Lives by the renouncing or rather the dissembling of their Consciences yet this being but forced from them they carried with them their old Opinions and the Wound they gave their Consciences to save their Lives as it begot in many of them great horrour for what they had done so it raised in them the most mortal hatred to those who had driven them to such straits so that if that Religion was hateful before to the Nation for the Impostures and Scandals that were discovered in the Clergy and some few Instances of their Cruelty the repeated Burnings and other Cruelties of which now they saw no end did encrease their aversion to it beyond all expression The Method of the Persecutions of this Reign At first the Bishops dealt earnestly with those who were brought before them to recant and were ready at any time to receive them the Queens Pardon was also sent to them as they were ready to be tied to the Stake if they would then turn But now it was far otherwise For in the Council-Books there is an Entry made of a Letter written on the first of August this Year to Sir Richard Pexall Sheriff of Hampshire signifying That the Queen thought it very strange that he had delayed the Execution of the Sentence against one Bembridge condemned of Heresie because he had recanted requiring him to execute it out of hand and if he still continued in the Catholick Faith which he outwardly pretended he was then to suffer such Divines as the Bishop of Winchester should appoint to have access to him for confirming him in the Faith and to attend on him at his death that he might die Gods Servant and as soon as the Sheriff had thus burnt him he was to come to the Council and answer for his presumption in delaying it so long The Matter of Fact was thus Bembridge being tied to the Stake and the Fire taking hold on him he through the violence of it yielded and cried out I recant Upon which the Sheriff made the Fire be put out and Bembridge Signed such a Recantation as Doctor Seton who was near him writ for him but for all that upon this Order of Council he was burnt and the Sheriff was put in the Fleet so that now it appeared that it was not so much the conversion of those they called Hereticks as their destruction that the Bishops desired and so much were their Instruments set on these severities that though they saw the Queen declining so fast that there was no appearance of her living many days yet the Week before she died they burnt as hath been said five together in one Fire at Canterbury There was nothing done in the War with France this Year An unhappy Expedition against France but the sending out a Fleet of 120 Ships with 7000 Land-men in it under the Command of the Lord Clinton who landed at Port Conquet in the Point of Brittain where after a small resistance made by the French he burnt the Town but the Country being gathered together the English were forced to return to their Ships having lost above 600 of their Men. The design was to have seized on Brest and fortified it which was proposed by King Philip who had sent thirty of his Ships to their assistance This the French knowing by some of the Prisoners whom they took went and fortified Brest and kept a great Body of Men together to resist in case the English should make a second impression But the Lord Clinton seeing he could do nothing returned having made a very expensive and unprosperous attempt The English had lost their Hearts the Government at home was so little acceptable to them that they were not much concerned to support it they began to think Heaven was against them There were many strange accidents at home Strange and unusual
the Church till they met in a Convocation yet they soon after prepared them And for the present they agreed on a short Profession of their Doctrine which all Incumbents were obliged to read and publish to their People This will be found in the Collection Coll. Num. 11. copied from it as it was then printed In the Articles made in King Edward's Reign which I have put in the Collection the Reader will find on the Margent the differences between those and these marked In the third Article the explanation of Christ's descent to Hell was left out In that about the Scriptures they now added an enumeration of the Canonical and Apocryphal Books declaring that some Lessons were read out of the latter for the Instruction of the People but not for the confirmation of the Doctrine About the Authority of the Church they now added That the Church had power to decree Rites and Ceremonies and had Authority in Controversies of Faith but still subordinate to the Scripture In the Article about the Lord's Supper there is a great deal left out for instead of that large refutation of the Corporal Presence from the impossibility of a Bodies being in more places at once from whence it follows that since Christ's Body is in Heaven the Faithful ought not to believe or profess a Real or Corporal Presence of it in the Sacrament In the new Articles it is said That the Body of Christ is given and received after a Spiritual manner and the means by which it is received is Faith But in the Original Copy of these Articles M.SS. C. Cor. Christ Cant. which I have seen subscribed by the hands of all that sat in either House of Convocation there is a further addition made The Articles were subscribed with that Precaution which was requisite in a matter of such consequence for before the Subscriptions there is set down the number of the Pages and of the Lines in every Page of the Book to which they set their hands In that Article of the Eucharist these words are added Christus in Coelum ascendens corpori suo immortalitatem dedit naturam non abstulit Humanae enim naturae veritatem juxta scripturas perpetuo retinet quam in uno definito loco esse non in multa vel omnia simul loca diffundi oportet Quum igitur Chistus in Coelum sublatus ibi usque ad finem Soeculi sit permansurus atque inde non aliunde ut loquitur Augustinus venturus sit ad judicandum vivos mortuos non debet quisquam fidelium Carnis ejus Sanguinis realem corporalem ut loquuntur praesentiam in Eucharistia vel credere vel profiteri In English thus Christ An Explanation of Christ's Presence in the Sacrament when he ascended into Heaven made his Body Immortal but took not from it the nature of a Body For still it retains according to the Scriptures the verity of a humane Body which must be always in one definite place and cannot be spread into many or all places at once Since then Christ being carried up to Heaven is to remain there to the end of the World and is to come from thence and from no place else as says St. Austin to judg the Quick and the Dead None of the Faithful ought to believe or profess the real or as they call it the corporal Presence of his Flesh and Blood in the Eucharist But this in the Original is dasht over with minium yet so that it is still legible â—uâ— 't is suppresseâ— The Secret of it was this The Queen and her Council studied as hath been already shewn to unite all into the Communion of the Church and it was alleaged that such an express definition against a Real Presence might drive from the Church many who were still of that Perswasion and therefore it was thought to be enough to condemn Transubstantiation and to say that Christ was present after a Spiritual manner and received by Faith to say more as it was judged superfluous so it might occasion Division Upon this these words were by common consent left out And in the next Convocation the Articles were subscribed without them of which I have also seen the Original This shews that the Doctrine of the Church subscribed by the whole Convocation was at that time contrary to the belief of a Real or Corporal Presence in the Sacrament only it was not thought necessary or expedient to publish it Though from this silence which flowed not from their Opinion but the Wisdom of that Time in leaving a Liberty for different Speculations as to the manner of the Presence some have since inferred that the chief Pastors of this Church did then disapprove of the Definition made in King Edward's Time and that they were for a Real Presence For the Translating of the Bible it was divided into many Parcels The Pentateuch was committed to William Alley Bishop of Exeter The Books from that to the second of Samuel were given to Richard Davis who was made Bishop of St. Davids when Young was removed to York All from Samuel to the second Book of Chronicles was assigned to Edwin Sandys then Bishop of Worcester From thence to the end of Job to one whose Name is marked A. P. C. The Book of the Psalms was given to Thomas Bentham Bishop of Coventry and Litchfield The Proverbs to one who is marked A. P. The Song of Solomon to one Marked A. P. E. All from thence to the Lamentations of Jeremy was given to Robert Horn Bishop of Winchester Ezekiel and Daniel to Bentham From thence to Malachi to Grindal Bishop of London The Apocripha to the Book of Wisdom was given to Barlow Bishop of Chichester and the rest of it to Parkhurst Bishop of Norwich The Gospels Acts and Epistle to the Romans were given to Richard Cox Bishop of Ely The Epistles to the Corinthians to one marked G. G. I know not to whom the rest of the New Testament was assigned All these Allotments I gather from the Bible it self as it was afterwards set out by Parker What Method they followed in this Work I cannot discover unless the Rules afterwards given in King James his Time when the Translation was revived Coll. Num. 10. were copied from what was now done which Rules for the curiosity of the thing I shall put in the Collection as I copied it from B. Ravis's Paper They were given with that care that such a matter required There were many Companies appointed for every parcel of the Scripture and every one of a Company was to translate the whole Parcel then they were to compare these together and when any Company had finished their Part they were to communicate it to the other Companies So it is like that at this Time those several Bishops that had undertaken the Translation did associate to themselves Companies with whose assistance they perfected it afterwards and when it was set out at the end
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
