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UNIVERSITY OF TORONTO LIBRARY
32,
MISCELLANEOUS WRITINGS
AND
LETTERS
OF
THOMAS CRANMER,
ARCHBISHOP OF CANTERBURY,
MARTYR, 1556.
EDITED FOR
REV. JOHN EDMUND COX, M.A., F.S.A.,
OF ALL SOULS' COLLEGE, OXFORD, CURATE AND LECTURER OF STEPNEY
Camftrftrge:
PRINTED AT
THE UNIVERSITY PRESS.
M.DCCC.XLVI.
5057
Clo,
I8H/4
JAN 12 1966
1039174
THE
WORKS
OF
THOMAS C R A N M E R,
ARCHBISHOP OF CANTERBURY,
MARTYR, 1556.
EDITED FOR
RKV. JOHN EDMUND COX, M.A., F.9.A.,
()!• ALL SOULS' COI.I.KOF,, OXKOUD, Cl'KATK AND LlCTl'RMl O) STKPNKY,
VOLUME THE SECOND.
CambriUge:
PRINTED AT
THE UNIVERSITY PEESS.
M.DCCC.XLYI.
THE
W 0 E K S
OF
THOMAS CRANMER,
ARCHBISHOP OF CANTERBURY.
jfor tbe f ublttation of tfte fflfflorfes; of tfte
anft (Sarlj) JKBrtter* of tfte Btformrti
MISCELLANEOUS WRITINGS
AND
LETTEES
OP
THOMAS CRANMER,
ARCHBISHOP OF CANTERBURY.
Snstftutfli a, IB.
jfor tfje f ublicattmt of tfte OTorfesJ of tfje
ani Ofarlp OTrfters; of tfte Eeformetr
I
C 0 N T E N T S.
PAGE
BIOGRAPHICAL Notice of Archbishop Cranmer vii
A Confutation of Unwritten Verities 1
A Collection of Tenets from the Canon Law 68
Substance of a Speech on General Councils 76
Speech at an Assembly of Bishops, 1536 79
Some Queries concerning Confirmation, with Cranmer's Answers 80
Injunctions to the Diocese of Hereford, 1538 81
Corrections of the Institution by Henry VIII. with Cranmer's Annotations ... 83
Questions and Answers concerning the Sacraments, &c. 1540 115
Preface to the Bible, 1540 118
Speech at the Coronation of Edward VI. Feb. 20, 1547 126
Homily of Salvation 128
Homily of Faith 135
Homily of Good Works annexed unto Faith 141
Questions concerning some Abuses of the Mass 150
Questions with Answers by the Bishops of Worcester, Chichester, and Hereford. 152
Articles to be inquired of within the Diocese of Canterbury, 1548 154
Articles of Inquiry, 1550 159
Injunctions to the Dean and Chapter of Canterbury, 1550 161
Answer to the Fifteen Articles of the Rebels, Devon, 1549 163
Notes for a Homily against Rebellion 188
A Sermon concerning the Time of Rebellion ]90
Notes on Justification 203
Examination before Brokes, 1555 212
Appeal at his Degradation '. 224
LETTERS... 229
APPENDIX.
I.
II.
III.
IV.
V.
VI.
VII.
VIII.
XL
XII.
XIII.
XIV.
XV.
XVI.
Cranmer's Oath to the King for his Temporalties 460
An Order taken for preaching and bidding of the bead in Sermons,
1534 .- ib.
Inhibitio pro Visitatione Regia, 1535 463
The judgment of the Convocation concerning General Councils... ib.
Queries put by Cranmer in order to the correction of abuses, 1537 465
Considerations offered to the King for further Reformation 466
Opinion of certain of the Bishops. &c. touching the General Council. 467
Mandatum Archiepiscopi Cantuar' de Festo D. Marci Evangelistae
celebrando 468
Minute of an answer of Henry VIII. to a letter from the Com
missioners prefixed to the Institution of a Christian Man 469
Mandatum Archiepiscopi Cantuar' de non celebrandis Festis Diebus
jussu Regio in Synodo Provincial! abrogatis 470
Archiepiscopi Cantuar' Epistola ad Regem pro Suffraganeo Dovorensi 471
Archiepiscopi Cantuar' Litera Commissionalis ad Richardum, Suf-
fraganeum Dovorensem ib.
A Book containing divers Articles, De Unitate Dei et Trinitute Pcr-
sonarum, de Peccato Original?., &c 472
Articuli de Missa Privata, de Veneratione Sanctorum, et de Iinagi-
nibus 480
De Ordine et Ministerio Sacerdotum et Episcoporum 484
Breve Regis et Mandatum Archiepiscopi de Nominibus Bencficiato-
rum et Beneficiorum 489
VI
CONTENTS.
PAGE
XVII. The King's Letter [and the Mandate of the Archbishop of Canter
bury] for taking away Shrines and Images 490
XVII I. Constitutio Thomse Cranmeri, Archiepiscopi, et aliorum Fratrum
suonim de apparatu escarum moderando 491
XIX. Statutum de Numero Procuratorum Curice Cantuar' confirmatum
per dominum Thomam Cranmer, Cantuar' Archiepiscopum ... ib.
XX. Liters Regis et Archiepiscopi Cantuar' Mandatum Episcopo London'
pro Orationibus pro Cessatione Pluvise 493
XXI. Literse Regiae Archiepiscopo Cantuar. pro Publicatione Regiarum
Injunctionum 494
XXII. Mandate by the Archbishop of Canterbury to the Bishop of London
for keeping Processions in English 495
XXIII. A Preface made by the King's most excellent Majesty unto his
Primer Book 496
XXIV. Injunctions given by the most excellent Prince, Edward the Sixth,
to all his loving subjects 498
XXV. King Edward VI's Injunctions particularly delivered to the Bishops. 504
XXVI. Letter from the Privy Council concerning Homilies and Injunctions. 505
XXVII. A Proclamation concerning the irreverent Talkers of the Sacrament.
Dec. 27, 1547 ib.
XXVIII. A Proclamation for the abstaining from Flesh in Lent time. Jan.
16,1548 507
XXIX. A Proclamation against those that do innovate, &c., and against
them which preach without licence. Febr. 6, 1548 508
XXX. Mandatum ad amovendas et delendas Imagines 509
XXXI. Letter Missive from the Council to the Bishops concerning the
Communion to be ministered in both kinds. March 13, 1548. . 511
XXXII. A Letter sent to all licensed Preachers from the Council. May 13,
1548 512
XXX II I. A Proclamation for the Inhibition of all Preachers. Sept. 23, 1548. 513
XXXIV. Of Unwritten Verities 514
XXXV. 1. Preface to the Book of Common Prayer, 1549. 2. Of Ceremo
nies. 3. Preface to the Ordination Service, 1550 ... 517
XXXVI. Three Letters from the Lords of the Council in Windsor to the
Lords of the Council in London. October, 1 549 520
XXXVII. The King's Order, and the Mandate of the Archbishop of Canter
bury, for bringing in Popish Rituals. Febr. 24, 1550 522
XXXVIII. The Council's Letter to Bishop Ridley to take down Altars, and
place Communion Tables in their stead. Nov. 24, 1550 524
XXXIX. Reasons why the Lord's Board should rather be after the Form of
a Table than of an Altar ib.
XL. Letter from the Council to the Princess Mary. Dec. 25, 1550 ... 526
XLI. Mandatum pro Publicatione Actus Parliament! contra Rebelles.
Mai. 9, 1551 530
XLII. Letters from Edward VI. to the Bishops on occasion of the Sweating
Sickness. July 18, 1551 531
XLI 1 1. Mandates by Edward VI. for Subscription to the Articles of 1552... 532
XLIV. Pole, Cardinal Legate, to Archbishop Cranmer, in answer to the
Letter he had sent to the Queen. Nov. 6, 1555 534
X L V. Processus contra Thomam Cranmer 541
XLVI. All the Submissions and Recantations of Thomas Cranmer, &c.
Anno MDLVI 563
BIOGRAPHICAL NOTICE
OK
ARCHBISHOP CRANMER.
THE notice which the editor purposes to give of the Life of Archbishop Cranmer
will necessarily, be very brief: a full exhibition of the character and conduct of such
a man would require a careful and orderly investigation of documents connected with
the three reigns of Henry, Edward, and Mary, and a close examination of the leading
facts of ecclesiastical history, extending from the days of Wicliffe to his own ; while
the plan pursued by the Parker Society is only to present a succinct view of such
general and prominent features of individual biography as may contribute to the in
telligent appreciation of the writings collected in its volumes.
"The Life, State, and Story of Thomas Cranmer," already reprinted in the first
volume of this edition of his works, describes his character as it was viewed by his
contemporaries. This, together with Strype's Memorials of him, and his Life as written
severally by Todd and Gilpin, forms a valuable groundwork for all historians of his times,
as well as an important help to assist the general student to a just estimate of his
principles, as viewed in connection with the singular and appalling difficulties of his
position. These difficulties, candidly considered, will often suggest a satisfactory reply
to the obloquy, which either religious or political acrimony has attempted to cast on
the name of this illustrious martyr.
Thomas Cranmer was born July 2, 1489, at Aslacton in Nottinghamshire. At an
early period of his life he lost his father, but his mother sent him to Cambridge,
at the age of fourteen, and entered him at Jesus College, where he succeeded to a
fellowship. He devoted the first eight years of his academical career to the acquisi
tion of a knowledge of the questionists of the Church of Rome. In the year 1519
he commenced the study of the scriptures, which he pursued with unremitting assiduity
till he reached his thirty-fourth year, i.e. A.D. 1523. In his twenty-third year he
had married, by which he forfeited his fellowship ; but being appointed reader at Buck
ingham (now Magdalene) College, he continued to reside and to prosecute his studies
at Cambridge. His wife dying about twelve months afterwards, he was reinstated in
his former fellowship, which he continued to hold, though much urged by the agents
of Cardinal Wolsey to join the new foundation at Oxford, for the endowment of which
that prelate suppressed several monastic establishments ; but Cranmer preferred to con
tinue divinity lecturer in his own college, which office he held from the time of his
proceeding to the degree of D.D.
In 1 528 he retired to AValtham Abbey with two pupils, named Cressy, on account
of an infectious disorder breaking out at Cambridge. At this time the divorce between
Henry VIII. and his queen, Katherine of Arragon, attracted the attention of Cranmer,
whose opinion as to the best method of deciding upon the validity of the royal marriage
having been represented to Henry, he wras summoned to court, when he wTas required to
digest his views in writing : having done this to the satisfaction of the king, he returned
to Cambridge, but in a short time afterwards became one of the commissioners ap
pointed from the universities, to determine the cause of the divorce, against the pope's
dispensation. Henry VIII. soon after appointed him to the archdeaconry of Taunton,
as well as one of his chaplains. In 1529, towards the close of the year, he was
sent as an ambassador to the court of Rome, upon the same question, but was com
pelled to return home about the end of the following year on account of the ill success
of his negociations.
viii BIOGRAPHICAL NOTICE.
In January 153^, he was sent as Henry's sole ambassador to the court of Charles
V., in order to induce the German divines to advocate the cause of his master, when
lie married a second time, his wife being the niece of Osiander, pastor of Nuremburg.
The embassy was unfavourable in its results; but Cranmcr was summoned to return
to England, to receive the highest appointment in the realm, which could be conferred
upon him, namely, the archbishoprick of Canterbury, which had become vacant by the
death of William Warham, August 23, 1532. Although ho delayed his return to
avoid the appointment, and manifested great reluctance to undertake the responsible
duties of this high station, he was at length compelled to yield to the determination
of the imperious monarch, and was consecrated on the 30th March, 1533, having made
a public and repeated protestation before witnesses, "wherein he declared that he in
tended not, by the oath that he was to take, to bind himself to do anything contrary
to the laws of God, the king's prerogative, or to the commonwealth, and statutes of
the kingdom1." On the 23rd May, in the same year, the new archbishop pronounced
judgment in favour of the king's divorce.
The primary concern of the archbishop in the following year, 1534, was to bring
about the reformation of the church, and in connection with it, to effect an object
which he had long desired, namely, to procure a translation of the bible, and to obtain the
royal permission that it should be read by the people. He was also employed in endea
vouring to settle the succession to the crown upon the heirs of Anne Boleyn, in which
he was vehemently opposed by Sir Thomas More, and Fisher, bishop of Rochester, who
in consequence of their refusal to take the oath required in the preamble of the act were
beheaded, although Cranmer used every endeavour to prevent that result.
The archbishop about this time commenced the visitation of his province, and
met with much opposition from the bishops and clergy, who favoured Romanism, and
opposed the progress of the reformation ; amongst whom none was more persevering
than Stephen Gardiner, bishop of Winchester. He also counselled that the monasteries
should be visited, with a view to their dissolution, in order that "new foundations
might spring from them, which should be nurseries of learning throughout the realm."
On the 2nd May, 1536, Anne Boleyn was sent to the Tower, and a few days
after the archbishop divorced her, by command of Henry VIIL, which " he performed
by due order and process of law2," but evidently with much reluctance.
In the year 1537, Cranmer had the satisfaction of seeing the bible of Tyndale's
translation printed in English, and by the assistance of his friend and fellow-labourer
in the work of the reformation, Crumwell, lord privy seal, he caused it to be set forth
by the king's authority. It had been preceded by that of Covcrdale, dedicated first to
Anne Boleyn, and afterwards to Jane Seymour. In the following year, J538, it is supposed
that the archbishop, still intent upon advancing the progress of the reformation, addressed
a memorial to the king, praying for his countenance and support in the accomplishment
of this purpose, as well as his assent to the marriage of the clergy. He succeeded in
having the English bible printed with farther revisions ; but at this time the influence
of the Romish party against his efforts was gaining ground, and so far from his second
request being granted, a proclamation was issued against the marriage of the clergy,
depriving all who had openly entered into that state of their privileges and offices,
and threatening the punishment of fine and imprisonment upon such as in future should
do so. Other disappointments also were encountered by the archbishop, amongst which
it was not the least, that a conference between the German ambassadors and the
English divines, which was held to effect an uniformity of doctrine between the re
formed and continental churches, had proved unsuccessful. His urgent applications
were set aside by those who were determined, if possible, to restore the power of
the Roman catholic church. The result of the mission from Germany proved utterly
useless. Every prospect now appeared of a decline of the archbishop's influence at
court, through the efforts which were made to obtain a counter ascendancy over the
mind of Henry VIII. It was in this year that Cranmer had to take a part in the
1 Strypc's Mem.of Abp. Cranmer, Vol. i. p. 28. Ed. Oxon. 15)40. 2 Id. ibid. p.
BIOGRAPHICAL NOTICE. ix
argument against John Lambert on the bodily presence in the sacrament, the result of
which was his condemnation and execution as a heretic ; which is one of the grounds of
accusation urged against the archbishop by his opponents.
From the year 1538 to 1541 Cranmer had to endure a succession of disappoint
ments, which much tried his spirit. He saw the Act of the Six Articles passed, not
withstanding his opposition to it, and Crumwell, his most intimate friend and associate,
beheaded in consequence of the part he had taken in bringing about the marriage of Henry
with Anne of Cleves. But although left almost alone, and surrounded by indefatigable
adversaries, who were bent upon his ruin, he yet firmly resisted an attempt which was
made by them " to extort from him a consent to a set of articles which would have re
established the dominion of error and superstition." In this instance the king still remained
his friend, and for a time opposition against him ceased ; and he was enabled to secure
a royal proclamation enforcing the placing of the bible in the churches throughout the
country. In the year 1542, attempts were made by the Roman Catholic party to
effect a revision of the English bible; but the archbishop succeeded in defeating the
object, by obtaining the consent of the king to have the matter referred to the univer
sities : in twelve months time, however, when the attempt was again renewed, he
was unable effectually to resist it ; for the king, wearied and perplexed by continued
dissension, was induced to sanction the prohibition of Tyndale's English bible, and
to limit the privilege of reading the translations of the scriptures, which had previously
been granted.
During the succeeding years Cranmer had still to encounter the hatred and oppo
sition of his opponents; but, in 1543, a conspiracy was resorted to which bade fair
to destroy his influence, and to render ineffective all that he had hitherto accomplished in
the advancement of the Protestant cause. " A succession of meetings were held, a
regular scheme was organized, and a voluminous mass of articles were collected by
Gardiner and his accomplices, to obtain an advantage over iiim. The chief accusations
brought against him were, that he had discouraged and restrained those preachers who
refused to promote the new doctrines of the Reformation, that he had ordered the
removal of images, and that he corresponded with the divines of Germany." The ac
cusations, however, were no sooner laid before the king than he suspected the parties
who originated them : he immediately shewed them to the archbishop, who solicited that
the whole matter might be sifted by a commission, to which the king at once acceded,
but insisted upon appointing the primate himself as chief commissioner. The result of
the examinations which followed was, that the archbishop's character was cleared, and
his adversaries confounded.
In the year 1544 Cranmer succeeded, through his influence with the king, in
mitigating the Act of the Six Articles, and effecting a great change in the forms of
public devotion, by the introduction of an English Litany, with responses: neverthe
less, his further attempts at a reformation were defeated, and he had again, A.D. 1545,
to endure another measure of hostility on the part of his adversaries, from which he was
only again released by the continuance of the firm friendship of Henry, who in this
instance personally defeated their object of sending him to the Tower, by granting him
his ring to be produced at any moment of emergency, and by afterwards reproving
them for their hostility and malice against him.
On the 28th of January, 1547, Henry VIII. died, at a period of the deepest in
terest to Cranmer, when he had anticipated the prospect of a speedy abolition of many
of the remaining and most notorious abuses of the church of Rome, which hitherto
he had been unsuccessful in his efforts to remove. The state of religion at this moment
throughout the country was unsettled, and it was evident to himself that he was
entering upon a reign which, in its earliest period, could not fail to increase his
anxiety and his cares. Edward VI. was but ten years old when he began to reign;
and as much of the affairs of state necessarily fell to the charge of the archbishop,
he had still to encounter the unceasing opposition of the men who throughout the
latter years of the late king's government had never ceased to harass and persecute him.
Gardiner still continued his activity, although separated from the government; but Cran
mer was enabled to set his machinations at defiance by prosecuting steadily the objects
x BIOGRAPHICAL NOTICE.
he had in view : and, in order to ascertain the actual condition of the church, he obtained
a royal proclamation for a visitation of the whole kingdom, which measure was resolved
upon in April, and carried into effect in the following September.
The Reformation was now progressing, and the archbishop's influence became more
and more predominant, especially in the deliberations of the clergy. On November
22, he produced an ordinance for the receiving of the sacrament in both kinds, which
was unanimously carried ; and immediately afterwards obtained an entire repeal of the
Act of the Six Articles, and other persecuting statutes, the abrogation of which hitherto
he had not been able to procure. This year, 1548, saw the abolition of images, and steps
taken for converting the mass into a communion-service in English. Opposition wras
offered to these proposed changes ; but the tide had now set in favour of the progress of
the Reformation, and the great work of producing the English Liturgy was finished, and
received the final sanction of the legislature on the 15th of January, 1549. The spirit
of rebellion was, however, abroad ; and while a vast proportion of the inhabitants of
the country rejoiced at the changes which were taking place, in Devonshire and Cornwall
active opposition was roused by the disaffected, and a formidable revolt broke out,
which ended in the signal defeat of the rebels. The part which the archbishop had to
take in these events was of a prominent character; and his answer to the demands
of the rebels remains as an important and interesting document amongst his many
literary labours.
In the month of December, of the same year, an act passed the legislature authorising
the marriage of the clergy, which afterwards, A.D. 1552, was confirmed by a declaratory
statute that marriages performed under it were valid. From the year 1549 to 1551
the work of reformation still proceeded. " The labour of the most reverend the arch
bishop of Canterbury," writes Peter Martyr to Bullinger, Jan. 27, 1550, " is not to be
expressed. For whatever has hitherto been wrested from them (the bishops) we have
acquired solely by the industry, and activity, and importunity of this prelate1." He
obtained orders for the abolition of popish books of devotion, and effected the comple
tion of the formulary for the ordination of the clergy. He likewise entertained many
of the foreign divines at Lambeth, with whom he took counsel in aiding the progress
of scriptural divinity. A source of affliction to Cranmer at this season was a spirit of
dissension, which spread amongst the reformers themselves, upon the refusal of Hooper,
bishop of Gloucester, to wear the episcopal vestments then usually worn. The arch
bishop was firm in his opposition to these scruples, and resisted the influence which
dictated the opposition : a compromise however was in the end effected. In October,
1550, the communion-table was substituted for the Roman catholic altar, to do away
the popish idea of a sacrifice, though several of the bishops resisted the change2.
Proceedings were also taken out against Gardiner, who was deprived of his
bishoprick in April, 1551. In this matter the conduct of the archbishop has been
animadverted upon, as he undoubtedly took a considerable part in the degradation of
his old and inveterate adversary. Gardiner pertinaciously refused to comply with the
views of the Reformers. During his imprisonment in the Tower he prepared his
treatise on the sacrament, in answer to the archbishop's " Defence of the True Doctrine
of the Sacrament," which had attracted great attention, and met with extraordinary
success. The primate lost no time in preparing a reply to the bishop of Winchester's
confutation, which issued from the press in October, 1551. These works will be found
in the first volume of the present collection of the archbishop's writings. Gardiner also
replied to this work under the feigned name of Marcus Antonius Constantius, and his
rejoinder was published in 1552. It is impossible to say when this contest would have
terminated,, had Cranmer and Gardiner lived to carry it on. The anxious attention of
the former was occupied during his imprisonment about an answer to Marcus Antonius ;
and three parts of it are said to have been actually written, when the design was cut
1 Original Letters relative to the English Re- | to the writings of Roger Hutchinson published by
formation (Park. Soc. ) p. 4J!» 80.
a In this year (1550) occurred the burning of
Joan Bocher. In the biographical notice prefixed
the Parker Society, there is a statement (pp. iv — v.)
relieving the archbishop from the allegation respect
ing her case so commonly reported to his prejudice.
BIOGRAPHICAL NOTICE.
XI
short by his approaching martyrdom : but not a fragment of his labours is known now
to be extant, though unceasing search has been made, if possible, to discover it ; and
but little doubt now exists that it is irrecoverably lost.
About this time the English Liturgy underwent a revision at the hands of the
archbishop, assisted by Ridley, and Cox (afterwards bishop of Ely), in which some of the
suggestions of Peter Martyr, Martin Bucer, and others were adopted. The result of these
labours was, that the Book of Common Prayer was reduced very nearly into the form in
which it stands at the present time, the subsequent changes in Queen Elizabeth's reign
having been principally intended to render it less objectionable to the opponents of
the reformation. A project of the archbishop for an agreement in religious doctrine
between the Anglican and foreign reformed churches about this time was once more
attempted, but it again failed ; and the design entertained by him, of holding a synod
in England, and adopting one Confession for all the reformed churches, was at length
finally abandoned.
In the course of 1551, the archbishop received an order of the king in council to
compile certain articles of religion : in the May following, 1552, the first draft was
completed, and laid before the council. In September it was again revised by the
archbishop, and on the 19th of the same month was submitted by him to sir John
Cheke, the tutor of Edward VI., and to Mr Secretary Cecil. On the 2nd October the
draft was handed over to six of the royal chaplains, viz. Harley, Bill, Home, Grindal,
Perne, and John Knox, the Scottish reformer. On the 20th November it was returned
to Cranmer, who again revised it, and returned it to the council, November 24th, with
a letter expressing his sentiments thereon, and requesting that all the clergy might be
called upon to subscribe to it as the book of articles3. The authority here sought was
not granted till June 9, 1553, when the king issued his mandate confirming Cranmer's
request.
The next project which the archbishop entertained was that of bringing about a
reformation of the ecclesiastical laws ; but his intention was cut short by the untimely
removal of his young master, Edward VI., who died before he could authorise the code
which had been prepared for this purpose, and which was printed in the following
reign, though never authorised or adopted.
The prospects of the reformation were now wholly darkened. By the accession of
Mary to power Cranmer lost not only all hope of completing the work he had so long
laboured to perfect, but he soon found that he could expect no mercy at the hands
of the successor of Edward VI. ; for although he raised his voice against the design
for making the Lady Jane Grey queen, yet he did not remain long unmolested after
Mary was firmly seated in the throne. Early in the month of August he was sum
moned before the council, and was commanded to keep his house at Lambeth.
On the 27th of the same month he was again brought before the council, and ordered
to give in an inventory of his goods ; and in the middle of the following September
he was committed to the Tower. The archbishop was now prepared for extremities,
which he anticipated would quickly follow upon his imprisonment. As the commence
ment of them, he found himself attainted of high treason by the parliament. This
took place in the month of November, and there is reason to believe that he fully
expected his execution would speedily have followed. This did not, however, im
mediately happen, and in the month of March4, 1554, he was removed to Oxford,
with Ridley and Latimer, where disputations were held between these reformers and
the Romanist party. On the 20th of April they were condemned, and excommuni
cated as heretics. Their execution did not, however, even now immediately follow :
eighteen months elapsed from the period of their condemnation, before Ridley and
Latimer were burned ; and there was still a further interval of five months al
lowed to expire between their martyrdom and that of Cranmer, as he was reserved
3 Vid. Letters CCCV. CCCVII. pp. 439, 40.
4 Incorrectly stated, Vol. I. p. 3111. in the quota
tion from Foxe, to have been " about the tenth of
April :" but Kishop Ridley (Works, Park. Soc. p.
3!JO.) says, "a little before Easter," (which was
March 27 th.) See also Original Letters relating to
the Knglish Reformation, p. 154. where the note,
following Foxe, is at variance with the text.
xii BIOGRAPHICAL NOTICE.
for another trial when the authority of the pope should be restored throughout the
realm. On the 1 2th September, 1555, the archbishop was summoned before his judges,
and on the following day the process against him was closed. On the 7th of September,
previously to these proceedings, he was cited to appear at Rome within eighty days ;
and though obedience to this citation was totally impossible, as he was still kept in
prison, yet no sooner had the eighty days elapsed, than on the fourth of December, he
was sentenced to excommunication at Rome : the pope's final executory letter was
dated December 14th, by which it was commanded that he should first be degraded from
his archbishoprick, and then be delivered over to the secular powers. It was not till
Feb. 14th, 1556, that this degradation was carried into execution; and notwithstanding
he appealed to a general council, after having formally withdrawn the recantations he
had been induced to make, he was led to the stake, and suffered death for the truth's
sake, on the 21st of March, 1550, in the 67th year of his age, and just at the close
of the twenty-third from his consecration as primate of all England.
A list of archbishop Craniner's writings, extracted from bishop Tanner's Biblio
theca, has already been given in Vol. I. pp. xxx. xxxi. To this the editor subjoins
the following lists: — from Bale's Script, lllust. Mag. Brit. Cat, Todd's Life of Abp.
Cranmer, and Jenkyns' Remains of Abp. Cranmer.
List of Abp. Cranmer s Writings from Bales "Script. lllust. maj. Brit. Cat. Ed.
Basil 1559."
INTER occupationes varias in Anglico sermone composuit Cranmerus:
Catechismum Doctrinas Christianas. Lib. I. "Excellentissimo principi Edwardo/
Ordinationes Ecclesice Reformats. Lib. I. " Nusquam excogitatum aliquid erat.'
De Ministris Ordinandis. Lib. I. " Clarum est omnibus hominibus."
De Eucharistia cum Luthero. Lib. I.
Defcnsionem Catholicae Doctrine?. Lib. V. " Pro cura Dominici gregis mihi."
Ad Veritatis Professores. Lib. I. " Dominus et Servator noster."
Jura Ecclesiastica tempore Edwardi. Lib. I. " Quoniam regni potestas et legum.'
Contra Gardineri Concionem. Lib. I.
Doctrinam Crenas Dominicas. Lib. I. " Servator Noster Christus Jesus."
Contra Trans ubstantiationis Errorem. Lib. I. " Quatuor audivistis declaratas."
Quomodo Christus adsit in Coana. Lib. I. " Resoluta jam, ut spero, transub."
De Esu Crenas Dominican. Lib. I. " Crassus Papistarum error de."
De Christi Oblationc. Lib. I. " Maxima blasphemia et injur."
liomelias Christianas. Lib. I.
Ad Ricardi Smithi Calumnias. Lib. I. " Jam mine obtinui, candide lee."
Confutations Veritatum non scriptarum. Lib. I. " Nihil addetis ad verbum,
quod."
Locos Communes ex Doctoribus. Lib. XII "Sacraa Scripture intellectus et."
De non ducenda Fratria. Lib. II.
Contra Primatum Papas. Lib. II.
Adversus Papas Purgatorium. Lib. II.
De Justificatione. Lib. II.
Pias Precationes. Lib. I.
Epistolas ad viros eruditos. Lib. I.
Scripsit ex carcere:
Contra Sacrificium Missas. Lib. I.
Contra Adorationem Panis. Lib. 1.
Ad Reginam Mariam. Lib. I.
et alia quaedam.
Bibliorum translationes Anglicas pluribus in locis emendavit, prarfationesque addidit.
BIOGRAPHICAL NOTICE. xiii
List of Alp. Cranmer's Writinys, from Mr Toc/d's Life of Cranmer, Vol. n.
p. 519 et sqq.
A LONG Speech in the House of Lords in 1534, discussing the propriety of a
General Council, and denouncing the authority of the Pontiff.
A Speech in Convocation in 1536, defending the Opinion of Alexander Aless
concerning the Sacraments of Baptism and the Lord's Supper.
Answers to Questions concerning Confirmation, 1537-
Considerations submitted to King Henry in order to a further Reformation, 1537.
Injunctions given at his Visitation of the See of Hereford, 1538.
Preface to the Translation of the Bible, in 1539, first printed in 1540.
Articles intended to be the Doctrine of the Church of England, 1540.
Answers4 to Seventeen Questions concerning the Sacraments, previously to the
publication of the Necessary Doctrine, in 1543.
Three brief Discourses on his Review of the Necessary Doctrine, entitled, Faith,
Justification, and Forgiveness of Injuries.
Other Annotations on this Review.
Parts of three other Discourses against the fear of Death, and on Patience in
Sickness and Adversity.
Collection of Passages from the Canon Law, to shew the necessity of reforming it,
about the year 1544.
Speech to Edward the Sixth at his Coronation, 1546-7-
Speech in Convocation to the Clergy, 1547-
The Homilies on Salvation, Faith, and Good Works, 1547.
Answers to Questions concerning the Mass, 1547.
Additions to the Translation of Justus Jonas' s Catechism, 1548.
Against Unwritten Verities, 1548.
Articles to be inquired into at his Visitation, 1548.
Preface to the Book of Common Prayer, entitled, " Concerning the Service of
the Church," 1548-9.
Answers to the Fifteen Articles of the Devonshire Rebels, 1549.
Notes for a Homily on the subject of Rebellion, 1549.
Defence of the True and Catholic Doctrine of the Sacrament of the Body and
Blood of our Saviour Christ, 1550.
Vindication of the Defence in Answer to Bishop Gardiner and Dr Smith, 1551.
Pious Prayers.
Declaration against the Mass, 1553.
Disputation at Oxford, 1554.
Speech before the Papal Commissioners, 1555.
Appeal to a General Council, 1555-6.
Speech at his Martyrdom, 1555-6.
List of Alp. Cranmer's Writings as given in " Jenkyvs Remains of Cranmer,"
4 Vols. Oxon. 1833.
LETTERS,
Collection of Extracts from the Canon Law.
Substance of a Speech on the authority of the Pope, and of General Councils.
Speech in Convocation.
Queries and Answers on Confirmation.
Injunctions for the Diocese of Hereford.
Corrections of The Institution of a Christian Man, by Henry VIII.
Annotations on the King's Book.
Seventeen Questions and Answers on the Sacraments, &c.
Preface to the Bible.
xiv BIOGRAPHICAL NOTICE.
Speech at the Coronation of Edward VI.
Notes and Authorities on Justification.
Homily of Salvation.
of Faith.
of Good Works.
Queries and Answers on the Mass.
Articles of Visitation for the Diocese of Canterbury.
Articles of Visitation for the Dean and Chapter of Canterbury.
Injunctions to the Dean and Chapter of Canterbury.
Answer to the Devonshire Rebels.
Notes for a Sermon against Rebellion.
Sermon on Rebellion.
Defence of the True and Catholic Doctrine of the Sacrament, &c.
Answer to Rich. Smj-the's Preface.
Answer to Gardyner's Explication.
Notes of Gardyner's Errors.
Declaration concerning the Mass.
Disputation at Oxford with Chedsey.
with Harpsfield.
Condemnation, by Weston.
Examination at Oxford before Brokes.
Appeal to a General Council.
Prayer, Exhortation, and Confession of Faith at St Mary's Church
Confutation of Unwritten Verities.
Appendix.
In bringing this edition of the Writings of Archbishop Cranmer to a close, the editor
cannot but express how much he has been indebted to the previous labours of Dr
Jenkyns, by whose researches many difficulties have been cleared for him : he would in
deed consider it a dereliction of duty, were he not to state that in preparing the reprint of
the archbishop's letters for this volume, he has found the chief part of the work amply
done before him, which he would here most thankfully acknowledge. Nevertheless he
has not thought it right to take any statements upon trust ; but in every instance, when
it has been practicable, he has collated for himself, having gone over the MSS. in the
State Paper Office, the British Museum, and other libraries, and examined them seriatim
and verbatim. He is enabled, through the kind assistance of friends, to add several letters
of the archbishop to those already published, which have never before been printed in any
collection of the archbishop's writings ; and in many instances, when it had been left
undone by Dr Jenkyns, he has supplied references not previously given.
The editor would be wanting in courtesy, were he not to acknowledge his obligations
to various persons who have kindly assisted him ; and more especially are his thanks due
to the Rev. the masters and fellows of Corpus Christi and Emmanuel colleges, Cam
bridge ; to R. Lemon. Esq., of the State Paper Office ; to the Rev. W. H. Cox, vice-
principal of St Mary Hall, Oxford; to the Rev. II. Christmas, Sion College ; to the Rev.
G. Bryan ; to the Rev. H. Robbins, Head Master of the Stepney Grammar School ; to
the Rev. J. Mendham, Sutton Coldfield ; to the Rev. S. R. Maitland, librarian of the
Archiepiscopal Library, Lambeth ; to Mr J. Darling, of the Clerical Library, Little
Queen Street, Lincoln's Inn Fields, London ; to Mr Black, of the Public Record Office ;
and, though last not least, to the Rev. J. Ayre, the indefatigable and laborious editor of
Becon, Jewel, &c. for the Parker Society, without whose aid the wrork in several parts
would have been far less complete.
Dee. 10, 1846.
ADDENDA ET CORRIGENDA.
Page 17. n. 6. for Gardner read Gardiner.
36. at the end of n. 1. supply D. Scot. Prol. Sent, quaest. ii. p. 5. Ed. Venet. 1497.
66. 1. 7- after " another learned man," supply [Salcot. Bp. of Bangor.]
155. 1. 3. for war read wax.
210. n. 9. substitute the following :
Antididagma, seu Christiana et Catholics &c. Propugnatio. Ed. Paris. 1545.
fo. 34. 2. where is affixed a marginal note : " Cum judicio legenda sunthaec." —
This is a work relative to Archbishop Herman's reformation at Cologne.
298. n. 1.1. 7- for 1533 read 1523.
457. to n. 6. add : These grounds may be briefly stated as follows :
1. It is clear from the letter that the bearer was high in Cranmer's estimation,
and also intimate with P. Martyr. Jewel had been engaged as an assistant to
Martyr at Oxford, and had also acted as notary in behalf of Cranmer at his
h'rst trial in April, 1554.
2. He was a person of note among the reformers, and one who left England
late : for the date given by Bullinger either for the letter, or his own note to it,
is 1555. Now the exiles had settled at Zurich before Sept. 1554 ; but Jewel
came thither later than the rest.
3. The bearer of the letter was going straight from Oxford to the continent, and
to P. Martyr; for Cranmer evidently implies that the friend to whom he
entrusted it would deliver it in person to Martyr. And Jewel did actually
start from Oxford when he fled abroad, and immediately became Martyr's
assistant at Strasburgh, and followed him to Zurich.
4. Jewel had conformed ; but evidently repented of this before he left Oxford,
though it was not till he reached Frankfort that he made his open confession of
penitence. This previous repentance at Oxford accounts for his precipitate
flight thence ; and also for the caution observed by Cranmer in not mentioning
his name ; and explains his allusion to the "danger and mischief" occasioned
by letters.
6. It is also very intelligible that the fact of Jewel's temporary conformity to
the popish articles may have procured him access to Cranmer in his imprison
ment ; while it seems incredible that any friend of Cranmer and Martyr, not
conforming, would have been allowed such access.
6. To all this it must be added, that there is no evidence (it is believed) of any
other reformer — a friend of Cranmer and Martyr — having been in England and
at Oxford so late as the date of this letter.
'*<••
A CONFUTATION
OF
UNWRITTEN VERITIES.
[cRANMER, II.]
[Title-page of the original Edition.]
«* & (bantu*
tatto of imtoritte bm'ttesf, botf) bt tbe
holye scriptures and mostc auncient
autors, anfc also probable arguments,
anfc pitj)|i reasons, britj) platne auns-
toers to a! (or at tjje least) to tjje moste
part antr strongest argumentes, folnd)
tfte abuersartes of gotis trutf) either
ftaue, or can fcrgng fortj for tj)e profe
an& defence of tje same bnforitten ba
ntttes, berfttes as tfieg tuoulbe ftaue
t^em calletr : matre ftp ^Jomas ^ran=
mer, late ^rcfiebisjop of €antorbu=
rte, jWartpr of gob, anb rntrnefc
at ([^xforb for tje fcefece of tje
tretoe boctrtne of our sauu
our ODStist, translated
antr set fortfi,
1T ^6f contentes tofjereof, tftou
sfialte finbe in tfje next sibe
folofomge.
If A Confutation of
vnwritten verities, both by the holye
Scriptures and most auntient authours, and also probable
Arguments, and pithie reasons, with plaine aunsweres to all (or at the
least) to the most part and strongest argumentes, which the Aduersa-
ries of Gods truth, either haue or can bring foorth for the proofe
and defence of the same vnwritten Vanities, Ve
rities as they woulde haue them
called.
Made ly Thomas Cranmer, late Arche-
lishop of Canterburie, Martir of God, and lurned at Oxen-
fordefor the defence of the true doctrine of our
Sauiour Christ.
The Contents whereof, thou
shalt finde in the next side
following.
(v)
Imprinted at London by Tliomas Purfoote
and are to be solde at his Shop, without Newgate, ouer-
against S. Sepulchers Churche.
Anno. 1582.
1—2
[The "Confutation of Unwritten Verities," is printed from the
edition "imprinted at London by Thomas Purfootc, anno 1582,"
and has been carefully collated with the original edition, published
by E. P. in the reign of Queen Mary.]
THE Title-page of the original edition of the " Confutation of Unwritten Verities "
states that it was " translated and set forth by E. P. ;" and upon that of both editions
it is said to be " made by Thomas Cranmer, late archbishop of Canterbury." Strypo,
in his Memorials of Archbp. Cranmer, writes, that " there was another book of the arch
bishop's against unwritten verities, which I do by conjecture place here, as put forth
under this year, or near this time, (A. D. 1547.) The book was in Latin, and consisted
only of allegations out of the bible and ancient writers. In queen Mary's days the
book was again published by an English exile, naming himself E. P. The title it
now bore was, A Confutation of Unwritten Verities, by divers authorities, diligently
and truly gathered out of the Holy Scripture and ancient fathers ; ly Thomas Cranmer,
late archbishop, and burned at Oxford for the defence of the true doctrine of our Sa
viour. Translated and set forth by E. P. Before it is a preface of the translator to
his countrymen and brethren in England," &C1.