Gestures appointed by the Book of Common Prayer and none other so that there do not appear in them any counterfeiting of the Popish Mass Item That none be admitted to receive the Holy Communion but such as will upon request of the Curat be ready with meekness and reverence to confess the Articles of the Creed Item That none make a Mart of the Holy Communion by buying and selling the Receipt thereof for Mony as the Popish Mass in times past was wont to be Item Whereas in divers places some use the Lord's Board after the form of a Table and some of an Altar whereby Dissention is perceived to arise among the unlearned therefore wishing a godly Unity to be observed in all our Diocess and for that the form of a Table may more move and turn the simple from the old superstitious Opinions of the Popish Mass and to the right use of the Lord's Supper We exhort the Curats Church-wardens and Questmen here present to erect and set up the Lord's Board after the form of an honest Table decently covered in such place of the Quire or Chancel as shall be thought most meet by their discretion and agreement so that the Ministers with the Communicants may have their place separated from the rest of the People and to take down and abolish all other by-Altars or Tables Item That the Minister in the time of the Communion immediately after the Offertory shall monish the Communicants saying these words or such-like Now is the time if it please you to remember the poor Mens Chest with your charitable Almes Item That the Homilies be read orderly without omission of any part thereof Item The Common Prayer be had in every Church upon Wednesdays and Fridays according to the King's Grace's Ordinance and that all such as conveniently may shall diligently resort to the same Item That every Curat be diligent to teach the Catechism whensoever just occasion is offered upon the Sunday or Holy-day and at least every six weeks once shall call upon his Parishioners and present himself ready to instruct and examine the Youth of the same Parish according to the Book of Service touching the same Item That none maintain Purgatory Invocation of Saints the Six Articles Bedrowls Images Reliques Rubrick Primars with Invocation of Saints Justification of Man by his own Works Holy Bread Palms Ashes Candles Sepulchre Paschal creeping to the Cross hallowing of the Fire or Altar or any other such-like abuses and superstitions now taken away by the King's Grace's most Godly Proceedings Item That all Ministers do move the People to often and worthy receiving of the Holy Communion Item That every Minister do move his Parishioners to come diligently to the Church and when they come not to talk or walk in the Sermon Communion or Divine Service-time but rather at the same to behave themselves reverently godly and devoutly in the Church and that they also monish the Church-wardens to be diligent Overseers in that behalf Item That the Church-wardens do not permit any buying selling gaming outragious noise or tumult or any other idle occupying of Youth in the Church Church-porch or Church-yard during the time of Common Prayer Sermon or reading of the Homily Item That no Persons use to minister the Sacraments or in open audience of the Congregation presume to expound the Holy Scriptures or to preach before they be first lawfully called and authorized in that behalf God save the King Number 53. Dr. Oglethorp's Submission and Profession of his Faith I Did never Preach or Teach openly any thing contrary to the Doctrine and Religion set forth by the King's Majesty and authorised by his Grace's Laws since the making and publishing of the same I suppose and think his Grace's Proceedings concerning Religion to be good and godly if they be used accordingly as his Grace hath wil'd they should by his Laws and Instructions And further I suppose the Order and Form of Doctrine and Religion now set forth by his Grace and used in many things to be better and much nearer the usage of the Apostolick and Primitive Church than it was before-times if it be used godly and reverently accordingly as I think it to be meant by his Grace's Highness and his most Honourable Council Namely in these things in prohibiting that none should commune alone in making the People whole Communers or in suffering them to Commune under both kinds in the Catechisation of young Chaplains in the Rudiments of our Faith in having the Common Prayer in English in setting forth the Homilies and many other things which I think very good and Godly if they be used as is aforesaid The lately received Doctrine concerning the Sacrament and namely the Attribute of Transubstantiation I do not like and I think it not consonant to the Scriptures and Ancient Writers although I suppose that there is a certain and an ineffable presence of Christ's Body there which I can neither comprehend nor express because it so far passes the compass and reach of my Wit and Reason wherefore I think it ought to be both ministred and received with a godly and reverent fear and not without great premeditation and examination aforesaid as well of the Minister as of the Receiver 1550. Your Grace's poor well-willer with his Prayer and Service as he is bound Owing Oglethorp Number 54. A Letter from Dr. Smith to Arch-Bishop Cranmer An Original Right honourable and my special good Lord. Ex MS. Col. Cor. C. Cant. I Commend me to your Grace most humbly giving to the same thanks as I am bound for your Grace's kindness toward my Sureties for the which you have and shall whiles I live my good Word and Prayer Ignatii Epistolae adhuc extant in Gymnasio Magdalenae If it might please your Lordship I would very gladly see some part of your Collection against my Book De Caelibatu Sacerdotum which I wrote then to try the truth out not to the intent it should be printed as it was against my Will Would God I had never made it because I took then for my chief Ground That the Priests of England made a Vow when they were made which now I perceive is not true My Lord I received my Cap-case c. Sed tribus nummorum meorum partibus sublatis Quod damnum aequo animo est ferendum quod furti revinci non possit qui abstulit My Lord I am glad that your Grace is reported both gentle and merciful of all such which have had to do with you for Religion of this University For my part if ever I may do your Graces basest Servant any pleasure I will do it indeed Si aliter atqui sentio loquor dispeream Ignoscat haec Honoranda Dominatio tam diutinum silentium mihi quippe quod crebrioribus literis posthac pensabo Deus optimus maximus tuam amplitudinem diu servet incolumem Christianae Pietati propagandae ac provehendae Oxonii 28. Tibi addictissimus Richardus Smithaeus
Number 55. Articles agreed upon by the Bishops and other Learned Men in the Convocation held at London in the Year 1552. for the avoiding diversities of Opinions and stablishing Consent touching true Religion Published by the King's Authority With Marginal Notes of the differences between these and those set out by Queen Elizabeth Anno 1562. I. Of Faith in the Holy Ghost THere is but one living and true God everlasting without Body Parts or Passions of infinite Power Wisdom and Goodness the Maker and Preserver of all things both visible and invisible And in the unity of this God-head there are three Persons of one Substance Power and Eternity the Father the Son and the Holy Ghost II. The Word of God made very Man The Son which is the Word of the Father The Son which is the Word of the Father begotten from everlasting of the Father the very and eternal God of one Substance with the Father took Man's Nature in the Womb of the blessed Virgin c. took Man's Nature in the Womb of the blessed Virgin of her Substance So that two whole and perfect Natures that is to say the God-head and Manhood were join'd together in one Person never to be divided whereof is one Christ very God and very Man who truly suffered was crucified dead and buried to reconcile his Father to us and to be a Sacrifice not only for Original Guilt but also for Actual Sins of Men. III. Of the going down of Christ into Hell As Christ died for us and was buried so also is it to be believed that he went down into Hell * These words were left out For his Body lay in the Grave till his Resurrection but his Soul being separate from his Body remained with the Spirits which were detained in Prison that is to say in Hell and there preached unto them as witnesseth that place of Peter IV. The Resurrection of Christ Christ did truly rise again from Death and took again his Body with Flesh Bones and all things appertaining to the perfection of Man's Nature wherewith he ascended into Heaven and there sitteth till he return to judg all Men at the last day Of the Holy Ghost The Holy Ghost proceeding from the Father and the Son is of one Substance Majesty and Glory with the Father and the Son very and eternal God V. The Doctrine of the Holy Scripture is sufficient to Salvation Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any Man that it should be believed as an Article of the Faith or be thought necessary or requisite to Salvation In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church that is to say Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1st of Samuel 2d of Samuel c. And the other Books as Hierom saith the Church doth read for example of Life and instruction of Manners but yet doth it not apply them to establish any Doctrine such are these following The 3d of Esdras the 4th of Esdras the Book of Tobias the Book of Judeth the rest of the Book of Hester the Book of Wisdom c. All the Books of the New Testament as they are commonly received we do receive and account them Canonical Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby although sometimes it may be admitted by God's faithful People as pious and conducing unto order and decency yet is not to be required of any Man that it should be believed as an Article of the Faith or be thought requisite or necessary to Salvation VI. The Old Testament is not to be rejected The Old Testament is not to be rejected as if it were contrary to the New but to be retained Forasmuch as in the Old Testament as in the New everlasting Life is offered to Mankind by Christ who is the only Mediator betwixt God and Man being both God and Man Wherefore they are not to be heard who feign that the old Fathers did look only for transitory Promises Although the Law given from God by Moses as touching Ceremonies and Rites do not bind Christian Men nor the Civil Precepts thereof ought of necessity to be received in any Common-wealth yet notwithstanding no Christian Man whatsoever is free from the obedience of the Commandments which are called Moral VII The three Creeds The three Creeds Nice Creed Athanasius Creed and that which is commonly called the Apostles Creed ought throughly to be received * And believed for they may be proved by most certain Warrants of the Holy Scripture VIII Original Sin Original Sin standeth not in the following of Adam as the Pelagians do vainly talk * Left out and at this day is affirmed by the Anabaptists but it is the fault and corruption of every Man that naturally is ingendred of the Off-spring of Adam whereby Man is very far gone from Original Righteousness and is of his own nature inclined to evil so that the Flesh lusteth always contrary to the Spirit and therefore in every Person born into this World it deserveth God's Wrath and Damnation And this Infection of Nature doth remain yea in them that are regenerated whereby the lust of the Flesh called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some do expound the Wisdom some Sensuality some the Affection some the desire of the Flesh is not subject to the Law of God And although there is no condemnation for them that believe and are baptized yet the Apostle doth confess that Concupiscense and Lust hath of it self the nature of Sin IX Of Free-will The condition of Man after the Fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good Works to Faith and calling upon God Wherefore we have no power to do good Works pleasant and acceptable unto God c. We have no power to do good Works pleasant and acceptable to God without the Grace of God by Christ preventing us that we may have a good will and working with us when we have that good will X. Of Grace The Grace of Christ or the Holy Ghost which is given by him doth take from Man the heart of Stone and giveth him a heart of Flesh And though it rendereth us willing to do those good Works which before we were unwilling to do and unwilling to do those evil Works which before we did yet is no violence offered by it to the will of Man so that no Man when he hath sinned can excuse himself as if he had sinned against his will or upon constraint and therefore that he ought not to be accused or condemned upon that account XI Of the Justification of Man Justification by Faith only in Jesus Christ
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
as you shall be sure of my poor daily prayer for other pleasure can I not do you And thus the Blessed Trinity both bodily and ghostly long preserve and prosper you I pray you pardon me that I write not unto you of mine own hand for verily I am compelled to forbear writing for a while by reason of this Disease of mine whereof the chief occasion is grown as it is thought by the stooping and leaning on my Breast that I have used in writing And thus eft-soons I beseech our Lord long to preserve you Number 22. Directions of Queen Mary to her Council touching the Reformation of the Church out of her own Original Ex M. S. D G. Petyte FIrst That such as had Commission to talk with my Lord Cardinal at his first coming touching the Goods of the Church should have recourse unto him at the least once in a week not only for putting these Matters in execution as much as may be before the Parliament but also to understand of him which way might be best to bring to good effect those Matters that have been begun concerning Religion both touching good Preaching I wish that may supply and overcome the evil Preaching in time past and also to make a sure Provision that no evil Books shall either be printed bought or sold without just punishment Therefore I think it should be well done that the Universities and Churches of this Realm should be visited by such Persons as my Lord Cardinal with the rest of you may be well assured to be worthy and sufficient Persons to make a true and just account thereof remitting the choice of them to him and you Touching punishment of Hereticks me thinketh it ought to be done without rashness not leaving in the mean while to do Justice to such as by Learning would seem to deceive the simple and the rest so to be used that the People might well perceive them not to be condemned without just occasion whereby they shall both understand the Truth and beware to do the like And especially in London I would wish none to be burnt without some of the Councils presence and both there and every-where good Sermons at the same I verily believe that many Benefices should not be in one Man's hand but after such sort as every Priest might look to his own Charge and remain resident there whereby they should have but one Bond to discharge towards God Whereas now they have many which I take to be the cause that in most part of this Realm there is over-much want of good Preachers and such as should with their Doctrine overcome the evil diligence of the abused Preachers in the time of Schism not only by their Preaching but also by their good Example without which in mine Opinion their Sermons shall not so much profit as I wish And like-as their good Example on their behalf shall undoubtedly do much good so I account my self bound on my behalf also to shew such example in encouraging and maintaining those Persons well-doing their Duty not forgetting in the mean while to correct and punish them which do contrary that it may be evident to all this Realm how I discharge my Conscience therein and minister true Justice in so doing Number 23. Injunctions by Hugh Latimer Bishop of Worcester to the Prior and Convent of St. Mary House in Worcester 1537. Hugh by the goodness of God Bishop of Worcester wisheth to his Brethren the Prior and Convent aforesaid Grace Mercy Peace and true knowledg of God's Word from God our Father and our Lord Jesus Christ Forasmuch as in this my Visitation L. 3 us Reg. Prior. Convent Wigorn. I evidently perceive the Ignorance and Negligence of divers Religious Persons in this Monastery to be intollerable and not to be suffered for that thereby doth reign Idolatry and many kinds of Superstitions and other Enormities And considering withal that our Soveraign Lord the King for some part of Remedy of the same hath granted by his most gracious License that the Scripture of God may be read in English of all his obedient Subjects I therefore willing your Reformation in most favourable manner to your least displeasur do heartily require you all and every one of you and also in God's behalf command the same according as your Duty is to obey me as God's Minister and the Kings in all my lawful and honest Commandments that you observe and keep inviolably all these Injunctions following under pain of the Law FIrst Forasmuch as I perceive that some of you neither have observed the King's Injunctions nor yet have them with you as willing to observe them therefore ye shall from henceforth both have and observe diligently and faithfully as well special commandments of Preaching as other Injunctions given in his Graces Visitation Item That the Prior shall provide of the Monasteries charge a whole Bible in English to be laid fast chained in some open place either in their Church or Cloister Item That every Religious Person have at the least a New Testament in English by the Feast of the Nativity of our Lord next ensuing Item Whensoever there shall be any Preaching in your Monastery that all manner of Singing and other Ceremonies be utterly laid aside in his preaching time and all other Service shortned as need shall be and all Religious Persons quietly to hearken to the Preaching Item That ye have a Lecture of Scripture read every day in English amongst you save Holy-days Item That every Religious Person be at every Lecture from the beginning to the ending except they have a necessary Lett allowed them by the Prior. Item That every Religious House have a Layman to their Steward for all former Businesses Item That you have a continual Schoolmaster sufficiently learned to teach your Grammer Item That no Religious Person discourage any manner of Lay-man or Woman or any other from the reading of any good Book either in Latin or English Item That the Prior have at his Dinner or Supper every day a Chapter read from the beginning of the Scripture to the end and that in English wheresoever he be in any of his own Places and to have edifying communication of the same Item That the Covent sit together four to one Mess and to eat together in common and to have Scripture read in likewise and have communication thereof and after their Dinner or Supper their Reliques and Fragments to be distributed to the poor People Item That the Covent and Prior provide Distributions to be ministred in every Parish whereas ye be Parsons and Proprietaries and according to the King's Injunctions in that behalf Item That all these my Injunctions be read every month once in the Chapter House before all the Brethren Number 24. A Letter of Ann Boleyn's to Gardner Ex Chartophylac Regio Mr. Stephens I thank you for my Letter wherein I perceive the willing and faithful Mind that you have to do me pleasure not doubting
the Writings of the Disciples and of the Prophets are read as much as may be Afterwards when the Reader doth cease the Head-Minister maketh an Exhortation exhorting them to follow so honest things After this we rise all together and offer Prayers which being ended as we have said Bread Wine and Water are brought forth then the Head-Minister offereth Prayers and Thanksgivings as much as he can and the People answereth Amen These words of Justin who lived about 160 Years after Christ considered with their Circumstances declare plainly That not only the Scriptures were read but also that the Prayers and Administration of the Lord's Supper were done in a Tongue understood Both the Liturgies of Basil and Chrysostom declare That in the Celebration of the Communion the People were appointed to answer to the Prayer of the Minister sometimes Amen sometimes Lord have mercy upon us sometimes And with thy Spirit and We have our Hearts lifted up unto the Lord c. Which Answers they would not have made in due time if the Prayers had not been made in a Tongue understood And for further proof Basil Epist 63. let us hear what Basil writeth in this Matter to the Clerks of Neocesarea Caeterum ad Objectum in Psalmodiis crimen quo maximè simpliciores terrent Calumniatores c. As touching that is laid to our charge in Psalmodies and Songs wherewith our Slanderers do fray the Simple I have this to say That our Customs and Usage in all Churches be uniform and agreeable For in the Night the People with us riseth goeth to the House of Prayer and in Travel Tribulation and continual Tears they confess themselves to God and at the last rising again go to their Songs or Psalmodies where being divided into two parts sing by course together both deeply weighing and confirming the Matter of the Heavenly Saying and also stirring up their Attention and Devotion of Heart which by other means be alienated and pluck'd away Then appointing one to begin the Song the rest follow and so with divers Songs and Prayers passing over the Night at the dawning of the Day all together even as it were with one Mouth and one Heart they sing unto the Lord a new Song of Confession every