Dr Jenkyns, in his edition of the archbishop's works2, pronounces that it certainly
was not " made" by Cranmer in its present form : for the preface and some other parts
were avowedly written by the translator. "And" (he goes on to say) "it may be
doubted, whether it was ever prepared by him for publication at all ; no complete copy
of it in Latin, either printed or in manuscript, having been yet discovered. The
citations, however, of which the work chiefly consists, are for the most part to be
found in one of the archbishop's common-place books in the British Museum, ar
ranged under the same heads as in the Confutation. And hence perhaps it may be
conjectured, that, according to his usual practice, he formed a collection of authorities
on the subject for his private use ; that this collection fell after his death into the
hands of the person designated by the letters E. P., and that it was moulded by
him, by addition, omission, and transposition, into the shape in which it now appears."
"Under these circumstances," Dr Jenkyns thinks, "it cannot safely be quoted as evi
dence of Cranmer's tenets, and that perhaps it scarcely ought to be admitted into a
collection of his works."
The work, however, has been usually placed amongst the writings of the arch
bishop; and there is but little doubt, even in the mind of Dr Jenkyns, that the
materials, from which "it was composed, were brought together" and prepared by
him. The editor has collated the original edition set forth by E. P., with that im
printed at London, A. D. 1582, by Thomas Purfoote, from which copy the piece is
printed in this edition, and he has given the different readings in each copy, though
adhering as closely as possible in the text to that of A. D. 1582.
Another treatise of unwritten verities, which was published, A. D. 1548, anony
mously, is also supposed by Strype to have been written by archbishop Cranmer.
Dr Jenkyns3, however, thinks, as he has not brought forward " any evidence in
support of his opinion, and has manifestly fallen into much confusion on this matter,'*
that " his judgment is of no great weight, since Bale, the cotemporary of Cranmer,
evidently knew of no other work" of his than that, which was supposed to be written
in Latin, A. D. 1547, and afterwards translated and set forth by E. P. Bp. Tanner,
in reference to it, says, "that though it was written in Latin, it is evident to him
that it was never printed in that language4."
f1 Strype, Memorials of Archbishop Cranmer, ! [4 Qui liber Latine scriptus nunquam, ut mihi
Vol. I. p. 2255. Ed. Oxon. 1H40.] quidem videtur, in ea lingua impressus fuit. Tan-
|2 Vol. IV. p. 144. Ed. Oxon. 1833.] , ner, Bibliotheca — " Cranmer." J
[3 Ibid. p. 144.1
Dr Jenkyns1 thinks, "that it was not unlikely that it was compiled by E. P. out
of Cranmer's MS. notes, which are still preserved in the British Museum;" and he
also positively asserts that " it is certain, at least, that the preface and the conclusion,
together with some parts of the body of the work, must be ascribed entirely to the
translator."
The anonymous treatise, which is found in Strype8, will be printed in an appendix
to this edition. For further particulars, relating to these treatises, the reader is referred
to Strype, Memorials of Archbishop Cranmer, Vol. I. pp. 228, 570, ed. Oxon. 1840.
Ecclesiastical Memorials, Vol. II. part i. pp. 212, 213; Vol. II. part ii. p. 410, ed.
Oxon. 1822. Bale, Script. Brit. Catal. p. 691, ed. Basil. 1559. Ames, Typ. Antiq.
Vol. I. p. 583, ed. 1785; Vol. III. p. 1563, ed. 1790.
[l Vol. I. Preface, p. Ivi.] I part ii. (Appendix AA. MSS. D. Job. D. Episc.
[2 Strype, Ecclesiastical Memorials, Vol.11. | Elien.) p. 410. Ed. Oxon. 1822. J
THE CONTENTS.
First, the preface of the translator to his countrymen and brethren of England.
1. That the word of God, written and contained within the canon of the bible,
is a true, sound, perfect, and whole doctrine, containing in itself fully all things needful
for our salvation.
2. That the writings of the old fathers, without the written word of God, are
not able to prove any doctrine in religion.
3. That general councils have no authority to make new articles of our faith.
4. That nothing can be proved by oracles of angels touching religion.
5. That apparitions of the dead3 be unsufficient to that purpose.
6. Neither are miracles able to prove the same.
7- Custom also is of no strength in this case.
8. Reasons against unwritten verities.
9. Scriptures alleged by the papists for unwritten verities, with answers to the same.
10. Doctors to the same purpose, with their answers.
11. The papists' objections, with answers unto them4.
[3 The words, " of the dead," are not found in
the original ed.]
[4 The Editor is indebted to the edition of Dr
Jenkyns, Vol. IV. p. 147, et sqq. for the following
valuable information : — " A conjecture has been
hazarded in a preceding note, that this Confutation
was compiled from a collection of authorities still
preserved in the British Museum (Royal MSS. 7.
B. xi. xii.) A list of the principal heads under which
these authorities are arranged, is subjoined. It will
assist the reader in forming a judgment on the vali
dity of the conjecture, and will also give him some
insight into Cranmer's studies on other subjects.
It will be found to be more copious than the Table
of Contents which is prefixed to the manuscript in
the Museum, and which has been printed by Strype,
(Life of Parker, App. No. 23). The additions are
distinguished by brackets. The articles marked
with an asterisk exist in the original Table, but are
not in the same handwriting as the rest.
Collectiones ex S. Scriptur. et Patribus.
TABULA REPERTOIIIA.
1. Sacrae Scripturae intellectus et utilitas, p. 9.
2. Quod auctorum scripta sine verbo Dei non sunt
accipienda pro articulis fidei, p. 15.
3. Scripture contirmantes idem, p. 16.
4. Doctores idem probantes, p. 19.
5. Rationes in idem, p. 42.
6. Conciliorum decreta sine Scriptura non sunt ac
cipienda pro articulis fidei, p. 47.
7. Veteres Canones abrogati, p. 48.
8. Ex angelorum oraculis non licet idem facere,
p. 53.
9. Nee miraculis idem probare fas est, p. 54.
10. Ne etiam apparitio mortuorum id ipsum satis
astruit, p. 59.
11. Sed ne consuetudini hac in re fidendum est,
p. 62.
12. Objectiones, quod praeter Scriptura? auctoritatern
recipiendi sunt novi articuli fidei, p. 65.
13. Traditiones non scriptas, p. 75.
*Ex Tertullian. Anglice, p. 93.
14. Rationes in idem, p. 94.
[Baptismus parvulorum, p. 97.
Baptizati ab haereticis non sunt rebaptizandi,
p. 98.]
15. Nee miracula, nee Christi professio, nee locus,
nee externum aliquod, faciunt hominem sanc
tum aut Deo gratum, sed observatio manda-
torum Dei, p. 99.
16. Novae doctrinae, p. 101.
17- In caeremoniis fere omnibus Juda?os imitamur,
p. 101.
18. Osiander.
19. De sacrificiis Christianorum, p. 103.
20. De sacramentis, p. 115, 121.
21. De charactere, p. 133.
22. De baptismo, p. 147-
23. De eucharistia, p. 211.
[Pro sacramentariis, p. 259.]
24. De poenitentia, p. 305, 327-
*De confessione, p. 351.
De satisfactione, p. 384.
De matrimonio, p. 397-
De ordinibus ecclesiasticis, p. 417, 454, 461.
[Multa fecerunt Christus et Apostoli qua?
hodie apud nos non observantur, p. 474.
Multi sacerdotalem dignitatem consecuti sunt
sine episcoporum consecratione, p. 476.
Quod ordo sit sacramentum, p. 477-]
28. De unctione, p. 464, 483.
29. De impositione manuum, p. 470.
[De unctione chrismatis, p. 486.
De contirmatione sine unctione chrismatis,
p. 502.]
30. De confirmatione, p. 506.
31. De extrema unctione, p. 519.
THE CONTENTS.
32. De unctioue podum, p. 53?.
33. De aqua benedictu, p. 540.
34. De feriis, p. 545.
Tomo secundo.
35. De sanctorum invocatione, p. 1.
[Desideria nostra sancti intelligunt, et quo-
modo, p. 10.]
30. De imaginibus, p. 115.
37- De divorum reliquiis, p. 59.
38. De vera religione et superstitione, p. 67.
3D. Ut oremus, aut peccatoruni veniam consequa-
mur, non est ullus locus pra> alio Deo accep-
tior ; nee pro his opus cst longe pcrcgriuari,
P. 71.
[Pro sanctorum invocatione, p. 75.]
40. De religiosis, p. 11U.
41. De votis, p. 137.
42. De virginitate et de votis castitatis, p. 141.
43. De ecclesia, p. 86.
44. De ecclesiis aedificandis, dedicandis, et earum
ornatu, p. 85.
45. De horis canonicis, p. 88.
46. De oratione et cantu ecclesiastico, p. 91.
47. Dejejunio, p. 101.
48. De eleemosyna.
49. De corruptis ecclesiae moribus, p. 111.
50. De excommunicatione, p. 155.
51. De sepultura mortuorum, p. 100.
52. De missa, p. 164.
53. De divinis praeceptis, p. 513, b.
54. De gratia et meritis, p. 183, 245, 517.
[Accipere divinum adjutorium esse accipere
Spiritum Sanctum et charitatem, per quas
fit in homine delectatio summi boni, p. 183.
Gratis, id est, nullis praecedentibus meritis,
p. 185.
Justificare subinde significat justum pronun-
ciare, declarare, aut ostendere, p. 187.
Sola fides, p. 191.
Ex sola fide justificamur, p. 199.
Fide in Christum, hoc est, merito passionis
Christi, non nostris operibus justificamur,
p. 202.
Fides quid sit, p. 207.
Gratia accipitur pro gratia justificante, sive
pro gratia ilia qua3 bonos discernit a malis,
non pro ilia, quae communis est bonis et
malis, p. 229.
Conciliatio Pauli et Jacobi, p. 231.
De loco angelorum, p. 233.
Quod quidam angeli pr.nesint uno vitio, p. 234.
De libero arbitrio angelorum, ibid.
De cognitione angelorum, p. 23(5.
Utrum invocare licet auxilia dannonum, ibid.
De potestate damionum, p. 237-
An angeli corporei sint, p. 238.
Angeli aliquando loquuntur ex persona Patris,
aliquando Filii, aliquando Spiritus Sancti,
aliquando Trinitatis, p. 240.
Voces et species corporales Dei ante incarna-
tionem per angelos factae sunt. ibid.
Quod nomine sensualitatis inferior rationis
portio intelligitur, p. 244.]
55. De libero arbitrio, p. 244, 519, b.
[Prrcvenit gratia Dei bonam voluntatem, non
contra, p. 255.
Praedestinatio, p. 202.]
*Pro purgatorio, p. 203.
"Contra purgatorium, p. 334.
[Subversio illarum rationum qua? pro con-
stabiliendo purgatorio passim solent adduci,
p. 357.
Oramus ut eveniant ea, quas ex Dei promissis
certo novimus eventura, p. 431.]
50. Semper orandus est Deus, ut condonet peccata,
etiam piis filiis, quibus jam omnia peccata
dimissa sunt, p. 432, 521, b.
*De conversione impii, p. 453, a.
[Cum impius confitetur peccatum, omni.i
peccata dimittuntur, nee medium est ullum
inter filios Dei et diaboli, ibid.
Quod timore poence fit, non fit, p. 473, a.
Gratia sanat voluntatem, praeceditque meritum,
et justificatio cor rectum, p. 481, a.
Ex operibus ante Spiritum Sanctum rei potius
tenemur quam contra, p. 505.
Fides non est sine operibus, nee contra, sicut
nee dilectio Dei sine dilectione proximi, nee
e con verso, p. 510, a.]
•De fide, p. 447, a. 450, a. 511, a.
[Duplex fides, p. 450, b.]
"Contra merita humana, p. 453, b.
[Gratia et meritum, p. 402, b. 517, b.
Baptismus parvulorum, p. 504, b.]
57. De beatissima Virgine Maria, Tom. I. p. 95.
Tom. II. p. 523, b.
[Peccatum originate, p. 539, b.]
58. De obedientia erga magistratus, p. 549, b.
[Christianorum sectae et errores, p. 559, b.J
In consequence of a mistake in the paging, there
are duplicates of the numbers after 447 in the second
volume. These are distinguished in the above list
by the letters a and b."J
THE PREFACE.
the heart of
man to ever
WHAT Christian heart, dearly beloved countrymen and brethren in our Saviour Christ, 2.
can abstain from deep sobs and sorrowful sighings? What natural and kind-hearted
man can forbear weeping ; so often as he calleth to remembrance the Lord's vineyard isai. v. 2.
within the realm of England (which he himself had of late so strongly hedged, walled,
and fenced round about by the princes of most famous memory, king Henry the eighth, Kings and
and Edward the sixth, and planted therein the pure vine of his own blessed word by to be^u'iei
godly preachers, his gardeners,) to be so suddenly broken down, destroyed, wasted, and fn^ders;
rooted up by the roots, by the wild boar of the wood and the beasts of the field, that is,
by the Romish bishop and his bloody ministers ; and now in the same vineyard to see
planted, take root, and prosper, brambles, briars, and hemlocks ; that is, gross ignorance, m-onie! "
naughty doctrine, false worship of God, and such other kinds of most stinking, vile, and >sa-lxxxj
filthy weeds ? Oh what a sweet and pleasant grape of godly doctrine was then gathered God's word
in England, to the great comfort and rejoicing of all them that lovingly tasted thereof! andpTeasant
Then was God's word (for that is the sweet and pleasant grape " that maketh glad the
heart of man") with great freedom preached, earnestly embraced, and with greedy hearts
in all places received. !S,inffsalva"
Then was God's great glory marvellously advanced. Then the only merits of Christ, Psal-clv-'
then true repentance for our former sins, then trust in God's mercy through the death of
our Saviour Christ, with a new Christian life, was truly published and preached every
where. Then was there the common prayer rightly used, and the sacraments (baptism,
I mean, and the holy communion) in such a tongue and language set forth that all
people might understand them. Then were they plainly ministered, without any
juggling or sorcery, according to Christ's institution and thc rule of his holy word :
which word at that time had the prize and bare the bell away throughout the whole
land.
With that were all pulpits filled, churches garnished, printers' shops furnished, and 3.
every man's house decked. With God's word was every man's mouth occupied, of that But thc
were all songs, interludes, and plays made. But, alas ! so long, till all was played under tllc most
the board. But what was the cause of all this ? Truly none other thing but our own naked, bare,
sins and wickedness. For we were talkers only and not walkers, lip-gospellers, from the ** tteproof
mouth outward and no farther. We were even such as thc prophet speaketh of, saying, t°<> well
" This people honoureth me with their lips, but are far from me with their hearts." We sS u the'
could speak of God's word and talk gloriously thereof; but in our hearts we were full
of pride, malice, envy, covetousness, backbiting, rioting, harlot-hunting, no whit bettered from any
at all than we were before under the pope's kingdom. Nothing was in us amended,
but only our tongues; no, nor they neither, if I shall speak rightly and as the truth was
in deed. For, besides our communication of scripture, we used detraction of our neighbour,
filthy talk, with many proud brags of ourselves. We read not thc scriptures, neither
heard them, for any amendment of our own wicked lives, but only to make a brag and a
shew thereof, to check and to taunt others, yea, and to spy small motes in other men's eyes, Matt \a <>.<
but nothing desirous to sec the great beams in our own. This, I say, to talk and not to
walk, to say and not to do, was not only amongst the unlearned sort, but also amongst
thc great clerks and chief preachers of God's word. Which thing, as I judge, was the
only cause, why God by his just judgment suffered his elect and chosen vineyard to
be thus trodden down, rooted up, and miserably afflicted by this bloody boar of Rome,
and the fat bulls of Basan, his cruel officers. This is thc cause why God hath suffered r*ai. xxu.i
[< Not in ed. 1,082.
10 CONFUTATION OF UNWRITTEN VERITIES.
The nope this great antichrist to disgrace the merits of Christ's passion, and in place thereof to set
foretruth, up men's merits, and instead of his sufficient satisfaction upon the cross once for all to set
nourishing up his masses satisfactory for the sins both of the quick and dead. This is the cause
and minister- that this monstrous beast hath taught the invocation of saints, and the same to be our
life. mediators to God, and satisfiers for our sins. Whereas before, in the forenamed vineyard,
John vi. Was planted Christ Jesus, the true bread that came down from heaven, and that most
John iv. pure weii Of the water of life ; now, after the rooting of this monstrous and ravenous
boar, are upsprung conjured bread, conjured water, to drive away evil spirits and to
purge our sins.
This bloody boar, besides all mischiefs that he hath done to the vineyard, yet ccaseth
4. he not, with fagot, fire, and all other cruel torments, to constrain and compel men to
Psai. cxv.' worship images, the work of men's hands, to kneel to them, to reverence them, to bow
to them, and with all manner of obeisance to honour them, clean contrary to God's
Exod. xx. 4.2 commandment, who saith : "Thou shalt not make to thyself" (much less then to
honour, reverence, and worship them) "any graven image, nor the likeness of any
thing that is in heaven above, or in the earth beneath, or in the water under the earth ;
thou shalt not bow down to them, nor worship them." But yet these shameless wretches
be not abashed to say, that images are necessary, because they be laymen's books,
teaching them, instructing them, and leading them to the true worship of God. Oh
great blasphemy ! Oh sacrilege ! Oh spiteful robbery ! What is blasphemy, what is
God's word is sacrilege, what is robbery, if this be none ? God giveth his word written to be every
sufficient to i .
instruct ail man s book, and his pure, everlasting, and imdenled commandments as sufficient in-
true worship structions for all men to the true worship of him. But these earthly wroters (the pope,
out'imkges. I mean, and his prelates) as though they were wiser than God, will teach men to
themselves worship him with images, although the same be utterly forbidden by God throughout
God. the whole course of his holy scriptures.
These and such other false and feigned doctrines, contrary to the scriptures of God
contained in his holy bible, are now blown out, blustered, and yelled forth in every
pulpit. Every street soundeth of these ; yea, every printer's house is filled with such
ungodly baggage; yea, and the same are commanded by public authority (which is much
to be lamented) to be set forth, and the sincere doctrine of Christ's holy word clean
put to silence, and utterly condemned. Neither may any man reason, or once doubt of
their doctrine, under pain of excommunication, nay, rather under pain of burning.
The pope And when they be not able (as they are not able at any time indeed) to prove any
iKoctrine of these doctrines by the word of God written, then they fly to their unwritten verities,
fagoted that is, to certain things delivered, as they say, from the apostles by word of mouth,
sc°riptures.y3 without writing. Which things are to all men uncertain ; for no man knoweth certainly,
A weak re- what they are. But whatsoever pleaseth them and maketh for their purpose, profit,
were not ob- and lordly ambition, that is an unwritten verity, not to be gainsaid or denied. This
shameless, is their shot-anchor, bulwark, and extreme refuge, whereunto they fly whensoever they
are forced and constrained by God's word. These they make their foundations, where
upon they build and maintain all their superstitions, idolatries and heresies. Which
5. foundations I trust, by God's grace and help, so to shake, both by the open scriptures,
by the full consent of all the most ancient writers, and by probable reasons, that the
building thereupon shall have a fall.
if unwritten For this is most true, that no unwritten verity is or can be necessary for our
salvation : for then should the sacred and holy scriptures, written by the apostles in
the Spirit of God, and sealed witli their bloods, seem to be insufficient and not able to
bring us unto salvation. But what a great blasphemy that should be to God and his
nto* most holy Spirit, all men, I trust, that list to read the same scriptures, easily shall
perceive. But when these unshamefaced robbers are put to their shifts, urged and forced
herein by the open and manifest word written, then have they another starting-hole to
[' Misprinted Psalm xx. in ed. 1582.] ! ed. 1582, Exo. 115.]
(2 Misprinted in Orig. ed. Exo. xx. 2, and in I [3 By the holy scriptures, Orig. ed.J
THE PREFACE. 11
creep out at, crying and yelling, Templum Domini, Templum Domini, Templum Jer. \\\. 2.
Domini, &c. " The church, the church, the church ;" affirming in plain words that the thetr strong
church can in no wise err or be deceived. And here they deceive themselves, because Kafk of
they take4 no distinction or difference of the church. For there are two manner of
churches, one true, perfect, and holy in the sight of God, and another false, imperfect, and
ungodly. Truth it is, that the true church of God, being grounded and set upon his code
holy word, (I mean the gospel of grace) cannot err unto damnation. But the other, how d
shining and glorious soever it appear, if it wander abroad, and be not contained within the
compass and limits of the word written, is no true, but a feigned and forged church, word eff
That church, as it is without the compass of God's promises made in truth, not only ^"matters of
may, but also doth commonly, yea continually err and go astray ; for they are not sal
coupled to the head Christ, which is the life, the way, and the truth. Paul, the apostle The church
of God, and elect vessel of salvation, writing to the Galatians, hath these words : " If eth from
we," saith he, " or an angel from heaven, preach any other gospel unto you, than that we written
have preached, hold him accursed:" and yet the papist5, not fearing the curse of God, errnfrnat°
i ,1 • i • i T» i i ,1 • i • tersof faith
dare be bold to teach things which Paul never knew, yea, things clean contrary to his and saiva-
evident and manifest teaching. Such gross ignorance (I would to God it were but Gaia't. i.
ignorance indeed) is entered into their heads, and such arrogant boldness possesseth their The papists
hearts, that they are bold to affirm no church to be the true church of God, but that curse.
which standeth by ordinary succession of bishops, in such pompous and glorious sort as 6.
now is seen. For if there be, say they, no such outward and visible church, how shall
any man know whether he be of the church of Christ, and in the right belief, or no ?
To this I answer, that if our faith should be stayed upon the outward, glistering, and
pompous church, not ruled nor governed by the determinate counsel of God in his word
written, we should never be certain thereof, but ever wavering and doubting; which is
the gate and ready pathway to desperation, from which God defend his chosen flock !
" Cursed is he," saith the scripture, "that putteth his trust in man." And why? For jer. xvii.
" all men," as the kingly prophet David saith, "are liars" in their words, and sinners in their rsai. cxvi.
works. By which words it appeareth plain, that there was never man so virtuous, holy, nor
so well learned, only the writers of the holy scriptures excepted, but, either of ignorance or
of negligence, there escaped some faults in his writings and doings. Yea, the general The general
councils themselves also, that they make so much of, have notably erred, as hereafter erred, and
shall be declared. Yea, such hath been the truth of those seen churches, that one small trifles.
general council hath condemned another of heresy : moreover, the outward seen church,
whereof they brag not a little, hath never since the beginning any space continued in
the true doctrine of God. Let us begin at Moses, who was the first lawgiver, and
we shall see the state of this outward church, which consisteth in the ordinary suc
cession of bishops, whether it be so as I have said, or no. When Moses was gone Exod. xxxii.
up to the mount Sinai to talk with God, and to receive the law at his hands, did
not Aaron, the high priest and bishop, with all the people, in the mean space worship
the golden calf? Read the book of Judges, and you shall see how the whole outward
and visible church fell to idolatry and worshipping of strange gods : as Baal, Astaroth,
gods of the Edomites, Moabites, Philistines, and the Syrians. After the reign of king
David, how many kings were there, I pray you, in whose time false gods were not
openly worshipped? All the kings of Israel served strange gods with the consent
of the bishops, priests, and the whole people. And in Juda there passed not three or
four kings, after David, in whose days open idolatry was not allowed and practised,
by the consent of the kings, bishops, high priests, scribes, and Pharisees. Which of
the prophets did not the open and visible church persecute ? Where was the visible
church in the time of Elias ? Were not all that were known, and thought to be of
the church, worshippers of Baal ; insomuch that Elias thought there had been left
alive of God's true church but himself only? And yet, notwithstanding, God had
preserved his church, known but only to himself; for he knoweth who are his. Who 2 Tim. ii.
smote Micheas, the true prophet of God, but the chief priest and bishop Zedechias ? i Kings xxii.
4 Make, Orig. ed.] [5 Papists, Orig. ed.]
12 CONFUTATION OF UNWRITTEN VERITIES.
And he, with four hundred priests more of his own mind and religion, deceived
7. Achab, and promised him victory over the Assyrians, although Cod had made them
no such promise, hut rather had pointed the contrary, as it came to pass. Who
jer. xx commanded Jeremy to he beaten for his true prophesying, but Phashur, the archbishop?
This and such Who persuaded with the king that Jeremy, the true prophet of God, was a seditious
ward of ail fellow, and wrent about to discourage the people in Jerusalem, that they should not
c:rs ami f.uth- resist Nabuchodonozor, king of Babylon, but the priests ? Yea, and when the king
of God.' ' delivered him out of prison, who but these holy men of the church procured him to
be cast again into a deep dungeon, where they would have famished him, if God had not
put in the king's heart to take him out and deliver him ? These be the fruits and
practices of the visible and seen church, which, if it be true that the papists say,
cannot err. But whatsoever they say, it forceth not : for we know what the spi
ritualty, as they call themselves, have been since the beginning, the very expressed
i Mac. vii. image whereof is set forth and declared in the Machabies (as they that read the story
shall perceive it well enough) by Alcinus, Simon, Jason, and Menelaus.
Now let us come to the new Testament, and see what the visible and known
church was under it. Who was the true church, or how was it known to the people,
in Christ's time ? The high priests, bishops, scribes, Pharisees, and Sadducees, which
appeared outwardly and boasted themselves to be the church of God, were indeed, as
Matt. ni. xii. Christ calleth1 them, serpents, the generations of vipers, hypocrites, children of hell,
painted tombs, persecutors of true religion, and murderers of the prophets, yea, of
himself and his apostles ; men that shut up the kingdom of heaven, so that neither
they would enter therein themselves, nor suffer the poor simple, that were desirous
to know the truth, to enter, but excommunicated and thrust them out of the
church, as men cast away, as heretics, and forsaken of God, whosoever believed on
Actsiv. Christ. WTho commanded the apostles that they should preach no more in Christ's
Acts vii. name? Who caused Stephen to be stoned, and James to be thrown off the pin-
Eu»b. Kcci. nacle?2 Who gave authority to Paul to bind and bring before them all that professed
capL22.lb ' Christ? Who commanded him to be buffeted? Who accused him before Festus and
Acts xxv. Agrippa ? Who stirred the gentiles against him in all countries where he went to
preach, but the church ? If you will then needs judge the outward visible church,
that sitteth in Moses' chair, (though they do not as the chair requireth,) to be the true
Rum™, Lib. church of God, I pray you then tell me, who caused Constantinus, the emperor, to
Boo&^Lib. banish Athanasius?3 Who exiled Chrysostome and many other more godly and well
learned bishops, and slew a great number of godly and well learned men, but the
8. priests, by seducing the empress Eudoxia?4 Who put out the eyes of Constantino,
Mark woii the fourth emperor, and caused him to be slain, because he pulled the images out of
[ills outward the church, being worshipped contrary to God's holy will and commandment, but his
by them' yc own mother, by the counsel of the pope and the bishops, being then taken for the
whauhey' church ? Who deposed Henry, the fourth emperor, causing his own son to rebel
against him ? Who deposed Childericus, the French king, assoiling his subjects from
their obedience to him, and made Pipine king in his stead, but the pope and his
churchmen ?
Let us come to our own realm, and speak of things done in our own memory.
Who procured king Henry the eighth, in the beginning of his reign, to war against
the French king; where, besides the murder committed, adultery was learned, theft
and sacrilege practised, lying, swearing, yea, and forswearing, with all other kinds of
vices, used, which be the very fruits of war, but the clergy ? For the pope, then being
in war with the French king, to make his part good and the stronger, procured the
bishops of the church of England, being the pope's dear darlings, and chief of the king's
council, to entitle the king to his right of the realm and crown of France ; and to en
courage the young king thereto, the pope accursed the king of France and all his
[l Called, Ori£. ed.] j pp. 11)0, 1. Ed. Basil. IfilJl.]
[- Eusebius, Eccl. Hist. Lib. ji. cap.xxii. p. Gl. (4 Socrates, Eccl. Hist. Lib. vi. cap. xvi. p. 7'24.
Ed. Paris. lfir,9.] | Ed. Colon. Allobr. 1612.]
[3 Ruffinus, Eccl. Hist. Lib. i. cap. xvii. x;x. I
THE PREFACE. 13
aiders and succonrcrs. Then free pardons flew abroad as thick as butterflies in sum
mer: but so free, that the realm thereby and the said warriors5 was robbed of a great
deal of our treasure, and in manner half undone. There wras full remission a noena The in°iie
* imketh him-
et culpa preached at Paul's Cross, and almost m every sermon through all England ; s?lf «i«ai to
promising, that whosoever died in the pope's quarrel, his soul should be in heaven ralher »»>VC
before his bones were cold. After, when the same king Henry had justly, by the his promise,
authority of God's word, and the full consent both of the parliament and convocation,
abolished the usurped power of the bishop of Rome, then the pope interdicted the Thllis>ls one of
whole realm, and sent cardinal Poolc from prince to prince, to excite and move them of prelate*,
(if he could have brought it to pass) to make open war against the king and the
realm; as it appcareth in a sermon preached by Tonstall then*3 bishop of Durham,
and set out in print openly: which sermon, and all other tcll-truths, opening the
abuses and tyranny of the bishop of Rome, arc now put to silence. Who were the
workers of all these mischiefs ? Who, these three years past, hath persecuted, prisoned,
and burned so many learned and godly men, only for their true faith's sake, grounded
upon God's most holy word, (men worthy to be compared with the old martyrs of
the primitive church, as well for the constancy of their faith, as also for patience and
charity shewed at their deaths,) but the church, as they call themselves? Who, by
their cruel tyranny, hath enforced so many notable members of Christ (leaving wife,
children, kinsfolk, lands and goods) cither to fly into strange realms, or else from
town to town, from city to city, only because they would not drink of the venomous
cup of the whore of Babylon? Who hath wrought all these wickednesses, but only
the mitred prelates and their popish priests?
If we shall allow them for the true church of God, that appear to be the visible
and outward church, consisting of the ordinary succession of bishops, then shall we
make Christ, which is an innocent lamb without spot, and in whom is found no Exod. xu.
guile, to be the head of ungodly and disobedient members. Which thing is as im- J Pet'S
possible as to make God, which is only good, and nothing but goodness itself, to be
the author, original, and cause of all evil. For Christ, as he is pure, holy, and
perfect, even so must his church and members be, to whom he, as the head, is ad- Ephes. i.
joined and coupled. But if we allow the pope, his cardinals, bishops, priests, monks,
canons, friars, and the whole rabble of the clergy, to be this perfect church of God,
whose doings are clean contrary, for the most part, to the will and commandment
of Christ, left and expressed in his word written; then make we him a sinner, and
his word of no effect9. For as sweet agreeth with sour, black with white, dark
ness with light, and evil with good ; even so this outward, seen, and visible church,
consisting of the ordinary succession of bishops, agreeth with Christ.
But here they will ask me, how shall a man know whether he be in the right faith,
but by this church ? To this Christ shall make answer himself, saying, in the gospel of
John, " My sheep hear my voice, and shall not hear a stranger." And where, I pray John \.
you, hath Christ left any voice to be heard or followed, but in his word written?
" Search the scriptures," saith he, " for they bear witness of me." Where he biddeth you John v.
not search unwritten verities, such as the outward, seen, and pompous church shall of
their own heads shew you, but the written verities contained in the holy scriptures,
"which are profitable to teach, to improve, to amend, and to instruct in righteousness, 2 Tim. in.
that the man of God may be perfect and prepared unto all good works."
If thou therefore be desirous to know, whether thou be in the right faith or no
seek it not at man's mouth : for " all men be liars." Seek it not, I say, at a proud, i' ai. «m.
glorious, and wavering sort of bishops and priests ; but at God's own mouth, which is oni/eerti-
his holy word written, which can neither lie, deceive, nor be deceived. Ask, I say, uhethelThTs
seek, and knock by diligent study and earnest prayer unto God, who hath promised to or no. c !
10.
[5 Warres, Grig. ed.J [7 Nunquam enim spiritualis pcrsequitur carna-
[6 Now Bishop, Grig. ed. See Strypc, Eccl. lem, sed ignoscit. Hieron. in Epist. ad Galat. Lib.
Mem. Vol. I. parti, pp. f»l«, ,r»2l. Oxford, 1822.
This Sermon was intituled "Against the Pope's
supremacy." Bertholet. 1539.]
11. cap. v. Tom. IX. p. 140. Ed. Francof. 1G34.
[8 1 Pet. ii. Grig. ed.J
[9 None effect, Grig, ed.]
14 CONFUTATION OF UNWRITTEN VERITIES.
give to all them that ask faithfully of him the certainty of good faith in their con
science, taught and confirmed by the holy scriptures of the old and new Testament.
And here I forbid no man, as though they should not ask and learn of the learned ;
for that is good and necessary, yea, and allowed by God's truth : but this would I have
all men to do, to use discretion and wisdom in this matter, and to know whether they
be learned, godly-minded, and able to instruct by the scriptures, or no. And yet, if they
ke, believe them no further than they can shew their doctrine and exhortation to be
agreeaDle with the true word of God written. For that is the very touchstone which
must> yea, and also will, try all doctrine or learning, whatsoever it be, whether it be
scriptures good or evil, true or false. And let not men of small learning be too curious in asking
triethS?"1 or movm» dark an^ doubtful questions, which breed contention rather than godly
wh"fher the edifying, but let them be content with the plain and open places of the scriptures. Let
bejood or them rather be earnest to observe the commandments of faith and love, which are plainly
set forth in God's book, than to trouble themselves and busy their heads with dark
places; for that is a thing that hath done, and also doth displease God very greatly.
Yea, I think surely, that these heavy plagues, wherewith God most justly punisheth
now this realm of England (which I beseech him, of his infinite mercy, either to take
clean away, or else to mitigate them for his elect's sake) cometh not so much from the
simple, innocent, and unlearned sort, (which, being beguiled through their simplicity, by
the craft and subtlety of the wily papists, do still continue in superstition and idolatry,)
but rather for the curious sort, which preach strange and far-fetched doctrines, nothing
so much to edifying as to contentious brawling. Yea, I would to God there were
not a great number of them, that were and are counted learned, which preach and
defend doctrines which themselves know to be untrue and contrary to the evident
scriptures. Would God there were not many hundreds of great gospellers sometimes,
that had not subscribed with their own hands, and confirmed by their open and
Their con- public sermons, the contrary of that which they once builded in Christ. And some
sciences shall L . * . J .
therefore Of such, I know, in persuading privately with their old friends and acquaintance,
them for so have confessed no less, but that they have done contrary to the truth, and the good
repent not in persuasion of their own conscience: and yet the same men counsel their friends, for
11. unity and peace sake, as they term it, but rather, they may say, for fear of loss of
goods and life, to obey wicked superstition1, naughty rites, and damnable laws. But
Matt. xvi. what peace, or what unity is that, that is against God and his Christ ? And " what
profiteth it a man to win all the world, and lose his own soul ?" For "he that loveth
his own life more than me," saith Christ, " is not worthy of me." For these men's
sakes therefore, that is to say, the stubborn papists, that lead the world in blindness,
The wit and contrary to their own consciences ; and specially for delicate gospellers' sakes, whose
wit and virtue is in their tongues, hot disputers, busy talkers, taunters and fault-
finders with others, rather than menders of themselves ; for these two sorts' sakes
chiefly, I say, God heapeth these great plagues, that is, persecution of his word, dearth,
danger of war, and people of strange nations, likely to subdue and utterly destroy that
our realm, except they repent and amend their lives in time, and become not only
forgetful of their former evils, but also diligent workers and true followers of the
word, that they have so lightly condemned and refused. "Which if they do not, let
Matt, xxiii. them be sure that all the plagues which are written in the book of God, and all the
blood of his saints, which hath been shed from just Abel unto this present time, shall
be poured upon them. But howsoever these men do, let us, dear brethren, whose
hearts God of his goodness hath more mercifully touched, repent and amend our former
lives, and cease from all dead works, lest we be partakers of the same plagues with
them. But thanks be unto our God, that hath so gently ordered us ! For this we
know, that God sufiereth not his people long to follow their own minds, but shortly
punisheth them, which is a token of his great loving-kindness toward them. For this
2 Mace. vi. grace have we of God more than other people, as it is written, that he suffereth not
us long to sin unpunished, like other nations, that when the day of judgment cometh,
he may punish them in the fulness of their sins. If we sin, he correcteth us, but he
[ ' Superstitions, Orig. ed.
THE PREFACE.
15
m th<
never withdraweth his mercy from us ; and though he punish us with adversity, yet
doth he never forsake his people : " For whom," as St Paul saith, " the Lord loveth, Heb. xii.
him he chasteneth; yea, and he scourgeth every son whom he receiveth."
But, to leave this digression and come to our purpose again, I will briefly shew
you what the outward face of the church and religion hath been in all ages ; even
such as hath pleased the mighty kings, emperors, and rulers of the world. When
Jeroboam set up golden calves at Bethel and Dan, the priests and Levites consented 2Chron.xiii.2
thereto, and all Israel worshipped them, contrary to God's commandment. When 12.
Jesabel had persuaded with her husband about murder, he fulfilled her mind and slew
all the prophets of God that he could come by; only Elias remained that was known
to be the true church, whereas the priests of Baal were four hundred and fifty in J
number. Ezechias destroyed the brazen serpent, and restored the true religion and }
worship of God; but Manasses, his son, set up idolatry, maintained wicked religion,
and slew them that were good. Josias restored right religion; but Jehoas and Jeho-
achim, his sons, 'forsook it, and all their priests and subjects with them committed
idolatry. And generally, what religion soever the king would have, that was stab- AS princes
lished for his time ; so that, as Solomon saith of the judges, so may we say of the things' were
clergy, "Whatsoever saith the prince, that saith the priest."
But let us once again come to the new Testament. Did not the head rulers of
the church, with the authority of Herod and Pilate, condemn Christ and his doctrine Matt. xxvi.
as erroneous and seditious; and all the people followed, and cried, crucifye? Did not
all the emperors before Constantine, being seduced by their bishops and priests, con
demn Christian religion as heretical, seditious, and traitorous, and for the same mur
dered many thousands of martyrs ? When Constantine was christened, then was the
true religion first set forth and openly preached by public authority: and yet, in the
space between Christ and this godly emperor, God was not without his church, though
it were not known, seen, and so accepted of the world. In this prince's time, and
by his authority, was kept the first and best general Council of Nice3 ; where was set
forth our common creed, containing shortly the chief and most necessary articles of
our belief. This Constantinus' son, Constantius, favouring the error of the Arians, in Theodoreti,
Lib. ii. cap.
the council of Arimine, decreed that Christ was not God but man only4: and then is.
to call Christ the Son of God, was by the outward known church, and by a general
council, condemned for an heinous heresy. From that time forth, wThen painime5 princes The priests,
reigned, idolatry and worshipping of false gods was the public doctrine. When heretics part, were
reigned and bare the rule, heresy was openly preached for God's truth. When the em- turnttppett '
perors were catholic, then was the true doctrine of the gospel openly preached. And an
generally, such as was the faith of the emperors, kings, or other rulers, such did the
priests preach. And if any, by the authority of God's word, preached the contrary, or
withstood their corrupt teachings, straightway he was either deposed from his office,
condemned for an heretic, banished, brent, or put to some other cruel death.
After all these sprung up the pope, that triple-crowned monster, and great anti-
christ, which took upon him authority6, not only over the clergy, but also climbed
above kings and emperors, deposing them at his pleasure, and settled himself in the
temple of God, that is, in the consciences of men, extolling himself above God, dispensing
with good7 laws, and giving men leave to break them, and to regard more his decrees
than the everlasting commandments of God. And so it came to pass in time, that
to eat flesh on the Friday, or fasting-day, was counted greater sin than drunkenness,
adultery, or perjury. And why? because his laws were diligentlier and more straitly
looked to, and the offenders thereof sorer punished, than God's laws. Since this anti
christ of Rome, I say, was stablished in his full power, whatsoever pleased him, that
was taken for God's law, and that was decreed upon by general council, confirmed
13.
[2 Omitted in ed. 1582.]
[3 The first (Ecumenical, or General Nicene
Council, was held at Nice, A.D. 325.]
[4 Theodoreti, Eccl. Hist. Lib. n. cap. xviii.
p. 70. Ed. Colon. Allobr. 1612. The Council of
Rimini was held, A.D. 359. Vid. Labbe et Cossart,
Tom. II. col. 791. Ed. Lutet. Paris. 1671. J
[5 Painime: Pagan.]
[6 An authority, Orig. ed.]
P With God's laws, Orig. ed.]
10 CONFUTATION OF UNWRITTEN VERITIES.
and ratified by whole heaps of clerks. To speak against that was, and also now is,
detestable heresy, and so heinous a crime against the Holy Ghost (if it were true
that they say), that it cannot be forgiven cither in this world or in the world to come.
These bo the He that spcaketh against any of his decrees must utterly be condemned for an heretic,
Bx»ii?un~ accursed of God, and damned into hell for ever, without redemption, except he recant,
toSrth abjure, and deny the truth, and set forth error and false doctrine, and promise with
SSffijSk a solemn oath, that he shall never preach, teach, nor defend the truth hereafter.
d£?t?M» Now let us come to our days. AVhcn king Henry the eighth was, as he ought
to be by God's law, made supreme head, as well of the clergy as of the laity, he, by
the consent of the parliament and convocation, set forth in print a godly book of
religion1, not much varying from that which was enacted in his son's time, Edward
it was a small the sixth. But when he took displeasure with certain bishops, as they term them,
of the new learning, because they would not give their consent in the parliament,
that the king should have all abbey lands to his own use, but only such lands as
were given by his ancestors, kings of England; and that the residue of those lands
shoukf have been bestowed to augment the number of learned men in the universities;
to the founding also of grammar schools in every shire of England, where children,
most apt to learning, should have been brought up freely, and without great cost to
their friends and kinsfolks; to the founding of hospitals, where poor and impotent
people should have been sufficiently provided for with physicians and surgeons,
14. which should have ministered physic2 and surgery freely, not only to them, but also
to all other poor folk within this realm; and also in every shire town, and other
market towns, where should be thought most meet and fit, to set up divers occupa
tions, most profitable for the commonwealth, where all valiant and sturdy beggars
should have been set to work, and if they refused to labour, then to force them thereto
by whipping, stocking, and hunger; and the residue of the abbey lands above these
should have been reserved in the common treasuries, to aid the king in his wars, or
other affairs of his realm, and thereby to have favoured and eased the more his sub-
private com- jects, in taxes, subsidies, fifteenths3, and loans, and such other like thing4 :— king Henry,
™oSS£. as I said before, upon the displeasure taken, and by the incitation of the old popish
I-une°p2d bishops, shortly after, by consent of the same, or the most part of them, that were
'aml'bnmljhf' makers of the first book of religion, set forth by open parliament and convocation the
in tyranny, g.^ j^k^ as wen arrreeing with the former parliament and the word of God, as
black with white, light with darkness, Christ with Belial, or with antichrist. But
after, when he was pacified with these foresaid bishops, considering that they spake
against the king's profit, not of malice but of good conscience and zeal to God's
glory and the commonwealth, he mitigated the Six Articles, and from that time forth,
more and more, restored true religion. And I doubt not but, if he had lived, he
would have brought all things to a better state than he left it. But Edward the
sixth, his son, succeeding in his said father's place, by the advice of his uncle, the
duke of Somerset, the lords of his council, bishops, and the clergy, set forth such a
book of religion3, as without boast or dispraise of other be it spoken, was never a
better set forth since the apostles' time.
Now, after that God had plagued this realm with the most grievous plague that
ever came to it, in taking away from it so godly a king as he was, yea, such an one
as hath not been read of, of his age, in any realm, both for wit, learning, so
berness, and godliness; in his stead he hath set up queen Mary, who in short time
They are nil hath pulled down that was not buildcd in many years, and brought in the bishop
Vr.aiUyrasgTve of Rome, before justly and by law of parliament abolished, with open perjury of so
^''theTrinT many, as gave their voices and consent to the same. For they had all made a
imta?p°ofhe solemn oath before, never to receive his unjust usurped power into the realm again.
llom
[l "The godly and pious institution of a chris- the reformation than the other.]
dan man," published 1537, which was superseded [s Ministered both physic, Orig. ed.]
by "A necessary doctrine and erudition of any ' [3 Fifteens, Orig. ed.]
Christian man," in 1540; the latter book being in [4 Things, Orig. ed.]
several points less favourable to the doctrines of ; [5 i. e. the Liturgy.]
THE PREFACE.
17
m3,
Hath she not, being seduced by the perjured prelacies6, revoked and made of none
effect so many godly laws enacted by parliament, that is, by the consent of the lords J"1^
both spiritual and temporal, the clergy and common house, yea, and by them that were
the chief of king Henry her father's privy council, and setters on of him in the abo- {Sj^Sjot
lishing of the bishop of Rome, even open preachers and writers against the pope's a"' waging
tyranny, with so pithy reasons and strong arguments, as neither they themselves, nor r<^.tand
any other after them, shall be able at any time rightly to assoil and answer? Yet
these men were chief of counsel, and procurers of the queen, and first workers in the
parliament to allure the lords and commons to receive the bishop of Rome again for
the supreme head of this realm, contrary to God's law, the laws of this realm, and By their
their own solemn oaths. And not only this, but they have taken away the acts of krj
mortmain and praemunire, and divers other statutes that did bridle the unsatiate7
covetousness and licentious liberty of the popish priests, and restored the act ex qfficio3.
Which thing if it should long continue in this state that it is in, the great treasure
of this realm should come into the clergy's hands, and a great part thereof should
fly to Rome for bishoprics, benefices, appellations, pardons, dispensations, and such
other baggage.
But (say the papists) when scriptures be hard and doubtful, and seem to be con
trary one to another, by mistaking and wrong understanding whereof divers heresies
do arise ; how shall a man know the truth in such diversity of opinions, both parties
grounding themselves upon the scriptures, but only by the church, which (as they say)
cannot err ? St Augustine shall make answer herein for me, saying on this wise : in his third
"Dark places are to be expounded by more plain places; for that is the surest way of Christian
declaring the scriptures, to expound one scripture by another9." And again he saith, cap. as"6'
that " in things openly contained in the scriptures are found all things that concern in his second
faith, good living, and charity10." "And if any thing cannot be tried by the certain Christum
and clear places of the scriptures, let man's presumption," saith he, " stay itself, not esp!?!*'
leaning to either part: for this I am sure of, that if it were requisite to be known InljJ88econd
upon pain of damnation, there should not lack most plain and clear authorities of the J,Ic'ri<
same in the scriptures. But in seeking of the scriptures, let us seek no farther than °,f Sin\.
is left in writing by God our Saviour, lest in desiring too much we lose all11." St^ap. uit.'
Chrysostom also saith : " It is not possible that he which with earnest study and uP°n GcTie-
fervent desire applieth him to the scriptures of God, should ever be 12 neglected of Ilom- 3<5-
God; but although we lack a master to teach us, yet the Lord himself, entering our
hearts from above, shall give light into our minds, and pour his bright beams into ]0.
our reason and understanding, and open the things that be hid, and teach us those
things whereof we be ignorant13." "Therefore," saith the same Chrysostom, "if thou inhi*rnp?r-
wilt enter into the truth of the scriptures, now ask by prayers, now knock by good cap. as!""
works, and search the old ancient writers, and ask divers priests, to know which be
and
en ess
[6 Prelates, Orig. ed. i. e. Bishops Gardner,
Bonner, ccc. who had previously written and spoken
against the Pope's supremacy.]
[7 Unsatiable, Orig. ed.]
[8 Vid. Foxe's Acts and Monuments, Ed. 1583.
pp. 418, 11). 523. and 1410; and Strype, Eccl. Me
morials, Vol. III. Part i. p. 59; and Life of Abp.
Whitgift, Vol. II. pp. 28—32. Ed. Oxon. 1822.]
['•' Ubi autem talis sensus eruitur, cujus incer-
tum certis sanctarum scripturarum testimoniis non
possit aperiri, restat ut ratione reddita manifestus
appareat, etiamsi ille cujus verba intelligere quas-
rimus, eum forte non sensit. Sed hasc consuetudo
periculosa est. Per scripturas enim divinas multo
tutius ambulatur. Augustin. I)e Doctrina Chris
tiana, Lib. in. cap. xxviii. Tom. III. p. 25.
Paris. 1635.]
[10 In iis enim quas aperte in scriptura posita
sunt, inveniuntur ilia omnia qua? continent fidem
moresque vivendi, spem scilicet atque caritatem.
Id. Lib. ii. cap. ix. Tom. III. p. 12.]
CCRANMER, n."]
[n Ubi enim de re obscurissima disputatur, non
adjuvantibus divinarum scripturarum certis claris-
que documentis, cohibere se debet humana pra?-
sumptio, nihil faciens in partem alteram declinando.
Etsi enim quodlibet horum, quevnadmodum de-
monstrari et explicari possit, ignorem, illud lamen
credo, quod etiam hinc divinorum eloquiorum cla-
rissima auctoritas esset, si homo illud sine dispendio
promissa? salutis ignorare non posset. Id. De Pec-
catorum mentis et remissione. Tom. VII. p. 3U4.J
[12 Would ever be, Orig. ed.]
j^13 Ouoe ydp eoTTt TOV fifrd CTTTOUOJ/S /cat TTO\\OV
TTodoV TOIS 06iOlS €V TVy^dvOVTa 7T6yOtO00i;j/ai 7TOT6'
a'XXa KU.V civQpwTros ijfJiiv fJLij yivi\Ta.i ototi'ir/caXos,
auTos 6 <5e<r7roTj;s dviafiev e^i/3«Teu6uf Tats Kapciat?
Tats ij^CTc'/oais </>a>Tt£ei TIJI/ didvoLav, KaTavyd^ci
TOV Xoyicrfjiov, e/CKaXirTTTet TCC Xai/6az/oj/Ta, otoa-
cr/caXos tj/utv yive-rat tiav dyvoovfUViav. Chrysost.
in (lenes. Cap. xiii. Horn. xxxv. Tom. IV. pp.
349,50. Ed. Paris. 1J18—38.]
CONFUTATION OF UNWRITTEN VERITIES.
James i.
Matt. xxii.
Mark xii.
John x.
Rev. iii.
John xv.
the true key-keepers, and which are the false1. For all things," saitli he, "are plain
and manifest in the divine scriptures : whatsoever things are needful are there2 opened3."
But if these authors will not satisfy them, then let them use St James' counsel,
saying : " He that lacketh wisdom, let him ask it of God, which giveth to all men
indifferently, and casteth no man in the teeth, and it shall be given him." For God
is not partial, nor regardeth any more a pope than a potter, a cardinal than a carter,
a bishop than a butcher, a priest than a pedlar, except his faith and life be agree
able to God's will.
Whither should a man (desiring to know the truth, and right understanding and
worshipping of God) have resorted in Elias his time, when there was no more of the
true outward church but he alone ? To whom should a man have resorted for counsel
of the truth in the time of Jeremy ? Of whom should a man have learned the truth
in Christ's time, when there was no ordinary succession of bishops in the truth ?
Should they have learned (think you) the truth of God of the head priests, scribes,
and Pharisees ? Then you know what a learning they should have had, and how
much Christ should have profited them. How should a man have been satisfied of
his salvation at Annas, Caiphas, and the rest of the Pharisees' hands? Even so, no
doubt, would they have taught and instructed him, that, if he had believed and fol
lowed their sayings, Christ and he should never have met. And yet those men bare
the image and name of the known church at that time; yea, and the same men
condemned him of whom our faith and salvation dependeth, as a seditious fellow,
as a traitor to Cassar, as an heretic, and a blasphemer of God. Christ therefore, to
teach us what we should do in matters pertaining to his glory and our own com
modity, sendeth his hearers to the scriptures, and not to the church. He said also
to the Sadducees, "Ye err because ye know not the scriptures;" and not, because
ye believe not the church. He also promiscth his elect, that they shall hear his
voice, and not a stranger's voice. If ye be doubtful therefore in any point, resort
to the scriptures given from God, and out of them search for the thing whereof
thou art ignorant ; and, above all things, be not too rash in judgment, neither trust
too much in thine own wit.
Ask also counsel of such men whom thou knowest to be well learned and exercised
in the same scriptures, and whose conversation thou seest to be agreeable to their
words; and yet believe them no farther than they can prove their doctrines and ex
hortations to answer and agree with God's most holy word. Seek, ask, cry, call,
knock, fast and pray, with a constant faith, joining thereto a Christian, sober, and a
charitable living ; and then " he that hath the key of David, who openeth, and no man
shutteth," shall (according to his promise) give unto you all that you ask of his
Father in his name, and shall send his Holy Spirit into your hearts, who shall lead
you into all truth, and put you in remembrance of all those things which Christ
hath commanded, needful and necessary for your salvation.
Whatsoever therefore the church teacheth you out of the canonical books of the
bible, believe that; but if they teach any thing beside that, (I mean, which is not
agreeable4 with the same,) believe neither that, nor them. For then they are not the
church of Christ, but the synagogue of Sathan and antichrist. For the church of
God (as Saint Paul witnesseth) is "builded upon the foundation of the apostles and pro
phets;" not upon the apostles, -but upon the same foundation which they laid, that
is, Christ Jesus, and his holy word. And all such unwritten verities as the papists
[l Et si velles scripturarum ingredi veritatem,
nunc peteres orationibus, nunc quaereres in scripturis,
nunc pulsates bonis operibus, nunc interrogates
sacerdotes, nunc istos, nunc illos; non investigas
qui veri sint clavicularii scripturarum, qui falsi.
Id. Opus. Imperf. in Matthaeum. Horn. xliv. col.
clxxxvii. in cap. xxiii. Tom. VI. This treatise
is generally supposed to be spurious. See James'
Corruption of Scripture Councils, p. 107. &c. Lon
don, 1843. Rived Critica Sacra. Ed. Genevae,
1626.]
f2 Needful there to be opened, Orig. ed.]
[3 Ergo non sunt scriptura; clausae....Non ergo
abscondita est in scripturis veritas, sed obscura :
non ut non inveniant earn qui quserunt earn, sed
ut non inveniant earn qui quaerere earn nolunt. Id.
ibid. col. clxxxvi.]
[4 Agreeing, Orig. ed.J
THE PREFACE. 19
have in their mouths, though they seem never so glorious a church to the face of
the world, if they bo not agreeing (as they are not indeed) to the very word of
God, suspect them, yea, rather, I bid you utterly to abhor and reject them. For
their outward and seen church may, and doth (as is before proved) commonly err
in great and weighty matters. Stand fast therefore to sound and good doctrine, and
waver not. And " if any man come unto you, and bring not this doctrine with him, 2 John
receive him not into your house : bid him not God speed," nor have ought to do
with him; but count him as an abject from God and Christ. But cleave ye fast to
the sound and certain doctrine of God's infallible word, written in the canonical
books of the new and old Testament, which is able sufficiently to instruct
you to eternal salvation, through Jesus Christ our Lord. To
whom, with the Father and the Holy Ghost,
be all honour and praise for
ever and ever.
Amen.
2—2
THE BOOK TO THE READER,
18. Judge not before
Thou know mine intent,
But read me throughout,
And then say thy Jill :
As thou in opinion
Art minded and bent,
Whether it be
Either good or ill.
I care not for praise,
Nor slander untrue,
Of man nor of child,
Whatever he be:
Truth need not to fear,
Who doth it pursue
With praise or dispraise
In any
For truth is not bettered
By praises at all,
Nor harmed by dispraise
Of any wight :
But goodness or hurt
Most surely come shall
To him that doth judge
Either wrong or right.
Read me, then judge me,
Therefore I thee pray,
Nothing for my cause,
But only thine own :
For I shall endure,
Whosoever say nay,
When unwritten truths
Shall be overthrown.
A CONFUTATION
UNWRITTEN VERITIES
BY DIVERS AUTHORITIES DILIGENTLY AND TRULY GATHERED TOGETHER
OUT OF THE HOLY SCRIPTURES AND ANCIENT FATHERS.
THE FIRST CHAPTER.
That the word of God written, contained within the canon of the Bible, is a true,
sound, perfect, and whole doctrine, containing in itself fully all things needful for
our salvation.
" YE shall put nothing to the word which I command you, neither take aught Dcut. iv.
therefrom ; that ye may keep the commandments of the Lord your God which I com
mand you."
"You shall not do after any thing1 that we do here this day, every man what Deut. xii.
seemeth him good in his own eyes."
" Whatsoever I command you, that take heed you do only to the Lord ; and put ibidem
nothing thereto, nor take aught therefrom."
" The prophet which shall presume to speak a word in my name, which I have Deut. xvm.
not commanded him to speak, or that speaketh in the name of strange gods, that
prophet shall die."
"All the words of God are pure and clean: for he is a shield unto all them that Prov. xxx.
put their trust in him. Put thou nothing unto his words, lest he reprove thee, and
thou be found a liar."
" Hear not the words of the prophets that preach unto you and deceive you : for Jer. xxm.
they speak the meaning of their own hearts, and not out of the mouth of the Lord."
" Whosoever teacheth and keepeth the same, (speaking of his commandments,) shall Matt. r.
be called great in the kingdom of heaven."
"Whosoever heareth these my words, and doth the same, shall be likened unto aMatt.vii.
wise man, that buildeth his house upon a rock ; and abundance of rain fell, the floods
came, the wind blew, and beat upon the same house, and it fell not, because it was
grounded on the sure rock."
" This people draweth nigh unto me with their mouth, and honourcth me with Matt. xv.
their lips2, howbeit their hearts be far from me; but in vain do they serve me, teaching
the doctrines and precepts of men."
" Go ye, and teach all nations, baptizing them in the name of the Father, &c. Matt, xxviii
teaching them to observe all things whatsoever I have commanded you."
" Go ye into all the world, and preach my gospel to all creatures." Mark xvi.
" He that heareth my word, and believcth in him that sent me, hath everlasting John v.
life, and shall not come into damnation ; but is escaped from death to life."
" Search the scriptures, for in them ye think ye have eternal life, and they are John v.
they which testify of me."
" These are written that you might believe that Jesus is Christ the Son of God, John xx.
and that (in believing) ye might have life through his name."
" I have spared no labour, but I have shewed you all the counsel of God." Acts xx.
" I have obtained help of God, and continue unto this day, witnessing both to the Acts xxvi.
small and to the great, saying none other things than those which the prophets and
Moses did say should come."
[' Do anything, Orig. ed.] f2 With lips, Grig, ed.]
22 A CONFUTATION [CHAP.
Horn, x. " Faith cometh by hearing, hearing cometh by the word of God."
Hom. xiv. "Whatsoever is not of faith, the same is sin."
2 cor. i. "We be not lords over your faith, but helpers of your joy."
c*ai. i. " Though we ourselves, or an angel from heaven, preach any other gospel unto
you than that which we have preached, let him be accursed."
2 Tim. ill. " Continue thou in the things which thou hast learned, which also were commit
ted unto thee, knowing of whom thou hast learned them : and forasmuch also as thou
hast known the holy scriptures of a child, which are able to make thee learned unto
salvation, through the faith which is in Christ Jesu. For all scripture, given by in-
21. spiration of God, is profitable to teach, to improve, to amend, to instruct in righte
ousness, that the man of God may bo perfect, and prepared to all good works."
1 Pet. iv. " If any man speak, let him speak as the words of God."
2 John, " If any man come unto you, and bring not this learning, receive him not into
your house, neither bid him God speed. For he that biddeth him God speed is par
taker of his evil deeds."
itev. xxii. "If any man shall add unto these things, God shall add unto him the plagues
that are written in this book. And if any man shall minish of the words of this
prophecy, God shall take away his part out of the book of life, and out of the holy
city, and from those things which are written in this book."
THE SECOND CHAPTER.
That t/ie Writings of the old Fathers, without the written Word of God, are not able
to prove any doctrine in religion.
Doctrine in IREN^EUS, Lib. ii. cap. 46. " To lean to the scriptures of God (which is the certain
be grounded and undoubted truth) is to build a man's house upon a sure and strong rock. But
scriptures to leave that, and lean to any other doctrines (whatsoever they be), is to build a
ruinous house upon the shattering gravel, whereof the overthrow is easy1."
We may^not Idem, in Epist. 72. " Happy is he that sowcth upon the water where the ox and
faith upon the ass treadeth, that is, upon that people which only folio weth the doctrine of both
men's tradi- . J
turns. the testaments, and not upon the vain traditions of men.
Tertullian, in the Prescriptions of Heretics, pa. 19. " It is not lawful for us to
favour any doctrine at our pleasure, nor yet to choose what any man hath brought
The apostles Jn Of nis Own mind. We have the apostles of the Lord for our authors, which did
taught
nothing but not elect any thing, that they would bring in, of their own heads ; but taught faith-
they learned fully to all nations that doctrine that they had received of Christ. Therefore, although
'an angel from heaven should preach any other thing, let us hold him accursed2.'"
The first And a little after he saith : " We need to use no curiosity after Jesus Christ,
point of be-
lief is, that nor make further search after the gospel : for when we believe, we desire to believe
pel no 3 other no more. For first we believe this, that there is nothing else that we ought to
thing is to be
believed. bellCVC .
22. ,
[* Quia autem parabolas possunt multas recipere
absolutiones ; ex ipsis de inquisitione Dei affirmare,
relinquentes quod certum et indubitatum et verum
est, valde praecipitantium se in periculum, et irra-
tionabilium esse, quis non amantium veritatem con-
fitebitur ? Et numquid hoc est non in petra firma,
et valida, et in aperto posita aedificare suam do-
mum ; sed in incertum effusae arenac ? Unde et
facilis est aversio hujusmodi aedificationis. Iren.
Lib. n. cap. xlvi. (xxvii.) p. 155. Ed. Paris. ' Jesum, nee inquisitione post evangelium. Cum
1710.] credimus, nihil desideramus ultra credere. Hoc
[2 Nobis vero nihil ex nostro arbitrio inducere enim prius credimus, non esse quod ultra credere
licet, sed nee eligere quod aliquis de arbitrio suo debeamus. Id. cap. viii. p. 205.]
induxerit : apostolos Domini habemus auctores, qui
nee ipsi quicquam ex suo arbitrio, quod inducerent,
elegerunt ; sed acceptam a Christo disciplinam fide-
liter nationibus adsignaverunt. Itaque etiamsi an-
gelus de ccelis aliter evangelizaret, anathema dice-
retur a nobis. Tertull. de Prescript, haereticor.
Cap. vi. p. 204. Ed. Lutet. Paris. 1664.]
[3 None, Orig. ed.]
[4 Nobis curiositate opus non est post Christum
II.]
OF UNWRITTEN VERITIES.
23
Idem, Of the Flesh of Christ, pa. 20. against Apelles, which said that the angels
had a bodily substance, which they took of the stars. Tertullian answereth, that " there
is no certainty in this matter, because the scripture declareth it not5."
The same, to Praxeas. "Let this be a general rule, indifferently determined before
and against all heresies : that that is true, whatsoever is first ; and that to be forged,
whatsoever cometh after7." pa. 418.
Origen, in his first homily upon Jeremy. " We must needs call the holy scrip
tures to witness : for our judgments and expositions without these witnesses are worthy
no credit9."
Idem, upon Leviticus, in his fifth homily. " If the holy scripture do not deter
mine any thing, we ought not to admit any other writing for the stablishing of our
doctrine: but as for the rest, let us leave it to God10."
The same, upon the third chapter to the Romans. "After these, as his custom
is (meaning St Paul), he doth confirm that he had said by the scriptures, giving also
an example to the preachers of the church, that those things which they speak to
the people should be armed and maintained by the holy scriptures, and not spoken
out of their own judgments. For if he (being such and so great an apostle) thought
not the authority of his own words to be sufficient, except he teach those things
which he saith to be written in the law and the prophets ; how much more ought
we little ones to take heed, that when we teach, we utter not our own minds, but
the sentences of the Holy Ghost11!"
The same, upon Matthew, in his 26th Homily. " No man ought (for the stablishing
of doctrine) to use any books that be without the canonical scriptures13."
Cyprian, in the exposition of the creed, after that he hath rehearsed the canonical
books of the bible, he saith: "These be they which our fathers have included within the
canon, out of the which our fathers would the doctrine of our faith to be certain : never
theless there be other books, which of our elders were not called canonical, but ecclesias
tical; as the book of Wisdom, the books of Sirach, Tobie, Judith, Machabees, and
other. All which books they would have to be read in the church, but not alleged as of
authority to confirm any article of our faith. All other writings they called Apocrypha,
which they would in no wise to be read in the church 14."
There is no
certainty in
that the scrip
ture dcfmeth
not
The law, the
prophets, and
gospel «, are
the first doc
trines, and
therefore
true.
Our words,
without*
God's word
are not to be
believed.
That which
cannot be
proved by the
scripture,
leave to God.
If Paul
thought his
autho>ity[not
sufficient,
much more
ought we to
take heed
that we utter
not our own
minds1'-'.]
All books
which be not
in the canon
of the Hible
are called
Apocrypha,
and are not
sufficient to
prove any
articles of
our faith.
[5 Igitur probent angelos illos camera de si-
deribus concepisse. Si non probant, qviia nee scrip-
turn est, nee Christi caro inde erit .... Igitur, cum
relatum non sit unde sumpserint carnem, relinquitur
intellectui nostro non dubitare, hoc esse proprium
angelicae potestatis, ex nulla materia corpus sibi
sumere. Quanto magis, inquis, ex aliqua ? Certum
est, sed nihil de eo constat, quia scriptura non ex-
hibet. Id. De carne Christi, cap. vi. p. 312.]
[6 And the gospel, Orig. ed.]
[7 Quo peraeque adversus universas haeraeses jam
hinc prsejudicatum sit, id esse verum quodcumque
primum; id esse adulterum quodcumque posterius.
Id. adversus Praxeam. Cap. ii. p. 501. J
[8 With God's words, 1582.]
[° Md/oTUyOcts (5eT XajSeu/ TCCS y/oa^a's. dfj.dpTvpoi
yap al 67rt/3o/\ai I'I/ULWV Kal ai t£jjyfjcrets a-jncrToi
elcriv. Origen. In Jeremiam. Horn. i. Tom. III.
p. 129. Ed. Paris, 1733—1759.]
[10 Si quid autem superfuerit, quod non divina
scriptura decernat, nullam aliam tertiam scripturam
debere ad auctoritatem scientiae suscipi, sed igni
tradamus quod superest, id est, Deo reservemus.
Id. In Levit. Horn. v. Tom. II. p. 212.]
[n Post haec vero, ut ei moris est, de scripturis
sanctis vult affirmare quod dixerat : simul et doc-
toribus ecclesiaa prsbet exemplum, ut ea quse lo-
quuntur ad populum, non propriis praasumpta sen-
tentiis, sed divinis munita testimoniis proferant. Si
enim ipse tantus ac talis apostolus auctoritatem dic-
torum suorum sufficere posse non credit, nisi doceat
in Icge et prophetis scripta esse qua1 dicit ; quanto
magis nos minimi hoc observare debemus, ut non
nostras cum docemus, sed sancti Spiritus sententias
proferamus ! Id. In Epist. ad Romanos, Cap. in.
Tom. IV. p. 504.]
[12 The words, "If Paul thought his authority,"
are only found in the margin of the original edition.
The remaining clause is in Jenkyns' Cranmer,
Vol. IV. p. 175.]
[13 Non ergo debemus ad confirmandum doc-
trinam nos tram nostros proprios intellectus jurare,
et quasi testimonia assumere, quos unusquisque
nostrum intelligit, et secundum veritatem existimat
esse, ni ostenderit eos sanctos esse ex eo quod in
scripturis continentur divinis. Id. In Matthaeum,
Horn. xxv. Tom. III. p. 842.]
[14 Haec sunt quae patres intra canonem conclu-
serunt ; ex quibus fidei nostrae assertiones constare
voluerunt. Sciendum tamen est, quod et alii libri
sunt qui non canonici, sed ecclesiastici a majoribus
appellati sunt: ut est Sapientia Salomonis, et alia
Sapientia quae dicitur filii Syrach Ejusdem
ordinis est libellus Tobiae et Judith, et Macha-
bzeorum libri quaeomnia legi quidem in ecclesiis
voluerunt, non tamen proferri ad auctoritatem ex
his fidei confirmandam. Ceteras vero scripturas
apocryphas nominarunt, quas in ecclesiis legi
noluerunt. Cyprian. Expos, in Symb. Apostol.
Capp. xxxvii, viii. col. ccxxiv. Ed. Paris. 172(1.
This exposition is asserted by the Benedictine edi
tors to be spurious. Ruffinus was probably the
author. J
24
A CONFUTATION
23.
No man can
dispense with
God's law.
Things that
be not com
manded be
inditrbreiit to
be used or
not used : but
yet as cliarity
requireth.
Search no
further than
the gospel.
24.
In time of
heresy there
is no means
to try the
truth, and
the true
church of
Christ from
Antichrist's
church, but
only by the
scriptures.
Athanasius against the Gentiles. " The holy scriptures, being inspired from God, are
sufficient to all instruction of the truth '."
Basilius, in his book of Ethics, of his short definitions the 20. "Every word and
deed that maketh for the certainty and surety of good men, and the confusion of them
that be evil, must be confirmed by the testimony of God's scriptures. And those things,
which either in our nature, or in the custom and manner of our life, arc manifestly
known, must we use to confirm those things which we do and say2."
The same, in his short definitions, the first question: "Whether it be lawful or expe
dient for a man to permit himself to do what he thinketh good, without the testimony
of the holy scriptures." His answer : " Seeing that our Saviour saith of the Holy Ghost,
4 He shall not speak of himself, but whatsoever he hath heard, that shall he speak :' and
of himself he saith, ' The Son can do nothing of himself :' and again, ' I have not
spoken of myself, but he which sent me gave me commandment what I should say, and
what I should speak ; and I know that his commandment is eternal life : therefore those
things that I speak, I speak as the Father said unto me :' who is he then that will run
into such madness, that he dare once think only anything of himself, seeing that he hath
need of the Holy Ghost for his aid, so that both in mind, word, and work, he may be
guided in the way of truth, and that he must needs walk in darkness, except he be
lightened with the Sun of Righteousness, our Lord Jesus Christ, which shineth upon us
with his commandments, as with bright beams ? For ' the commandment of the Lord
is clear, and giveth light to the eyes.' For of those things that are done, and com
monly used among us, some are by God's commandment determined, and plainly set
forth in the holy scriptures, and some not expressed. Of those that be expressed by the
scriptures, there is utterly no power given to any man (whatsoever he be in the whole
world) either to do anything of those that be forbidden, or else to leave undone anything
of them that be commanded : seeing that the Lord hath once commanded and said,
' Whatsoever I command you, that take heed ye do, &c.' But of those things that
are not expressed, the apostle Paul hath given us a rule, saying : ' I may do all
things; but all things are not expedient. I may do all things; but all things edify
not3.'"
Isychius, upon Leviticus, lib. v. cap. 16. "Let us, which would have anything
observed of God, search no more but that which the gospel doth give unto us4."
Chrysostom, upon the 24 cap. of Matthew, Homilia 49. " ' When you shall see
the abominable desolation stand in the holy place,' (that is) when you shall see ungodly
heresy (which is the army of antichrist) stand in the holy places of the church, ' in
that time let them which are in Jewry fly unto the hills,' (that is) let them that be in
Christendom resort unto the scriptures. For like as the true Jew is a Christian (as
1 Aura/oKeis /uti/ yap ela-iv al aytai Kal 0eo-
ypafpal -717)09 Ttji/ TJ|S a'XtjOeias aVayye-
\iav. Athanas. Oratio contra Gentes. Tom. I.
p. I.Ed. Paris. 1598.]
[2 "OTI Sel irdv pnp.a jj irpdy/j.a TTLcrTcveffQai -ry
fjLapTvpta T//S QcoTTveuffTou ypafpijs, eis 7r\tjpo(po-
piav /JLCV TWV dyadwv, evTpoTrijv Se TU>V Troviipwv
Ori 06? Kal TOIS ev TTJ (pvtrei Kal TT) (rvvt]$eia TOV
(3iov yvaipi^ofjievot^ Kex/>7/<r0«i eis fiefia'ucHriv Ttav
yivofjLevwv »j Xeyo^eVtof. Basil. Moralia Ethica.
Regula xxvi. cap. i. ii. pp. 434, 435. Ed. Paris.
1887.]
[3 Tov Kvpiov TJ/UWI> 'Iiiffov XpicrTov Xe'yoz/Tos
Trepi TOV dyiov -Tn/eu/xarus, Ou yap XaXfjo"ei dtp'
eavTov, cc'XX' ocra civ duovtrri, TavTa XaXtjcrei* treat
oe eauTou, Ov cvvaTai b i/los iroielv dtp' cavTov
ovctv' KUI TraXif/'Ori tycu e£ e/mavTov OVK eXa'X^o-a,
a'XX' 6 Tre'/ivJ/as /me TraTtjp, airros /not emroXj/V eow/ce,
•rt etTro), KUI XaXfj'crio' Kal olda OTL ?; ei/roXtj af/Tov
jjanj cuw'mos CCTTLV' d ovv XaXw eyto, /ca0ws etp?;/ce'
fjL<)i b iraTtj/o, ovTca XaXw' Tts dv eis TocrauTijv e£e'X0»;
/Ltoi/iay, ai(TT6 d(p' eavrov To\[i.ij(rai TI KUI fie^pi-s
tvvoia* Xafielir, tis ocijyov /j.tu TOU dyiov Kal dya-
6ov TrveufjLaros \pciav ex^tj 'iva KarcvQuvQfj eis T-fjv
bdov T?JS a'X»}0ei'as, Kara re vovv, Kal Xdyoj/, /cat
Trpd^iv, TU^>Xos ^e Kal ev ovcoTet cidyet uvev TOV
?;Xiov T?;S dtKaioarvviyi avTOV TOV Kvpiov ij/mwif 'Irjo-ou
X'piaTOv TOV (pwTt^ovTos, uxnrep a'/CTlcTi, Tais cav-
TOV ei/ToXals ; ij yap ei/roXjj Kvpiov, <pr)crl, TJjXau-
•yrjs, (pcoT^ov<ra 6(ptia\/Jiov<i. uia-trep fte Ttav ev r\p.!v
aTpcfyofjievtav Trpay/jiaTiav Ta fiev earTtv VTTO T^S
ti/ToX/Js TOV Beou ev Ty dyia ypacpfj oteo-TaX/ze'i/a,
Ta oe o'ec'itoTrTj/At'i'a' TTCpl fjiev T<Jov yeypafjLfjLeviov
ov^efjiia efcovtria SedoTai Ka06\ov ovSevl, OVTC Troirj-
<rai Ti TWV K6/ca)Xu/xej/ajj/, oi/Te Trapa\el\l/ai TI TIOV
TrpoarTeTay/ULovwv' TOV Kvpiov dira£ Trapayyel\av-
TOS, Kal eiTrovTO?' Kal (f)v\d^y TO prifia o eVreX-
Xo/xat (rot (Ti'i/j.epov' Trepl de TWV (retrKa'Trrjfj.evwv
Kavova vfjiiv e£e6eTO b aTrotrroXos IlauXos e'nruiu'
irdvTa IULOL e£eo-TLV, dXX" ov irdvTa crvfirfrepei. irdvTa
fioi efcevTtv, aXX" ov irdvTa OLKoco/j.el. Id. Regulae
Breviores. Interrogatio prima. Tom. II. pp. 623,4.]
[4 Et nihil amplius qua?ramus nos qui aliquid
de Deo scrutari volumus, sed quantum nobis evan-
gelicus sermo tradit. Isychius, in Levit. Lib. v.
cap. xvi. fol. 91. Ed. Basil. 152J-]
II.]
OF UNWRITTEN VERITIES.
25
the apostle saith, ' He is not a Jew which is outward, &c.'), in like ma'nner the very
Jewry is Christianity, the hills are the scriptures of the apostles and prophets. And
why doth he command all Christians at that time to resort to the scriptures ? For in
this time, since heresy hath prevailed in the church, there can be none other proof of
true Christianity: neither can there be any other refuge for Christian men (willing to
know the truth of the right faith) but only unto the holy scriptures. Beforetime it was
shewed by many other means, which was the true church of Christ, and which gentility :
but now there is no way to know it. And why ? For all those things, which pertain
to Christ indeed, have the heretics in their schism : likewise churches, likewise the
scriptures of God, likewise bishops, and other orders of clerks, and likewise baptism
and the sacrament of thanksgiving, and (to conclude) Christ himself. Wherefore he
that will know which is the true church of Christ in this so great a confusion of
things being so like, how shall he know it but only by the scriptures ? It was also
known which was the true church of Christ by their manners, when the conversation
of Christian men (either of all or many) was holy, which was not among the heathen.
But now Christian men are become like, or worse than the gentiles or heretics : yea, An heary
and there is more continency found amongst them than amongst Christians. Therefore aUsTfeo true.
he that will know which is the true church of Christ, whereby shall he know it but
only by the scriptures? The Lord therefore, knowing that so great a confusion of
things should come in the latter time, commandeth that Christian men, that be willing
to know the right faith, should fly to none other things but only to the scriptures.
For if they look upon any other thing but only the scriptures, they shall be offended
and perish, not perceiving which is the true church; and so fall into the abominable
desolation which standeth in the holy places of the church5."
The same in the Unperfect Work, Matth. 7- "Every preacher is a servant of the Preachers
law, which may neither add anything above the law of his own mind, nor withdraw STm"r uke
anything after his own understanding; but preach that thing only that is had in the GwKiaS™
law, as Salomon saith, 'Thou shalt add nothing to the word of God, nor take aught 25.
therefrom6.'"
The same of the Holy Ghost, torn. 3. " If you see any man saying that I have They that
the Holy Ghost, and not speaking the gospel, but his own, that man speaketh of se
himself, and the Holy Ghost is not in him." And after: "If any of them therefore
f the
scripture, be
void of the
Holy Ghost.
[6 Tune cum videriiis abominationem desola-
tionis stantem in loco sancto. Id est, cum videritis
haeresim impiam, qua; est exercitus antichristi, stan
tem in locis sanctis ecclesia;, in illo tempore qui in
Judaea sunt fugiant ad montes : id est, qui sunt in
Christianitate, conferantsead scripturas. Sicut enim
verus Judaus est Christianus,Aicente apostolo,...sic
vera Judaea Christianitas est Montes autem sunt
scripturas apostolorum aut prophetarum Et quare
jubet in hoc tempore omnes Christianos conferre se
ad scripturas ? Quia in tempore hoc, ex quo ob-
tinuit haeresis illas ecclesias, nulla probatio potest
esse vera; Christianitatis, neque refugium potest
esse Christianorum aliud, volentium cognoscere
fidei veritatem, nisi scripturae divinae. Antea enim
multis modis ostendebatur, quae esset ecclesia
Christi, et quae gentilitas : nunc autem nullo modo
cognoscitur volentibus cognoscere quae sit vera
ecclesia Christi, nisi tantummodo per scripturas.