Man framing to himself meet words of Repentance If ye will flee us from henceforth for these things ye must flee also the Egyptians and both the Lybians ye must eschew the Thebians Palestines Arabians the Phenices the Syrians and those which dwell besides Euphrates And to be short all those with whom Watchings Prayers and common singing of Psalms are had in honour These are sufficient to prove that it is against God's Word and the Use of the Primitive Church to use a Language not understood of the People in Common Prayer and Ministration of the Sacraments Wherefore it is to be marvelled at not only how such an Untruth and Abuse crept at the first into the Church but also how it is maintained so stifly at this Day And upon what ground these that will be thought Guides and Pastors of Christ's Church are so loath to return to the first Original of St. Paul's Doctrine and the Practice of the Primitive Catholick Church of Christ J. Scory D. Whithead J. Juel J. Almer R. Cox E. Grindal R. Horn. E. Gest. The God of Patience and Consolation give us Grace to be like minded one towards another in Christ Jesus that we all agreeing together may with one mouth praise God the Father of our Lord Jesus Christ. Amen Number 4. The Answer of Dr. Cole to the first Proposition of the Protestants at the Disputation before the Lords at Westminster Est contra Verbum Dei consuetudinem veteris Ecclesioe Linguâ Populo ignotâ uti in publicis precibus Administratione Sacramentorum Most Honourable Ex MS. Col. Cor. C. Cant. VVHereas these Men here present have declared openly That it is repugnant and contrary to the Word of God to have the Common Prayers and Ministration of the Sacraments in the Latin Tongue here in England and that all such Common Prayer and Ministration ought to be and remain in the English Tongue Ye shall understand that to prove this their Assertion they have brought in as yet only one place of Scripture taken out of St. Paul's first Epistle to the Corinthians Cap. 14. with certain other places of the Holy Doctors whereunto answer is not now to be made But when the Book which they read shall be delivered unto us according to the appointment made in that behalf then God willing we shall make answer as well to the Scripture as other Testimonies alledged by them so as all good Men may evidently perceive and understand the same Scripture to be misconstrued and drawn from the native and true sense And that it is not St. Paul's mind there to treat of Common Prayer or Ministration of any Sacraments And therefore we now have only to declare and open before you briefly which after as opportunity serves in our Answer shall appear more at large causes which move us to persist and continue in the order received and to say and affirm that to have the Common Prayer or Service with the Ministration of the Sacraments in the Latin Tongue is convenient and as the state of the Cause standeth at this present necessary Second Section 1. And this we affirm first because there is no Scripture manifest against this our Assertion and Usage of the Church And though there were any yet it is not to be condemn'd that the Church hath receiv'd Which thing may evidently appear in many things that were sometime expresly commanded by God and his Holy Apostles 2. As for Example to make the Matter plain ye see the express Command of Almighty God touching the observation of the Sabbath-Day to be changed by Authority of the Church without any Word of God written for the same into the Sunday The Reason whereof appeareth not to all Men and howsoever it doth appear and is accepted of all good Men without any Controversy of Scripture yea without any mention of the Day saving only that St. John in his Apocalyps nameth it Diem Dominicam In the change whereof all Men may evidently understand the Authority of the Church both in this cause and also in other Matters to be of great weight and importance and therein esteemed accordingly 3. Another Example we have given unto us by the Mouth of our Saviour himself who washing the feet of his Disciples said I have herein given you an Example that as I have done even so do you Notwithstanding these express words the Holy Church hath left the thing undone without blame not of any Negligence but of great and urgent Causes which appeareth not to many Men and yet universally without the breach of God's Commandment as is said left undone Was not the Fact also and as it seemeth the express Commandment of Christ our Saviour changed and altered by the Authority
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
enabling of their own Judgments to treat and conclude of such Laws as might depend thereupon This also being thought very reasonable was signified to both Parties and so fully agreed upon And the day appointed for the first Meeting to be the Friday in the Forenoon being the last of March at Westminster Church where both for good Order and for Honour of the Conferences by the Queen's Majesty's Commandment the Lords and others of the Privy-Council were present and a great part of the Nobility also And notwithstanding the former Order appointed and consented unto by both Parties yet the Bishop of Winchester and his Colleagues alleadging that they had mistaken that their Assertions and Reasons should be written and so only recited out of the Book said Their Book was not then ready written but they were ready to Argue and Dispute and therefore they would for that time repeat in Speech that which they had to say to the first Proposition This variation from the former Order and specially from that which themselves had by the said Arch-Bishop in writing before required adding thereto the Reason of the Apostle that to contend with words is profitable to nothing but to the subversion of the Hearer seemed to the Queen's Majesty somewhat strange and yet was it permitted without any great reprehension because they excused themselves with mistaking the Order and argued that they would not fail but put it in writing and according to the former Order deliver it to the other Part. And so the said Bishop of Winchester and his Colleagues appointed Dr. Cole Dean of Pauls to be their Utterer of their Minds who partly by Speech only and partly by reading of Authorities written and at certain times being informed of his Colleagues what to say made a declaration of their Meanings and their Reasons to the first Proposition Which being ended they were asked by the Privy Council If any of them had any more to be said and they said No. So as then the other Part was licensed to shew their Minds which they did accordingly to the first Order exhibiting all that which they meant to propound in a Book written Which after a Prayer and Invocation made most humbly to Almighty God for the enduing of them with his Holy Spirit and a Protestation also to stand to the Doctrine of the Catholick Church builded upon the Scriptures and the Doctrine of the Prophets and the Apostles was distinctly read by one Robert Horn Batchelor in Divinity late Dean of Duresm And the same being ended with some likelyhood as it seemed that the same was much allowable to the Audience certain of the Bishops began to say contrary to their former Answer that they had now much more to say to this Matter wherein although they might have been well reprehended for such manner of cavillation yet for avoiding any more mistaking of Orders in this Colloquie or Conference and for that they should utter all that which they had to say it was both ordered and thus openly agreed upon of both Parts in the full Audience that upon the Monday following the Bishops should bring their Minds and Reasons in Writing to the second Assertion and the last also if they could and first read the same and that done the other Part should bring likewise theirs to the same and being read each of them should deliver to other the same Writings And in the mean time the Bishops should put in writing not only all that which Doctor Cole had that day uttered but all such other Matters as they any otherwise could think of for the same and as soon as might possible to send the same Book touching the first Assertion to the other part and they should receive of them that Writing which Master Horn had there read that day and upon Monday it should be agreed what day they should exhibit their Answer touching the first Proposition Thus both parts assented thereto and the Assembly was quietly dismissed And therefore upon Monday the like Assembly began again at the Place and Hour appointed and there upon what sinister or disordered meaning is not yet fully known though in some part it be understanded the Bishop of Winchester and his Colleagues and specially Lincoln refused to exhibit or read according to the former notorious Order on Friday that which they had prepared for the second Assertion and thereupon by the Lord Keeper of the Great Seal they being first gently and favourably required to keep the Order appointed and that taking no place being secondly as it behoved pressed with the more earnest request they neither regarding the Authority of that Place nor their own Reputation nor the Credit of the Cause utterly refused that to do And finally being again particularly every one of them apart distinctly by Name required to understand their Opinions therein they all saving one which was the Abbot of Westminster having some more consideration of Order and his Duty of Obedience than the other utterly and plainly denied to have their Book read some of them as more earnestly than other some so also some others more indiscreetly and irreverently than others Whereupon giving such Example of Disorders Stubbornness and Self-will as hath not been seen and suffered in such an Honourable Assembly being of the two Estates of this Realm the Nobilities and Commons besides the Persons of the Queen's Majesty's most Honourable Privy Council the same Assembly was dismissed and the Godly and most Christian Purpose of the Queen's Majesty made frustrate And afterwards for the contempt so notoriously made the Bishops of Winchester and Lincoln who have most obstinately disobeyed both Common Authority and varied manifestly from their own Order specially Lincoln who shewed more folly than the other were condignly committed to the Tower of London and the rest saving the Abbot of VVestminster stand bound to make daily their personal appearance before the Council and not to depart the City of London and VVestminster until further Order be taken with them for their Disobedience and Contempt N. Bacon Cust Sigill F. Shrewsbury F. Bedford Pembrok E. Clynton G. Rogers F. Knollys W. Cecill A. Cave Number 6. An Address made by some Bishops and Divines to Queen Elizabeth against the Use of Images To the Queen 's most Excellent Majesty WE knowing your gracious Clemency and considering the necessity of the Matter that we have to move the one doth encourage us and the other compel us as before to make our humble Petition unto your Highness and to renew our former Suit not in any respect of self-will stoutness or striving against your Majesty God we take to Witness for with David we confess that we are but as Canes mortui aut Pulices in comparison But we do it only for that fear and reverence which we bear to the Majesty of Almighty God in whose Hands to fall 't is terrible for it lieth in his Power to destroy for ever and to cast both Body and Soul into Hell Fire