Quare ? quia omnia haec quae sunt proprie Christi
in veritate, habent et hasreses illae in schismate :
similiter ecclesias, similiter et ipsas scripturas di-
vinas, similiter episcopos ceterosque ordines clerico-
rum, similiter baptismum, similiter eucharistiam, et
cetera omnia, denique ipsuvn Christum. Volens ergo
quis cognoscere quae sit vera ecclesia Christi, unde
cognoscat in tantae conlusione similitudinis, nisi
tantummodo per scripturas? Item ex moribus
ipsis prius intelligebatur ecclesia Christi, quando
conversatio Christianorum, aut omnium, aut mul-
torum, erat sancta, quae apud impios non erat. Nunc
autem aut tales, aut pejores facti sunt Christiani,
quales sunt haeretici aut gentiles. Adhuc autem et
major continentia apud illos invenitur, quamvis in
schismate sunt, quam apud Christianos. Qui ergo
vult cognoscere quae sit vera ecclesia Christi, uncle
cognoscat, nisi tantummodo per scripturas ? Sciens
ergo Dominus tantam confusionem rerum in novis-
simis diebus esse futuram, ideo mandat, ut Chris
tiani qui sunt in Christianitate, volentes tirmitatem
accipere fidei verae, ad nullam rem fugiant nisi
ad scripturas. Alioqui si alia respexerint, scanda-
lizabuntur, et peribunt, non intelligentes quae sit
vera ecclesia ; et per hoc incident in abomina
tionem desolationis, quae stat in sanctis ecclesia;
locis. Chrysostom. Opus Imperf. in Matthaeum.
in cap. xxiv. Horn. xlix. Tom. VI. col. cciv. Ed.
Paris. 1718—38.]
[° Omnis doctor servus est legis, quia neque
supra legem addere potest aliquid de suo sensu,
neque subtrahere aliquid secundum proprium intel-
lectum, sed hoc tantummodo pra:dicat, quod habe-
tur in lege. Nee enim potest mens humana direc-
tare, id est extra rectum facere, scilicet perversum
vel malum ostendere, quod sapientia divina dictavit.
Sic enim ait Moses ac Salomon : Non addas verbis
Dei, neque detrahas inde. Id. ibid, in cap. vii.
Horn. xx. Tom. VI. col. xcix.]
A CONFUTATION
[CHAP.
reason.
anpthinhbe
which saith he hath the Holy Ghost, and speakcth anything of himself, and not forth
of the gospel, say, Follow my counsel, believe him not1."
The same on the 7. of Matth. Horn. 19. Upon this text: "By their fruits ye shall
know them." "The fruits of man is the confession of his faith, and the works of his
conversation. If thou, therefore, shalt see a Christian man, forthwith consider, if his
confession agree with the scriptures, he is a true Christian : but if not, he is (as Christ
said) false. For so John, when he wrote his epistle of the heretics, said not, If any
come unto you, not having the name of Christ, ' bid him not God speed :' but, ' If
any bring not this doctrine2/"
Heretics The same in the same place, the 22. chapt. and 42. Homily. " Let us first allege
be convinced the authority of the scriptures to the false forgers, afterward let us shew them reasons :
tur«,*nd and to them that ask for any manner of purpose, first let us declare unto them the
reason, and afterward the authority, that we may pacify them with reason, and stablish
them with authority. For we ought to confute false interpreters, and instruct them that
search V
^e same> uPon the ^as* °f *ne Romans, upon this text: "I beseech you, bre-
thwn.* "He saith, that dissensions and slanders, that is to say, heresies, are brought
and *n °f those, which bring any thing besides the doctrine and learning of the apostles4."
AH things The same, upon the latter epistle to Timothy, the third chapter. " There is no-
terming by thing that cannot be determined by the scriptures, ' to reprove,' if it be to be reproved,
re' that is to say, lies ; ' to correct, and to teach in righteousness.' If it be needful
(saith he) that any should be corrected or instructed, that is, to be made continent
and sober unto righteousness, and to execute those things that be just ; all that shall be
given by the scripture, ' that the man of God may be perfect :' the amendment (saith
he) is prepared by the scriptures, that nothing may be lacking to that man that
walketh after God5."
The holy The same, upon Matth. 22. cap. Horn. 4. "Whatsoever is required for our salva-
scripture con- . . .... .
tainethaii tion is already contained in the holy scriptures. He that is ignorant, shall find there
luiforour what he may learn; he that is stubborn, and a sinner, may find there scourges of
the judgments to come, the which he may fear ; he that is troubled, may find there
the joys and promises of everlasting life, through the beholding of the which he may
be stirred to good works6."
The same, upon the 2. of the Thessalo. cap. 2. "All things be plain and clear
in the scriptures; and what things soever be needful, be manifest there7."
26.
I"1 '~Edv ?o»;re TLVCL \eyovra,
KO.I fit] \u\ovvra TO. eva.yye\iKd, dXXa TO. toia, d<p'
eavTov XaAei, KCII OVK e<rri Trvevfia ayiov evauTco....
edv Tts ovv T(av ovofjict^ovrtav e~)^eiv irvevfia \eyri TL
d(f>' cauTOu, /cat /o; diro TWV eiiayyeXiwf, /JLI] TTI-
crreuo-aTe. Id. De Spiritu Sancto. Cap. x. Tom.
III. p. 808. This treatise is pronounced by the
Benedictine editors to be spurious.]
[2 Ex fructibus eorum cognoscetis eos. Fructus
enim hominis est confessio fidei ejus, et opera con-
versationis ipsius. Si ergo videris hominem chris-
tianum, statim considera, si confessio ejus conveniat
cum scripturis, verus est Christianus : si autem non
est quemadmodum Christus mandavit, falsus est.
Sic enim et Joannes, cum de ha?reticis scripsisset
epistolam, non dixit, Si quis venerit ad vos non
habens nomen Christi, nee ave ei dixeritis : sed, Si
quis non attulerit istam doctrinam. Id. Opus Im-
perf. in Matthaeum, in cap. vii. Horn. xix. Tom.
VI. col. xciv.]
[' Ut et nos calumniatoribus prius auctoritatem
scripturae proferamus, postea rationem reddamus.
Interrogantibus autem quocumque proposito, prius
rationem exponamus, postea auctoritatem; ut ra-
tione quidem eos placemus, auctoritate confirmemus :
quoniam calumniatores convincere oportet, interro-
gatores autem docere. Id. ibid. Horn. xlii. Tom.
VI. col. clxxix, clxxx.]
[4 'H Se QiyoaTavia TroOei/; diro TWV coy/JLaTwit
TWV irapd TI]V l>ioayr\v TWV aTroo-ToXcoi/. Id. ill
Epist. ad Rom. Horn, xxxii. Tom. IX. p. 754.]
[5 Ileco-a ovv »; -roiawTtj OeoVveuo-Tos. /juidev ovv
a/i</)i/3a\Xfc', f/»)trt. /cat w'(/)cXi/xos -TT/OOS ^toatr/caXiav,
7ryoo5 e'Xcy^of, TT^OOS eTrai/o/oOaxrii/, 'Iva a/oTios y o
TOV Qeov aj/O/owTTos, TT^OS TTO.V epyov dyaQov e]~i)pTi-
<TfJievo<s. TTyoos oiSa<TKa\iav. 'iva. apTios 17 6 TOV Qfou
avOpwTros, Sid TOVTO c^njcri, yeyovev Tiav ypa.(p(ou
'Tra/oa/cXtjcris, 'iva. a/oTios ^ o TOV Oeov avdpiairos, OVK
upa )(a)pis au-ri/s dpTtov evi yeveffQai. Id. In
2 Epist. ad Timoth. cap. iii. Horn. ix. Tom. XI.
p. 714.]
[6 Quidquid quseritur ad salutem, totum jam ad-
impletum est in scripturis. Qui ignarus est, inve-
niet ibi quod discat. Qui contumax est et peccator,
inveniet ibi futuri judicii flagella, quaa timeat. Qui
laborat, inveniet ibi glorias et promissiones vitap
perpetua?, quas manducando amplius excitetur ad
opus. Id. Opus Imp. in Matthasum, Horn. xli.
in cap. xxii. Tom. VI. col. clxxiv.]
[7 Ilaj/Ta tra^ij Kal cvOea TO. Trapd TaZs 0eta<s
yp«(/>a?s' irdvTct Ta dvaynala o»7Xa. Id. in 2 Epist.
ad Thessal. cap. ii. Horn. iv. Tom. XI. p. 528.]
n.] OF UNWRITTEN VERITIES. 27
The same, upon the 2. to Timo. cap. 3. " If there be any thing needful to be
known, or not to be known, we shall learn it by the holy scriptures : if we shall need
to reprove a falsehood, we shall fetch it from thence : if to be corrected, to be chas
tened, to be exhorted, or comforted, to be short, if aught lack that ought to be taught
or learned, we shall also learn it out of the same scriptures8."
The same, Horn. 1. Titum. "Like as the beadle crieth openly to all them that A preacher
be in the court, so do we preach openly ; but on that condition, that we add nothing, nXin^but
but preach only that thing that we have heard. For the office of a crier is to speak Sooth.
out those things that be committed to him, and not to add, change, or take away
any thing9."
The same upon the later epistle to Timothy, cap. 3. " Therefore neither ought Believe him
they to be believed at all, except they speak those things which be agreeable to the speaketh
Scriptures 10." scripture.
The same, upon the 20. chap, of John, Horn. 89. " But why did not the apostles "^^the"
write all things ? Chiefly, because of the multitude of them. Moreover, they did f™^1^^
consider, that he which would not believe these, would not believe more : but he believe no
that bclieveth these, need no more to attain faith11."
The same, upon Genesis, the 12. Homily. "The holy scripture expoundeth itself,
and suffereth not the hearer to err13."
The same, in the same book, Horn. 21. "Neither hath the scripture of God Not man's
any need of man's wisdom, that it may be understand, but the revelation of the Holy the Holy
, , . , , . , J Ghost, is the
Ghost : that, the true meaning being sucked thereout, great advantage may grow to trueexpositor
. . .,„ of the scrip-
US thereby13. ture.
Hieronymus, in the prologue of the bible to Pauline. After he had recited the Nothing is of
books of the New Testament and the Old, he saith : " I pray thee, dear brother, among rity with the
these live, muse upon these, know nothing else, seek for none other thing14." ture.s°r
Again, upon the books of the Old and New Testament. " These writings be
holy, these books be sound both in number and authority; there is none other to be
compared to these ; whatsoever is besides these may in no wise be received among
these holy things."
Again, upon the first chapter of Agge. " All other things which they seek out and God's word
invent at their own pleasure, without the authority and testimony of the scriptures (as SSStonf **
though they were the traditions of the apostles), the sword of God cutteth off15." thTy'caii' as
Again, in his little commentaries to the Galatians, upon this place: " Condescend bedside the
to no man : this persuasion is not of God, which hath called you :" thus he inter- same^'
preteth it: "Ye ought neither to consent to them, nor to me, without the word of God16." Jott°0Uaiio
[8 Ei Tt jua0eTv, ei TI dyvoijarai X/°T'J
' el eXe'y£at TCC x//"ei;o»7, Kal TOVT
O eKeev'
el cTravopQwQ^vai Kal <r(o<ppovL<TQi)vai. TT/OOS Trapd-
TjOos TrapafjLvQlaV) <^>rjcrt, Trpo's eTravopQcacriv'
TovT6<TTiv, ei Tt XetTTet, Kal XP'J TrpoarTeQijvat. Id
in 2 Epist. ad Timoth. cap. iii. Horn. ix. Tom. XI.
P. 714.]
[9 "Qa-irep yap 6 /oj/ou£ TrdvTtav irapovTcov ev TW
KT)/OUTT6i, OUTO) Kal JJjUcTs /CrjjOUTTO/i6t/, (a(TT£
/uTj<5ei/ TrpocrQelvai) d\\' auTa a riKovarafiev elirelv.
»/' yap TOU KtipvKo<i dpCTi) ev TU> Traaiv elirelv eari
TO yeyoi/os, OVK ev T(ia TrpoarQelvat Tiva Kal d(f>e-
Xelv. Id. In Epist. ad Titum. cap. i. Horn. i.
Tom. XI. p. 732.]
[10 These words are not found. Similar senti
ments are in the end of Horn. viii. on 2 Timoth.
Tom. XI. p. 713.]
[n Tti/os oiiv eveKev ov iravra eTrijXQov; /xcc'Xiora
juev Sid TO Tr\fjQos. eireiTa tie KUKS^VO evevoovv^ OTL
6 fir} TTioreuo-as TO!S elpii/uievoLS ovSe TOIS TrXeuxri
b 8e TavTa ^ea'xeyos oi/Sev
eTepov eis TOV T»/S Tri<TT€(0s \6yov. Id. In Joan-
nem. cap. xx. Horn. Ixxxvii. (al. Ixxxvi.) Tom.
now
any man's
docfrine,
without God's
VIII. p. 521.]
[12 KottTot ye TJJS a'ytas ypafyijs, eireiodv (3ov\e-
ai TI TOLOVTOV ?}/uas 5t(5ao-Keii/, cauTfjV kpfjii]vevov
<rijSj Kai OVK a^ueto-tjs 7rXaj/ao-6ai TOV
Id. In Genes, cap. ii. Horn. xiii. (al. xii.) Tom. IV.
p. 103.]
[13 Ouoe yap <TO^HGCS dvQpiairivi]^ SetTat tj Beta
ypa(j>i] TTjOos T»J
d\\d T^S TOU Trvev/jLaTos aVo/caXui^eeos, 'Lva TOV
d\i]Qrj vovv TWV eyKei/j.evu)V /caTa/xaOoi/Tes TroXXiji/
eKeWev de^tafj.eQa TTJV cofpeXeiav. Id. In Genes.
cap. iv. Horn. xxi. Tom. IV. p. 181.]
[u Oro te, frater carissime, inter hacc vivere,
ista meditari, nihil aliud nosse, nihil quasrere.
Hieron. in Epist. ad Paulinum, de Studio divinaj
scripturae. Tom. III. p. 8. Ed. Francof. 1684.]
[15 Sed et alia, quae absque auctoritate et testi-
moniis scripturarum quasi traditione apostolica
sponte reperiunt atque confingunt, percutit gladius
Dei. Id. in Aggeum. cap. i. Tom. VI. p. 184.]
[16 Nee illis, nee mihi, sine verbis Dei consentire
debetis. Id. in Epist. ad Galat. cap. v. Tom. IX.
p. 286.]
28
A CONFUTATION
The apostles
grounded all
their doctrine
upon the law
and prophets.
To build
upon any
doctor's say
ing, without
scripture or
reason agree
ing to scrip
ture, were to
follow Pytha
goras, rather
than Christ.
[Be a man
never so
holy, and
never so
learned after
the apostles,
yet his words,
without
God's word,
are of none
authority5.]
To teach that
as needful to
salvation,
which Christ
hath not
taught, is
damnable.
The soul
Jiveth only
by the word
of God.
28.
Nothing is to
be added to
the word of
God, al
though it be
for a good
purpose.
Again, upon Matth. cap. 13. Upon this place: "Every learned scribe." "Whatso
ever the apostles preached, they confirmed it by the oracles of the law and prophets V
The same, to Minerius and Alexander. "Not, according to Pythagoras' disciples,
the opinion given sentence upon aforehand by the doctors, but the reason of the doctrine
is to be weighed : but if any man, that is of a contrary sect, do murmur why I read
their expositions unto whose doctrines I do not consent, let him know that I willingly
hear this of the apostle, 4 Prove all things, but cleave to that which is good ;' and
the words of our Saviour, saying, 'Be ye tried bankers;' and if any money be coun
terfeited, and have not the emperor's stamp, nor be current money, refuse it ; but that
that sheweth the face of Christ in the clear light, bestow it in the purse of your
heart V
The same, upon Matthew, 23d chap. "That which hath none authority of the
scriptures may as easily be rejected as proved3."
The same, in the 98. Psal. " All that ever we speak we ought to prove it by
the scriptures4."
The same, in the 86. Psal. " The Lord shall speak in the scriptures of the
people," £c. " And how shall he speak ? Not with words, but with ' scriptures of
those princes that were in it,' that is, of the apostles and evangelists. And mark
what he saith, c Of those princes that were in it,' and not ' which are.' So that (the
apostles except) whatsoever shall be spoken afterward, let it be cut off, and have none
authority. Be a man therefore never so holy, be he never so well learned, after the
apostles he hath none authority : for the Lord speaketh in the scriptures, ' of those
princes that Avere in it6.'"
Ambrosius, of Virgins, Lib. 3. cap. 1. "We justly do condemn all new things
which Christ hath not taught ; for Christ is the way to the faithful. If therefore we
ourselves preach any thing that Christ hath not taught, judge that abominable7."
The same, in the Psal. 118. "The word of God is the lively meat of our souls,
with the which it is nourished, fed, and governed : neither is there any thing else
that maketh a reasonable soul to live but the word of God8."
The same, in his book of Paradise, chap. 12. " By that which Eva added to the
word of God, £' Thou shalt not touch,' &c. we do learn how much this present lesson
putteth us in remembrance that we ought to add nothing to the word of God9,]
yea, though it be for a good purpose. For if thou put to, or take away any thing,
[J Ut quicquid in evangelic praedicabant, legis
et prophetarum vocibus comprobarent. Id. in Mat-
thccum, cap. xiii. Tom. IX. p. 35.]
[2 Nee juxta PythagoraD discipulos praejudicata
doctoris opinio, sed doctrinae ratio ponderanda est.
Si quis autem contrariae factionis immurmurat,
quare eorum explanationes legam, quorum dog-
matibus non acquiesco ; sciat me illud apostoli
libenter audire : " Omnia probate, quod bonum est
tenete;" [et Salvatoris verba dicentis : "Estote pro-
bati numularii,"] ut si quis nummus adulter est,
et figuram Caesaris non habet nee signatus est
moneta publica, reprobetur. Qui autem Christi
faciem claro praefert lumine, in cordis nostri marsu-
pium recondatur. Id. Minerio et Alexandro. Tom.
III. p. 128.]
[3 Hoc quia de scripturis non habet auctoritatem,
eadem facilitate contemnitur, qua probatur. Id. in
Matth. cap. xxiii. Tom. IX. p. 5J.]
[4 Omne quod loquimur, debemus affirmare de
scripturis sanctis. Id. in Psalmum xcviii. Tom.
VIII. p. 118. J
f 5 This side-note is omitted in ed. 1582.]
[6 [Dominus narrabit^ &c.] Non dixit, qui
sunt in ea, sed qui fuerunt in ea. Dominus nar-
rabit : et quomodo narrabit ? Non verbo, sed scrip.
tura. In cujus scriptura? In populorum. Non
sufficit in populorum, sed etiam principum dicit.
Et quorum principum ? Qui sunt in ea. Non dixit
hoc, sed qui fuerunt in ea Et principum, hoc est,
apostolorum et evangelistarum : horum qui fuerunt
in ea. Videte quid dicat : Qui fuerunt, non qui
sunt : ut exceptis apostolis, quodcunque aliud pos-
tea dicetur, abscindatur ; non habeat postea auctori
tatem. Quamvis ergo sanctus sit aliquis post
apostolos, quamvis disertus sit, non habet auctori
tatem. Quoniam Dominus narrat in scriptura
populorum et principum horum qui fuerunt in ea.
Id. in Psalmum Ixxxvi. Tom. VIII. p. 103.]
[7 Nos enim nova omnia, quae Christus non do-
cuit, jure damnamus, quia fidelibus via Christus
est. Si igitur Christus non docuit quod docemus,
etiam nos id detestabile judicamus. Ambros.
De Virginibus. Lib. HI. cap. i. Tom. IV. p. 229.
Ed. Colon. Agrip. 1616.]
[8 Hacc est enim animae nostrae vitalis substantia,
qua alitur, pascitur, gubernatur. Nee quidquam
aliud est quod vivere facial rationabilem animam,
quam alloquium Dei. Id. in Psalmum cxviii. (119)
Octon. vii. Tom. II. p. 437.]
[9 This passage is omitted in ed. 1582.]
II.]
OF UNWRITTEN VERITIES.
it appoarcth to be a transgression of the commandment : for there ought nothing to be
added, although it seem good10."
The same, in the epistle to the Galatians, cap. 1. "Neither saith the apostle, AS well who
if they preach contrary: but, * if they preach any thing besides that that we have beside the
preached/ (that is, if they add any thing to it at all,) 'hold them accursed.' Neither against it, is
do I except myself, if I put to any thing beside that which was preached afore11."
The same, in the same place. " He doth affirm the gospel, which he had preached Even the
unto them, to be so firm and true, that although it should chance themselves (that preaching be-
is to say, the apostles), being changed, to preach any other thing, he teacheth that g<*»pei, are
they ought not to be heard Ia." believed.
Augustine, of the consent of the Evangelists. " He that sent the prophets before Christ made
his incarnation, the same sent also his apostles after his ascension ; yea, and by that ten that he
manhood, which he took upon him, he is the head of all his disciples, which are members should read
of his body : therefore, forasmuch as they wrote those things, which he shewed and
taught them, it ought not to be said that he wrote them not, seeing that his mem- weareas
bers wrote that which they knew by their head teaching them. For whatsoever he tobettere
would have us to read, both of his deeds and words, that commanded he them to
write, as his hands of his body. Whosoever doth perceive this fellowship of unity, though Christ
and agreement of members, ministering under one head in diverse offices, he shall none with his own
other ways take that that he readeth in the gospel, the disciples declaring it, than if he
had seen the very hand of the Lord, which he bare in his own body, writing it13."
The same, to Vincent, against the Donatists, the 6th torn. pa. 116, Epist. 48. "We The church
therefore for this cause are certain and sure, that no man ought to withdraw himself the scripture.
from the communion of all men. And let none of us seek the church in our own righte
ousness, but in the holy scripture14."
The same, to the Mandarens, Epi. 42. "All that ever our elders made mention of AH that con-
to be done towards mankind in times past, and delivered to us; all things also which religion is
we see and deliver to our posterity, which do appertain to getting and maintaining of the scripture.
true religion, the scripture of God did not pass with silence15."
Again, to the brethren in the wilderness. " Read the holy scripture, wherein ye shall t™^*^1
find fully what is to be followed, and what to be avoided1"." enough for
The same, of nature and grace, lib. i. cap. 61. "I owe my consent to the canonical turn 17. ]
scriptures only, without any refusal18."
[lo Etenim quantum praesens lectio docet, dis-
cimus nihil vel cautionis gratia jungere nos debere
mandate. Si quid enim vel addas vel detrahas, pras-
varicatio qusedam videtur esse mandati Nihil
igitur, vel quod bonum videtur, addendum est. Id.
De Paradise, cap. xii. Tom I. p. 62.]
[n Aut si forte diabolus angelumDei se fingens,
ut facile possit audiri, de ccelis appareret contra hacc
praedicans, sciretur esse contrarium, et ut abominatio
haberetur. Si ergo apostolos Christi, quorum tarn
praeclara opinio in signis et prodigiis erat faciendis,
et angelum de ccelo, quern possit spiritalis ratio
commendare, aliter docentes quam ab apostolo
Paulo edocti erant, anathematizari praecepit, £c.
Id. in Epist. ad Galat. cap. i. Tom. III. p. 221.]
[12 Nam tarn firmum atque verum evangelium
quod eis praedicaverat, asserit, ut etiam seipsos, id
est apostolos, si immutati forte aliter praedicarent,
non audiri doceret. Id. ibid. cap. i. Tom. III.
p. 221.]
[13 Proinde qui prophetas ante descensionem
suam prannisit, ipse et apostolos post ascensionem
suam misit. Omnibus autem discipulis suis per
hominem quern assumpsit, tanquam membris sui
corporis, caput est. Itaque cum illi scripserunt, quae
ille ostendit et dixit, nequaquam dicendum est quod
ipse non scripserit : quandoquidem membra ejus id
operata sunt, quod dictante capite cognoverunt.
Quicquid enim ille de suis factis et dictis nos
legere voluit, hoc scribendum illis tanquam suis
manibus imperavit. Hoc unitatis consortium et in
diversis officiis concordium membrorum sub uno
capite ministerium, quisquis intellexerit, non aliter
accipiet quod narrantibus discipulis Christi in evan-
gelio legerit, quam si ipsam manum Domini, quam
in proprio corpore gestabat, scribentem conspexerit.
Augustin. De Consensu Evangelistarum. Lib. i.
cap. xxxv. Tom. IV. p. 170. Ed. Paris. 1635.]
[14 Nos autem ideo certi sumus, neminem se a
communione omnium gentium juste seperare potu-
isse, quia non quisque nostrum in justitia sua, sed
in scripturis divinis quaerit ecclesiam. Id. Epist.
xlviii. Vincentio contra Donatistas Tom. II. p. 68.]
[15 Omnia quae prscteritis temporibus erga huma-
num genus majores nostri gesta esse meminerunt,
nobisque tradiderunt ; omnia etiam quae nos vide-
mus, et posteris tradimus, qua? tamen pertinent ad
veram religionem quaerendam et tenendam, divina
scriptura non tacuit. Id. Epist. xlii. Mandauren-
sibus. Tom. II. p. .57-]
[16 Legite sacram scripturam, in qua quid tenen-
dum, et quid fugiendum sit, plene invenietis. Id.
Sermones ad fratres in eremo. Serm. xxxviii. Tom.
X. p. 734.]
[17 Omitted in ed. 1582.]
[1R Quia solis canonicis debeo sine ulla recusa-
30
A CONFUTATION
[CHAP.
No man is
bound to be
lieve farther
than the
holy scrip
tures teach.
The balanee
to try the
truth is the
holy scrip
ture.
They that
sit on Moses'
chair', and
teach their
own doctrine,
are not to be
believed.
All evil is
condemned
by the scrip
ture, and all
good things
are there
found.
We may law
fully di.'sent
from all doc
trine except
the scriptures
only.
30.
All things
that concern
f.iith, hope,
love, and
The same, upon John, 49th Treatise, cap. 11. " Not all things that the Lord Jesus
did arc written, as the same evangelist witnesseth : for the Lord both did and said many
things that are not written; but things were chosen out to be written, which seemed
sufficient for the salvation of the believers'."
The same, against Faustus, lib. 23, cap. 9. " That which Faustus putteth forth upon
the birth of Mary, that she had a certain priest to her father, of the tribe of Levi, named
Joachim ; because it is not canonical, it doth not bind me2."
The same, of Baptism against the Donatists, lib. ii. cap. 6. " Let us not bring de
ceitful balances, wherein we may weigh what we will after our own pleasure, saying,
'this is heavy,' 'this is light/ but let us bring the divine balance of the holy scriptures, as
of the treasures of the Lord, and in it let us weigh what is heavy; yea, let us not weigh,
but rather acknowledge the things that are weighed of the Lord3."
Again, upon John, the 46th Treatise. " Sitting upon the chair of Moses, they teach
the law of God : therefore God teach eth by them. But if they will teach their own,
hear them not, do not after them : for truly such men search their own, but not those
things which are of Jesus Christ5."
Again, Lib. 3. of the Christian Doctrine, cap. ult. " How much less the abundance
of gold, silver, and clothing, which that people brought with them forth of Egypt,
is in comparison of the riches which afterwards they had at Jerusalem, which, above
all other, was shewed in king Salomon ; so let all knowledge, which is in deed profitably
gathered out of the books of the gentiles, be such, if it be compared to the knowledge of
God's scriptures. For whatsoever man learneth without them, if it be evil, there it is
condemned ; if it be profitable, there it is found. And seeing then every man shall find
all things there which he hath profitably learned other where; much more abundantly
shall he find those things there, which can no where at all else be learned, but only
in the marvellous deepness and wonderful humility of those scriptures6."
The same, in his book of Nature and Grace, the 16th chapt. "We may lawfully
sometimes dissent from other learning; but to the catholic learning every man must give
place, every man must subscribe, whether he be layman, priest, king, or emperor7."
The same, in his 2nd book of the Christian Doctrine, cap. 9. After that he hath
numbered the canonical books, he saith thus : " In all these books they that fear God,
and are tamed through godliness, do search the will of God. The first note of whicli
labour and travail, as we said, is to know these books ; and if as yet we cannot under
stand them, yet let us by reading get them in memory, or not to be altogether ignorant
in them. Furthermore, those things which be plainly contained therein, whether they be
precepts of living, or else of believing, are earnestly and diligently to be searched ; which,
tione consensum. Id. De Natura et Gratia contra
Pelagianos. Lib. i. cap. Ixi. Tom. VII. p. 322.J
[' Nam cum multa fecisset Dominus Jesus, non
omnia scripta sunt : sicut idem ipse sanctus Joannes
evangelista testatur, multa Domiuum Christum et
dixisse et fecisse quae scripta non sunt. Electa sunt
autem quae scriberentur, qua? saluti credentium suf-
ficere videbantur. Id. in Joannem. Tract, xlix. De
cap. xi. Tom. IX. p. 146.]
[2 Ac per hoc illud, quod de generatione Marias
Faustus posuit, quod patrem habuerit ex tribu Levi
sacerdotem quendam nomine Joachim, quia canoni-
cum non est, non me constringit. Id. Contra Faus-
tum, Lib. xxiu. cap. ix. Tom. VI. p. 188.]
[3 Non afferamus stateras dolosas, ubi appen-
damus quod volumus, et quomodo volumus pro ar-
bitrio nostro, dicentes, hoc grave, hoc leve est : sed
afteramus divinam stateram de scripturis sanctis
tanquam de thesauris Dominicis, et in ilia quid sit
gravius appendamns : imo non appendamus, sed
a Domino appensa recognoscamus. Id. De Bap-
tismo contra Donatistas. Lib. II. cap. vi. Tom. VII.
p. 43.]
I4 On Moses scat, Orig. ed.]
[5 Sedendo enim [super] cathedram Moysi le-
gem docent; ergo per illos Deus docet. Sua vero
illi si velint docere, nolite audire, nolite facere :
certe enim tales sua qucerunt, non quceJesu Chrinti.
Id. in Joannem. Tract, xlvi. De cap. x. Tom. IX.
p. 139.]
[6 Quantum autem minor est auri, argenti, ves-
tisque copia, quam de JEgypto secum ille populus
abstulit, in comparatione divitiarum, quas postea
Hierosolymae consecutus est, qua? maxime in Salo-
mone rege ostenduntur ; tanta fit cuncta scientia,
quae quidem est utilis collecta de libris gentium, si
divinarum scripturarum scientiae comparetur. Nam
quicquid homo extra didicerit, si noxium est, ibi
damnatur; si utile est, ibi invenitur. Et cum ibi
quisquis invenerit omnia quae utiliter alibi didicit;
multo abundantius ibi inveniet ea quae nusquam
omnino alibi, sed in illarum tantummodo scriptu
rarum mirabili altitudine et mirabili humilitate dis-
cuntur. Id. De Doctrina Christiana, Lib. n. cap.
xlii. Tom. III. p. 20.]
[7 The reference in the text appears to be er
roneous.]
II.]
OF UNWRITTEN VERITIES.
31
how many the more every man findeth, so much the more is he apt in his understanding. fi°od m»n-
In these, therefore, which are evidently contained in the scripture, are found all things, [»Jn«d in the
which contain faith, manners of living, hope, and love8."
The same, of the Unity of the Church, cap. 3. " Let us not hear, ' I say,' ' Thou Not what we
sayest ;' but let us hear, ' Thus saith the Lord.' There are, out of doubt, the Lord's the Loni,
books, to the authority whereof we both consent, we both believe, we both serve. Let heart.
us search the church there; let us discuss our cause there9." b known by
Again in his second book of Baptism, against the Donatists, cap. 3. " Who is he
that knoweth not that the scripture canonical is so contained within his certain bounds10
of the Old and New Testament, and is so to be preferred above all other writings" of We may
bishops, that a man may not at all either doubt or dispute of it, whether any thing be mSX do?
true or right, that he is sure is written in it? but the letters of all other bishops, which notofhoiy
are or shall be hereafter written, besides the canonical scriptures, already confirmed, may scnptui
be reproved either by more grave authority of other bishops or learned men, and by the
words of every nwi that is better seen in the matter12."
Again, in his second book of the Merits and Forgiveness of Sins, cap. ult. Tom. vii. if God's
" Where disputation is had of a doubtful matter, if the certain and clear doctrine of the ranffdis-
scriptures of God do not help it, man's reason ought to stay itself, nothing leaning to either todoubtflet
part. For though I know not how to express every one of these things, yet I believe J£>aJXeto
surely that the scriptures of God should be most plain herein, if a man might not be
ignorant hereof without the loss of that salvation that is promised him13."
Again, in his book of Pastors. " He appointed the hills of Israel, the authors of who feedeth
the scriptures of God ; feed there, that you may feed safely. Whatsoever you hear out of ratytuni,
that, let it savour well to you ; whatsoever is besides that, refuse it, lest you wander
into clouds. Get you to the hill u of the scriptures : there be the pleasures of your hearts ;
there is no noisome, hurtful, or venomous things, no inconvenient things ; there be most "erTti
plentiful pastures16." untruly
Again, of Christian Doctrine, lib. 2, cap. 9. "In these things that be plainly set 31
forth in the scriptures are found all things that contain faith and manners of living, that J"
is to wit, hope and charity. Then after a certain familiarity had with the speech of the J
scripture of God, we must go to expound and discuss those things that be dark, that *nh'|t510jj(l'fe
(to give light to dark speeches) examples may be taken out of the more plain places,
[R In his omnibus libris timentes Deum et pie-
tate mansueti quaerunt voluntatem Dei. Cujus
operis et laboris prima observatio est, ut diximus,
nosse istos libros, et si nondum ad intellectum, le-
gendo tamen vel mandate memoriae, vel omnino in
cognitos non habere. Deinde ilia quae in eis aperte
posita sunt, vel praacepta vivendi vel regulae credendi,
solertius diligentiusque investiganda sunt. Quae
tanto quisquis plura invenit, quanto est intelligentia
capacior. In iis enim quae aperte in scriptura posita
sunt, inveniuntur ilia omnia quae continent fidem,
moresque vivendi, spem scilicet atque caritatem.
Id. De Doctrina Christiana. Lib. n. cap. ix. Tom.
III. p. 12.]
[9 Sed, ut dicere cceperam, non audiamus, Haec
dico, hasc dicis; sed audiamus, Haec dicit Domi-
nus. Sunt certe libri Dominici, quorum auctori-
tati utrique consentimus, utrique credimus, utrique
servimus : ibi quaeramus ecclesiam, ibi discutiamus
causam nostram. Id. De Unitate Ecclesiae. cap. iii.
Tom. VII. p. 142. J
[10 Certain bonds, Orig. ed.]
[n All latter writings, Orig. ed.]
[12 Quis autem nesciat sanctam scripturam ca-
nonicam tarn veteris quam novi testamenti certis
suis terminis contineri, eamque omnibus posteriori-
bus episcoporum literis ita praeponi, ut de ilia om
nino dubitari et disceptari non possit, utrum verum
vel utrum rectum sit, quicquid in ea scriptum con-
stiterit; episcoporum autem literas, quae post con-
firmatum canonem vel scriptae sunt vel scribuntur,
et per sermonem forte sapientiorem cujuslibet in ea
re peritioris et per aliorum episcoporum graviorem
authoritatem doctioremque prudentiam et per con
cilia licere reprehendi ? Id. De Baptismo contra
Donatistas, Lib. n. cap. iii. Tom. VII. p. 40. J
[13 Ubi enim de re obscurissima disputatur non
adjuvantibus divinarum scripturarum certis claris-
que documentis, cohibere se debet humana pra?-
sumptio, nihil faciens in partem alteram declinando.
Etsi enim quodlibet horum, quemadmodum demon-
strari et explicari possit, ignorem, illud tamen credo,
quod etiam hinc divinorum eloquiorum clarissima
auctoritas esset, si homo illud sine dispendio pro-
missaa salutis ignorare non posset. Id. De pecca-
torum mentis et remissione, Lib. II. cap. xxxvi.
Tom. VII. p. 304. Ib.J
[14 To the hills, Orig. ed.]
[15 Constituit montes Israel auctores scriptura
rum divinarum. Ibi pascite, ut secure pascatis.
Quicquid inde audieritis, hoc vobis bene sapiat :
quicquid extra est, respuite, ne erretis in nebula....
Colligite vos ad montes scripture sanctae. Ibi sunt
deliciae cordis vestri, ibi nihil venenosum, nihil ali-
enum ; uberrima pascua sunt. Id. De Pastoribus,
cap. xi. Tom. IX. p. 279-1
32
A CONFUTATION
[CHAP.
Jf any man's
saying or
writing
cannot be
proved by
plain scrip
ture, or good
reason
gathered of
trie same, a
man may
allow or
refuse it, as
him liketh.
32.
The old
writers are
not of such
authority
but that we
may deny
them, if they
dissent from
the holy
scriptures.
We may not
think afl
that the old
fathers did
write to be
true.
and some testimonies of places being certain may take away the doubt of the uncertain
sentences1."
Again, of the Christian Doctrine, the 3 lib. cap. 26. " Dark places are to be ex
pounded by plainer places. That is the surest way, to expound one scripture by another2."
Again, to Vincent the Donatist, Epist. 48. "This kind of learning (speaking of
the old writers' doings) is not to be read with necessity of belief, but with liberty of
judgment." And after : " There, that is, in the holy scriptures, it is not lawful to say, the
author of this book perceived not the truth ; but either that the book is false, or the
interpreter hath erred, or thou understandest it not. But in the works of all them that
come after, (which be contained in innumerable books, yet in no wise to be compared to
the most holy excellency of the canonical scriptures,) although in some of them be found
the same truth, yet the authority is far unlike. Therefore, if it fortune any thing in
them to be thought to dissent from the truth, because they are not so understand as they
be spoken, yet the reader or hearer hath his free judgment, so that either he may allow
that that pleaseth him, or reject that which offcndeth him. And therefore all such
like (except they may be defended either by good reason, or by the canonical authority,
that it may be proved that they are so in deed, or may be so, because either it is there
disputed or declared), if it displease any man, or if he will not believe it, he is not to be
blamed therefore3."
The same, in the same place, Epist. 48. " Gather not, my brother, against so many,
so clear, and so undoubted witnesses of the scriptures, sentences misunderstanded, out of
the writings of bishops, either of ours, or of Hilary, or Cyprian, bishop, and martyr of
the church : for \ve must put a diversity betwixt this kind of writing and the canonical
scriptures. For these are not so to be read, as though a witness might be alleged out of
them, so that no man might think otherwise, if they fortune to judge otherwise than the
truth requireth4."
The same to Jerome. "I have learned to give this reverence and honour to those
only writers which be now called canonical, that I dare be bold to believe that none of
them did err any thing at all in writing. But if I find any thing in those scriptures
that seemeth contrary to the truth, I doubt not but that either the book is false, or the
interpreter did not attain the thing that was spoken, or else I understand it not. But all
other authors, be they never so excellent both in virtue and learning, I do so read them,
not that I think it true that they writ5, because they thought so ; but because they could
persuade me either by other canonical scriptures, or by some probable reasons, a thing
not altogether abhorring from the truth6."
[l In iis enim, quae aperte in scriptura posita
sunt, inveniuntur ilia omnia qua; continent {idem
moresque vivendi, spem scilicet atque charitatem :—
Turn vero facta quadam familiaritate cum ipsa
lingua divinarum scripturarum in ea quae ob-
scura sunt aperienda et discutienda pergendum est,
ut ad obscuriores locutiones illustrandas de mani-
festioribus sumantur exempla, et quondam certarum
sententiarum testimonia dubitationem de incertis
auferant. Id. De Doctrina Christiana, Lib. n. cap.
ix. Tom. III. p. 12.J
[2 Ubi autem apertius ponuntur, ibi discendum
est quomodo in locis intelligantur obscuris. Neque
enim melius potest intelligi quod dictum est de Deo.
Id. Lib. in. cap. xxvi. ibid. p. 25.]
[3 The reference is erroneous ; the passage is as
follows : — Quod genus literarum non cum credendi
necessitate, sed cum judicandi libertate legendum
est. Ibi si quid velut absurdum moverit, non licet
dicere, author hujus libri non tenuit veritatem : sed,
aut codex mendosus est, aut interpres erravit, aut tu
non intelligis. In opusculis autem posteriorum,
quae libris innumerabilibus continentur, sed nullo
modo illi sacratissimae canonicorum scripturarum
excellentia? coa:quantur, etiam in quibuscunque
eorum invenitur eadem veritas, longe tamen est im-
par authoritas : itaque in eis, si quae forte propterea
dissonare putantur a vero, quia non ut dicta sunt
intelliguntur, tamen libeium ibi habet lector audi-
torve judicium, quo vel approbet quod placuerit,
vel improbet quod offenderit: et ideo cuncta ejus-
modi nisi vel certa ratione, vel ex ilia canonica au-
thoritate defendantur, ut demonstretur sive omnino
ita esse, sive fieri potuisse, quod vel disputatum ibi
est, vel narratum : si cui displicuerit, aut credere
noluerit, non reprehenditur. Id. Contra Faustum,
Lib. xi. cap. v. Tom. VI. pp. 104, 5.J
[4 Noli ergo frater contra divina tain multa, tain
clara, tarn indubitata testimonia colligere velle ca-
lumnias ex episcoporum scriptis, sive nostrorum, si-
cut Hilarii, sive antequam pars Donati separaretur,
ipsius unitatis, sicut Cypriani, et Agrippini : primo,
quia hoc genus literarum ab authoritate canonis dis-
tinguendum est. Non enim sic leguntur, tanquam
ita ex eis testimonium proferatur, ut contra sentire
non liceat, sicubi forte aliter sapuerint quam veritas
postulat. Id. Vincentio contra Donatistas, Tom. II.
p. 70.]
[5 That they wrote, Orig. ed.]
[6 Ego enim fateor caritati tua?, solis eis scrip
turarum libris, qui jam canonici appellantur, didici
hunc timorem honoremquc deferre, utnullum eorum
II.]
OF UNAVRITTEN VERITIES.
,-33
Tho same against Cresconlum^ a grammarian, lib. ii. cap. 32. "I am not bound AH men's
to his authority. For I do not account Cyprian's writings as canonical, but weigh them ouSulo be
by the canonical scriptures ; and that in them which agreeth with the canonical scrip- thecanoni«i
tures, I allow to his praise; but that that agreeth not, by his favour I refuse7."
The same to Vincent Victor. " I cannot, nor ought not to deny, that like as in mine Heomfesseth
ciders, so also in my so many books, be many things that by just judgment, without ^""w own"
rashness, may be reproved8." others also.
The same, in the Prologue of his book of the Trinity. "Be not bound to my Believe not
writings, as to the canonical scriptures : but if thou find any thing in them, which thou exceptthou
diddest not believe, straightway believe it ; in these that thou art not sure of, except thou themrby°the
certainly understand it, believe it not certainly9."
The same to Fortunate, Epist. 198. "Neither ought we to allow the reasonings of We ought
any men, whatsoever they be, (although they be catholic and laudable men,) as the man's writ-
ings further
canonical scriptures; so that it shall not be lawful for us, saving the reverence that is due than they
to those men, to reprove and refuse any thing in their writings, if it chance that they the scrip-
have judged otherwise than truth is; the same truth, by God's help, being understand may refuse
either of other men, or of us. For I am even such an one in other men's writings as I pleasures,
would men should be in mine10."
The same, in the same place. " Let us seek no further than is written of God our
Saviour, lest a man would know more than the scriptures witness11." 33.
Cyril, lib. vi. upon Leviticus. " There be two offices of a bishop, to learn Understand
the scriptures of God, and by oft reading to digest the same, or else to teach the wrltte?, for
people; but let him teach those things, which he hath learned of God, and not ofkurnofit
his own heart, or by man's understanding, but those things which the Holy Ghost
teacheth'V
The same, in John, chap. vi. He saith, " By this we learn, that only Christ ought
to be followed as a master, and we must cleave unto him only13."
The same, in John, chap. xx. " Not all things that the Lord did are written, but AH things
those things that the writers thought sufficient, as well to good manners as to doctrine ; 5oSSSe«nd
that we, shining with a constant faith, good works, and virtues, may come to the king- nersarein
f. „ fe the word
dom of heaven . written,
which is
sufficient.
auctorem scribenclo aliquid errasse firmissime cre-
dam. Ac si aliquid in eis offendero literis, quod vi-
deatur contrarium veritati : nihil aliud, quam vel
mendosum esse codicem, vel interpretem non asse-
quutum esse quod dictum est; vel me minime intel-
lexisse, non ambigam. Alios autem ita lego, ut,
quantalibet sanctitate doctrinaque praapolleant, non
ideo verum putem, quia ipsi ita senserunt ; sed quia
mihi vel per illos auctores canonicos, vel probabili
ratione, quod a vero non abhorreat, persuadere po-
tuerunt. August. Epist. xix. (de Petro reprehenso
a Paulo ad Hieronymum) Tom. II. p. 27. Ed.
Paris. 1637.]
[7 Ego hujus epistolae auctoritate non teneor,
quia literas Cypriani non ut canonicas habeo, sed
eas ex canonicis considero ; et quod in eis divinarum
scripturarum auctoritati congruit, cum laude ejus
accipio; quod autem non congruit, cum pace ejus
respuo. Id. contra Cresconium Grammaticum, Lib.
n. cap. xxxii. Tom. VII. p. 177.]
[8 Neque enim negare debeo, sicut in ipsis mo-
ribus, ita multa esse in tarn vnultis opusculis meis,
quae possint justo judicio et nulla temeritate culpari.
Id. De Anima et ejus origine, Lib. iv. (ad Vincen-
tium Victorem) cap. i. Tom. VII. p. 499.]
[9 Noli meis literis quasi scripturis canonicis
inservire; sed in illis et quod non credebas cum
inveneris incunctanter crede, in istis autem quod
certum non habebas, nisi certum intellexeris, noli
QCRANMEH, u.]
firmiter retinere. Id. Procemium in Lib. in. de
Trinitate, Tom. III. p. 104.]
[10 Neque enim quorumlibetdisputationes.quam-
vis catholicorum et laudatorum hominum, velut
scripturas canonicas habere debemus, ut nobis non
liceat salva honorificentia, qua illis debetur homi-
nibus, aliquid in eorum scriptis improbare atque
respuere, si forte invenerimus quod aliter senscrint
quam veritas habet, divino adjutorio vel ab aliis
intellecta vel a nobis. Talis ego sum in scriptis
aliorum, tales volo esse intellectores meorum. Id.
Fortunatiano,(de videndoDeo). Epist.cxi.Tom.il.
p. 199.J
[n De corpore autem spiritali pacatius et dili-
gentius inquiramus, ne forte aliquid certum ac
liquidum, si nobis hoc utile esse novit, secundum
scripturas suas Deus dignetur demonstrare. Id.
ibid.]
[12 Haec duo sunt pontificis opera: ut a Deodiscat
legendo scripturas divinas et sa?pius ruminando, aut
populum doceat; sed ilia doceat quse ipse a Deo
didicerit, non ex proprio corde, vel ex humano
sensu, sed quae Spiritus docet. Cyril. Alexand. In
Levit. Lib. vi. col. 25. Ed. Paris. 1514.]
[13 Hinc etiam discimus unum solummodo Chris-
turn sequendum esse magistrum,illi soli inhaerendum.
Id. in Joannem, cap. vi. p. 384. Ed. Lutet. 1638.J
[u Non igitur omnia qua? Dominus fecit con-
scripta sunt, sed quae scribentes tarn ad mores
3
A CONFUTATION
[CHAP.
Note this Fulgence, in his sermon of the Confessors. " In the word of God is plenty for the
words,damir " strong man to eat ; there is enough for the child to suck ; there is also milk to drink,
your hearts'0 wherewith the tender infancy of the faithful may be nourished ; and strong meat, where
with the lusty youth of them that be perfect may receive the spiritual increasement
of holy virtue. There provision is made for the salvation of all men whom the Lord doth
vouchsafe to save. There is that that is agreeable to all ages ; there is also that which is
meet for all states. There we learn the commandments which we ought to do ; there
we know the rewards which we hope for1."
if preachers Gregory in Job lib. xvi. cap. 28. "lie that prepareth himself to the office of a
ou_'htso,then e> .' ' t*
true Prcaclier^ must nec(ls fetcn the foundation of his matters out of the holy scriptures;
so that all that he saith he must reduce it to the first beginning of God's authority,
to^one and in that stay the effect of his sayings. For, as I have said many times afore, heretics,
ordinary rule, when they study to maintain their fro ward doctrine, surely they bring forth those things
that are not contained in the holy scriptures2."
Theophylactus, upon this place of Paul, the last to the Romans, " I beseech you,
brethren, mark them which cause division, and give occasion of evil, contrary to the
doctrine which you have learned, and avoid them. For they that arc such, serve not the
Lord Jesus Christ, but their own bellies ; and with sweet preachings and flattering words
deceive the hearts of the innocents." Here saith Theophylactus, that "they bring in
"4. divisions and occasions of evil, which bring forth any thing beside the doctrine and
learning of the apostles3."
Damascenus, lib. i. cap. 1. " All that ever was delivered by the law, the prophets,
the apostles, and the evangelists, we receive, acknowledge, and give reverence unto them,
searching nothing besides them4."
The serin- Bruno, in the second to Timothy. " Doubtless the holy scriptures are able to instruct
sufficient for thee to salvation. For every scripture being inspired from God, that is to say, spiritually
salvation \ understand after the will of God, is profitable to teach them that be ignorant ; to reprove,
that is, to convince them that speak against the faith ; to correct sinners, such as deny
not themselves to be sinners ; to instruct those that be yet rude and simple ; to instruct,
I say, in righteousness, that they may be made righteous by putting away their former
instructions of infidelity, I say, that he may be so taught, that, as much as in the teacher
lieth, he that is taught may be the perfect man of God; so perfect, that he may be
instruct to do every good work6."
quam ad dogmata putarunt sufficere ; ut recta fide
et operibus ac virtute rutilantes, ad regnum coelorum
perveniamus. Id. in Joannem, cap. xxi. col. 220.
Ed. Paris. 1508. This edition is quoted, since this
reference made by the archbishop was undoubtedly
extracted from it, and not from the Greek text of
the author, which is more diffuse.]
[l In quibus denuo mandatis, tanquam ditissi-
mis ferculis, sic coclestium deliciarum copia spiritalis
exuberat, ut in verbo Dei abundet, quod perfectus
comedat ; abundet etiam, quod parvulus sugat. Ibi
est enim simul et lacteus potus, quo tenera fidelium
nutriatur infantia; et solidus cibus, quo robusta
perfectorum juventus spiritalia sanctae virtutis ac-
cipiat incrementa. Ibi prorsus ad salutem consuli-
tur universis, quos Dominus salvare dignatur. Ibi
est quod omni astati congruat : ibi quod omni pro-
fessioni conveniat. Ibi audimus praecepta quae fa-
ciamus : ibi cognoscimus praemia qua; speremus.
Fulgent. Sermo de Confessoribus, p. 649. Ed. Ant-
verp. 1574.]
[2 Qui ad vera? praedicationis verba se praparat,
necesse est ut causarum origines a sacris paginis
sumat ; ut omne quod loquitur, ad divina? auctorita-
tis fundamentum revocet, atque in eo acdificium lo-
cutionis sua? firmet. Ut enim praediximus, ssepe
ha;retici dum sua student perversa adstruere, ea pro-
ferunt qua? profecto in sacrorum librorum paginis
non tenentur. Gregor. Papas I. Op. (Moral. Lib.
xvin. in cap. xxxviii. beati Job.) Tom. I. col.
5J3. Ed. Paris. 1705.]
[3 Kal al SiyotTTaaiai TOIVVV, KOI TO. c
jjyovv al aipe&eiv, e/c TWV Trapd Ti}v aTro<rro/\i/cij//
<5io«X>ji> ooyfJMTi^ovrwv. Theoph. In Epist. ad
Rom. Tom. II. p. 110. Ed. Venet. 1754.]
[4 Liber vero scripturas est sacra pagina, legem,
prophetas, et evangelium continens. In quibus
divina revelatione nobis indultis manifesta traditur
Dei cognitio, quid de eo tenere, quid sentire debea-
mus ; ut quae ibidem aperiuntur de Deo, inconcussa
fide teneamus, et ultra ilia temerarie quippiam as-
truere de ipso non tentemus. Damascen. Ortho-
doxae fidei, Lib. i. p. 3. Ed. Basil. 1675.]
[5 Matter of salvation, Orig. ed.]
[6 Vere sacra? literac possunt te instruere ad sa
lutem : quia omnis scriptura inspirata divinitus, i.
spiritualiter secundum Deum intellecta, utilis est
ad docendum eos qui nesciunt ; et ad arguendum, i.
ad convincendum eos qui fidei contradicunt ; et ad
corripiendum peccantes, et se peccasse non abne-
II.]
OF UNWRITTEN VERITIES.
35
Beda, in the 1st Epistle of Peter, chap. v. " If any man speak, let him speak as the if any man
words of God." " Fearing lest he say or command any thing besides the will of God, or S speak
besides that which is manifestly commanded in the holy scriptures, and be found as STSwKrf
a false witness of God, or a committer of sacrilege, or a bringer in of any strange thing he w
from the Lord's doctrine, or else leave out or pass over any thing that pleaseth God ; th
seeing that Christ most plainly commandeth the preachers of the truth concerning them ed*e £
whom they had taught, saying, ' Teach them to keep all things that I have com
manded you;' yea, even the same which he had commanded, and none other; and
he commanded his preachers to command their hearers to keep, not some of these,
but all7."
Anselmus, bishop, in his book of Virginity, cap. xxiv. " God's law forbiddeth to w? may not
follow the steps of the catholic, or universal faith, any more than the judgment of the general faith,
canonical truth commandeth to believe. And all other apocryphal lies, the good policies Mine agree
of the best learned fathers have stablished in their decrees utterly to reject, and to banish word,
them clean, as horrible thunderings of wrords8."
Lyrane, upon the last chap, of the Proverbs. " Like as in a merchant's ship are
carried divers things necessary for man's life, so in the scripture are contained all things
needful to salvation8."
Thomas of Aquine. " The holy scripture is the rule of our faith, whereunto it is The truth of
neither lawful to add, nor take any thing away. But the truth of our faith is contained
in the holy scriptures diffusely and divers ways ; in some places darkly ; and to try
out the truth of our faith by the scriptures, is required long study and exercise ; to the
which all they cannot come that need to know the truth of the faith, the more part
whereof, being occupied with other business, cannot attend to study. And therefore
it was needful out of the sentences of holy scripture to gather something into a short sum,
which should be set forth for all men to believe; which is not added to the scriptures, but
rather taken out of the scriptures10."
Scotus, in the prologue of Sentences, quEest. 2. Question: " Whether knowledge
above nature, sufficient for a man in this life, be sufficiently set forth in the holy scrip
ture." The question is not, " Whether any things be true that are not written, or whether
God, since the creation and redemption of the world, hath done or said any thing that
is not written, and received of the church for the holy scripture ;" but this is the ques
tion, "Whether the word of God written be sufficient for our salvation ; or whether a
Christian man be bound to believe any thing that cannot be proved by the holy scripture."
And this granted, that all things that may be gathered out of the scripture, and every
thing that upon any truth granted may be proved by a good argument of the scripture,
gantes ; et ad erudiendum eos qui adhuc rudes
sunt et simplices, erudiendum dico in justitia, i. ad
hoc ut justificentur exuendo rudimenta infidelitatis.
Sic inquam erudiant ut, quantum in doctore est, sit
ille qui eruditur perfectus homo Dei ; perfectus ita
ut sit instructus ad omne opus bonum faciendum.
Brun. Carth. Patri. In 2 Tim. cap. iii. in fine.
Ed. 1524.J
[7 Si quis loquitur quasi sermones Dei. Timens
videlicet, ne piaster voluntatem Dei, vel przeter
quod in scripturis sanctis evidenter praecipitur, vel
dicat aliquid, vel imperet, et inveiftetur tanquam
falsus testis Dei, aut sacrilegus, vel introducens
aliquid alienum a doctrina Domini, vel certe subre-
linquens et praeteriens aliquid eorum, quae Deo pla-
cita sunt, cum ipse manifestissime praedicatoribus
veritatis de his quos imbuerint praecipiat dicens :
Docentes eos servare omnia, qucecunque mandavi
vobis. Et ea enim, qua? ipse mandavit, non alia, et
hsec non ex parte, sed omnia suis auditoribus obser-
vare tradere jubet. Bedas Opera, Tom. IV. col.
710. Ed. Colon. Agrip. 1012.]
[8 The Editor has not succeeded in discovering
the passage referred to.]
[9 Sicut enim in navi institoris portantur di-
versa vitas human 83 necessaria ; sic in scriptura
continentur omnia necessaria ad salutem. Nico. de
Lyra. In Prov. cap. xxxi. Pars in. p. 339. Ed.
Basil. 1502.J
[10 Sacra enim scriptura est regula fidei, cui nee
addere, nee subtrahere licet. Veritas fidei in sacra
scriptura diffuse continetur et variis modis, et in
quibusdam obscure, ita quod ad eliciendum fidei veri-
tatem ex sacra scriptura requiritur longum studium
et exercitium, ad quod non possunt pervenire omnes
illi, quibus necessarium est cognoscere fidei verita-
tem; quorum plerique aliis negotiis occupati, studio
vacare non possunt: et ideo fuit necessarium, ut ex
sententiis sacra scripturae aliquid manifestum sum-
marie colligeretur, quod proponeretur omnibus ad
credendum : quod quidem non est additum sacra)
scripturae, sed potius ex sacra scriptura sumptum.
Thomas Aquin. Secunda secundae, Quaest. i. Art.
ix. Tom. II. p. 5. Ed. Antverp. 1624.]
3—2
A CONFUTATION
[CHAP.
doth pertain to the holy scripture; this granted, I say, he concludeth, that "all things
necessary for our salvation are fully contained in the holy scripture1."
11 The school-authors call the stay of our faith, the truth shewed of God, and
contained in the canon of the bible.
They were
gathered in
the spirit of
pride and
envv, and not
in the spirit
of meekness
and love.
Note these
words dili
gently, and
forget them
Councils are
not of such
authority
that whatso
ever they de
cree must be
holden for
truth.
The scripture
must try all.
Mark this.
THE THIRD CHAPTER.
That the General Councils, without the Word of God, are not sufficient to make articles
of our faith.
EUSEBIUS, in his Ecclesiastical History, lib. i. cap. 8. [viii. 1.] "The head-rulers of the
church, forgetting God's commandments, were inflamed one against another with con
tention, zeal, envy, pride, malice, and hatred ; so that they thought rather that they
occupied the room of tyrants than of priests. And also, forgetting Christian humility
and sincerity, they did celebrate the holy mysteries with unholy hands2."
Gregory Nazianzen to Procopius. " Undoubtedly I think thus, if I must needs write
the truth, that all assemblies of bishops are to be eschewed. For I never saw good
end of any synod, that did not rather bring in evils, than put them away ; for the
lusts of strife and desire and of lordship reign there3."
Augustine, in his second book and third chapter against the Donatists. " The
councils, which are kept through every region or province, without all clokings, ought
to give place to the general councils, which are made of all Christendom; yea, and
the former general councils ought ofttimes to be reformed by the latter councils, if
any thing in them do chance to err from the truth4."
Augustine, against Maximinuin, the bishop of the Arians, lib. iii. cap. 4. "But
now neither ought I to allege the council of Nice, nor thou the council of Arimine,
to take advantage thereby : for neither am I bound nor held by the authority of this,
nor thou of that. Let matter with matter, cause with cause, or reason with reason,
try the matter by the authority of scriptures, not proper witnesses to any of us, but
indifferent witnesses for us both5."
Gerson. "We ought rather believe the saying of any teacher, armed with the
canonical scripture, than the pope's determination6."
[' Quaestio ii. Utrum cognitio supernaturalis
necessaria viatori sit sufficienter tradita in sacra
scriptura : upon which the conclusion is, Quod
sacra scriptura sufficienter continet doctrinam ne-
cessariam viatori.]
[2 Ot TC COKOVVTCS rfj.wv TTOifj.ei'e'Sy TOV T?;S 6eo-
(re/3etas Qccr/Ji6v Trapcocraytiefoi, TaTs TT^OOS a'XXj;Xous
di/e^Xeyoirro <£iXoi/et/aats' aura ojj TOUTC p.6va,
TCES e'piflas /cut Tas aVeiAas TOV TC £/}Xoi> /cat TO
TT/OOS a'XXjjXous e'x&os /cat ynio-os e7rau£oi/T6s, old T£
Tvpa.WLoa'i Tas </>iXapx*«s iicWjuw 5tc/cot/couj/TC9,
Tore £jj, K.T.e. Euseb. Eccl. Hist. Lib. vm.
cap. i.]
[3 "E^oj (lev OUTCOS, ct eel TaXrjOes ypdcfieiv,
alcTTe TrdvTa av\Xoyov (peuyeiv eiriffKuTrcov, OTI
ds GVVO&OV TeXos clcov )(/o?j<rToi', /ur;(5e \vcriv
/xaXXoi/ eir^Jj/cuias >] TrpocrQi')Ki]v' del yap
«/nXoj/ciKtat »cal (j)i\np^iai. Greg. Nazianz. Epist.
cxxx. Procopio. Tom. II. p. 110. Ed. Paris. 1840.]
[4 Et ipsa concilia, quae per singulas regiones
vel provincias fiunt, plenariorum conciliorum auc-
toritati, quse fiunt ex universo orbe Christiano, sine
ullis ambagibus cedere ; ipsaque plenaria sa?pe
priora posterioribus emendari, cum aliquo experi-
ir.ento rerum aperitur quod clausum erat. Angus-
tin, de Bapt. cont. Donat. Lib. n. cap. iii. Tom.
VI I. p. 42. Ed. Paris. 1G35.]
[5 Sed nunc nee ego Nicacnum, nee tu debes
Arimenense, tanquam pnEJudicaturus proferre con
cilium. Nee ego hujus auctoritate, nee tu illius
detineris : scripturarum auctoritatibus, non quo-
rumque propriis, sed utrisque communibus testibus,
res cum re, causa cum causa, ratio cum ratione
concertet. Id. Contra Maxim. Arrian. Epis. Lib.
in. cap. xiv. Tom. VI. p. 306.]
[6 Jungatur huic consideration! cum sua decla-
ratione duplex veritas. Prima, staret quod aliquis
simplex non auctorisatus, esset tarn excellenter in
sacris litteris eruditus, quod plus esset credendum
in casu doctrinaii suae assertioni, quam papae decla
ration!; constat enim plus esse credendum evangelio
quam papa? : si doceat igitur talis eruditus veri-
tatem aliquam in evangelio contineri, ubi et papa
nesciret, vel ultro erraret; patet cujus praaferendum
sit juclicium. Altera veritas, talis eruditus deberet
in casu, si et dum celebraretur generale concilium,
cui et ipse pracsens esset, illi se opponere, si sentiret
majorem partem ad oppositum evangelii malitia vel
ignorantia declinare. Gerson. De Exam. Doctr. Pars
i. Consid. v. Tom. I. col. ii. Ed. Antverp. 1706.]
III.]
OF UNWRITTEN VERITIES.
37
The same. " More credit is to be given to a man that is singularly learned in 37.
the scripture, bringing forth catholic authority, than to the general council7."
Panormitan, in cap. " Significasti." "A simple layman, bringing forth the scriptures,
is to be believed rather than a whole council. For a council may err, as it hath afore- councils may-
times erred8:" as did the council of Melchidense and Aquisgranum, of contracting ofofuimcs-
matrimony. The council of Constance, among other articles of John Hus and Hierome
of Prague unjustly condemned, condemned also this article for heresy : That the two
natures, that is, the divine9 and humanity, be one Christ; which is a necessary article
of our faith, expressed in the Creed of Athanasius, called Quicunque vult; where it
is read, ' The right faith is, that we believe and confess that our Lord Jesus Christ. J;';"1^
the Son of God, is God and man:' and a little after, 'Like as the reasonable soul
and the flesh is one man, so God and man is one Christ.' The same is also decreed
by the council of Nice and divers other catholic councils, and it is the doctrine of the
church at this time. Finally, it may be proved by the express word of God : and
yet these malicious clergy were not ashamed to condemn the same for an heresy.
H Note here, gentle reader, unto what shameless and detestable heresies their popish,
yea, antichristian general councils have Mien, of the which they boast so much that
they cannot err, and whereupon chiefly they build all their errors and
heresies. Moreover, the most part of the good laws and
canons be in manner altogether abrogated, and
nowhere kept : part whereof I
shall express.
CANONS OF THE APOSTLES AND COUNCILS NOT KEPT NOR USED. W.
" Let not a bishop, priest, or deacon, by any means put away his own wife under Camm :i.
pretence of religion : but if he do, let him be excommunicated ; and if he so continue,
let him be deposed10."
" Let no bishop, priest, or deacon, be received into another bishop's diocese, without canon 4.
a testimonial of his good behaviour : and when they have delivered their writings,
let them be diligently examined if they be godly preachers11."
IT If these two laws \vere throughly executed by indifferent judges, being no priests,
the realm of England should not swarm so full of runagates, adulterous, and sodomical
priests. For in Wales, for their cradle crowns paid to the ordinary, they kept their
concubines or harlots openly; and in England many great beneficcd men keep their
harlots at rack and manger without any punishment, except it be by. bribing of the
ordinaries privily ; and, all shame set aside, they have their own known bastards waiting
upon them in sight of the whole world. But the poor purgatory priests, when they
be taken in open advoutry, flee from east to west, from north to south, from diocese
to diocese, and there be received without any letters testimonial at all; where they
be taken for honest and chaste priests. But if the rich priests were deprived of all
their promotions, so oft as they be known to be fornicators, (as they ought to be,)
and the poor priests not received into any strange diocese without testimony of his
honest demeanour from his former ordinary, you should scarcely find priests for every
[7 See note 6 on previous page.]
[8 Uni fideli privato, si meliorem scripturae auc-
toritatem aut rationem habeat, plus credendum est,
quam toti concilio — nam et concilium potest errare. —
Panorm. (N. de Tudesch.) sup. Decretal. Lib. i.
Tit. vi. Tom. I. fol. R. 2. Lib. Venet. Ed. Nur. et
Basil. 1476-8.]
[9 The divinity and humanity, Orig. ed.J
eaVTOV yvvcuKct /JLI] eK/SuXXc-Tco Trpo<pd(T€i euXa/3eia§.
'Eav Se CK/3a'\Ar;, dtyopi^ecrQa)' CTri/J.ev<av Be, KaQai-
(oei'o-Pw. Can. Apost. Can. v. Labbe et Cossart.
Tom. I. col. 25. Ed. Paris. 1671.]
f"11 Mrjdeva TUIV fceviov eTnovcoTra'i/, »j 7r/oe<r/3uTc-
p(aV) ») ciaKovwv avev crva-TaTiKiiv Trpo<r!!>e~xecrQai,
Koi GTTK^epoiJLevtav avTcov dva.Kpive<r6(jo<rav. Id.
Can. xxii. Labbe et Cossart, Tom. I. col. 31. Ib.
This Canon is given more fully, " ex interpretatione
Dionysii exigui," in Latin, as follows (col. 50):
"Nullus episcoporum peregrinorum,aut presbytero-
rum, aut diaconorum sine commendatitiis suscipiatur
epistolis. Et cum scripta detulerint, discutiantur
attentius, et ita suscipiantur, si praedicatores pietatis
exstiterint." Id. Can. xxxiv. col. 50-1
38
A CONFUTATION
[CHAP.
O what a
court is this,
that in sus-
Eicion of
eresy ac-
quitteth no
crime never
so openly
known!
39.
third ' benefice of England, and the priests themselves would be the first earnest suitors
that they might have their lawful wives of their own. But as long as they be their
own judges, (according to the old proverb, "One scabbed horse knappeth another,")
what for favour and friendship, what for money and for slandering of their order, they
wink one at another's faults, and help to cloke the same; insomuch that within my
memory, which is above thirty years, and also by information of other, that be twenty
years elder than I, I could never perceive or learn that any one priest under the pope's
. kingdom was ever punished for advoutry by his ordinary. And yet, not long ago,
ter'ycon- a petty canon of a cathedral church in England was accused2, by three boys of
demneth no ., , , ., . , . . * *
priest, be his the grammar-school, to the vice-dean or sub-dean of the same church; a man not
unlike to a monk called Jodocus, of whom Erasmus maketh mention, that he were
worthy to walk openly with a bell and a cockscomb, if he were not set forth under
the holy habit of a monk. But when he perceived that the said priest could not purge
himself of the foresaid crime, he privily paid him his quarter's wages beforehand,
and suffered him to depart without farther trial of the said crime : and now he jetteth
in London, with side gown and sarcenet tippet, as good a virgin-priest as the best.
If I should but briefly touch all the histories that I have known of the incontinency
of priests, it would grow to a work thrice greater than all my whole book, and it
would make some of the proudest of them to blush, if they be not past all shame :
but I will not blot my good paper with so evil matter, although they be not ashamed
openly to blot and stain their own good names with crimes worthy of such reproach
and ignominy.
"Let not any bishop, priest, or deacon, in any wise take upon him any secular
business; but if he do, let him be excommunicated3."
II But now such shameless contemners they be of their own laws, which they so
greatly extol and bind all other to keep, that they be hunters, falconers, stewards,
surveyors, and receivers, to all great men, yea, and to the bishops themselves.
" If any priest or deacon, or any other of the number of priesthood, do not receive
at the communion, let him shew his cause : if it be reasonable, let him be pardoned ;
if not, let him be deprived from the communion4."
"It is meet to put off from the communion all Christian men which enter into
the church, and hear the scriptures, but continue not in prayer until mass be done,
nor receive there the holy communion, as disturbers of the quietness of the church6."
U By these two canons be subverted, and utterly overthrown, all private masses,
where the priest only receiveth.
" Let the old custom continue still in Egypt, Lybia, and Pentapoli, that the bishop
of Alexandrie have power over all these ; forasmuch as the bishop of Rome hath a
like custom. At Antioch also, and other provinces, let their honour be reserved to
church 6."
Canon
Canon 9.
Canon 10.
The council
of Nice.
Canon 6.
every
The council
of Nice.
Canon 20.
40.
" Because there be some that kneel at their prayers on the Sunday and in Whitsun-
week ; be it therefore ordained by this holy council, that all men stand at their prayers;
forsomuch as it is a convenient custom, fit to be kept in all churches7."
f1 Third be benefice, Ed. 1582.]
[2 Two words are omitted.]
[3 'ETTtcr/co-Tros, i) irpeafivTepo-i, jj SidKOVo? KOO--
/nt/cas </>/>ovTi'<5as /u»j dvaXa^aveTW el tie fjn], /ca0-
ai/oeto-ew. Id. Can. vi. Labbe et Cossart. Tom. I.
col. 25. Ib.]
[4 E'i Tts eTriV/coTTOs, ?) irpecrftvrepo'i, T? ^ta'/coj/os,
TJ eK TOU KccraXoyov TOV iepaTiKov, Trpoa-^opd^ ye-
i/o/ieVijs /urj /ii6TaXa/3oi, TI}V alriav eiTraVto. Kai
edv ei!\oyos »7, arvyy W /XTJS Tvy^avtTta' el <5e yurj
Xeyei, dfyopC^eaQia, &c. Id. Can. viii. Ib. Tom. I.
col. 25.]
[5 IlaVras TOI/S etcrtoVras TTKTTOUS, Kai TU>V
ypafyiav d/vOuoj/Tas, //ij -rra/oa/ie'i/oz/Tas £e TJ/ irpoa--
evX.V Kat T?7 dyia jueTaXfji/fei, ws aTa^iav ep.-
TroiovvTa-s Trj t/v/cXi/aia, atpopi^eoQat. -%pq. Id.
Can. ix. Ib. Tom. I. col. 27.]
[6 Ta dp^ala £'6»; Kpa.TeiT<a, rd kv AlyvTn-ta
Kai Aiftvij Kal Flej/TaTroXei, wcrre TOV '
eTricTKOTrov Trdvrttiv TOVTWV eyjsiv TI]V
t'7reio»; Kai Tea ev TTJ 'Pw^ir/ eTriarKOTrw TOVTO aruv-
fjfle's ecrTtv o/uLoitas oe Kai KaTa TI}V 'A^Tio^etai/,
Kai ti/ -rals aAAais e7ra/c>xiais> TCC ir/oetr/Jeia <ra>-
£eo-0at Tais eKK\rjo-uus. Cone. Nica-n. Can. vi.
Labbe et Cossart. Tom. II. col. 32. Lutet. Paris.
1671-2.]
TLve<s eicriv ev
Ka ev TaTs T?/S
TOU TTUVTO. iv TTaV?? TTapoiKio. 6/xoiws
rtuT
Be
Krj yovv K\i-
ijfupatv, vjrep
oe TT ya a-vvou> T«S eu^as
Id. Can. xx. Ib. Tom. II. col.
37.]
III.]
OF UNWRITTEN VERITIES.
39
anon &
Ibidem.
Canon 7-
11 But now Antichrist of Rome, contrary to this decree, hath extolled himself above
his fellow-bishops, as God's vicar, yea, rather as God himself; and taketh upon him
authority over kings and emperors, and sitteth in the temple of God, that is, in the
consciences of men, and causeth his decrees to be more regarded than God's laws ;
yea, and for money he dispenseth with God's laws, and all other, giving men licence
to break them.
" If any priest be found eating in a common alehouse, let him be excommunicated8."
" If any man judge that a married priest ought not to offer, as it were for his mar- C
riage sake, and for that cause do abstain from his oblation, let him be excommuni-
cated9."
11 But now married priests be excommunicated; and except they will forsake their
lawful wives, they shall be burned therefore.
" Forasmuch as there are some which pray standing, both on the Sunday and in
Whitsun-week, it is therefore ordained by this holy council, that because it is a con
venient custom, and agreeable throughout all churches, that men should make their
prayers to God standing10."
H This law is no where kept.
" Let no priest be made before thirty years, yea, though he be of an honest life ; The council
but let him tarry to the time appointed : for the Lord was baptized at thirty years, ria.
and then preached11."
11 How this law is kept, the whole world may judge: for the cardinal of Lorcyn
was made about the twelfth year of his age ; and pope Clement made two of his
nephews cardinals, being very boys. And of late, in the pope's kingdom, children
have been made archdeacons and deans of cathedral churches.
"No man may be received to baptism in Lent after twTo weeks12." JrlSkSI
"Bread ought not to be offered in Lent but in the Saturday and Sunday13." ibidem.
1T He speaketh of the bread of the holy communion. But who keepeth these
laws?
" Laymen ought not to sing any made and commonly used songs in the church,
nor read any book beside the canon; but only the canonical books of the new and
old testament14." "Those books which ought to be read and received for authority, be
those books which be divided from the books called Apocrypha, in the great bible. Unto
the which Saint Cyprian, Hierome, Austin, with all the old writers, agree15."
IT But the third council of Carthage added to these the books of Wisdom, Ecclesias-
ticus, Tobie, Judith, Hester, and the books of the Machabeesla; unto which latter council
the papists cleave with tooth and nail, and thereupon stay their purgatory, praying to
saints, with divers other errors and heresies, contrary to the elder and better councils.
Hereby you may most easily perceive how shamefully their general councils have erred,
as well in the judgment of the scriptures, as also in necessary articles of our faith and
good manners. Yea, and the chiefest and oldest councils be (as Anacharsis said of the
laws made by Solon for the Athenians) like to cobwebs, wherein small flies, gnats, and
midges, be taken and devoured of the spiders; but great hornets and humble-bees fly
through and break them, without any danger or hurt. And generally there is no laws
regarded, kept, or maintained among them, but such as make (as they term them) pro
41.
[8 There is an error in the reference. But see
Concil. Labb. et Cossart. Tom. II. p. 592. Tit.
xxiii.J
[9 Et TIS SiaKpivOLTO irapd irpeo-fiuTepov ye-
ya/jL^KOTOi, cos /j.i) y^pTivai XetToupyijo-am-os CIVTOV
Trpo<r<j)opd<i /ieTa\a/u.f3dveiv, dvdQcfM errTtu. Cone.
Gangr. Can. iv. Tom. 11. col. 419. Id.]
[10 See preceding page, note 7.J
[n HpeafivTepos 717)6 TIOV TpLaKovTa eTcav /ijj
"%EipOTOveia'Q(iJ, edv /cat irdvv TJ o dvtfptoTTO'S a^tos,
aXXa a7roT?j|oeicr0a>. 'O ydp /cuptos 'I ^axil's XpiaTos
ev Tat TpiaKOCTTcp eVet £<^>a>Ti<rt)tJ, /cat jJ/o^aTo 6t-
£ao-Keii/. Concil. Neoc£csarense, Can. xi. Ib. Tom.
I. col. 1483.]
[12 /me. "OTI ou oel peTa cvo efBSofj.do'as T»J«
reo-crapa/coo-TT/s oe^ecrOai eis TO <£u»Ticr/ia. Synodi
Laodicenas Canones, Can. xlv. Ib. Tom. I. col.
1503.]
[13 /j.6'. "OTI ou Sel Trj Tecrcrcc/oavoaTj; upTOV
Trpo<r<t>fpeiV) el /j.i) tv aafifidTio KUI Kvpiaicfj /JLOVOV.
Can. xlix. Id. Tom. I. col. 1505.]
[14 vd'. "Ori ov del ISiwTiKov^ v/Aa\luou5 \eyecr0at
ev Trj eKK\i]cria, ovSe aKavovia-TO. /ii/3Xia, aXXa
/Jiova TCC Kavovtud T/;S /caiv;";? /cat TraXatas Cta0jj(o;s.
Id. Can. lix. Tom. I. col. 1507.]
[15 Vide Can. Ix. Ib.]
[1G Vide Canones Concilii Carthagin. iii. Can,
xlvii. Id. Tom. II. col. 1177-]
40
A CONFUTATION
[CHAP.
iiatt. xxiii. pane lucrando, that is, for their dignities, immunities, or liberties and profits. Where
fore the words of our Saviour Christ may be rightly verified of them : " They lay
heavy and importable burthens on other men's shoulders, but will not once
move them with their finger." For all their laws bo but nets
to take and kill the poor fishes, and to fill
their own paunches.
THE FOURTH CHAPTER.
42.
Gen. iii.
1 Kings xxii,
Gal. i.