seek mine privat Gain or my idle ease put me where ye will else and if as far as my power of Knowledg and of Health of Body will extend I do not apply my self to discharge my Duty let me be thrust out again like a Thief I thank God my Conscience condemneth me not that I have been aforetime any great gatherer and now for the upholding of two or three Years more of Life to heap unproportionably I count it madness and more than this purpose by God's Grace I dare promise nothing And as for such few Folks which I may leave behind me they shall not say by me I trust That happy be these Children whose Fathers go to the Devil for their sake Your Lordship knoweth with what Patrimony I began the World with and yet have hitherto lived with enough yea when all my Livings were taken from me yet God I thank him ministred to me sufficiently above the capacity of my understanding or foreseeing And thus commending your good Lordship to that merciful Governance I pray your Honourable Wisdom to put this scribling out of the way from every Man's sight and intelligence Right Honourable after my duty of Commendations to your Lordship I am bold now to send you a Fancy of my Head expressed in these few Leaves which if I had compact in a Letter it would have seemed over-long and being comprised in Leaves may appear to be but a very little Book of one Sheet of Paper which yet I so devised upon consideration of your Business which will not suffer you to be long detained in Matters impertinent and therefore ye may turn in the Leaf and read it at divers leasures if your Lordship shall vouchsafe the reading And thus wishing you joy of Heart which I feel to be a great Treasure in this World as the want a grievous torment I pray God preserve your Honourable Goodness with my good Lady your Wife If ye see ought in my Quire worth reformation ye know I am disciplinable and have read quod meliora sunt vulnera diligentis quam fraudulenta oscula odentis Wherefore reserving mine unreasonable determination as you shall know I shall yield my self wholly conformable to your Honour ubi quomodo quando aliquid vel tandem nihil Of an Occasion lately ministred I have sent my Letters to Mr. Secretary concerning another Matter primo Martii Your assured Orator M. P. A Letter written to him by the Lord Keeper concerning it An Original THat before this time I have not sent you Answer to your last Letters the cause hath been for that I could by no mean understand to what end the Matter mentioned in those Letters would grow unto but perceiving this day by a Resolution made in the Queen's Highness presence that your Friends shall very hardly deliver you of the Charge written of in the same Letters I thought it good to make you privy thereunto and therewith to advise you to commit to the Judgment of your Friends your Ability and Disability to serve where and when you shall be called If I knew a Man to whom the description made in the beginning of your Letter might more justly be referred than to your self I would prefer him before you but knowing none so meet indeed I take it to be my duty to prefer you before all others and the rather also because otherwise I should not follow the Advice of your own Letter The rest which is much I defer until our next meeting It is like that e're it be long you shall receive Letters subscribed by me and others jointly Thus right-heartily farewel From the Court the 17th of May 1559. Yours assuredly N. Bacon An Order sent to him requiring him to come up to London AFter our hearty Commendations These be to signify unto you that for certain Causes wherein the Queen's Majesty intendeth to use your Service her Pleasure is That you should repair up hither with such speed as you conveniently may and at your coming up you shall understand the rest Thus right-heartily fare ye well From the Court the 19th of May 1559. Your loving Friends N. Bacon W. Cecill A second Order to the same effect An Original AFter our hearty Commendations Where before this time we directed our Letters unto you declaring thereby that for certain Causes wherein the Queen's Majesty intendeth to use your Service you should repair hither with all convenient speed whereof we have as yet received none Answer And therefore doubting Iest by the default of the Messenger the Letter be not come to your hands we have thought good again to write unto you to the intent you should understand her Highness Pleasure is That you should make your repair hither with all speed possible Thus right-heartily farewel From the Court the 28th day of May 1559. Your loving Friends N. Bacon C. S. W. Cecill Dr. Parker's Letter to the Queen excusing himself An Original PLeaseth it your most Honourable Majesty to be gracious Lady to my poor Suit which at this time extream necessity compelleth me to make both in respect of my constrained Conscience to Almighty God as also in the regard of my Duty which I owe to your noble Estate and most high Authority So it is most gracious and soveraign Lady where I have understanding of your most favourable Opinion toward me your Graces most simple Subject concerning the Arch-Bishoprick of Canterbury In consideration whereof I ought and do acknowledg my most bounden Duty to be a faithful Orator for your Grace during my Life Yet calling to examination my great unworthiness for so high a Function which mine disability I might alleadg at length in particularity but for molesting your Graces most weighty Affairs I am bold thus by my writing to approach to your Honour to discharge me of that so high and chargable an Office which doth require a Man of much more Wit Learning Vertue and Experience than I see and perfectly know can be performed of me worthily to occupy it to God's Pleasure to Your Grace's Honour and to the Wealth of your loving Subjects beside Many other imperfections in me as well for temporal Ability for the furnishing thereof as were seemly to the Honour of the Realm as also of infirmity of Body which will not suffer me to attend on so difficult a Cure to the discharge thereof in any reasonable expectation And where most gracious Lady beside my humble Duty of Allegiance to your Princely Dignity I am otherwise for the great Benefits which sometime I received at Your Graces honourable Mother's Benevolence whose Soul I doubt not but is in blisful felicity with God most singularly obliged above many other to be Your most faithful Beadsman both in thanking Almighty God for his Fatherly Protection hitherto over Your noble Person And also furthermore to pray for the continuance of your fortunate Reign in all godly Prosperity So I am right sorry and do lament within my self that I am so basely qualified inwardly in
for it but the Author's word and Poets must make Circumstances as well as more signal Contrivances to set off their Fables But there was no occasion for Bucer's saying this since he never declared against the Corporal Presence but was for taking up that Controversy in some general Expressions So it was not suitable to his Opinion in that Matter for him to talk so loosely of the Scriptures And is it credible that a Story of this nature should not have been published in Queen Mary's Time and been made use of when he was condemned for an Heretick and his Body raised and burnt But our Author perhaps did not think of that 15. He says Pag. 191. Peter Martyr was a while in suspence concerning the Eucharist and stayed till he should see what the Parliament should appoint in that Matter P. Martyr argued and read in the Chair against the Corporal Presence four Years before the Parliament medled with it For the second Common-Prayer Book which contained the first publick Declaration that the Parliament made in this Matter was enacted in the fifth Year of King Edward and Peter Martyr from his first coming to England had appeared against it 16. He said The first Parliament under King Edward Pag. 193. appointed a new Form to be used in ordaining Priests and Bishops who till that time had been Ordained according to the Old Rites save only that they did not swear Obedience to the Pope This is a further Evidence of our Author's care in searching the printed Statutes since what was done in the Fifth Year of this Reign he represents as done in the First His Design in this was clear he had a mind to possess all his own Party with an Opinion that the Orders given in this Church were of no force and therefore he thought it a decent piece of his Poem to set down this Change as done so early since if he had mentioned it in its proper place he knew not how to deny the validity of the Orders that were given the first four Years of this Reign which continued to be conferred according to the old Forms 17. He says The Parliament did also at the same time Ibid. confirm a new Book of Common-Prayer and of the Administration of the Sacraments This is of a piece with the former for the Act confirming the Common-Prayer Book which is also among the Printed Statutes passed not in this Session of Parliament but in a second Session a Year after this These are Indications sufficient to shew what an Historian Sanders was that did not so much as read the Publick Acts of the Time concerning which he writ 18. He says They ordered all Images to be removed Ibid. and sent some lewd Men over England for that effect who either brake or burnt the Images of our Saviour the Blessed Virgin and the Saints therein declaring against whom they made War and they ordered the King's Arms three Leopards and three Lillies with the Supporters a Dog and a Serpent to be set in the place where the Cross of Christ stood thereby owning that they were no longer to worship Jesus Christ whose Images they broke but the King whose Arms they set up in the room of those Images In this Period there is an equal mixture of Falshood and Malice 1. The Parliament did not order the removal of Images It was done by the King's Visitors before the Parliament sat 2. The total removal of Images was not done the first Year only those Images that were abused to Superstition were taken down and a Year after the total removal followed 3. They took care that this should be done regularly not by the Visitors who only carried the King's Injunctions about it but by the Curats themselves 4. They did not order the King's Arms to be put in the place where the Cross had stood It grew indeed to be a custom to set them up in all Churches thereby expressing that they acknowledged the King's Authority reached even to their Churches but there was no Order made about it 5. I leave him to the Correction of the Heraulds for saying the King's Arms are Three Leopards when every Body knows they are three Lions and a Lion not a Dog is one Supporter and the other is a Dragon not a Serpent 6. By their setting up the King's Arms and not his Picture it is plain they had no thought of worshipping their King but did only acknowledg his Authority 7. It was no less clear that they had no design against the Worship due to Jesus Christ nor that inferiour respect due to the Blessed Virgin and Saints but intended only to wean the People from that which at best was but Pageantry but as it was practised was manifest Idolatry And the painting on the Walls of the Churches the Ten Commandments the Creed the Lord's Prayer with many other passages of Scripture that were of most general use shewed they intended only to cleanse their Churches from those mixtures of Heathenism that had been brought into the Christian Religion Pag. 193. 19. He says They took away the Sacrifice of the Body and Blood of Christ that they might thereby give some colour to the converting of the Sacred Vessels to the King's use They took away no part of the Institution of Christ for they set it down in the Act past about it and recited all the words of the first Institution of the Sacrament they only condemned private Masses as contrary to Christ's Institution They did not convert the Holy Vessels to the King's use nor were they taken out of the Churches till five Years after this that the Necessities of the Government either real or pretended were alleged to excuse the taking away the superfluous Plate that was in Churches But this was not done by Act of Parliament but by Commissioners empowred by the King who were ordered to leave in every Church such Vessels as were necessary for the Administration of the Sacraments Ibid. 20. He says The Parliament ordered the Prayers to be in the Vulgar Tongue and upon that he infers that the Irish the Welsh and the Cornish-men were now in a much worse condition than before since they understood no English so that the Worship was to them in a Tongue more unknown than it had formerly been The Parliament made no such Order at this Time the Book of Common Prayer was set out first by the King's Authority and ratified by the subsequent Session of Parliament There was also a Design which though it was then accomplished yet it was done afterwards of translating the Liturgy into these Tongues but still the English was much more understood by all sorts of Men among them than the Latin had been 21. He says The Office of the Communion Pag. 194. appointed by this Parliament differed very little from the Mass save that it was in English The Error of the Parliaments appointing the new Offices runs through all he says on this
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. P. 91. l. 28. ac r. ad duratutatum r. duraturas P. 110. l. 1. pracesse r. praesse l. 7. hunc r. nunc l. 27. intemur r. nitâ—muâ— l. 50. proximus r. proximis l. ult proprior r. propior P. 115. l. antepenult â— r. ac P. 122. l. 26. summa r. summis l. 36. panam r. Perram P. 128. l. 3. down r. undone l. 29. done r. undone l. 39. injure r. incurre P. 156. l â—8 Devine r. Domine p. 167. l. 29. after Flesh r. manutenuisse P. 168. l. 19. resipiscisse r. resipuisse P. 173. l. 17. plâ—no r. plano l. 20. saying r. saving l. 21. in r. of P. 178. l. 14. after should r. not P. 197. l. 18. after there r. which Pag. 199. l. 44. least r. last Pag. 200. l. 27. after â—â— r. or Pag. 209. l. 9. Ghost r. Trinity Pag. 214. l. 25. after be r. not Pag. 217. l. 14. dele not l. ult reproved r. approved P. 220. l. 13. after Bodies r. nor sâ—â—podlily P. 237. l. 17. sent r. was to seâ—â—â— P. 248. l. 13 14. Leekmore r. 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. Henry Marg. l. 3. for 203 r. 202. Marg. l. 4. 226 r. 206. p. 415. Marg. 297. l. 16. add fr. bottom p. 416. l. 19. Frideswoide r. Frideswide P. 2. Contents Numb 52. r. Injunctions given by Bishop Ridley 205 158. P. 3. Contents Numb 15. r. The Articles of Bonner 's Visitation 260. BOOKS printed for and sold by Richard Chiswell FOLIO SPeed's Maps and Geography of Great Britain and Ireland and of Forreign Parts Dr. Cave's Lives of the Primitive Fathers Dr. Cary's Chronological Account of Ancient Time Wanly's Wonders of the little Word or History of Man Sir Tho. Herbert's Travels into Persia c. Holyoak's large Dictionary Latin and English Sir Rich. Baker's Chronicle of England Causin's Holy Court. Wilson's Compleat Christian Dictionary Bishop Wilkin's Real Character or Philosophical Language Pharmacopoeia Regalis Collegii Medicorum Londinensis Judg Jone's Reports of Cases in Common Law Judg Vaughan's Reports of Cases in Common Law Cave Tabulae Ecclesiasticorum Scriptorum Hobbes's Leviathan Lord Bacon's Advancement of Learning Bishop Taylor 's Sermons Sir Will. Dugdale's Baronage of England in two Vol. Râ—â—anolli Bibliotheca Theologica in three Vol. Lord Cook 's Reports in French Idem in English Judg Yelverton's Reports Sir John Davies's Reports Herodâ—ti Historia Gr. Lat. Accesserunt huic editione Stephani Apologia pro Herodâ—to item Chronologia Tabula Geograph Necnon variae lectiones Notae ex MSS. Antiq. Script 1679. QVARTO THe several Informations exhibited to the Committee appointed by Parliament to enquire into the burning of London 1667. Godwin's Roman Antiquities Dr. Littleton's Dictionary Bishop Nicholson on the Church Catechism The Compleat Clerk
of some Opinions should be declared Felony it passed with them but was laid aside by the Lords 1550. A Bill for the Form of Ordaining Ministers was brought in to the House of Lords and was agreed to the Bishops of Duresme Carlisle Worcester Chichester and Westminster protesting against it The Substance of it was An Act about the Forms of giving Orders That such Forms of Ordaining Ministers as should be set forth by the advice of six Prelates and six Divines to be named by the King and authorized by a Warrant under the Great Seal should be used after April next and no other On the second of January a Bill was put in against the Duke of Somerset An Act about the Duke of Somerset of the Articles formerly mentioned with a Confession of them Signed by his Hand This he was prevailed with to do upon assurances given that he should be gently dealt with if he would freely confess and submit himself to the Kings mercy But it was said by some of the Lords that they did not know whether that Confession was not drawn from him by force and that it might be an ill President to pass Acts upon such Papers without examining the Party whether he had subscribed them freely and uncompelled so they sent four Temporal Lords and four Bishops to examine him concerning it And the day following the Bishop of Coventry and Litchfield made the Report that he thanked them for that kind Message but that he had freely subscribed the Confession that lay before them He had made it on his Knees before the King and Council and had Signed it on the 13th of December He protested his offences had flowed from rashness and indiscretion rather than malice and that he had no treasonable design against the King or his Realms So he was fined by Act of Parliament in 2000 l. a year of Land and he lost all his Goods and Offices Upon this he wrote to the Council acknowledging their favour in bringing off his Matter by a Fine he confess'd that he had fall'n into the frailties that often attend on great Places but what he had done amiss was rather for want of true Judgment than from any malicious meaning he humbly desired they would interpose with the King for a moderation of his Fine and that he might be pardoned and restored to favour assuring them that for the future he should carry himself so humbly and obediently that he should thereby make amends for his former follies This was much censured by many as a sign of an abject Spirit others thought it was wisely done in him once to get out of Prison on any terms since the greatness of his former condition gave such jealousie to his Enemies that unless he had his pardon he would be in continual danger as long as he was in their hands So on the 6th of February he was set at liberty giving Bond of 10000 l. for his good behaviour and being limited that he should stay at the Kings House of Sheen or his own of Zion and should not go four Miles from them nor come to the King or the Council unless he were called He had his Pardon on the 16th of February and carried himself after that so humbly that his behaviour with the Kings great kindness to him did so far prevail that on the 10th of April after he was restored into favour and sworn of the Privy-Council And so this storm went over him much more gently than was expected but his carriage in it was thought to have so little of the Hero that he was not much considered after this The Reformation is set on vigorously But to go on with the business of the Parliament reports had been spread that the old Service would be again set up and these were much cherished by those who still loved the former superstition who gave out that a change was to be expected since the New Service had been only the Act of the Duke of Somerset Upon this the Council wrote on Christmas day a Letter to all the Bishops of England to this effect That whereas the English Service had been devised by Learned Men according to the Scripture and the use of the Primitive Church therefore for putting away those vain expectations all Clergy-men were required to deliver to such as should be appointed by the King to receive them all Antiphonales Missals Grayles Processionals Manuals Legends Pies Portuasses Journals and Ordinals after the use of Sarum Lincoln York or any other private use requiring them also to see to the observing one uniform Order in the Service set forth by the common consent of the Realm and particularly to take care that there should be every where provision made of Bread and Wine for the Communion on Sunday This will be found in the Collection But to give a more publick declaration of their zeal Collection Number 46. an Act was brought into Parliament about