2 Cor. xi.
CoL ii.
[1 Tim. iv.]
1 John IT.
Acts xvi.
The devil de-
ceiveth man,
because he
wandereth
from the
word written,
and is not
content
therewith.
43.
[Spirits work
no good, but
eviH]
[The devil's
miracles are
to work mis
chief 4.]
They hurt
most of all
when they
cease from
hurting.
That nothing can be proccd l>y oracles of angels touching religion*.
SATAN, being changed into a serpent, deceived our first parents; and in them cast
all mankind headlong into damnation.
" I will go forth, and be a lying spirit in the mouth of all his prophets."
II Read the whole chapter.
" Though an angel from heaven preach any other gospel," &c.
" Satan himself is changed into an angel of light."
" Let no man make you shoot at a wrong mark by the humbleness and holiness
of angels."
The same, chap. iv. "The Spirit speaketh evidently, that in the latter times some
shall depart from the faith, and shall give heed unto spirits of error and devilish
doctrine."
" Believe not every spirit, but prove the spirits, whether they are of God, or not."
" A certain damsel, possessed with a spirit that prophesied, met us ; which brought
her master and mistress much vantage with prophesying. The same followed Paul and
us, and cried, saying, These are the servants of the most High God, which shew unto
us the way of salvation. And this did she many days : but Paul, not content, turned
about, and said to the spirit, I command thee in the name of Jesu Christ, that thou come
out of her. And he came out the same hour."
Cyprian, of the Simpleness of Prelates. "The enemy (after the words of the apostles2)
changeth himself into an angel of light, and setteth forth his servants, as ministers of
righteousness, affirming night for day, death for health, desperation under the colour of
hope, false faith under the pretence of faith, antichrist under the name of Christ : so that
whiles they counterfeit the like things, they make void the truth with subtlety. This,
dearly-beloved brethren, cometh to pass by this means, that we resort not to the original
of the truth, nor seek the head Christ, nor keep the doctrine of our heavenly Master3."
Cyprianus, in his fourth treatise of the Vanity of Idols. " Filthy spirits wandering
abroad, being drowned in worldly vices, after they have shrunken from heavenly virtue
through worldly corruption, being themselves destroyed, cease not to destroy other,
and, being infect with evil, infect other with the same. These inspire the hearts of the
prophets, ever lapping up lies with the truth ; they trouble men's lives, disquiet their
sleeps, drawing their members awry, hurt their health, provoke diseases, to force men to
worshipping of them : and this is the remedy of them, when they cease to hurt. Neither
have they any other study but to call men back from God, and turn them from the
I"1 The Confutation here contains several au
thorities which are not to be found in Cranmer's
Common-place Book at the British Museum, par
ticularly the long quotation from Lactantius.J
[2 The apostle, Orig. ed.]
[3 (Blandiente adversario atque fallente,) qui
secundum apostoli voccm transfigurat se velut ange-
lum lucis, et ministros suos subornat velut ministros
justitiiE, asserentes noctem pro die, interitum pro sa
lute, desperationem sub obtentu spei, perfidiam sub
praetextu fidei, antichristum sub vocabulo Christi ;
ut dum verisimilia mentiuntur, veritatem subtilitate
frustrentur. Hoc eo fit, fratres dilectissimi, dum ad
veritatis originem non reditur, nee caput quaaritur,
nee magistri ccelestis doctrina servatur. Cyprian,
De Unit. Eccles. (vulg. de Simp. Pra;l.) p. 194. Ed.
Paris. 1J26.]
[4 These paragraphs arc omitted in ed. 1082.]
iv.] OF UNWRITTEN VERITIES. 41
perceiving of true religion to their superstition; and seeing they be in pain themselves,
to seek those to be companions of their pain whom they have made, through their error,
partakers of their sin5."
Lactantius, Institutionum, Lib. ii. cap. 15. "Corrupt and damned spirits stray over
all the world, and seek for ease of their destruction through the destruction of men. They
therefore fill all the world with snares, frauds, and errors: the which, because they be men to seek
' '. J to them for
fine spirits, and cannot be perceived, convey themselves into men's bodies, and being
secretly hid within the body, trouble health, bring sickness, fray men with dreams, vex
men's minds with sweat, that through these harms they may force men to run to them
for help. The cause of all which deceits is dark to them that be ignorant in the truth ;
for they think they profit when they cease from hurting which can do nothing but hurt.
But they which have shrunken back from God's service, because they be enemies and
transgressors of the truth, go about to challenge to themselves the name and honour of
God : not because they desire any honour, (for what honour can the damned have?) nor
that they should liurt God, who cannot be hurt; but to hurt men, whom they go about to
draw away from the worship and knowledge of God's true majesty, lest they should attain
immortality, which they have lost through their own malice. So they cover all with
darkness, and compass the truth with clouds ; so that they cannot know their Lord, nor
their Father. And that they may easily allure men, they hide themselves in the churches,
and are at hand in all sacrifices. Yea, many times they work miracles, through which
men being astonied, do give to images the faith of the godhead. Hereof it cometh that bv
a stone was cut in sunder with a razor by a sorcerer ; and that Juno of Vcia answered, spnngeth the
. ' worshipping
that she would go to Rome; and that a ship followed the hand of Claudia; and that Juno of images.
being robbed, and Proserpina of Locrense, and Ceres of Milete, took vengeance of those
that had committed sacrilege ; and Hercules of Appius, and Jupiter of Atimus, and
Minerva of Caesar. Hereof also it cometh that a serpent delivered the city of Rome
from the pestilence, being brought from Epidaure. But chiefly they deceive men in their The devils
oracles and answers, whose jugglings ungodly men cannot discern from the truth. There- images as
fore they think that empires and victories, riches and lucky chances of things, are given of were gods.
them ; and to be short, ofttimes commonwealths to be delivered from present dangers at
their beck, which dangers they both declared by their answer', and, being pacified with
sacrifice, turned away. But all these be but deceits ; for seeing they know before the JJ[° p|[[ dh^y
disposition of God, because they were his ministers, they thrust themselves into these Jj^jfe e?
business 7, so that whatsoever things either be done or have been done of God, they might
seem chiefly to do or have done it. And so oft as any goodness is coming at hand to
any people or city, according to God's appointment, they promise that they will do it,
either by miracles, dreams, or revelations, if churches, if honours, if sacrifices, be given
to them: the which things being given, when that chanceth that needs must be, they
get to themselves great worship. For this cause be temples vowed, for this cause be
new images hallowed. And so oft as perils be at hand, for some foolish and light cause,
they fcio-n themselves angry, as Juno toward Yarro. But these be the deceits of them, Satan, under
pretence of
that lurking under the names of the dead, intend to plague them that be alive. Where- dead men's
fore, whereas that danger that is at hand may be avoided, they would seem that they, etii them
being pacified, have turned it away. And if it cannot be eschewed, this they do, that leadeth them
it might appear to chance for the contempt of them. And so they purchase to themselves !
great authority and fear among men that know them not. Some men will say, Why
doth God then suffer these things? neither doth he succour so evil errors? That evil
[5 Spiritus sunt insinceri et vagi, qui postea
quam terrenis vitiis immersi sunt, et a vigore coelesti
terrene contagio receperunt, non desinunt perditi
perdere, et depravati errorem pravitatis infundere.
Hi afflatu suo vatum pectora inspirant, falsa veris
semper involvunt; nam et falluntur et fallunt, vitam
turbant, somnos inquietant, irrepentes etiam spiritus
ad cultum sui cogant. Haec est de illis medela, cum
illorum cessat injuria; nee aliud illis studium est
quam a Deo homines avocare, et ad superstitionem
sui ab intellect!! veras religionis avertere, et cum
sint ipsi poenales, quaerere sibi ad pcenam comites
quos ad crimen suum fecerint errore participes. Id.
De Idolorum Vanitate, pp. 220, 7-1
in corporibus occulte mentcs terrent, membra distor- [6 Answers, Orig. ed.]
nuent, valetudinem frangunt, morbos lacessunt, ut ] f7 Businesses, Orig. ed.]
42
A CONFUTATION
[CHAP.
Subtle Satan
fei^neth him
self to be
Christ, and
worshipped
as God.
45.
How shall we
then know
any certain
truth by ap
paritions?
They that
believe vi
sions, often
worship
Satan for
Christ.
things may fight with good, that vices may be contrary to virtues, that he may have
some whom he may punish, and some whom he may honour1."
Stapulensis, upon the 2nd Epistle to the Thessalonians, chap. ii. " Marvel not of
counterfeit angels, and of the subtlety of Satan, resembling himself to Christ, seeing
we read a like thing in the history of Heraclides, of a monk called Valent. The devil,
saith he, changing himself into the likeness of our Saviour, came to him by night,
with a company (as he feigned) of a thousand angels, holding burning lamps in their
hands, and with a fiery chariot, in the which he feigned our Saviour to sit. Then
one of them stept forth, and said thus unto him : 4 Come forth out of thy cell now,
and do nothing else but when thou seest him come affar off make haste to bow down
thyself and worship him, and so straightway return again to thine own house/ Then
he went forth out of his house, and believing that he had seen that godly offices of
heavenly ministers, and all shining with fiery lamps, and Christ, as he thought, himself
not past a furlong off, fell flat upon the ground, and worshipped him, whom he
believed to be the Lord. See here how this fearful and foolish monk
Valent, leaving very Christ, worshipped Christ's enemy,
and, instead of the truth, a counterfeit
antichrist and Satan2."
f1 Hi, ut dico, spiritus contaminati ac perditi
per omnem terrain vagantur ; et solatium perditionis
suae perdendis hominibus operantur. Itaque omnia
insidiis, fraudibus, dolis, erroribus complent — qui
quoniam sunt spiritus tenues, et incomprehensibiles,
insinuant se corporibus hominum ; et occulte in vis-
ceribus operti valetudinem vitiant, morbos citant ;
somniis animos terrent ; mentes furoribus quatiunt ;
ut homines his malis cogant ad eorum auxilia de-
currere. Quarum omnium fallaciarum ratio exper-
tibus veritatis obscura est. Prodesse enim eos pu-
tant, cum nocere desinunt ; qui nihil aliud possunt
quam nocere. — Illi autem, qui desciverunt a Dei mi-
nisterio, quia sunt veritatis inimici, et prsevaricatores
Dei, nomen sibi et cultum deorum vendicare co-
nantur: non quod ullum honorem desiderent, (quis
enim honor perditis est?) nee ut Deo noceant, cui
noceri non potest ; sed ut hominibus, quos nituntur
a cultura et notitia vera? majestatis avertere, ne im-
mortalitatem adipisci possint, quam ipsi sua nequitia
perdiderunt. Offundunt itaque tenebras, et verita-
tem caligine obducunt ; ne Dominum, ne patrem
suum norint. Et ut illiciant, facile in templis se oc-
culunt, et sacrih'ciis omnibus praesto adsunt ; edunt-
que saepe prodigia, quibus obstupefacti homines,
fidem commodent simulachris divinitatis ac numi-
nis. Inde est, quod ab augure lapis novacula inci-
sus est; et quod Juno Veiensis migrare se Romam
velle respondit ; quod Claudiae manum navis secuta
est ; quod in sacrileges et Juno nudata, et Locrensis
Proserpina, et Ceres Milesia vindicavit; et Hercules
de Appio, et Jupiter de Atinio, et Minerva de Cae-
sare. Hinc, quod serpens urbem Romam pestilentia
liberavit Epidauro accersitus. In oraculis autem
vel maxime fallunt, quorum prjestigias profani a
veritate intelligere non possunt: ideoque ab illis
attribui putant et imperia, et victorias, et opes, et
eventus prosperos rerum ; denique ipsorum nutu
saspe rempublicam periculis imminentibus libera-
tam : qua? pericula et responsis denuntiaverunt, et
sacrih'ciis placati averterunt. Sed omnia ista fal-
laciae sunt. Nam cum dispositiones Dei praesenti-
ant, quippe qui ministri ejus fuerunt, interponunt
se in his rebus ; ut quaecunque a Deo vel facta sunt,
vel fiunt, ipsi potissimum facere aut fecisse vide-
antur. Et quoties alicui populo vel urbi secundum
Dei statum boni quid impendet ; illi se id facturos
vel prodigiis, vel somniis, vel oraculis pollicentur ;
si sibi templa, si honores, si sacriHcia tribuantur.
Quibus datis, cum illud accident, quod necesse est,
summam sibi pariunt venerationem. Hinc templa
devoventur, et novae imagines consecrantur. — Quo-
ties autem pericula impendent ; ob aliquam se inep-
tam et levem causam profitentur iratos ; sicut Juno
Varroni. — Sed illorum sunt isti lusus ; qui sub no-
minibus mortuorum delitescentes, viventibus plagas
tendunt. Itaque sive illud periculum, quod immi-
net, vitari potest, videri volunt id placati avertisse ;
sive non potest, id agunt ut propter illorum con-
temptum accidisse videatur. Ita sibi apud homines,
qui eos nesciunt, auctoritatem ac timorem pariunt
Dicet aliquis, Cur ergo Deus haec fieri patitur ? nee
tarn malis succurrit erroribus ? Ut mala cum bonis
pugnent ; ut vitia sint adversa virtutibus ; ut habeat
alios quos puniat, alios quos honoret. Lactant. Lib.
ii. capp. 14, 15, 16, 17. pp. 138—143. Ed. Lugd.
Batav. 1652.]
[2 Non etiam mireris de h'ctitiis angelis et de
simulate astutia Satanae Christo, cum Valentini
monacho ex historia Heraclidis simile accidisse
agnoscatur. Daemon (inquit) in effigiem salvatoris
transfiguratus, nocte ad eum venit cum choro quo-
dam mille (ut rinxerat) angelorum, lampadas ac-
censas tenentium, et cum flammea rota, in qua
salvatorem sedere simulaverat, praecedente uno ex
ipsis, eique ista dicente : Egredere igitur e cella
tua nihilque aliud facias, nisi ut venientem eminus
cernens, inclinans te, adorare festines, sic deinceps
ad proprium habitaculum reversurus. Egressus
igitur e cella sua, credensque se cernere divina mys-
terii ccelestis officia, cunctaque lampadum fulgore
rutilantia, et ipsum Christum non ultra unius spa-
cium stadii constitutum, protinus pronus in terra,
et eum quern crederet dominum adoravit. Haec
Heraclides. Ecce quomodo, relicto vero Christo,
timidus et insipiens Valens Christi adoravit ad-
versarium, et pro veritate simulatum phantasma et
ementitum simulachrum. J. Fabri Stapulens. Com
ment, in Epist. Pauli ; in 2 Epist. Thess. cap. ii.
fol. civ. Ed. Paris. 1531.]
OF UNWRITTEN VERITIES.
43
THE FIFTH CHAPTER.
That apparitions of the dead be unsufficient to prone truth.
" WHEN thou art come into the land which the Lord thy God givetli thee, see Deut. xviii.
that thou follow not the abominations of those nations : let there not be found among
you any one that maketh his son or daughter to go through the fire, or that useth
witchcraft, or a chooser of days, and that regardeth the flying of fowls, or a sorcerer,
or a charmer, or that counselleth with spirits, or a soothsayer, or that asketh the truth
at them that be dead. For the Lord abhorreth all these: and for such abominations
the Lord thy God doth cast them out before thee. But the Lord thy God hath not
suffered thee so to do."
" And if they say to you, Ask counsel at the soothsayers, witches, charmers, {Jj/gJ;
and conjurors ; then make them this answer, Is there a people any where that asketh p'ace-
not counsel at his God? should men run unto the dead for the living? If any man
want light, let him look upon the law and the testimony, whether they speak after
this meaning."
" If they hear not Moses and the prophets, neither will they believe if one arise jgjj txhvj-
from death." chaPter-
Lactantius, in his Institution3, lib. ii. cap. 2. "The rude sort think that men's
souls walk about the graves and relics of their bodies4." ness to scorn.
Chrysostom in his fourth Homily of Lazarus. " That thou mayest know that the
doctrines of the scriptures and prophets are of more force, than if they that be raised
from death should tell any thing : consider this, that whosoever is dead, is a servant.
But what the scriptures speak, the Lord himself speaketh : therefore, though a dead
man arise, yea, although an angel come down from heaven, yet chiefly we ought to and the other
believe the scriptures. For he that is Master of angels, and Lord of the quick and devil's.
the dead, made them. If dead men should come again from thence unto us, the devil
might have brought to us false doctrines; and that very easily. For he might have
shewed oftentimes ghosts, and have suborned5 men that should counterfeit death and
burial, and within a while after shew themselves as though they were raised again from
death, and through them to persuade the people so beguiled whatsoever him list. For
if now, when no such thing is done in deed, yet dreams seen of many men in their
sleep, as though it were of them that are departed hence, have deceived, destroyed,
and overthrown many men ; much more it should have chanced, if the thing had been
done in deed, and gotten credit in men's minds ; that is to say, if many of the dead
had returned again to life, that wicked devil would have wrought innumerable deceits,
and brought much fraud into the life of men. And for that cause God hath shut up that The dead
never return
way, neither doth he suffer any of the dead to come again hither, to tell what is done after the
there ; lest he by that means should bring in all his wiles and subtleties. For when their state
there were prophets, he stirred up false prophets ; when the apostles were, false apostles ;
when Christ appeared, he raised false Christs ; when sound doctrine was brought in,
he brought in corrupt doctrine, sowing cockle every where. But God, from whom
nothing is hid, hath stopped his way to those snares, and he favouring us hath not
suffered that any soul6 at any time should come from thence hither, to tell what is
there done to any men living, teaching us that we should rather believe the scrip
tures than all other things7."
[3 Institutions, Orig. ed.]
[4 Quemadmodum vulgus existimat mortuorum
animas circa tumulos et corporum suorum reliquias
oberrare. Lactantius, Lib. n. cap. ii. p. 83.]
[6 Subornated, Orig. ed.J
[6 So corrected in the errata of Orig. ed. though
ed. 1582 reads "son."]
[7 "Iva <5e /ecu eTepcaQev /txaOjjs, OTI a'£io<7rt<rro-
Tcpa jj -rail/ Trpo(j)iiTU>v (StiSacr/caXta Tijs TWV dvia"ra-
fievwv aVayyeXtas, e/celi/o crKOTrriffov, OTI ve/cpos /uei/
a'lras 8ov\6s eaTiv' a Se al ypa<j>ai
Tavra o (5eo"7roTr;s t</>6ey£aTo' UXTTC KO.V i/e/v'/oos
dvaa"rfjt KO.V ayyeXos e£ ovpavov /cara/Sj/, travrtav
ecrraxrai/ al ypa(pai d^wTTiaTOTepai. o yap Tail/
dyyeXaii/ oecrTTOTJjs, /cat Tail/ veicp*)V /cat TOOV £a)Vra>i/
/curios, ai/Tos ineivas ei/o/io6eTJjcre. el ovvejfAt
e/j.e\\ov dviarraaQat veKpoi, KUI irovijpd av et<rtj-
yaye d6y/j.aTa o 5ia'/3o\os /iteTa TroXXf/s TT;S eu/co-
Xi'as. ei<5a>Xa yap tdvvaTO SeiKvvvat TroXXa'/a?, ?] /cat
ti/as vTTOKpiva&dai QdvaTOV /cat KCT-
44
A CONFUTATION
47-
It is not the
soul of the
dead that
saith, 1 am
such a man's
boul, but the
devil coun-
terfeitcth the
dead to de
ceive the liv
ing: for souls
departed the
body cannot
walk here on
earth.
The same, in Matth. cap. viii. Homily ii. 9. " I will not deny but that men have been
killed of cursed charmers and sorcerers : but that dead men's souls work with them, how
shall they make me believe that ? Because thou hast heard dead men's souls many times
cry, ' I am the soul of such a one.' Yea, but these words proceed out of the fraud
and deceit of the devil. For it is not the dead man's soul that saith this, but the
devil that feigneth this, that he may deceive the hearers. For these ought to be
taken as old wives' fables, the words of liars, and fraybugs of children : neither can
the soul, being departed from the body, walk in this earth. For the souls of the
righteous are in the hand of God, and the souls of sinners are straight after their
death carried away. Which is manifest by Lazarus and the rich man. The Lord
saith also in another place : 4 This day shall they fetch away thy soul.' The soul
therefore, after it be departed from the body, cannot wander here amongst us. It
may be proved by many scriptures, that the souls of the righteous cannot wander
here after their death. For Stephen said, " Lord, receive my spirit." And Paul desired
to be 'loosed from the body, and to be writh Christ.' Of the patriarchs also the
scripture saith, ' He was laid up with his fathers, he died in a good age.' And that the
souls of sinners cannot tarry here with us, hearken to the rich man, what he saith :
consider what he asketh, and obtaineth not. But if men's souls might be conversant
here, he would have come as he desired, and have certified his brethren of the tor
ments in hell. Of the which place of scripture it is manifest, that after the depar
ture from the body the souls are carried into a certain place, from whence they
cannot return at their pleasure, but look for that terrible day of judgment1."
Hierome in the 8. cap. of Jeremy [Isaiah]. " If you doubt of any thing (saith the
prophet) know that it is written, that those nations, which the Lord shall scatter before
thy face, shall hearken to dreams and soothsayers. But the Lord thy God hath com
manded thee not so to do : but if you will know things that be doubtful, give your
selves rather to the testimonies of the law and the scriptures. But if your congre
gation will not search the word of the Lord, they shall not have the light of the
truth, but shall wander in darkness of errors. You ought to know this, that every
nation asketh counsel at their own gods, and inquireth of the dead for the health
of the quick : but God hath given you the law for your help ; so that you may say,
opvTTearQai, ceiKvuvai ird\iv cos e/c vexpwv dva-
o-TaWes, /cat Si eKciviav ova eflovXeTO TritrT
Tals TWV aTraTtOjUeVeof <5iai/oi'ai9. el yap vvv,
OJ/TOS TOIOVTOV, oveipoi TroXXa'/as (^avevre-s ev rv-
TTOIS TWV aTreXQuvTiav 7roXXoi/s •>\Tra.Ti]crav Kal <5ie</>-
QeipaV TToXXw fia\\ov, el TOCTO yeyevrjfJLevov r\v
Kal Ke/c/oartj/cos tv Tats TWV dvOptairwv Siavo'iais,
olov OTI TroXXol Tan/ aVeXOoi/Twv eTravrjXQov irdXiv,
/jLvpiois dv b /xia/oos fiaifjioov t/ceTvos 5oXois eVXe^e,
Kal TroXXiji/ ctTraTTji; eis TOV fiiov eltnjyaye. dia
TOVTO aTre/cXeio'e TCCS 6upas o Oeos, /cat OVK a^ttjcri
Tiva TIOV dire\Q6vTwv cTraveXOovTa eiireiv Ta CK'cT,
tVa /itj Xa/3oJi/ d<\)opp.r\v evrevdev chicii/os TCC Trap'
Trdvra eicraya'y»;. Kal yap ore >jrpo(p7)Tai
, \l/evSoirpo<pi]ra^ j/yetpe, Kal OTS aVocrroXoi,
^euoiTTOtrToXous, Kal ore X/OKTTOS e$a'i/fj, \l/evSo-
X/oiCTTOi;s* Kal OTC Soy/maTa eia^ve^Qt] vyifj, die-
(pQapfJicva ei<rtj'yay6, Kal "^i^avia irav-rayov biaa-Trel-
ptav. aXX' o 0eos aVai/Ta TaDra irpoeidaos, dire-
vos jj^uli/, ov (rvveyju!>pr\a£v £X0OVTt Tivi TTOTC CKeWev
e/ceT oiaXe^6^j/ai ToTs ^wa*ti/ ai/0po)7rots,
tj/xas Trai/rcoj/ d^ioiriaTOTepa? ?|yelcr0ai
T-as 0etas ypacpds. Chrysost. De Lazaro, Concio
iv. cap. iii. Tom. I. pp. 755, 6. Ed. 1718-38.]
[* Ego autem quod homines a scelestis aruspi-
cibus atque magis occisi sint, non negabo. Quod
vero immolatorum hominum animse ipsis coope-
rentur, unde mihi persuadebitur ? an quia ipsos
dcemoniacos clamare nonnunquam audisti, Anima
hujus ego sum ? Verum hsec quoque oratio a fraude
atque deceptione diabolica est. Non enim anima
defuncti est quag ista dicit, sed dcBinon qui haec
audientes decipiat, fingit. Quare vetularum haec
verba temulentarum ducenda sunt, et puerorum
terriculamenta. Nee enim potest anima a corpore
separata in his regionibus errare. Justorum anima1
enim in manu Dei sunt : peccatorum vero post
hunc exitum continuo abducuntur, quod a L/azaro
et divite planum efficitur. Sed alibi quoque Domi-
nus ait, Hodie animam abs te repetent. Non igitur
potest anima, cum a corpore abscesserit, apud nos
hie errare. Multis e locis scripturaj comprobari
potest, non errare hie post mortem justorum homi
num animas. Nam et Stephanas ait : Suscipe
spiritum meum. Et Paulus resolvi ac esse cum
Christo desiderabat. De Patriarcha quoque scrip-
tura dixit : Et appositus est ad patres suos, enutri-
tus in senectute bona — Quod vero nee peccatorum
animal hie commorari possint, divitem audias qui
enixe earn rem petit, nihil tamen impetrat. Quod
si possent anima; hominum hie conversari, venisset
ipse ut cupiebat, et suos de tormentis inferni fecisset
certiores : quo ex loco scripturae illud etiam aperte
patet, quod post exitum a corpore in locum quen-
dam certum animas deducuntur, unde redire sponte
sua non possunt, sed terribilem ilium judicii diem
ibi exspectant. Chrysost. In Matth. cap. viii. Horn,
xxix. Tom. II. cols. 270,271. Ed. (Lat.) Basil.
1547.]
OF UNWRITTEN VERITIES.
45
The soothsaying of the heathen, which deceive their worshippers, is not like ours,
which is spoken out of the law without any cost2."
St Augustine also saith, that the spirit of Samuel, which the woman sorcerer raised
to Saul, was not the soul of Samuel, but the devil which appeared in Samuel's like
ness, for to deceive Saul : this doth he prove both by evident scriptures, and strong
48.
reasons'
THE SIXTH CHAPTER.
Neither are miracles able to prove our faith.
" THE wise men and enchanters of Pharaoh turned their rods into serpents, and Exod. \ii.viii.
the waters of Egypt into blood ; and made all the whole land to swarm with frogs,
through their sorceries."
" If there arise among you a prophet, or a dreamer of dreams, and give thec a Dcut. xiu.
sign or a wonder, and that sign or wonder, which he hath said, come to pass, and
then say, Let us go after strange gods, which thou hast not known, and let us serve
them ; hearken not unto the words of that prophet, or dreamer of dreams. For the
Lord thy God tempteth thee, to wit whether ye love the Lord your God with all
your hearts and all your souls."
" Behold, here am I, saith the Lord, against those prophets that dare prophesy Jcr. xxm.
lies, and deceive my people with their vanities and miracles, whom I never sent nor
commanded."
" Many shall say to me in those days, Lord, have we not prophesied in thy Matt. \\\.
name ? have we not cast out devils in thy name ? And then it shall be answered
them, I never knew you ; depart from me, you children of iniquity."
" An evil and froward generation seeketh a sign, and there shall no sign be given Matt Xii.
to them, but the sign of Jonas the prophet."
" There shall arise false Christs and false prophets, and shall shew great miracles Mark xiii.
and wonders, insomuch that, if it were possible, even the very elect should be deceived :
but take you heed, behold, I have shewed you all things before."
" The coming of that wicked one (meaning antichrist) shall be after the working 2 xhess. n.
of Satan, with all lying power, signs and wonders, and with all deceit of unrighte
ousness of them that shall perish, because they received not the love of the truth, that
they might be saved. And therefore God shall send them strong delusions, that they
might believe lies ; that all they might be damned, which believed not the truth, but
had pleasure in unrighteousness."
Simon Magus, an enchanter, by his wonders bewitched the Samaritans. Acuviii.
Elymas the sorcerer had of long time deceived the Antiochians. Read the stories. Acts xiii.
Irene, Lib. i. telleth of a certain judge4, called Mark, which in the sacrament of
thanksgiving wonderfully deceived the simple people. For he so changed the colour By this Cx-
of wine, that it appeared utterly to be blood : and a little wine so increased through judg* «f the
popish mim-
his juggling, that the chalice was filled, and ran over5. cies.
[2 Si de aliquo, inquit, dubitatis, scitote scrip-
turn : Gentes quas Dominus Deus tuus disperdet
a facie tua, somnia audiunt et divinos ; tibi autem
non ita tradidit Dominus Deus tuus. Unde si
vultis nosse qua? dubia sunt, magis vos legi et
testimoniis tradite scripturarum. Quod si noluerit
vestra congregatio verbum Domini quasrere, non
habebit lucem veritatis ; sed versabitur in erroris
tenebris. Hoc scire debetis, quod unaquaeque gens
proprios consulat Deos, et de virorum salute mor-
tuos sciscitetur. Vobis autem in auxilium legem
dedit Deus, ut possitis dicere : Non est talis eth-
nicorum divinatio, qui cultores suos sfepe decipiunt,
sicut nostra, quae absque ullo rnunere profertur ex
lege. Hieron. Comment, in Esaiam. Lib. in.
cap. viii. Tom. V. pp. 34, 5. Ed. Francof. 1684.]
[3 De Mirab. sacr. Scrip. Lib. n. cap. xi. Tom.
III. p. 403. Ed. Paris. 1637.]
[4 A certain juggler, Orig. ed.]
[5 Irenaeus, Adversus Haereses, Lib. i. cap. ix.
p. 57. Ed. Oxon, 1702. J
46
A CONFUTATION
[CHAP.
IF By this juggling it is plain enough that those miracles, that be alleged of many
men for the real presence in the sacrament of the altar, do not confirm their error,
but be very delusions of the devil or of his juggling ministers.
Chrysostom, in his 49. Homily, upon the 24. of Matth. " Aforetime it was known
which were true Christian men, and which false, by miracles : but how were the false
[True chris- known ? Because they could not work such or like miracles as true Christian men
tians work . i • i •
miracles pro- did : but they wrought vain things, making men to wonder, but brinzinof no profit at
fitable to the * . . ,., • i 1-1
seers; but the all. But the Christians did miracles which not only brought wonders, but also profit:
out profit at and by these they were known, which were true Christians, and which false. But
now working of miracles is utterly taken away. Yea, counterfeit miracles are rather
found among them that be false Christians, as Peter declareth in Clement: "Anti
christ shall have full power given him to work great miracles2."
The same, in his first oration against the Jews, upon this place of Deut. xiii. " If
there arise among you a prophet, or a dreamer of dreams," &c. " That that he saith,"
saith Chrysostom, " is this : If any prophet say, I can raise a dead man, and give sight
to a blind man, obey me, let us worship devils, let us do sacrifice to idols ; more-
God suffereth over, if a man speak thus, that he can give the blind his sight, raise the dead, yea,
to work mi- though he do these things, believe him not. For the Lord, trying thee, suffereth him
trial of the to do them, not that he knew not thy mind, but to give the occasion of trial whe
ther thou love God in deed3."
50. The same, in John, cap. ii. in the end of the 22. Horn. " There be some doubt-
S2ifno mill- less now-a-days, that ask why men work no miracles now. If thou be faithful as
thou oughtest to be, if thou love Christ as he should be loved, thou needest no miracles :
for signs are given to unbelievers, and not to the faithful4."
Augustine, against Faustus the Manichee, Lib. 13. cap. 5. "The scriptures, that
be stablished and set forth by so great authority, ye despise : miracles you work none ;
which though you did, yet we would beware of you, by the Lord instructing and
teaching us, saying, 'There shall arise false Christs,' &c.6"
The same, Of the City of God, Lib. 20. cap. 19. "The presence of antichrist
shall be after the working of Satan, with all lying powers," as afore. " For then shall
Satan be let loose, and by him antichrist with all his power shall work marvel
lously, but lyingly : of the which miracles it was wont to be doubted, whether they
be called lying signs and wonders, for this cause, that he shall deceive man's senses
with visions, so that he seemeth to do the thing that he doeth not in deed ; or else
because the same, although they be true miracles, and not counterfeit, yet they draw
men to believe that they cannot be done but by the power of God: whereas men
know not the power of the devil ; chiefly seeing that how great soever power he hath,
he hath received it. For when fire fell down from heaven, and with one dash destroyed
so great a family with so many herds of cattle of holy Job, and a sudden whirlwind,
overthrowing his house, slew his children; these were no deceivable visions, but for
[* This marginal note is omitted in Ed. 1582.]
[2 Item antea et per signa cognoscebantur, qui
erant veri Christiani, et qui falsi. Quomodo? Falsi
quidem aut non poterant facere, sicut veri Christi
ani : aut talia non poterant, qualia veri Christiani :
sed faciebant vacua, admirationem quidem facientia,
utilitatem autem nullam habentia : Christiani autem
faciebant plena, non solum admirationem facientia,
sed etiam omnem utilitatem habentia. Et per haec
cognoscebantur, qui erant veri Christiani, qui falsi.
Nunc autem signorum operatio omnino levata est :
magis autem et apud eos invenitur, qui falsi sunt
Christiani, fieri facta. Sicut autem Petrus apud
Clementem exponit, Antichristo etiam plenorum
signorum faciendorum est danda potestas. Chrysost.
Opus Imperfectum in Matt. Horn. xlix. ex cap.
xxiv. Tom. VI. p. 205. Ed. Paris. 1/18-38.J
O Se Xeyet, TOIOVTOV e&Tiv. edv TIS dvaa'Tri
s> <7>tj<ri, KUI Troti'ivy o-tj/uelov, fj veKpov eye'ipy,
jj \eirpov KuQdpij, ij irtipov id<rr)Tai' /ccci, fierd TO
Troii/crai TO o-Tj/teToi/, KaXecry <re els aVe'/3eiai/' /u»;
Treicrdys cid TI]V CK/Satru/ TOV <nj/tei'ov. flta T'L ; Trei-
pd^ei ydp are Kvpio<i o 9eo« <rov, ioeli/, et ctya-Tras
CLVTOV e£ o\r;s TIJS Kapoias <rou, Kal e£ o\rj<3 TTJS
v//ux^s crov. Id. Adver. Judajos, Oratio i. Tom. I.
p. 598.]
[4 Sunt sane et hac nostra aetate qui quaerant,
quare et nunc signa non fiunt? Si fidelis es, ut
oportet ; si Christum diligis, ut diligendus est, non
indiges signis : signa enim incredulis dantur. Id.
In Joannem, cap. ii. Horn. xxii. Tom. III. col.
119. Ed. (Lat.) Basil. 1547.]
[5 Scripturas tanta auctoritate firmatas com-
mendatasque respuitis ; miracula non facitis : quae
si feceritis, etiam ipsa in vobis caveremus, prze-
struente nos Domino et dicente, Exsurgent multi
pseudochristi. August, cont. Faust. Manich. Lib.
xiii. cap. v. Tom. VI. p. 118. Ed. Paris. 163?.]
V,.]
OF UNWRITTEN VERITIES.
47
51.
every one of these it is said, They shall be beguiled with signs and wonders that shall
deserve to be beguiled, ' forasmuch as they have not received the love of the truth,
that they might be saved/ Neither did the apostle fear to say and add, ' God
shall send them strong delusions, that they should believe lies/ For God doth send
these things, because he suffereth the devil to do them : he indeed by his just judg
ment, although the devil doth8 it of a wicked and malicious purpose7/'
The same, Of the Unity of the Church, cap. 16. " Let them shew their church,
if they can, not in the sayings and in the fame of the Africans, not in the deter
minations of their bishops, not in any man's reasonings, not in false signs and won
ders (for against all this we be warned and armed by God's word), but in the things
appointed in the law, spoken afore by the prophets, in the songs of the Psalms, in
the voice of the Shepherd himself, and the preachings and painfulness of the evan
gelists, that is, in the authority of the books canonical: but not so that they may
gather and rehearse those things that be spoken darkly and doubtfully and figura-
tively, which evety man may understand as he list after his own mind. For such
things cannot be understanded and expounded rightly, except those things that
be very plainly spoken be perceived before with a constant faith. Let him not say,
This is true, because I say it, or because my companion saith thus, or these my com- ["4°r figura~
panions, or these our bishops, clerks, or laymen : or else, It is true, because such
miracles did Donatus, Pontius, or whatsoever other : or else, because men pray at the Miracles
tombs of our dead men, and be heard : or because these and these things chanced tombs of
there : or that this brother of ours, or this sister of ours, saw such a vision ; either no doctrine.
waking, or sleeping, in his dream, saw such a vision or sight. Away with these. Either visions seen
they be feignings of lying men, or the wonders of deceitful devils. For either they are dreams, or
not true that are spoken : or if any miracles be done among heretics, we ought the cannot make
more to take heed of them, because that when the Lord had said there should come a
some that by working divers miracles should ' deceive, if it were possible, the very
elect'; he added, and earnestly setting forth the thing, said, 'Behold, I have told
you before/ Whereof the apostle, admonishing them, speaketh plainly, that 'in the
latter times men should depart from the faith, giving heed to spirits of error, and
doctrines of devils/ Furthermore, if any man be heard at the tombs of heretics, he
receiveth, whether it be good or evil, not for the merit of the place, but for the merit8
of his desire. For ' the Spirit of the Lord,' as it is written, ' filleth the whole world,'
and the earnest ear heareth all things, and many* be heard of God when he is angry,
of whom the apostle saith, ' He had given them up to their hearts' desire/ And God
to many, whom he favoureth, giveth not what they would, that he may give them
that which is profitable : wherefore saith the same apostle of the sting of his flesh,
the messenger of Satan, (which he said was given him to buffet him, lest he should
be exalted above measure by the greatness of revelations,) ' For the which I prayed
the Lord thrice that he would take it away from me; and he said unto me, My
grace is sufficient for thee, for my strength is made perfect through weakness/ Do
we not read that many men were heard of God himself in the high places of Jewry ?
[6 The devil doeth it, Orig. ed.]
[7 Praesentia quippe ejus (i.e. antichristi) erit,
sicut dictum est, secundum operationem Satanae in
omni virtute, et signis, et prodigiis mendacii, et in
omni seductione iniquitatis, his qui pereunt. Tune
enim solvetur Satanas, et per ilium antichristum in
omni sua virtute mirabiliter quidem, sed menda-
citer operabitur. Quod solet ambigi, utrum prop-
terea dicta sint signa et prodigia mendacii, quoniam
mortales sensus per phantasmata decepturus est, ut
quod non facit, facere videatur. An quia ilia ipsa
etiam si erunt vera prodigia, ad mendacium per-
trahent credituros non ea potuisse nisi divinitus
fieri, virtutem diaboli nescientes ; maxime quando
tantam quantam nunquam habuit, accipiet potes-
tatem. Non enim quando de coelo ignis cecidit,
et tantam familiam cum tantis gregibus pecorum
sancti Job uno impetu absumpsit, et turbo irruens,
et domum dejiciens, filios ejus occidit, phantasmata
fuerunt: quae tamen fuerunt opera Satanae, cui
Deus dederat hanc potestatem. Propter quid horum
ergo dicta sint prodigia et signa mendacii, tune
potius apparebit. Sed propter quodlibet horum
dictum sit, Seducentur ejus signis, atque prodigiis,
qui seduci merebuntur, pro eo quod dilectionem ve-
ritatis, inquit, non receperunt, ut salvi fierent. Nee
dubitavit apostolus addere et dicere, Ideo mittet
illis Deus operationem erroris, ut credant mendacio.