it and was agreed to by all the Lords except the Earl of Darby the Bishops of Duresme Coventry and Litchfield Carlisle Worcester Westminster and Chichester and the Lords Morley Stourton Windsor and Wharton By it not only all the Books formerly mentioned were to be destroyed but all that had any Image that had belonged to any Church or Chappel were required to deface it before the last of June and in all the Primers set out by the late King the Prayers to the Saints were to be dashed out There was also an Act for a Subsidy to be payed in one year for which there was a Release granted of a Branch of the Subsidy formerly given Last of all came the Kings general Pardon out of which those in the Tower or other Prisons on the account of the State as also all Anabaptists were excepted Thus were all Matters ended and on the first of February the Parliament was prorogued Only in the House of Commons there was a Debate that deserves to be remembred It seems that before this time the Eldest Sons of Peers were not Members of the House of Commons and Sir Francis Russel becoming by the death of his elder Brother Heir apparent to the Lord Russell it was on the 21st of Jan. carried upon a Debate That he should abide in the House as he was before So it is entred in the Original Journal of the House of Commons which was communicated to me by Mr. Surle and Mr. Clark in whose Hands it is now and is the first Journal that ever was taken in that House But it may be expected that I should next give an account of the Forms of Ordination now agreed on Twelve were appointed by the Council to prepare the Book among whom Heath Bishop of Worcester was one but he would not consent to the Reformations that were proposed in it So on the 8th of February he was called before the Council and required to agree to that which all the rest had consented to But he could not be
prevailed with to do it Heath Bishop of Worcester put in Prison for not agreeing with the others appointed to draw the Book for Ordinations Wherefore on the fourth of March he was committed to the Fleet because as it is entred in the Council Books that he obstinately denied to subscribe the Book for the making of Bishops and Priests He had hitherto opposed every thing done towards Reformation in Parliament though he had given an entire obedience to it when it was enacted He was a Man of a gentle temper and great prudence that understood Affairs of State better than Matters of Religion But now it was resolved to rid the Church of those Compliers who submitted out of fear or interest to save their Benefices but were still ready upon any favourable conjuncture to return back to the old superstition As for the Forms of Ordination they found that the Scripture mentioned only the Imposition of Hands and Prayer In the Apostolical Constitutions In the fourth Council of Carthage and in the pretended Works of Denis the Areopagite there was no more used Therefore all those additions of Anointing and giving them Consecrated Vestments were later Inventions But most of all the conceit which from the time of the Council of Florence was generally received that the Rites by which a Priest was ordained were the delivering him the Vessels for consecrating the Eucharist with a Power to offer Sacrifice to God for the dead and the living This was a vain Novelty only set up to support the belief of Transubstantiation and had no ground in the Scriptures nor the Primitive Practice So they agreed on a Form of ordaining Deacons Priests and Bishops which is the same we yet use except in some few words that have been added since in the Ordination of a Priest or Bishop For there was then no express mention made in the words of Ordaining them that it was for the one or the other Office In both it was said Receive thou the Holy Ghost in the Name of the Father c. But that having been since made use of to prove both Functions the same it was of late years altered as it is now Nor were these words being the same in giving both Orders any ground to infer that the Church esteemed them one Order the rest of the Office shewing the contrary very plainly Another difference between the Ordination Book set out at that time and that we now use was that the Bishop was to lay his one Hand on the Priests Head and with his other to give him a Bible with a Chalice and Bread in it saying the words now said at the delivery of the Bible In the Consecration of a Bishop there was nothing more than what is yet in use save that a Staff was put into his Hand with this Blessing Be to the Flock of Christ a Shepherd By the Rule of this Ordinal a Deacon was not to be ordained before he was 21 a Priest before he was 24 nor a Bishop before he was 30 years of Age. The Additions brought into the Church of Rome in giving Orders In this Ritual all those superadded Rites were cut off which the later Ages had brought in to dress up these Performances with the more pomp whereof we have since a more perfect account than it was possible for them then to have For in our Age Morinus a learned Priest of the Oratorian Order has published the most ancient Rituals he could find by which it appears how these Offices swelled in every Age by some new addition About the middle of the sixth Century they anointed and blessed the Priests Hands in some parts of France though the Greek Church never used anointing nor was it in the Roman Church two Ages after that for Pope Nicolaus the first plainly says it was never used in the Church of Rome In the 8th Century the Priests Garments were given with a special Benediction for the Priests offering expiatory Sacrifices It was no ancienter that that Phrase was used in Ordinations and in that same Age there was a special Benediction of the Priests Hands used before they were anointed and then his Head was anointed This was taken partly from the Levitical Law and partly because the People believed that their Kings derived the Sacredness of their Persons from their being anointed So the Priests having a mind to have their Persons secured and exempted from all Secular Power were willing enough to use this Rite in their Ordinations and in the 10th Century when the belief of Transubstantiation was received the delivering of the Vessels for the Eucharist with the Power of offering Sacrifices was brought in besides a great many other Rites So that the Church did never tie it self to one certain Form of Ordinations nor did it always make them with the same Prayers for what was accounted anciently the Form of Ordination was in the later Ages but a preparatory Prayer to it Interrogations and Sponsions in the new Book The most considerable addition that was made in the Book of Ordinations was the putting Questions to the Persons to be ordained who by answering these make solemn Declarations or Sponsions and Vows to God The first Question when one is presented to Orders is Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office and Ministration to serve God for the promoting his Glory and for the edifying of his People To which he is to answer He trusts he is It has been oft lamented that many come to receive Orders before ever they have seriously read over these Questions and examined themselves whether they could with a good Conscience make the Answers there prescribed since it is scarce credible that Men of common honesty would lie in the Presence of God on so great an occasion and yet it is too visible that many have not any such inward vocation nor have ever considered seriously what it is If it were well apprehended that heat that many have to get into Orders would soon abate who perhaps have nothing in their Eye but some Place of Profit or Benefice to which way must be made by that preceding Ceremony and so enter into Orders as others are associated into Fraternities and Corporations with little previous sense of that Holy Character they are to receive when they thus dedicate their Lives and Labours to the Service of God in the Gospel In the Primitive Church the apprehension of this made even good and holy Men afraid to enter under such Bonds and therefore they were often to be drag'd almost by force or catched at unawares and be so initiated as appears in the Lives of these two Greek Fathers Nazianzen and Chrysostome If Men make their first step to the Holy Altar by such a lye as is their pretending to a motion of the Holy Ghost concerning which they know little but that they have nothing at all of it they have no reason to expect that
nos justitiam ejus Causae perpendentes c. doth make as much and more for the maintenance of that shall be done in your Highness Cause then if the Commission Decretal being in Cardinal Campegius's Hands should be shewed and this your Highness at your liberty to shew to whom of your Council it shall please your Grace thinking in my poor Opinion that it were not the best therefore to move the Pope in that Matter again in this adverse Time I most humbly desire your Majesty that I may be a Suitor to the same for the said Mr. Gregory so as by your most gracious Commandment payment may be made there to his Factors of such Diets as your Highness alloweth him for omitting to speak of his true faithful and diligent Service which I have heretofore and do now perceive in him here I assure your Highness he liveth here sumptuously and chargeably to your Highness Honour and in this great Scarcity must needs be driven to Extremity unless your Highness be a gracious Lord unto him in that behalf Thus having none other Matter whereof privately to write unto your Majesty besides that is contained in our common Letters to my Lord Legat's Grace desiring your Highness that I may know your Pleasure what to do in case none other thing can be obtained here I shall make an end of these Letters praying Almighty God to preserve your most noble and royal Estate with a short expedition of this Cause according to your Highness Purpose and Desire From Rome the 21 day of April Your Highness most humble Subject Servant and daily Orator Stephen Gardiner Number 27. The Writ for the burning of Cranmer PHILIP and MARY c. Rot. Pat. 2 3 Phil. Mar. 2. par TO Our right trusty Nicholas Arch-Bishop of York Lord Chancellor of England Greeting We Will and Command you that immediately upon the sight hereof and by Warrant of the same ye do cause to be made a Writ for the Execution of Thomas Cranmer late Arch-Bishop of Canterbury and the same so made to Seal with our Great Seal of England being in your Custody according to the Tenor and Form hereafter following PHilippus Maria Dei Gratia c. Majori Ballivis Civitatis Oxon. Salutem Cum Sanctissimus Pater noster Paulus Papa ejusdem Nominis Quartus per sententiam definitivam