Deus enim mittet, quia Deus diabolum facere ista
permittet, justo ipsius judicio, quamvis faciat ille
iniquo malignoque consilio. — August. De Civitate
Dei. Lib. xx. cap. xix. Tom. V. p. 1373.]
[8 For the rite, Ed. 1582.]
48 A CONFUTATION [CHAP.
52. which high places nevertheless so displeased God, that kings which destroyed them
The devil not were blamed, and kings that destroyed them were praised. But this ought to be
miracles in understand, that the desire of him that prayeth is more worthy or of more strength,
and idoVs of than the place of prayer. But of false visions let them read what is written, both that
Satan doth change himself into an angel of light, and that their dreams have deceived
^ anT many men. Let them also hear what the heathen tell of their temples and gods, won
derfully either done or seen; and yet nevertheless the gods of the heathen be devils,
but the Lord made the heavens. Therefore many men be heard and after many divers
sorts, not only catholic Christians, but also Painims and Jews and heretics, given to
divers errors and superstitions : doubtless they are heard either of deceitful spirits, which
nevertheless do nothing except they be permitted of God highly and unspeakably judg
ing what is meet to be given to every man, or else of God himself either for the punish
ment of malice, or the comfort of misery, or for the admonishment of eternal salvation.
[Men ought But to that eternal salvation cometh no man but he that hath the head Christ, yea,
themselves to and no man can have the head Christ which is not in his body the church; which
church by church, like as the Head itself, we must know in the canonical scriptures, and not to
none other . . J
means, but by seek it in divers rumours and opinions of men, not in facts, sayings, and sights, &c.
only'.] Let aii this sort of them be chaff, and not give sentence aforchand against the wheat,
if they be the church : but whether they be the church, let them shew none other
[Neither mi- ways but by the canonical books of the holy scriptures. For neither do we say that
agreement of men ought to believe us, because we are in the catholic church of Christ, or because
doctrine Optatus, bishop of Milivet, or Ambrose, bishop of Milane, or that innumerable other
thing in bishops of our congregation, do allow this doctrine that we keep; or because in churches
of our companions it is preached; or else, because that through the whole world in
those holy places, where our congregations resort, so many wonders, either of hearings
or of healings, be done ; so that bodies of martyrs, being hid so many years, (which,
if they will ask, they may learn of many) were shewed to Ambrose ; or that at those
bodies a certain man, being many years blind, well known to the whole city of Milane,
received his eyes and his sight; or because he being in a dream did see, or he being
rapt in spirit did hear, either that he should not go to the part of the Donatists,
or that they should depart2 from their opinion. Whatsoever such things be done in
the catholic church, the church is not therefore proved catholic, because these be done
in it. The Lord Jesus himself, when he was risen from death, and offered his own
body to be seen with the eyes and* handled with the hands of his apostles, lest they
53. should then think themselves to be deceived, he rather judged that they ought to be
stablished by the witnesses of the law, prophets, and Psalms, shewing those things
to be fulfilled in him that were spoken so long before : so he set forth his church.
bidding repentance and forgiveness of sins to be preached in his name through all
nations, beginning at Jerusalem. That these things be written in the law and pro
phets, himself witnesseth : this is set out by word of mouth. These are the doctrines,
these are the stays of our cause. We read written in the Acts of the Apostles of
some faithful men, that i they searched the scriptures whether they were so.' What
scriptures, I pray you, but the canonical of the law and the prophets ? To these
are joined the Gospels, the Apostles' Epistles, the Acts of the Apostles, and the Apo-
calypsis of St John. Search all these, bring forth some plain thing, whereby you may
declare that the church hath remained only in Africk : or that this, which the Lord
saith shall come to pass, c This gospel shall be preached to all the world, for a testi
mony to all nations,' shall be verified of Africk. But bring out somewhat that needeth
none interpreter ; whereby you may not be convinced that the things, which is spoken
of another matter, you go about to wrest to your purpose3."
[l These marginal notes are omitted in Ed. 1582.]
[2 That he should depart, Orig. ed.]
[3 Remotis ergo omnibus talibus, ecclesiam suam
demonstrent, si possunt, non in sermonibus, et ru-
moribus Afrorum, non in conciliis episcoporum
suorum, non in literis quorumlibet disputatorum,
contra ista verbo Domini praeparati et cauti redditi
sumus : sed in praescripto Legis, in Prophetarum
pra?dictis, in Psalmorum cantibus, in ipsius Pastoris
vocibus, in Evangelistarum praedicationibus et la-
boribus, hoc est, in omnibus canonicis sanctorum
librorum auctoritatibus. Nee ita, ut ea colligant et
non in signis et prodigiis fallacibus, quia etiam commemorent, quae obscure vel ambigue vel figu-
VI.]
OF UNWRITTEN VERITIES.
Chrysostom, of the Contrition of the Heart. " Christ promised not that he would Not miracle-
reward at the latter day them that work signs and wonders, but them that keep his com- the com
mandments, saying : 4 Come, you blessed children of my Father, receive that kingdom keepers, are
which was prepared for you from the beginning of the world/ He said not, ' Because of Christ,
you did miracles ;' but, ' Because I was hungry,' &c. He shall also call them blessed,
not that wrought miracles, but the humble and meek in heart *."
rate dicta sunt, quae quisque sicut voluerit, inter-
pretetur secundum sensum suum. Talia enim
recte intelligi exponique non possunt, nisi prius
ea, quae apertissime dicta sunt, tirma tide tene-
antur. — Et sic ostendat, ut non dicat, Verum est,
quia hoc ego dico, aut quia hoc dixit ille collega
meus, aut illi collegaa mei, aut illi episcopi, vel
clerici, vel laici nostri ; aut ideo verum est, quia ilia
et ilia mirabilia fecit Donatus vel Pontius, vel
quilibet alius, aut quia homines ad memorias mor-
tuorum nostrorum orant. et exaudiuntur, aut quia
ilia et ilia ibi contingunt, aut quia ille frater noster
aut ilia soror nostra tale vismn vigilans vidit, vel tale
visum dormiens somniavit. Removeantur ista vel
tigmenta mendacium hominum, vel portenta falla-
cium spirituum : aut enim non sunt vera quae di-
cuntur, aut si haereticorum aliqua mira facta sunt,
magis cavere debemus ; quod cum dixisset Domi-
nus quosdam futuros esse fallaces, qui nonnulla
signa faciendo etiam electos, si fieri posset, falle-
rent, adjecit vehementer commendans et ait, " Ecce
praedixi vobis." Unde et apostolus admonens,
" Spiritus," inquit, "manifesto dicit, quia in novis-
simis temporibus recedent quidam a tide, intenden-
tes spiritibus seductoribus et doctrinis daemonio-
rum." Porro si aliquis in hasreticorum memoriis
orans exauditur, non pro merito loci, sed pro merito
desiderii sui, recepit sive malum sive bonum. " Spi
ritus enim Domini," sicut scriptum est, " Replevit
orbem terrarum." Et, " Auris zeli audit omnia."
Et, "Multi Deo irato exaudiuntur." De qualibus
dicit apostolus, " Tradidit illos Deus in concupis-
centias cordis illorum." Et multis propitius Deus
non tribuit quod volunt, ut quod utile est tribuat.
Unde idem apostolus ait de stimulo carnis suae,
angelo Satanae, quern sibi datum dicit a quo cola-
phizaretur, ne magnitudine revelationum extollere-
tur : " Propter quod ter Dominum rogavi, ut auferret
eum a me. Et dixit mini : Sufficit tibi gratia mea ;
nam virtus in infirmitate perticitur." Nonne legi-
mus ab ipso Domino Deo nonnullos exauditos in
excelsis montium Judeae ; quae tamen excelsa ita
displicebant Deo, ut reges qui ea non everterent,
culparentur, et qui everterent, laudarentur? Unde
intelligitur magis valere petentis aftectum, quam
petitionis locum. De visis autem fallacibus legant
quae scripta sunt, et quia " ipse Satanas transfigurat
se tanquam angelum lucis," et quia multos seduxe-
ruiit somnia sua: audiant etiam quaa narrant pa-
gani de templis et diis suis mirabiliter vel facta
vel visa, et tamen " dii gentium daemonia, Domi-
nus autem ccelos fecit." Exaudiuntur ergo multi
et multis modis, non solum Christiani catholici, sed
et pagani, et Judaei haeretici, variis erroribus et su-
perstitionibus dediti. Exaudiuntur autem vel ab
spiritibus seductoribus, qui tamen nihil faciunt, nisi
permittantur Deo sublimiter atque ineffabiliter ju-
dicante quid cuique tribuendum sit ; vel ab ipso
Deo, vel ad poenam malitiae, vel ad solatium mise-
riae, vel ad monitionem qurcrendfc salutis aaternae.
Ad ipsam vero salutem ac vitam reternam nemo
pervenit, nisi qui habet caput Christum. Habere
[CRANMER, II.]
autem caput Christum nemo poterit, nisi qui in ejus
corpore fuerit, quod est ecclesia ; quam, sicut ipsum
caput, in scripturis sanctis canonicis debemus agnos-
cere, non in variis hominum rumoribus et opinioni-
bus, et factis, et dictis, et visis inquirere....Sit ista
omnis turba palea eorum, nee frumentis praejudicet
si ipsi ecclesiam tenent. Sed utrum ipsi ecclesiam
teneant, non nisi de divinarum scripturarum canon
icis libris ostendant : quia nee nos propterea dicimus
nobis credi oporteie quod in ecclesia Christi sumus,
quia ipsam quam tenemus commendavit Milevi-
tanus Optatus, vel Mediolanensis Ambrosius, vel
alii innumerabiles nostrte communionis episcopi ; aut
quia nostrorum collegarum conciliis ipsa praedicata
est; aut quia per totum orbem in locis sanctis, quae
frequentat nostra communio, tanta mirabilia vel
exauditionum vel sanitatum fiunt, ita ut latentia
per tot annos corpora martyrum, quod possunt a mul
tis interrogantes audire, Ambrosio fuerint revelata,
et ad ipsa corpora ca?cus multorum annorum civitati
Mediolanensi notissimusoculos lumenque receperit;
aut quia ille somnium vidit, et ille spiritu assump-
tus audivit, sive ne iniret in partem Donati, sive ut
recederet a parte Donati. Quaecunque talia in ca-
tholica tiunt, ideo sunt approbanda, quia in catho-
licatiunt; non ideo ipsa manifestatur catholica, quia
hasc in ea fiunt. Ipse Dominus Jesus cum resur-
rexisset a mortuis, et discipulorum oculis videndum
manibusque tangendum corpus suum ofFerret, ne
quid tamen fallacies se pati arbitrarentur, magis eos
testimoniis legis, et prophetarum, et psalmorum
confirmandos esse judicavit, ostendens ea de se
impleta, quae fuerant tanto ante prasdicta. Sic et
ecclesiam suam commendavit dicens, " praedicari in
nomine suo pcenitentiam et remissionem peccato-
rum per omnes gentes, incipientibus ab Hieru-
salem." Hoc in lege, et prophetis, et psalmis esse
scriptum ipse testatus est, hoc ejus ore commen-
datum tenemus. Haec sunt causae nostraa docu-
menta, ha?c fundamenta, haec tirmamenta. Legimus
in Actis Apostolorum dictum de quibusdam cre-
dentibus, quod " quotidie scrutarentur scripturas, an
haee ita se haberent." Quas utique scripturas, nisi
canonicas legis et prophetarum ? Hue accesserunt
Evangelia, apostolicao epistolae, Actus Apostolorum,
Apocalypsis Joannis. Scrutamini hasc omnia, et
eruite aliquid manifestum, quo demonstretis eccle
siam vel in sola Africa remansisse, vel ex Africa
futuram esse, ut impleatur quod Dominus dicit :
" Praedicalwtur hoc evangelium regni in universo
orbe in testimonium omnibus gentibus, et tune
veniet tinis." Sed aliquid proferte quod non egeat
interprete, nee unde convincamini, quod de alia re
dictum sit, et vos illud ad vestrum sensum detor-
quere conemini. — August. De Unit. Eccles. cap.
xviii. xix. Tom. VII. pp. 154, o. Ed. Paris.
1636.]
[4 Koi o XjOio-ios oe /cara Tii}v ii/u.epav eKeivijv
oil TCH9 ra o-rjjuela e/oyacra/ut^ois «-7T\a>s Ta eirat)\u
8ic(acri.u, d/XAa TO?S rd TrpoaTay/JLa-ra TrcTroiqKoai
TU (tVTOV. 06UT6 "/Ct/U? </>'JO*tJ/, Ol CV\oyi]flCVOl TOll
r>o
A CONFUTATION
TCHAP.
To work
miracles
maketh no
man holy ;
nor to work
no miraules
hindereth his
holiness.
This would
be put among
the appari
tions of the
dead.
Sathan coun-
terfeiteth
Moses.
54.
Cyril, in John, Lib. vii. cap. 13. " To work miracles maketh not a man one whit
more holy, seeing that it is also common to evil men and abjects, as the Lord himself also
witnesseth : ' Many shall say to me in that day,' &c. And, contrariwise, working
of no miracles hindereth not a man's holiness. For John wrought neither sign nor
miracle, and yet was this no derogation to his holiness ; for among the children of women
there was none greater than he1."
Sabellic, upon the Life of Celestine, almost five hundred years after Christ : " The
devil, taking upon him the person of Moses, shewed himself visibly in the sight of
the Jews that dwelt at Candie, promising that he would bring them again into the
land of promise, where Jerusalem standeth, dry-footed, the waters standing on either
side in manner of a wall, as when the children of Israel were brought out of the land of
Egypt. Many of the Jews, rashly giving credit to these jugglings, and entering into the
sea, were overwhelmed with the waves thereof, except a few, the which at last, being
warned of their vanity, became Christians2."
F.xotl. xxlii.
Levit. xviii.
Ezek. xx.
The same.
Jer. ix.
65.
THE SEVENTH CHAPTER.
Custom also is of no strength in this case of proving a religion.
"Follow not the multitude to do evil."
The Lord commanded the Israelites not to follow the customs of the Egyptians, nor
the Canaanites. Read the chapter.
" Walk not in the statutes of your forefathers, and keep not their ordinances, and
defile not yourselves with their idols."
"Unto this day they keep their old customs; they fear not God, nor do after his
customs, ordinances, and laws."
" They did not hearken unto the Lord, but did after their old custom."
" They followed the wickedness of their own hearts, and served strange gods, as their
fathers taught them."
Tertullian, of Virginity, or Praises. " Custom, for the most part, taking his be
ginning either of ignorance or simplicity, in process of time waxeth strong by use : and so
it is alleged against the truth. Whatsoever smelleth against the truth, that is heresy,
yea, though it be old custom3."
Cyprian, unto Caecilie, Lib. ii. Epist. 3. " There is no cause why, dear brother, that
any man should think the custom of some men ought to be followed. If any man have
thought that only water ought to be offered in the chalice, we must first ask, whom they
followed : and that Christ only ought to be heard, the Father witnesseth from heaven,
saying : ' This is my well beloved Son, hear him.' Wherefore, if only Christ ought to
be heard, we ought not to regard what any man afore us thought to be done, but what
Christ, which is before, did first : neither ought we to follow the custom of man, but the
truth of God4."
Ha
iXeiav diro icaTa/JoXfjs H-OO-/U.OU' ov-% VTI edav-
ovpyi'\<raTe' «'XX' OTL eTretvaaa — KCLI ev TOIS
[JLUKapia'fJLol'S 06, OVOO.fJ.OV TOUS TCC QaVfiaTU TtOlOVV-
Tas Ti'0Tj<rtj/, a'XXa TOI/S fiiov e^oirras opQov. Chry-
sost. De Compunct. Cordis. Lib. i. cap. viii. Tom.
I. pp. 136, 7. Ed. Paris. 1718— 38.J
P Primum quia Joannes quidem nullum fecit
signum, id est nullum miraculum ostendit, neque
tamen id in aliquo derogat sanctitati ejus, quo inter
natos mulierum non surrexit teste Salvatore major;
nempe miracula operari nihil adjicit sanctitatis ho-
mini, cum malis et reprobis id competat, dicente
Domino apudMattheum, Multi dicent in ilia die __
Quare e diverso, nulla signorum ostensio nihil
detrahit homini sanctitatis. — Cyril. Alexandr. in
Joannem. Lib.vn. cap. xiii. col. 45. Ed. Paris.
1508.]
[2 This is not found in Sabellicus, but is men-
tioned by Platina in his account of Pope Celestine I.
as follows : Ferunt hoc tempore diabolum, personam
Moysi indutum, multos Juda;os decepisse, dum eos
ex Creta in terram promissionis ad similitudinem
historic veteris sicco pede per mare deducere polli-
cetur. Multi enim ex his, falsum Moysen secuti,
in undis periere. Aiunt autem illos solos evasisse,
qui turn Christum verum Deum credidere — Plat, de
Vit. Pontif. p. 57. Ed. Colon. A grip. 1626.]
[3 Consuetude, initium ab aliqua ignorantia vel
simplicitate sortita, in usum per successionem corro-
boratur, et ita adversus veritatem vindicatur....Quod-
cunque adversus veritatem sapit, hoc erit haeresis,
etiam vetus consuetudo. Tertull. De Virg. Veland.
cap. i. pp. 172, 3. Ed. Paris. 1664.J
[4 Non est ergo, frater carissime, quod aliquis
existimet sequendam esse quorundam consuetu-
dinem, si qui in praeteritum in calice dominico
VII.]
OF UNWRITTEN VERITIES.
The same to Julian, of the Baptizing of Heretics. "In vain do some men, when they
be overcome with the truth, allege custom against us, as though custom were greater
than the truth5." St Augustine hath the same0.
The same to Pompus, against Steven's Epistle. " Custom without truth is an old
error : for the which cause let us leave custom, and follow the truth7."
Chrysostom, upon Genesis xxix. Homily 59. " For if the counsel be good and pro
fitable, yea, though it be not custom, keep it; but if it be hurtful and noisome, cast
it away. For if we will be wise, and care for our salvation, we may leave off an evil
custom, and bring in a good custom ; and so shall we give no small occasion to them that
come after us to change the same, and have the reward of those things that be done of
them8."
Jerome, in his Preface to Job. " Old custom is of such force that vices, which many
men themselves confess, please them through it9."
The same, Cap. 9. "Neither are the errors of our fathers, nor our elders to be followed,
but the authority of the scriptures, and the commandments of God that teacheth us10."
Augustine, of one only Baptism, Lib. ii. Distinct. 8. cap. " When the truth is once
known, let custom give place to the truth. For who doubteth but custom ought to give
place to the manifest truth ?n>
The same, in the same place. " Let no man prefer custom above truth and reason.
For truth and reason do ever exclude custom12."
Gregorius to Guelmunde the bishop, 2 Distinct. Si consuetude.
lay custom against me, thou must take heed what the Lord saith
truth, and the life/ He did not say, I am custom, but the truth13."
Nicolas the pope to Ignatius the reverend bishop, 8. Distinct,
no less to be avoided than an hurtful corruption: which except it be plucked up the
sooner by the roots, it will be taken of the ungodly for a law14."
" If thou chance to
' I am the way, the
" An evil custom is
50.
aquam solam offerendam putaverunt. Quaerendum
est enim ipsi quern sint secuti. — Et quod Christus
debeat solus audiri, Pater enim de ccelo contestatur
dicens : " Hie est filius meus dilectissimus, in quo
bene sensi ; ipsum audite." Quare si solus Christus
audiendus est, non debemus attendere quid alius
ante nos faciendum esseputaverit ; sed quid, qui ante
omnes est, Christus prior fecerit. Neque enim ho-
minis consuetudinem sequi oportet, sed Dei verita-
em. Cyprian, ad Caecil. de Sacram. Domin. cal.
^,. :. Ixiii. p. 108. Ed. Paris. 1726. (Ed. Erasm.
Lib. ii. Epist. 3, as quoted in the text by the arch
bishop.)]
[5 Proinde frustra quidam qui ratione vincuntur
consuetudinem nobis opponunt; quasi consuetudo
major sit veritate. Id. ad Jubaian. de Bapt. Haeret.
Epist. Ixxiii. p. 133. Ed. Paris. 1726.]
[6 See below, note 11.]
[7 Nam consuetudo sine veritate vetustas erroris
est. Propter quod relicto errore sequamur veritatem.
Id. ad Pompei. contra Epist. Steph. de Ha?ret. Bapt.
Epist. Ixxiv. p. 141.]
[8 Ei {leu yap KaXov e<rri TO TT/S <ru/i/3oi;X?ys Kal
67ro)(£eXes, KU.V fjiT] <rvv\')Qeia 77, yiue<rQw el de (3\d-
/3»ji/ eyov Kal TTO\VV TOV o\eQpov TO vvv Trap' vfiiiv
€iriTe\ovfJLevoV) KCLV <TVwi]Qeia rj, eyKOTTTftrQio. — tai/
ydp /3ouXto'jue0ct vi]<peiV) KUI Tro\\ijv T?;S
crooTtyjOias TroielcrOai TI]V tppovTLoa., Svui]O'6fjLe
T?}S /v'aKTys (ri/i/»j0etas CCTTOCTTTJI'C^ K&l €is Ka\ij
Qeiav eawrovs dyayelv* Kal OUTOJ Kal ToTs jue6'
oi» fj.iKpdv 'rrape^o/j.ev d<popn.r\v TOV TO avTCt
fyjXovv, Kal Ttov VTT' eKeivwv KaTopQov/jLevwv tj/iei?
Xi]\j/6/jLe6a TOV /jLL<r66v. Chrysost. in cap. xxix.
Genes. Horn. Ivi. Tom. IV. p. 540. J
[9 Tanta est enim vetustatis consuetudo, ut etiam
confessa plerisque vitia placeant. Hieron. Praef. in
Libr. Job. Alt. Tom. III. p. 17. Ed. Francof.
1684.]
[10 This passage is not found in the place re
ferred to.]
[n Itaque veritate manifestata cedat consuetudo
veritati. Plane quis dubitet veritati manifestata?
debere consuetudinem cedere ? August. De Bapt.
contra Donatist. Lib. in. cap. vi. Tom. VII. p. 45.
Ed. Paris. 1637- Gratian. Distinct, viii. Cap. iv.
"Veritate manifestata." Tom. I. p. 6. Ed. Paris.
1687.]
[12 Nemo consuetudinem rationi et veritati
praeponat ; quia consuetudinem ratio et veritas
semper excludit. Id. ibid.]
[13 Si consuetudinem fortassis opponas, adver-
tendum est, quod Dominus dicit: "Ego sum veri
tas et vita." Non dixit, Ego sum consuetudo, sed
veritas. Gregor. Wimundo Aversano Episcopo. Id.
ibid. Cap. v. "Si consuetudinem," Ibid.]
[14 Mala consuetudo, quae non minus quam per-
niciosa corruptela vitanda est : nisi citius radicitus
evellatur, in privilegiorum jus ab improbis assumi-
tur. Nicol. Papa Hincmaro Remensi Archiepi-
scopo. Id. ibid. Cap. iii. " Mala consuetudo."
Ibid.]
4—2
52
A CONFUTATION
[CHAP.
THE EIGHTH CHAPTER.
57.
Reasons a gainst Unwritten Verities1.
THE old testament was sufficient for the Jews ; and why shall not both the new and
old suffice us ?
Christ and the apostles proved all their doctrines by the law and prophets. What an
arrogancy is it then in us, to teach any thing which we can neither prove by the law,
the prophets, the apostles, nor the evangelists !
The devil, when he tempted Christ, was not so far passed all shame to persuade
any thing without the testimony of the scriptures, although he did (as his dear children
the papists do) falsely allege them, wrest them from their true meaning to a contrary
sense, and also cut off that which should make against him, or declare the true meaning
of the scriptures.
This word, " unwritten verities," is a new term lately invented, and nowhere heard or
read among the old writers : of which they could not have been ignorant, if there had
been any such thing needful to salvation.
All contention which the old fathers had with heretics was for the scriptures : which
heretics partly denied, as Marcion, Manichaeus, and Faustus ; partly they wrongly ex
pounded: but for things which are not contained in the scriptures, they never accused
any man of heresy.
If there were any word of God beside the scripture, we could never be certain of
God's word ; and if we be uncertain of God's word, the devil might bring in among us
a new word, a new doctrine, a new faith, a new church, a new god, yea, himself to
be god, as he hath already done in the popish kingdom. For this is the foundation of
antichrist's kingdom, to settle himself in God's temple, which is the heart and conscience
of man, of him to be feared and worshipped, as though he were God himself.
If the church and the Christian faith did not stay itself upon the word of God
certain, as upon a sure and strong foundation, no man could know whether he had a
right faith, and whether he were in the true church of Christ, or in the synagogue
of Satan.
If we be bound to believe certain things delivered from the apostles by word of
mouth only, without writing, as they would make us believe, (but what those things
be, no man can tell,) it should hereof follow that we are bound to believe we wot
not what.
[l The Reasons against Unwritten Verities are
set forth in Cranmer's Common-place Book, in the
British Museum, Royal MSS. 7. B. xi. p. 94. ( Vid.
Jenkyns' Remains of Archbp. Cranmer, Vol. IV.
p. 215.) The following is quoted from Strype, Mem.
Eccl. Vol. II. pp. 215, 16. Ed. Oxford, 1822.
" Reasons. Idem.
"If traditions apostolic have the force of God's
word, so that every one is bound to the observation
of them, the bishop of Rome hath a great advantage
thereby to establish his primacy : not such a primacy
as he hath lately usurped, but such a primacy as he
hath had by prerogative from the beginning ; that is
to say, to be one of the four patriarchs of Christen
dom, and the chief of all four. And the traditions
be the chief authors, whereupon Pighius stayeth
himself. And furthermore, if we admit traditions to
be of such authority, it is to be feared that we must
resort to the church of Rome to fetch there our
traditions, as of the oldest and the mother church.
Irenaeus, Ad hanc, &c. Cyprian calls Rome Pe-
tri calhedram et ecclesiarn principalem. Julius
writing for Athanasius, &c. Melchiades, and other
quotations he there mentioneth.
" The old testament was sufficient for the Jews :
and is not both the old and the new sufficient for
us?
" What things came by traditions from the apo
stles, no man can tell certainly : and if we be bound
to receive them as articles of our faith, then is our
faith uncertain. For we be bound to believe we
know not what.
" Faith must needs be grounded upon God's word.
For St Paul saith, Fides ex auditu; auditus antem
per verbum Dei. Omnis scriplura divinitus inspi-
ratur. This text St John Chrysostom, Theophylact,
Thomas, with many other authors, both old and new,
do expound plainly as the words be, that whatsoever
truth is necessary to be taught for our salvation, or
the contrary to be reproved ; whatsoever is necessary
for us to do, and what to forbear and not to do ; all
is completely contained in the scripture : so that
a man thereby may be perfectly instructed unto all
manner of goodness. "j
VIIL] OF UNWRITTEN VERITIES. 53
Without faith it is not possible to please God ; and faith cometh by hearing of
God's word ; ergo, where God's word lacketh, there can be no faith.
Almighty God, afore he gave to Moses the law written of the ten commandments,
wherein he fully taught the true worshipping of him, as it were a preservative against
a plague or a poison to come, gave them this notable lesson, worthy alway to be had'
in memory : " You shall add nothing to the words, &c. ;" and again he oftentimes
repcatcth the same sentence both in the law and the prophets, in the gospels, and the
epistles of the apostles. And because his people should never forget it, St John
commandeth the same in the last words of all the new testament, threatening terrible
plagues, that is, the loss of his everlasting joys of heaven, and the pain of eternal fire,
to all them that either put to or take aught from the word of God.
CHAPTER THE NINTH2.
Scriptures alleged l)y the Papists for Unwritten Verities, with answers to the
" WHERE two or three be gathered in my name, there am I in the midst of them." Matt. xviii.
But Christ cannot err, for he is the truth itself ; ergo, they cannot err in their synods, Arsument-
convocations, and general councils, being gathered together in his name.
Christ said, " When two or three be gathered in my name," &c. ; and to be gathered Answer.
in his name, is in our assemblies to seek his only glory and not ours, to do all things by
his prescript word. "For not every one that saith unto me, Lord, Lord, shall enter," Matt.vii.
&c. : as witches, charmers, necromancers, and conjurers, use their wicked arts all in
the name of God and Christ, and yet is not Christ with them. For the seven sons of Acts Xix.
Sceva, the chief priest of the Jews, went about to cast out evil spirits in the name of
Jesus whom Paul preached ; but yet Christ was not with them, but the wicked spirit,
which wounded them, and drave them away naked. Moreover, all forgers of wills,
counterfeiters of false instruments, and judges giving false sentences, in the ecclesiastical
law, they begin with this glorious title, " In the name of God, Amen." Therefore
sprang this old proverb, " In the name of God, beginneth all mischief." And yet Christ
is with none of these, though they pretend to do all these things in his name. Christ
saith also : " Many shall prophesy in my name, and cast out devils, and work miracles, Matt vii.
in my name ; and then will I confess to them, that I never knew you." Read Eusebius
and Athanasius, and you shall there see what pride, contention, hatred, malice, envy,
and desire to bear rule, reigned in the councils of the clergy at those days, not much
past four hundred years after Christ. What think you they would say if they saw our
councils, where the Romish antichrist triumpheth ? No doubt, that "though an angel
from heaven preach any other," &c.
Here you will reply again, Christ saith, "Where two or three are gathered," &c. A replication.
Now in every council are not only two or three learned and godly men, but many ; ergo, 59.
they cannot err.
I grant that in every general council be many good men which do not err, nor are Answer,
deceived ; and yet it followeth not that the whole council cannot err. For in councils
the more part is taken for the whole, and things be there determined and ordered, not by
reason, learning, and authority of the word of God, but by stoutness, wilfulness, and
consent of the more part. In those councils, where be mo evil and wicked men than
good and godly, it cometh oftentimes to pass that, iniquity having the upper hand, the
greater part overcometh the better ; and yet the good men neither err, nor consent to these
errors concluded by the wicked and the more part, but resist and speak against them to
[2 The substance of the ninth and tenth chapters , larged. The subject of the sabbath in particular is
is in Cramner's Common-place Book at the British
Museum, but they are here much altered and en
treated at much greater length. Vid. Jenkyns' Re
mains of Archbp. Cranmer, Vol. IV. p. 21J. |
A CONFUTATION
The second
argument.
Matt, xxiii.
The first
answer.
The second
answer.
The fourth
argument.
Matt, xxviii,
GO.
The fifth
argument.
John xvi.
Answer.
John xiv.
John xv.
Luke xvi
6!.
the utmost of their power, not without great danger of their lives, yea, and sometimes
it costeth them their lives indeed, as it is now daily seen.
" Tho scribes and the Pharisees sit upon Moses' seat : whatsoever they bid you do,
that do, but after their works do not ; for they say, and do not." Here, they say, it
appcarcth plainly that Christ commandeth us to obey the heads of the church, how
evil soever their lives be.
First, let them look well what manner men they make themselves, that is, scribes
and Pharisees, the greatest enemies of God, persecutors and murderers of his prophets,
of the apostles, and of Christ himself, and so antichrists.
Secondly, Moses' seat is not his office or authority, but his doctrine; and therefore
saith St Augustine, that seat, which is his doctrine, suffcreth them not to err : and in
another place, They sitting in Moses' seat teach the law of God ; therefore God teacheth
by them. But if they will teach their own doctrine, believe them not ; for such seek
their own, and not Jesus Christ's : and Christ biddeth us beware of the leaven of the
Pharisees ; and then the disciples knew that he spake not of the leaven of bread, but of
their doctrines, although they sat in Moses' seat, (if they will needs contend, the dignity
or office of Moses to be Moses* seat,) and yet erred shamefully in their doctrine.
" Behold, I am with you all the days unto the world's end." This promise was not
made to the apostles only, (for they died shortly after Christ,) but to the church : ergo,
the church cannot err.
I beseech them to begin a little afore, and they shall plainly hear Christ himself
unloose this knot. The words before are these in Mark : " Go and preach my gospel
to every creature ;" and in Matthew : " Go and teach all people, baptizing them in the
name of the Father, of the Son/' &c. ; " teaching them to observe all things whatsoever
I have commanded you ; and, lo, I will be with you unto the world's end." Here you
may see this promise of Christ, " I will be with you," &c., is not absolute or universal,
but given under a condition : that is, if you preach my gospel truly, if you baptize
rightly, if you teach the baptized to do all things that I have commanded you, lo,
then I will be with you unto the world's end. But if you teach any other gospel, or
baptize otherwise, or bid them do any other thing, above that which I have com
manded you, you have no promise of God, but the curse that Paul threateneth :
" though we or an angel from heaven preach," &c.
" I have yet many more things to say unto you, but you cannot bear them away
now : howbeit when he is come, which is the Spirit of truth, he will lead you into
all truth." Here you may see, say the enemies of God's truth, that Christ taught not
all things himself, but left many things to be taught to the disciples by the Holy
Ghost after his death.
Christ said not, "I have many things to say, which I will not tell you now,"
but, " which you cannot bear now ;" that is, you cannot perceive or understand them
now : and thus Christ himself expoundeth these words : " The Comforter, which is the
Holy Ghost, whom my Father will send in my name, he shall teach you all things,
and put you in remembrance of all things that I have said unto you ;" and no new or
other things. For Christ saith plainly, that he himself had taught them all before,
saying, " All things that I have heard of my Father have I opened unto you."
Moreover, our Saviour in plain words sheweth what things those were that his
disciples could not understand, although he many times told them the same before.
" Behold," saith he, " we go up to Jerusalem, and all shall be fulfilled that are written
by the prophets of the Son of man. For he shall be delivered to the Gentiles, and shall
be mocked, and despitefully entreated, and spitted on; and when they have scourged
him, they will put him to death; and the third day he will rise again: and they
understood none of these things : for these sayings were hid from them, so that they
perceived none of the things that were spoken :" although he spake to them in most
plain terms. And the cause why they perceived not his so plain speech, was this :
they were yet carnal, and understood the prophecies of Christ's kingdom carnally,
thinking that Christ should reign at Jerusalem like a mighty conqueror, and subdue
all the Gentiles under the yoke of bondage to the Jews, so that the Jews should be
lords and rulers over all the world for ever. And therefore James "and John asked a
ment.
;ss. U.
ix.] OF UNWRITTEN VERITIES. 55
petition of Jesus by their mother, that they, " her two sons, might sit the one on his Matt. xx.
right hand, and the other on his left hand, in his kingdom :" and when he spake of his
death, "Peter took him aside, and rebuked him, saying, Master, favour thyself; this Matt. xvi.
shall not happen unto thee." To whom Christ said : " Go after me, Satan." These be
the things that the disciples could not then bear or understand, but thought that he
had spoken some allegory, riddle, or dark speech unto them : but after his resurrection
he opened their wits that they might understand the scriptures, and said unto them :
" Thus it is written, and thus it behoved Christ to suffer." And to the two disciples
going to Emmaus he expounded Moses, the prophets, and all the scriptures that were
written of him. And after the ascension the Holy Ghost appeared to them in fiery
tongues, and filled them with all knowledge, and they began to speak with sundry
tongues, as the Holy Ghost gave them utterance ; and then they understood the scrip
tures perfectly.
" Many other tokens did Jesus, which are not written in this book." Again : " There The sixth
are many other things that Jesus did, which, if they were written, I suppose the world HES!"
should not be able to contain the books that should be written."
St John speaketh not here of faith and charity, but of miracles, the knowledge Answer.
whereof is not necessary for our salvation ; as his words following do declare : " These
are written, that you might believe ihat Jesus is Christ the Son of God, and in believing
may have life in his name." And what is more required or desired of a Christian
than to enjoy everlasting life ? That ought to be our whole study and endeavour ; to
that end ought we to apply all our minds, words, and works, and prayers.
" Stand fast, brethren, and keep the ordinances that ye have learned, either by our The seventh
preaching or by our epistle." Of these words they gather, that Paul taught divers "f he
things to the Thessalonians by word of mouth without writing, which nevertheless he
commanded them to observe and do.
I grant that Paul taught many things by word of mouth, which he wrote not in his Answer,
epistles to the Thessalonians. But how shall they prove that the same things be neither
written by him in any other of his epistles, nor in any other place of the holy bible ?
For what argument is this? It is not written in this place or to those persons; ergoy 01.
it is not written in the scripture at all. For the shortness of one epistle, or of one
sermon, cannot sufficiently contain all things necessary for our salvation : and therefore
be there so many books of the scripture, that whatso is omitted, and not spoken of in
one place, or else darkly spoken of, might be written plainly in another place. And
for this cause St Paul writeth to the Colossians, saying : " When this letter is read
with you, cause it also to be read to the Laodiceans. And read you also the epistle
written from Laodicea." And St Paul writeth of himself, "Such as we are in our2Cor. x.
absence by letters, such are we in deed being present." Moreover, Paul speaketh not
here of doctrines of faith and charity, which ever continue without changing, adding, or
minishing; but of certain traditions, observations, ceremonies, and outward rites and
bodily exercises, which, as he saith, is little worth to God- ward, but to be used for
comeliness, decent order, and uniformity in the church, and to avoid schism : which
ceremonies every good man is bound to keep, lest he trouble the common order, and so
break the order of charity in offending his weak brethren, so long as they be approved,
received, and used by the heads and common consent. But they, and every one of such
ceremonies as be neither sacraments, nor commandments of faith and charity, may be
altered and changed, and other set in their places, or else utterly taken away by the
authority of princes, and other their rulers and subjects in the church. Yea, also the
traditions, made by the apostles in full council at Jerusalem, may be, and already are Acts xv.
taken away ; as to abstain from things offered unto images, from blood and strangled,
are nowhere kept. And this of Paul, that a man should neither pray nor preach
capped, or with his head covered, is also clean abolished.
A CONFUTATION
[CHAP.
THE TENTH CHAPTER.
Doctors to the same purpose, with their answers*.
Argument. TERTULLIAN, of the Crown of a Soldier. He, reciting many traditions, as to renounce
the devil, his pomp and his angels, afore baptism, to dip the children thrice in the
font, to give it pap of honey and milk first thing after baptism, and not to wash it
in a whole week after, to offer both at the day of the burial and birth, on the Sunday
neither 2to fast, nor to pray kneeling, nor also from Easter to Whitsuntide, crossing our
foreheads, with divers such like, saith : " If thou require a lawT of these and other such
disciplines, there can be no pretence of a law for them out of the scriptures. But thou
shalt either perceive by thyself, or learn of some other that perceiveth it, that custom,
being author, confirmer, conserver, and observer of faith, shall maintain and defend the
cause of this tradition and custom of faith 3."
Answer. By the scriptures before alleged it is evidently proved, that all things requisite for
our salvation be set forth in the holy books of the bible, and that it is not lawful to put
any thing thereto under pain of everlasting damnation. The same Tertullian also, as
understand it is afore rehearsed4, saith that "there is nothing else that ought to be believed after
s,iry to iaiva- Christ's gospel once published." Yea, all the old authors, a thousand year after Christ,
and likewise almost all the new, affirm the same, and would not have us credit their
sayings without the proof of God's word.
Why should we then believe Tertullian against so plain scriptures, against the old
fathers of the church, and also contrary to his own sayings ? Yet here will I gently
interpret him, so as he may both agree with the scriptures, with the old authors, and also
with himself. Tertullian speaketh here not of doctrines of faith, hope, and charity,
[l " The following list of traditions is contained
in the corresponding part of Cranmer's Common
place Book at the British Museum." ( Vid. Jenkyns'
Remains of Archbp. Cranmer, Vol. IV. pp. 223, 4.)