juris Ordine in ea parte requisito in omnibus observato juxta canonicas sanctiones judicialiter definitive Thomam Cranmer nuper Cantuariensem Archiepiscopum fore Haeresiarchum Anathematizatum Haereticum manifestum propter suos varios nefandos Errores manifestos damnabiles Haereses detestandas pessimas Opiniones Fidei nostrae Catholicae Vniversalis Ecclesiae determinationi obviantes repugnantes praedict Thomam Cranmer multis modis contract comiss dict affirmat perpetrat publice pertinaciter tent defens judicavit declaravit pronunciavit condemnavit eadem causa idem Sanctissimus Pater noster Papa Paulus quartus Iudicialiter definitive more solito praedictum Thomam Cranmer a praedicto Archiepiscopatu aliis Praelaturis dignitatibus Officiis Beneficiis deprivavit abjudicavit prout cunctam inde habemus noticiam Cumque etiam Reverendus in Christo Pater Edmundus Londini Episcopus Thomas Elien Episcopus Authoritate ejusdem Sanctissimi nostri Patris Papae praedictum Thomam Cranmer ab omni Ordine Gradu Officio Dignitate Ecclesiastica tanquam Haeresiarcham Haereticum manifestum realiter degradaverunt Vigore cujus idem Thomas Cranmer in presenti Haereticus Haeresiarcha juste legitime Canonice Iudicatus condemnatus degradatus existit Et cum etiam Mater Ecclesia non habet quod ulterius in hac parte contra tam putridum detestabile membrum heresiarchum faciat aut facere debeat Iidem Reverendi Patres eundem Thomam Cranmer damnatum Haereticum Haeresiarcham brachiis potestati nostris secularibus tradiderunt commiserunt reliquerunt prout per Literas Patentes eorundem Reverendorum Patrum superinde confect nobis in Cancellaria nostra Certificatum est Nos igitur ut Zelatores Iusticiae Fidei Catholicae Defensores volentesque Ecclesiam Sanctam ac Iuxa Libertates ejusdem Fidem Catholicam manutenere defendere hujusmodi Haereses Errores ubique quantum in nobis est eradicare extirpare praedictum Thomam Heresiarcham ac convictum damnat degradat animadversione condigna punire Attendentesque hujusmodi Heretic Heresiarch in forma praedicta convict damnat degradat juxta Leges consuetudines Regni nostri Angliae in hac parte consuetas ignis incendio comburi debere Vobis Praecipimus quod dictum Thomam Cranmer in custodia vestra existen in Loco publico aperto infra Libertatem dicti Civitatis nostrae Oxon. ex causa praedicta coram Populo igni Committi ac ipsum Thomam Cranmer in eodem igne realiter comburi facietis in hujusmodi Criminis detestationem aliorum Christianorum exemplum manifestum Et hoc sub paena periculo incumbente ac prout nobis subinde respondere volueritis nullatenus Omittatis Test nobis ipsis apud Westmonasterium Vicesimo quarto Februarii Annis Regis Reginae secundo ac tertio And this Bill signed with the hand of Us the said Queen shall be your sufficient Warrant and Discharge for the same Number 28. A Commission to Bonner and others to search and raze Records PHILIP and MARY c. TO the Right Reverend Father in God Rot. Pat. 3 4 Phil. Mar. 12. Pars. Edmond Bishop of London and to Our trusty and well-beloved Henry Cole Doctor of Divinity and Dean of the Cathedral Church of St. Paul London and Thomas Marten Esq Doctor of the Civil Law Greeting Where is come to Our knowledg and understanding that in the time of the late Schism divers and sundry Accompts Books Scroles Instruments and other Writings were practised devised and made concerning Professions against the Pope's Holiness and the See Apostolick And also sundry and divers infamous Scrutinies were taken in Abbeys and other Religious Houses tending rather to subvert and overthrow all good Religion and Religious Houses than for any Truth contained therein which Writings and other the Premises as We be informed were delivered to the Custody and Charge of divers and sundry Registers and other Officers and Ministers of this Our Realm of England to be by them kept and preserved And minding to have the said Writings and other the Premises brought to knowledg whereby they may be considered and ordered according to Our Will and Pleasure And trusting in your Fidelities Wisdoms and Discretions We have appointed and assigned you to be Our Commissioners and by these presents do give full Power and Authority unto you or two of you to call before you or two of you all and singular the said Registers and other Officers and Ministers within this Our
said Realm to whose hands custody knowledg or possession any of the said Accompts Books Scroles Instruments or other Writings concerning the Premises or any part thereof did or is come giving streight charge and commandments to them and every of them to bring before you or two of you at their several appearance all and singular the said Accompts Books Writings and other the Premises whatsoever And them and every of them to charge by Oath or otherwise to make a true Certificate and Delivery of all and singular the said Premises to the hands of you or two of you commanding you or two of you to attend and execute the Premises with effect by all ways and means according to your Wisdoms and Discretions And of all and singular your doings therein Our Pleasure and Commandment is Ye shall make Certificate unto the most Reverend Father in God and our dearest Cousin Reginald Pool Lord Cardinal Arch-Bishop of Canterbury Metropolitan and Primate of England with diligence to the intent that further Order may be taken therein as shall appertain charging and commanding all and singular Justices of Peace Mayors Sheriffs Bayliffs Constables and all other Our Officers Ministers and Subjects to be aiding helping assisting and at Our Commandment in the due execution hereof as they tender Our Pleasure and will answer to the contrary at their perils In Witness whereof c. Witness the King and Queen at Greenwich the 29th day of December Per Regem Reginam Number 29. Cromwell's Commission to be Lord-Vicegerent in all Ecclesiastical Causes HEnricus Octavus Dei Gratia Angliae Franciae Rex Cotton Libr. Cleop. F. 2. Fidei Defensor Dominus Hiberniae ac in Terris Supremum totius Ecclesiae Anglicanae sub Christo Caput dilectis nobis A. B. C. D. Salutem In terris supremam Ecclesiae Anglicanae sub Christo Autoritatem etsi Regiae Nostrae dignitati ut praecellenti jam inde ab adepto primum divina disponente gratia hujus Regni nostri Angliae Sceptro jure nobis competierit nunc denuo exercere quodam modo impellimur nempe quum hi qui curam illius regimen sibi potissimum arrogabant suis potius ipsorum privatis commodis quam publicae illius saluti aut compendio consulentes eam tandem eo calamitatis tum nimia licentia in Officiis eiis commissis oscitantia tum suis malis exemplis devenire passi sunt ut non ab re metuendum sit ne illam Christus nunc suam non agnoscat sponsam Quamobrem nostrae Regiae excellentiae cui prima suprema post Deum Auctoritas in quoscunque hujus Regni nostri incolas nullo sexus aetatis ordinis aut conditionis habito discrimine sacro testante eloquio coelitus demandata est ex muneris hujusmodi debito potissimum incumbit dictam Ecclesiam vitiorum vepribus quantum cum Deo possumus purgare virtutum seminibus plantis conserere Porro cum hi qui in eadem de caeteris antehac censuram sibi vindicabant de se vero nullam a quovis mortalium haberi sustinebant tum aliis hominibus plura indies corrigenda committant tum ex eorum corruptis moribus majori prae caeteris sunt plebi offendiculo ut non immerito iidem bonorum omnium si boni malorum omnium si contra certissimi sint Authores Ab his igitur veluti fonte scaturigine ad universalem hujus Regni nostri Ecclesiae Anglicanae reformationem jure auspicandum esse duximus haud vanam spem habentes quod fonte primitus purgato purus deinde limpidus decurret rivus Caeterum quia ad singula hujus Regni nostri loca pro praemissis exequendis nos ipsi personaliter obire non valemus alios quorum Vicaria fide freti munus hujusmodi veluti per ministros exequamur qui quum vices nostras in ea parte suppleant in partem solicitudinis adstitimus vocamus Cum itaque nos alias praedilectum nobis Thomam Cromwell Secretarium nostrum primarium Rotulorum nostrorum Magistrum sive custodem Nostrum ad Causas Ecclesiasticas quascunque nostra Autoritate uti supremi capitis dictae Ecclesiae Anglicanae quomodolibet tractand seu ventiland atque ad exercend expediend exercend omnem omnimodam jurisdictionem Authoritatem sive potestatem Ecclesiasticam quae nobistanquam supremo capiti hujusmodi competit aut quovismodo competere possit aut debeat ubilibet infra Regnum nostrū Angliae loca quaecunque nobis subjecta Vicem gerentem Vicarium Generalem ac Commissarium specialem principalem cum potestate alium vel alios Commissarium sive Commissarios ad praemissa vel eorum aliqua ordinanda deputanda per alias literas nostras Patentes sigillo nostro majori communitas constituerimus deputaverimus ordinaverimus prout ex tenore literarum nostrarum hujusmodi plenius liquet Quia tamen ipse nostris totius hujus Regni nostri negotiis praepeditus existit quominus praemissa personaliter obire exequi possit Idem Thomas Cromwell Vicem gerens Vicarius generalis Officialis principalis noster hujusmodi vos A. B. C. D. prelibatos ad infra-scripta omnia singula vice nomine nostris exequenda Commissarios nostros deputaverit ordinaverit constituerit Nos igitur deputationem ordinationem constitutionem hujusmodi ratam gratam habentes ad visitandum tam in Capite quam in Membris de tam plena quam vacante quoties quando vobis opportunum visum fuerit omnes singulas Ecclesias etiam Metropoliticas Cathedrales Collegiatas Hospitalia quaeque Monasteria tam Virorum quam Mulierum Prioratas Preceptorias Dignitates Officia Domos Loca alia Ecclesiastica tam Scholaria quam Regularia exempta non exempta quaecunque infra Regnum nostrum Angliae Provincias Civitates Terras Dominia Loca nobis Subjecta ubicunque sita seu constituta cujuscunque Dignitatis Praerogativae Ordinis Regulae sive conditionis existant deque statu conditione eorundem tam in Spiritualibus quam in Temporalibus necnon vita moribus conversatione tam Praesidentium sive Praelatorum eorundem quocunque nomine dignitate etiamsi Archiepiscopali vel Episcopali praefulgeant quam aliarum personarum in eis degentium quarumcunque inquirendum inquiri faciendum Ac illos quos in ea parte curiosos vel culpabiles fore compereritis pro modo culpae hujusmodi corrigendi puniendi coercendi ac si delicti qualitas poposcerit officiis sive beneficiis suis pro tempore vel in perpetuum privandi amovendi vel ad tempus ab eisdem suspendendi fructus quoque redditus proventus Ecclesiarum Locorum hujusmodi si videbitur sequestrandos ac sub salvo tuto sequestro custodiri faciendos atque mandandō sequestrumque hujusmodi relaxandum ac computum calculum rationem de receptis