" Traditions not written recited by Tertullian.
That children should be christened but two times
in the year, at Easter and Whitsuntide. That
the bishops should christen them. That they that
should be christened should be three times put in
the water, the whole body. That by and by after
they should eat milk and honey mixed together.
That the whole week after they should not be
washed. To offer yearly, the day of men's death,
and of their birth. Upon the Sunday neither to fast,
nor to kneel in prayer : and likewise from Easter
to Whitsuntide. To make a cross upon our fore
heads.
" Traditions recited by Basilius. Making a
cross upon them that be christened. To turn our
faces to the east, when we pray. Consecrating of
oil and water in baptism, [and of him that is
baptized.] Unction with oil. To put them that be
baptized three times in the water. To renounce
the devil and his angels in baptism.
" Other authors rehearse a great number of tra
ditions. The fast of Lent. To fast Wednesday and
Friday. Not to fast Saturday nor Sunday. That a
bishop should be consecrated of two or three bishops,
and priests of one. A bishop, priest, and deacon,
shall not meddle with the business and care of
worldly things; and if he do, let him be deposed.
If a bishop give orders in another bishop's diocese
without his licence, he shall be deposed, and also
he that taketh orders of him. Giving of pax after
mass. Consecrating of religious men. And a thou
sand mo traditions apostolic there be, if we give
credence to St Denys, De Ecclesiast. Hierarchy
Ignatius, the Canons of the apostles, Ecclesiastica et
Tripartita Historia, Cyprian, Tertullian, Irenams,
with other old ancient authors. And yet an infinite
number mo we shall be constrained to receive, if
we admit this rule, which St Augustine many times
repeats, 'that whatsoever is universally observed,
and not written in the scripture, nor ordained by
general councils, is a tradition coming from the
apostles : as, that bishops have authority to ex
communicate all persons that be manifest and obsti
nate sinners ; to admit or reject other bishops and
curates presented by princes or patrons ; to ordain
ceremonies to be observed in the church ; to make
laws how to proceed in excommunication, and other
laws ecclesiastical ; and what punishment is to be
given to offenders ; and all people being within
their jurisdiction, of what estate or condition soever
they be, be bound to obey them." British Museum,
Royal MSS. 7. B. xi. p. 92. Strype, Memorials,
Vol. II. part i. pp. 214, 15, Ed. Oxford, 1822.J
[2 To fast, neither to pray, Orig. ed.J
[3 Harum et aliarum ejusmodi disciplinarum si
legem expostules scripturarum, nullam invenies...
Rationem traditioni et consuetudini et fidei patroci-
naturam aut ipse perspicies, aut ab aliquo qui per-
spexerit disces: interim nonnullam esse credes, cui
debeatur obsequium. Tertull. De Cor. p. 102. Ed.
Lutet. Paris. 1M4.J
I4 Id. de Prescript. Hacret. cap. vi. p. 204. Vid.
p. 22.J
X.]
OF UNWRITTEN VERITIES.
57
but of traditions, outward gestures, rites and ceremonies, which be not necessary for our
salvation, but be ordained for a decent order and conformity in the church ; as is plainly
shewed in the answer to St Paul in the epistle to the Thessalonians. And that he
speaketh of such rites and ceremonies, it is evident. For all those that he rehearseth
be mere ceremonies, and few of them kept at this day, which no man might have
altered or abolished, if they had been necessarily to be kept under pain of damnation.
Cyprian to Pompeius, against Stephen's epistle. " It is of no less authority that the Argument,
apostles delivered by the instruction of the Holy Ghost, than that which Christ himself
delivered5."
Cyprian speaketh not here of traditions unwritten, but of such things as the apostles Answer.
delivered in their writings, as the gospels and epistles ; like as Paul saith : " I delivered
you that I received of the Lord;" which thing he wrote to them. But if they will
needs understand him of things delivered by the apostles without writing, then answer
him as Tertullian.
Origen. " In observances of the church, there be divers things which all men must Argument,
needs do, and yet the reason of them is unknown to all men." And he reciteth in many6
the observances that Tertullian doth, and after he concludeth : " Who can certainly tell
the cause of all these things ?"
The answer made to Tertullian will serve Origen in this place7. Answer.
Athanasius upon the second epistle to the Thessalonians, chap. ii. upon this place, Argument.
State et tenete. " Hereby it is plain that Paul delivered many things without the scripture,
not written in his epistles, but by word of mouth only. And these are worthy no less
faith than the other: therefore I do judge the tradition of the church to be a thing
worthy to be credited; so that if any thing be delivered by it, make no farther search8."
Chrysostomus, in the 2nd epistle to the Thessalonians, chap. ii. : " Stand fast, brethren,
and keep the traditions," &c. " Hereof," saith Chrysostom, " it is plain that Paul
delivered not all things in his epistles, but also many things without writing; and as well
those as these are worthy of like faith. Wherefore we judge the tradition of the church
worthy of credit : it is a tradition ; search no farther9."
Epiphanius against Heresies, Lib. ii. torn. 1. Against those that call themselves Argument,
apostles. 1 Cor. xi. xiv. xv. " We must," saith he, " use traditions, for all things cannot
be perceived by the holy scripture. Wherefore the holy apostles have set forth unto us G5.
some things by the word of God, and some things by traditions, as the apostle saith :
' As I have delivered unto you, thus I teach ;' and, ' Thus I have delivered in all
churches ;' and, ' Thus you remember by what means I have preached unto you, except
you have believed in vain10."'"
Answer these three authors like as Tertullian is answered, saving that they allege St Answer.
Paul for their purpose, but clearly wrested from his true meaning, as it shall easily appear
to every indifferent reader, that is not blinded of malice to resist the truth, as they may
plainly perceive by the answer made to St Paul afore. And whereas they say, that
things given by word of mouth are as well to be believed as those that be written ; they
[5 Si ergo aut in evangelic praecipitur aut in
apostolorum epistolis vel actibus continetur — ob-
servetur divina haec et sancta traditio. Cyprian.
Epist. Ixxiv. ad Pompeium contr. epist. Stephani.
p. 138. Ed. Paris. 1J2G.]
[c In manner, Orig. ed.]
[7 Will serve Origen here, Orig. ed.J
[8 The passage cited is not from Athanasius,
but Theophylact. Ka'j/TeuOev dr/Xov OTI iroXXa
KO.L ay/oott^eos did Xoyov, TOVTC(TTI £«>'<rjj (fiiovjj,
TrupeoiSotrav, ov fiovov di t7rt<TToXwi>. bfioitas <5e
Kai TCLVTO. Kcc/celi/a a'^ioTTKTTa. a)'<TTe Kai Ttfv Trapd-
doaiv T»7s e/cK/V.7j<rias a£ioVio"roj> nyovfj.eQa. irapd-
<Wis eo-rf /JLIIOCV irXeov $)jVei. — Theoph. Comment,
in Epist. II. ad Thessalon. cap. ii. v. 15. p. 730.
Ed. Lond. 1036.]
[9 'EvrevQev Sr/Xov on ov irtivTa. 81'
Trapedivocrav, d\Xd iroXXd »cai dypdtfrws' O/JLOIMS Se
Kaneiva Kai TavTci GGTIV d^ioTria'Tct. WCFTC Kai TI}V
irapdcoaiv TT/S e/c/cXijo-tas a'£ioiri<rToi/ tjya»/ie0a.
Trapdootris ecrri' /uujoev TrXtov ^ijTei. Chrysost. in
Epist. II. ad Thessal. cap. ii. Horn. iv. Tom. XI.
p. 532. Ed. Paris. 1718-38.]
[10 AeT oe /cat irapaSocrei. KexpT/crOai* ov yap
Trdvra aVd TJ/S Oet'as ypa(/)/}s dvvaTai Xa^dveaQai.
816 TCC fjitv ev ypafpals, Ta oe ei/ Trapaoocret ira/ot'Oa)-
Kav ol ciyioi aTroa-roXoi' ws (piialv o a'ytos aTroo-To-
Xos, tosTrapt'^wKTt v/JLlv' Kai a'XXoT6, OI/TWS ditida-Kia,
Kai OUTC09 irapcdutKa eu T«IS itticXijariais. Kai ei
KaTe'xe-re, CKTOS et /u»j eiKrj tTricrTeuo-aTe. Epiphan.
Adver. Ha;res. Lib. n. Tom. I. p. 511. Ed. Colon.
1582.]
58
A CONFUTATION
Argument.
GO.
Answer.
Argument.
mean, that they are worthy of like credit with traditions written. For neither of both
are of necessity to salvation, but may be changed and taken away by common consent,
as it is afore said.
Basil, of the Holy Ghost, chap. 27- " Of those doctrines that are preached in the
church, we have some delivered us by writing, and again some we have received by the
traditions of the apostles in mystery, that is, in secret : both have like strength to godli
ness ; neither doth any man speak against these, whatsoever he be, that hath but mean
experience what the authority of the church is. For if we, like fools, go, about to reject
the customs of the church, which are not written, as things of small weight, we shall
condemn those things that be needful for our salvation in the gospel. Yea, we shall
rather cut short the true preaching of faith to bare name1." And he rehearseth like
traditions as Tertullian did.
Jerome, against the Luciferians. " Although there were no authority of the scriptures
at all, yet the consent of the whole world in this matter should have the force of a law.
For many other things, which are observed in the church by tradition, have obtained the
authority of a law written : as to dip the head thrice in baptism ; and when they are
christened, to give them first pap made of milk with honey, for a signification of their
infancy; on the Sunday, and on Whitsun-week2, not to kneel at their prayers3."
Augustine, upon the words of Basil. " Some of the ecclesiastical institutions we have
received by writings ; some, through traditions from the apostles, approved by succession ;
and some use hath allowed, being strengthened by custom. Unto all which like usage
and like affections of godliness is due ; of which who will doubt, though he have but
small experiences in the scriptures? For if we set our mind to regard lightly customs of
the church, delivered us from our elders without the scriptures, it shall easily appear
to them that look earnestly thereon, how great loss Christian religion shall suffer4." And
he reciteth the same that Jerome doth, with divers other.
These three authors, and all that make for the same purpose, be answered before in
Tertullian. For not one of those things that they make mention of are necessary for our
salvation : and many of them are now taken away ; and the rest which yet remain, as to
dip the child thrice wholly in the water, to hallow the water, oil, and cream, or to cross
it in the forehead, are not of necessity to salvation. For John baptized in Jordan, and
the chamberlain of the queen of Ethiopia was christened in the common stream, and
children in danger of life are christened of the midwife, or some other woman, without
any of these ceremonies : and yet they will not deny that all these baptisms be good, and
allowed of God. In Spain also they dip the child but once, as it was decreed in the
council of Toilet5. And I am sure they will not say that all the Spaniards so many
years have wanted a thing necessary to salvation in their baptism. God also regardeth
not our outward bodily gesture in our prayers ; but he beholdeth the faith and earnest
desire of the heart of him that prayeth, wheresoever he prayeth, and whatsoever his out
ward bodily gesture be.
The same against Cresconi, a grammarian, Lib. i. cap. 33, torn. 7- " Although we
have no certain example of this matter in the canonical scripture, yet nevertheless the
[l Tiav ev TT; eKK\ti<ria. vre<pv\uyfj.cvu)V d
KUI KijpvyfJidTtav, TCC p.ev CK T?;S eyypdffrov cica<TKa-
X/as e^o/uei/, TU oe en TT;S -ru>v dirocrToXwv Trapa-
<5oo-ecos diaoodevTa I'lfilv ti/ fivoTtjpiui Trapece^d/j.cGa'
(iirep dfjitpuTepa TTJJ/ aimjV layyv e\ei Trpus T>;V
euffefteiav' /cat TOUTOI? ou<5eis dwrepel, o<rTts ye Kav
KCCTCC fiiKpov yovv Qecr[ji(Jav eKr/cAfjo-iatrri/cali/ TreTrei-
parat. el yap ^Tri^et/of/cro/iey TCC dypeKfra TWV iQwv
«5s ov ^eya'Atji/ eyovra. T»;I/ cvvctfJLiv -rrapaiTelo-Gai,
\d6oifjicv dv eis auTa TGC Kaipta ^rj^tioffres TO euay-
yeXiov' fid\\ov oe eis ovofia \]/i\6u TrepucrTwvres TO
Ki'lpvy/uia. Basil. De Spir. Sancto. cap. xxvii. Tom.
II. p. 351. Ed. Paris. 1637.J
[2 And all Whitsun-week, Orig. ed.j
[3 Etiam si scripture auctoritas non subesset,
totius orbis in hanc partem consensus instar pra?-
cepti obtineret. Nam et multa alia, quae per tra-
ditionem in ecclesiis observantur, auctoritatem sibi
scriptae legis usurpaverunt : velut in lavacro ter
caput mergitare ; deinde egressos, lactis et mellis
praegustare concordiam ad infantiae significationem ;
die dominico et per omnem pentecosten nee de geni-
culis adorare. Hieron. Adver. Lucifer. Tom. II.
p. 96. Ed. Francof. 1684.]
[4 The " words of Basil " referred to in this
brief comment are evidently those just quoted in
note 1. The Editor has not discovered the comment
itself in Augustine's writings.]
P Cone. Tolet. iv. cap. vi. Labb. et Cossart.
Tom. V. col. 1706, 7- Ed. Lutet. Paris. 1674.]
X.]
OF UNWRITTEN VERITIES.
59
truth of the same scriptures in this matter is retained of us, when we do that the whole
church6 alloweth, which church the authority of the scriptures commend. And forasmuch
as the holy scripture can deceive no man, whoso feareth to be deceived with any dark
speaking of it, let him ask counsel at the church therein, which, without any doubt, the
holy scripture doth shew7."
The answer is easy. Austin was more circumspect than to think that any doctrine Answer,
might be proved by use and custom without the scripture. For baptism of infants he
bringeth in this text : " Except a man be born again of water and the Holy Ghost, he
cannot be my disciple." And because the Donatists, like as the anabaptists do now,
wrest this to them that be of years of discretion, against this exposition he allegeth the
manner of the church in christening of infants. By the which he proveth that the church
hath alway taken this sentence, " Except a man be born again," to be spoken also of
infants. What manner of argument should this be of Austin ? The exposition of the
scripture, and the use of the sacraments, may be judged by the custom used in the holy
church alway ; etgo, the church may make a new sacrament, and ordain any new article 67.
of our faith, without the scripture. By the sentences before cited of Austin himself it
may be easily judged. I also grant, that every exposition of the scripture, whereinsoever
the old, holy, and true church did agree, is necessary to be believed. But our con
troversy here is, whether any thing ought to be believed of necessity without the
scripture.
The same against the epistle of Fundament, cap. v. torn. 6. " I would not believe Argument,
the gospel, but that the authority of the church moveth me :" ergo, say they, whatsoever
the church saith, we must needs believe them as well as the gospel8.
This argument is naught : for the testimony of the church is but as a public office [Answer.]
of a record ; as the exchequer, the court of the rolls, the office of a recorder, or a register
of all Christendom ; in which office men may search and have, of the keepers of such
offices, the true copies of such lands, or other moveables, as be due to them by the
law. And yet may neither the registers, recorders, stewards of courts, or town-clerks,
put to, or take away any thing from, the first original writings ; no, nor the judge him
self. But all things ought to be judged by those writings. So, likewise, we believe
the holy canon of the bible, because that the primitive church of the apostles, and eldest
writers, and next to their time, approved them in their register, that is, in their writings,
which partly saw them, and partly heard them of the apostles. And more receive we
not, because these old fathers of the first church testify in their books, that there was
no more than these required to be believed as the scripture of God. And yet were
these writings no less true, afore they were allowed by them, than since, Christ witnessing
and saying, " I seek no witness of man."
Austin to Cassulane. " In these things, wherein the scripture of God hath determined Argument
nothing, the custom of the people, and our elders' ordinances, ought to be holden as a
law ; and the transgressors of the customs of the church are likewise to be punished, as
the breakers of God's law. Of which things if thou wilt dispute, and reprove one
custom by another, there shall arise an endless strife." He repeateth also this sentence
many times : " That whatsoever is universally observed, and not written in the scripture, Answer,
nor ordained by general councils, is a tradition come from the apostles9." 68.
[6 We do that that the whole church, Orig. ed.]
[7 Proinde quamvis hujus rei certe de scripturis
canonicis non proferatur exemplum, earumdem ta-
men scripturarum etiam in hac re a nobis tenetur
veritas, cum hoc facimus quod universae jam placuit
ecclesiae, quam ipsarum scripturarum commendat
auctoritas : ut quoniam sancta scriptura fallere non
potest, quisquis falli metuit hujus obscuritate quaes-
tionis, eandem ecclesiam de ilia consulat, quam
sine ulla ambiguitate sancta scriptura demonstrat.
August. Contra Crescon. G'rammat. Lib. i. cap.
xxxiii. Tom. VII. p. 168. Ed. Paris. 1637.]
[8 Ego vero evangelio non crederem, nisi me
catholicae ecclesiae commoveret auctoritas. Id.
Contr. Epist. Fund. Alanich. cap. vi. Tom. VI.
p. 46.]
[9 In his enim rebus, de quibus nihil certi statuit
scriptura divina, mos populi Dei vel instituta majo-
rum pro lege tenenda sunt. De quibus si disputare
voluerimus, et ex aliorum consuetudine alios impro-
bare, orietur interminata luctatio. Id. Casul. Epist.
Ixxxii. Tom. II. p. 143.]
60
A CONFUTATION
[CHAP.
Argument.
Answer.
Ezek. xliv.
Argument.
Answer.
Geoi. xvii.
Matt. xix.
Luke xix.
1 Cor. vii.
Argument.
[Answer.]
Answer him as Tertullian. Yet of all1 other authors he is most plain, that nothing
is of necessity to salvation besides the scriptures of God. But let us grant for their
pleasures, that those customs which they speak of be traditions apostolic, yet they be
no longer nor other ways to be observed than the traditions apostolic written ; which,
as is before fully proved, may (and are already) be both changed, and clearly taken away.
And as concerning custom, it is plainly proved, that it is not to be received against the
scripture, truth, or reason.
They say, moreover, that the perpetual virginity of our lady is to be believed of
necessity, as Cyprian, Chrysostom, Jerome, Ambrose, Austin, and all other speaking
thereof say. But this is not found in the scripture; ergo, there is something to be
believed that is not written in the scripture.
The minor, that is to say, that this is not written in the scripture, is false. For, first,
none of the old authors that rehearse traditions of the apostles unwritten, make mention
of the perpetual virginity of our lady to be one of them ; but they rehearse only divers
ceremonies, or bodily gestures, and such rites used in baptism, prayers, holydays, and
fastings, which, as I have manifestly declared, are not necessary to salvation; but the
most part of them are clean taken away, and the contrary commanded and used by
the universal church. Moreover, all the said authors prove her perpetual virginity by
this text of scripture : " This door shall be still shut, and not opened for any man to
go through it, but only for the Lord God of Israel ; yea, he shall go through it, else
shall it be shut still." For if these and such other fathers had not judged her per
petual virginity to have been written in the scriptures, they would never have judged it
to have been a thing to be believed under pain of damnation. Saint Jerome also calleth
Ilelvidium a rash and an ungodly man, because that he taught that our lady had other
children by Joseph after Christ's birth ; which doctrine he could not prove by the
scriptures of God2. In like manner we call all them that preach any doctrine in the
church, without the authority of God's word, both ungodly, rash, and wicked members
of antichrist.
Yet they bring forth, to maintain their error, the baptism of infants, which, they say,
is not contained in the scriptures : and yet this is to be observed upon pain of damnation
of the said children. Ergo, there is something to be done, of necessity to our salvation,
that is not contained in the scriptures.
O what a gap these men open both to the Donatists and to the anabaptists, that
deny the baptizing of infants ! For, if it were not written in the word of God, no man
ought to believe it, or use it : and so the Donatists' and anabaptists' doctrine were true,
and ours false. But in deed the baptism of infants is proved by the plain scriptures.
First, by the figure of the old law, which was circumcision. Infants in the old law
were circumcised ; ergo, in the new law they ought to be baptized. Again : infants
pertain to God, as it is said to Abraham, " I will be thy God, and the God of thy seed
after thee." Christ saith also : " Suffer children to come to me ; for of such is the king
dom of heaven." And again : " See that ye despise not one of these little ones : for
their angels in heaven always behold the face of my Father which is in heaven : for
the Son of man is come to save that which is lost." And again, Paul saith, that " your
children arc holy now." By these, and many other plain words of scripture, it is evident
that the baptism of infants is grounded upon the holy scriptures.
Furthermore, the church, say they, hath changed the sabbath-day into the Sunday,
which sabbath was commanded by God, and never man found fault thereat. Seeing then
that the church hath authority to change God's laws, much more it hath authority to
make new laws necessary to salvation.
There be two parts of the sabbath-day : one is the outward bodily rest from all
manner of labour and work ; and this is mere ceremonial, and was taken away with
other sacrifices and ceremonies by Christ at the preaching of the gospel. The other part
[l And yet of all, Orig. ed.J
[-' Hieron. adv. Helvid. Tom. II. p. 7 et sqq. Tom. V. p. 4H2. Ed. Francof. IW54. j
X.]
OF UNWRITTEN VERITIES.
(31
of the sabbath-day is the inward rest, or ceasing from sin, from our own wills and lusts,
and to do only God's will and commandments. Of this part speaketh the prophet Esay :
" He that taketh heed that he unhallow not the sabbath-day, is he that keepeth himself isai. i
that he do no evil ; and they that hold greatly of the thing that pleaseth me, and keep
my covenant, unto them will I give an everlasting name, that shall not perish." And
moreover, the same prophet saith : " If thou turn thy feet from the sabbath, so that thou isai. i
do not the thing which pleaseth thyself in my holy day, then shalt thou be called
unto the pleasant, holy, and glorious sabbath of the Lord, where thou shalt be in
honour ; so that thou do not after thine own imaginations, neither seek thine own will,
nor speak thine own words. Then shalt thou have thy pleasure in the Lord, which
shall carry thee high above the earth, and feed thee with the heritage of Jacob thy father :
for the Lord's own mouth hath spoken it." This spiritual sabbath, that is, to abstain 7
from sin and to do good, are all men bound to keep all the days of their life, and not only
on the sabbath-day. And this spiritual sabbath may no man alter nor change, no, not
the whole church.
That the utter3 observing of the sabbath is mere ceremonial, St Paul writeth
plainly, as that the holy days of the new moon and of the sabbath-days are nothing but
shadows of things to come4.
And that the outward bodily rest is a mere ceremonial precept, St Austin also TO January
affirmeth, saying, that among all the ten commandments this only that is spoken of
the sabbath is commanded figuratively ; but all the other commandments we must observe
plainly, as they be commanded, without any figure of speech 5.
Jerome also, to the Galatians, iv. according to the same, saith : " Lest the congrega
tion of the people, without good order, should diminish the faith in Christ, therefore
certain days were appointed, wherein wre should come together ; not that that day is
holier than the other in which we come together, but that whatsoever day we assemble
in there might arise greater joy by the sight of one of us to another.
" But he that will answer wittily to the question propounded, afnrmcth all the days TO the
to be like, and not that Christ is crucified only on Good Friday, and riseth only on
the Sunday ; but that every day is the day of the Lord's resurrection, and we eat his
flesh always. But fastings and comings together were ordained of wise men for them J$
that give themselves rather to the world than to God ; that cannot, yea, for them dayVamfwe
that will not, come there at all, there to make their sacrifice of prayers to God in JJiahls '
the face of all the people6."
Hereby you may easily perceive that the church hath not changed the special
part of the sabbath, which is to cease from vice and sin ; but the ceremonial part
of the sabbath only, which was abrogate and taken away, with other ceremonies of
Moses' law, by Christ, at the full preaching of the gospel : in place whereof the church
hath ordained the Sunday for causes aforesaid7.
bodily'
vays.
[3 i.e. outer.]
[< Coloss. ii. 16, 17.]
[5 Ideoque inter omnia ilia decem praecepta
solum ibi quod de sabbato positum est, tigurate
observandum praecipitur, — cetera tamen ibi pras-
cepta proprie, sicut praecepta sunt, sine ulla figurata
significatione observamus. August. Januario. Epist.
cxix. cap. xii. Tom. II. p. 217.]
[6 Et ne inordinata congregatio populi fidem
minueret in Christo, propterea dies aliqui constituti
sunt, ut in unum omnes pariter veniremus. Non
quo celebrior sit dies ilia qua convenimus, sed quo
quacumque die conveniendum sit, ex conspectu
mutuo laetitia major oriatur. Qui vero oppositae
quaestioni acutius respondere conatur, illud affirmat,
omnes dies aequales esse, nee per Parascevem tan-
turn Christum crucifigi, et die dominica resurgere,
sed semper sanctum resurrectionis esse diem, et
semper eum came vesci dominica. Jejunia autem
et congregationes inter dies propter eos a viris pru-
dentibus constitutes, qui niagis seculo vacant quam
Deo, nee possunt, imo nolunt toto in ecclesia vita?
suae tempore congregari, et ante humanos actus
Deo orationum suarum offerre sacrificium. Hieron.
Lib. n. in Epist. ad Galat. cap. iv. Tom. IX. p.
142. Ed. Francof. 1684.]
[7 " The following are some extracts from Cran-
mer's Common-place Book in the British Museum
relating to the subject of this chapter.
Nova doctrines.
' Quod sacerdos sit qui non vivat ex doctrina verbi,
sed ex missis quaa pro defunctis celebrantur.
Missa de scala coeli. Missa satisfactoria.
Indulgentia;. Jubileus.
Communicatio sub una specie.
Satisfactio.
02 A CONFUTATION [CHAP.
THE ELEVENTH CH AFTER 1.
71 . The Papists Objections, with answers unto them.
Argument. TREY boast themselves2, moreover, of the certainty of their doctrine, and prove it
to be true by the long continuance thereof, and lucky prosperity of their kingdom ;
and their adversaries' doctrine to be false, by the persecutions, plagues, miseries, and
afflictions, which they daily suffer for their doctrine's sake.
Answer. Jf the trial of true religion should rest upon antiquity of time, or upon worldly
prosperity, then should the gentiles and pagans have a great advantage of us Christians,
and their religion should be better than ours, by the testimonies of our own scriptures.
For idolatry and worshipping of false gods, and their images, was used long before
the law of God, written and given to Moses, in which errors and idolatry the heathen
continue unto this day, in great prosperity and wealth, under most victorious emperors
and princes : whereas the true church of Christ hath been most miserably afflicted
from time to time ; first tinder the Egyptians, after by the Philistines, Canaanites, Phara-
sites, &c. ; then by the Babylonians, Assyrians, Medes, Persians, Syrians, and Romans,
both subdued, conquered3, and led away captives : and, last of all, by the Turk and
the pope, the two horns of antichrist, the true church of Christ hath been most cruelly
persecuted unto death, with prison, famine, water, fire, fagot, and sword, these seven
or eight hundred years last past. Which Turk and pope, although they be mortal
enemies one to the other, yet as Herod, Pilate, the bishops, scribes, and Pharisees,
although they were utter foes each to other, conspired against innocent Christ,
causeless condemning him to death on the cross ; in like manner, I say, the pope
and the Turk do fully agree in this one point, to persecute and murder Christ in his
faithful members. For as the sun cannot be without his brightness, nor the fire with-
72. out his heat; so cannot the true church of God be long without the cross of perse
cution, as witnesseth St Paul : " All they that will live godly in Jesus Christ shall
Christ's suffer persecution." And our Saviour Christ saith plainly, that his " kingdom is not
of this world." For " if they persecute me," saith he, " they shall also persecute you."
And Christ giveth not to his apostles earthly peace in this world, but peace and quietness
of conscience, joined with persecution. For if the wicked persecuted Christ himself,
shall they not also persecute his servants ? And if they so handled Christ, being the
lively tree, what think you they shall do to us his withered branches ? And as the
true church of Christ can never be long without persecution, in like manner can the
false church of Satan and antichrist never cease from persecuting ; as it appeareth
throughout the histories of the whole bible. Of the tyranny and cruelty of antichrist
in persecuting of Christ's true church, prophesied Daniel long before. Speaking of the
In cceremoniis fere omnibus Judaeos imitamur.
in libro regum (peracta dedicatione templi) reperies.
Habemus et velum atrii domus Domini, sicut
Pro ephodo lineo habemus superpellicia. \ Judasi. De consecratione, Dist. i. < Nemo.'
Pro sacrificiis fecimus ex missa sacrificium, ne Sicut solis sacerdotibus et Levitis licebat con-
sacerdotes nostri non essent sacrifici. I trectare vasa sacra templi, ita et nunc. De Conse-
Habemus et asyla pro locis refugii. cratione, Dist. i. ' In sancta.'
Habemus basilicas consecratas, cum altaribus, i Nee in alios usus licet vestibus sacris frui, quam
calicibus, vestibus, et reliquis utensilibus, ad divi- | in sacros. De Consecratione, Dist. i. ' Vestimenta'
num cultum pertinentibus. ! et cAd nuptiarum.' " Royal MSS. 1. B. xi. p.
Habemus etiam hacc omnia oleo peruncta.
Quin et sacerdotes ac reliqui ministri oleo im-
buuntur, et consecrantur more Mosaico. De Con
secratione, Dist. i. cap. i°. et iii°.
Non licet offerre nisi in loco consecrato. De
Consecratione, Dist. ii. c Sicut non alii,' quia
scriptum est, Vide ne offeras holocausta tua in
omni loco quern videris, sed in omni loco quern ele-
gerit Dominus Deus tuus.
Festum dedicationis octo diebus celebramus, sicut
Judaei. De Consecratione, Dist. i. * Solemnitates.'
Quod autem octo diebus encaenia sint celebranda,
101. Vid. Jenkyns' Remains of Archbp. Cranmer,
Vol. IV. p. 234.]
[ ' It seems evident that the whole of this eleventh
chapter could not proceed from the pen of the arch
bishop, if even any part of it was written by him.
In several places there appear discrepancies of style,
and there is reference made to a work which, ac
cording to the date, was not printed till after his
death. The chapter is not found in the Common
place Book in the British Museum.]
[- Moreover they boast themselves, Orig. ed.J
[3 Conquest, Orig. ed.]
xi.] OF UNWRITTEN VERITIES. 03
empire and regiment of Rome : " The fourth beast," saith he, " shall be the fourth Dan. vii.
kingdom, which shall be greater than all other kingdoms : it shall devour, tread down, know antj
and destroy all other lands ; he shall speak words against the Highest of all ; he shall to'
destroy the saints of the Most Highest, and think that he can change times and laws."
And again, he saith of Antiochus, which was a figure of antichrist: " There shall
arise a king uushamefaced of face ; he shall be wise in dark speaking ; he shall be
mighty and strong, but not in his own strength ; he shall destroy above measure, and
all that he goeth about shall prosper in his hand: his heart shall be proud, he shall of antichrist.
slay the strong and holy people, and through his craftiness falsehood shall prosper in
his hand, and many one shall be put to death in his wealthiness ; he shall stand up
against the prince of princes, but he shall be slain without hand." Of the tyranny
and prosperous success of antichrist in slaying of the saints of God, and the reward
of them that be slain for the witness of God's truth, speaketh also St John, in the
sixth chapter of his Apocalypse, under the opening of the four and five seals : and in Read the
the seventeenth chapter he lively setteth forth the pope in his own colours, under the
person of the whore of Babylon being drunken with the blood of saints ; pointing, as
it were with his finger, who this whore of Babylon is, and the place where she shall
reign, saying : " The woman which thou sawest is that great city which reigneth over
the kings of the earth." Now what other city reigned at that time, or at any time
since, over the Christian kings of the earth, but only Rome? Whereof it followeth
Rome to be the seat of antichrist, and the pope to be very antichrist himself. I 73.
could prove the same by many other scriptures, old writers, and strong reasons. But
forasmuch as Rodulph Gualter hath written hereof a notable work in Latin, and now of
Latin translated into English by I. O., I remit the reader to his book, wherein he may
be fully satisfied hereof4. Of the prosperity and security that the false church hath in
worldly pleasures, using the same with all greediness and voluptuousness of carnal lusts,
with the wicked devices of tyranny against Christ and his true members, wherewith
the ungodly daily persecute and murder God's elect for his truth, with the reward also of
them that suffer for the same truth sake, it is most plainly written in the second and Read the
third chapters of the Book of Wisdom.
By these scriptures now rehearsed it appeareth most plainly, that worldly prosperity
of the pope and his clergy prove not the truth of their doctrine ; nor yet persecution of
God's true preachers and other faithful people argueth their doctrine to be false. But if
thou wilt needs know where the true church of Christ is, and where the false, and
not to be deceived, herein take this for a plain and full answer, that wheresoever the
word of God is truly preached, without addition of man's doctrines and traditions, and
the sacraments duly ministered according to Christ's institution, there is the true church,
the very spouse of God, Christ being the head thereof. But how many and who, of
that number that hear the word of God and receive the sacraments, be God's elect church,
and true members of Christ, is known to God only ; " for the Lord knoweth who be
his," and no man can tell of another man, whether he be worthy love or hatred, although
their works seem never so holy and glorious afore men ; so great a witch is hypocrisy.
Last of all, to make all cock sure, and to maintain their idolatry beside, yea, and Argument.
also contrary to the word of God, (as invocation and praying to saints, worshipping of
images and relics, with pilgrimages and offerings, and the sacrifice of the mass for the
quick and the dead, and pardons to deliver dead men's souls from purgatory, holy
bread, holy water, ashes, palms, and such other baggage,) they allege revelations of
angels, of our lady and other saints, and dead men's souls appearing to divers men and
women, bidding them to cause certain masses, trentals5, pilgrimages, and offering to
images and relics of this and that saint, to be done for them, and they should be delivered
from the fire of purgatory, where the pains be greater, say they, than man's wit can
[4 The work referred to seems to be, Antichristus,
id est, Homilise-quinque, quibus Romanum Pontiti-
cem verum et magnum ilium Antichristum esse
probatur. Without date.— Antichrist, That is to
saye: A true report that Antichrist is come, &c.
Translated out of Latine into English, by J. O.
(John Olde), Southwarke, 1556. See Herbert's
Ames' Typog. Antiq. p. 1451.]
[5 Trentals : services of thirty masses, said one
on each of thirty different days for the soul of a
person deceased.]
64 A CONFUTATION [CHAP.
74. comprehend. And when such masses, pilgrimages, with offerings to such saints' relics
and images, be done for them, they appear to the same persons again, saying, that
by such means they be delivered out of purgatory into the eternal joys of heaven. They
tell also of many wonders and strange miracles, to prove their doctrine, in all these afore
said things, to be true. And because they have great profit and advantage thereby,
they, " counting gains godliness," have filled all their books with such vanities and lies ;
of which some be so fond, and so directly against God's glory, that the most earnest
papists (having either learning or wit) be ashamed of them ; yea, and the pope himself
hath clean put them out of God's service used in the church of Rome : and yet must we read
them, believe them as necessary articles of our faith, or else burn therefore like heretics.
Answer. By the manifest and plain words of the scriptures, and the consent of the most
ancient authors before written, it is evident, that neither the visions of angels, apparitions
of the dead, nor miracles, nor all these together joined in one, are able or sufficient to
make any one new article of our faith, or stablish any thing in religion, without the express
words of God ; because all such things (as is before proved) may be, yea, and have
been, through God's permission, for our sins and unbelief's sake, done by the power of
the devil himself, or feigned and counterfeited of his lively members, monks and friars,
with other such hypocrites.
But what shall Satan need to tell oracles, use visions, shew apparitions, or work
miracles no w-a-days ? What should he need to toil herein himself? or why should he
not, like a gentleman, take his ease in his inn, seeing his subtle servants, monks, friars,
nuns, and other pope-holy hypocrites, can and do counterfeit such things daily, and from
their beginning hath done diligently ? Part whereof I shall rehearse.
johnsiei- About fourteen years past, at Orleance in France, the provost's wife died, willing
Ui4nc- to be buried at the Friars' in the same city, without pomp or other solemnity com
monly used at burials. Wherefore the friars, fearing to lose a great prey, if this should
be suffered to enter into the heads of the people, caused a young friar to speak in a vault
in a woman's voice, many people hearing it, and said that she was the soul of the
provost's wife, condemned in hell for contemning of the suffrages of the holy church,
commanding also her body to be cast out of Christian burial. But the provost so bolted
out the matter, that the young friar confessed the place and the manner of his speaking ;
and all the friars were openly punished for that fault in the common market at Orleance1.
^^ But let us come home to our own realm of England. About thirty years past, in
the borders of Wales, within a priory called Lymster, there was a young woman, called
the holy maid of Lymster, which (as the fame was) lived only by angels' food, and
was inclosed within a grate of iron ; unto whom, certain days, when the prior of the
place said mass, the third part of the host went, hanging in the air, (by miracle, as it
seemed,) from the altar, where the prior massed, into the maid's mouth. Which thing
brought the people into a great opinion of holiness in her, and caused great pilgrimage
to be there used. But when the Lord of Burgavenny2, with his brother Sir Edward
Nevel, and divers other gentlemen and gentlewomen, came to try the truth hereof, they
caused the door to be opened, and straightways the dogs fought for bones that were
under her bed; whereupon they searching farther, found a privy door, whereby the
prior might resort to her and she to him, at their pleasures. And then she confessed
that she made, as it were, two fine threads of her own hairs singly tied together with
fine knots ; and then made a big hole with a bodkin through the corner of a quarter
of the host, and fastened one end of the said hair to the corporas, where the said
prior said mass, and the other end to her own bed wherein she lay, and tied the
other hair fast to the quarter of the host, and wrapped the other end about her own
finger. And when the prior had received his portion of the host, she wound up the
thread whereto the host was tied, upon her fingers, and so conveyed the host into
her mouth. This both the prior and she confessed, and did open penance for the same3.
t1 Sleidan. De statu religionis et reipub. (A.D. ! 87, n. ; 307, ». Park. Soc. Ed. 11)43.]
1534.) Book ix. pp. 175, 0. Ed. Francof. 15f>8.] [3 Sir Thomas Mote's Dialogues of Vene-
f2 Burgavenny, i.e. Abergavenny. Vid. Works ration and Worship of Images. Parti. Book i.
of Thomas Becon, Early Writings, pp. Bl,n. ; cap.xiv. col. 25.]
XT.] OF UNWRITTEN VERITIES. 65
To St Albans, about twenty-eight years past, came a maid, creeping upon her
knees, and leaning upon two short staves, inquiring after St Alban's bones ; affirming,
that she should be made whole and go upright, so soon as she should come to the
place where St Alban's bones were : in token whereof an angel had delivered her a
key, whereby she should certainly know where his very bones were. And when she
passed thus through the streets of St Alban's, creeping on her knees till she came to
St Alban's shrine, after she had made her prayers devoutly there, she took out the
key of her purse, which she said an angel had delivered to her ; and then she stood
upright, and opened the shrine with the said key, and then kneeled again to pray,
and to give thanks to God and St Alban for her healing, and giving her strength to
walk, which was born lame. And by and by the monks would have had it rung for
a miracle ; but some wiser men thought it meet to try the matter better, and to examine
her farther, before they began4 to ring a miracle openly. And upon her examination
she said that she had been lame from her birth, declaring both her kindred and place
where she was fyorn. Upon which confession she was committed to a nunnery called 70.
Sopwel, there to tarry until messengers, which they straightway sent forth, might return
and testify the truth. And so she daily and holily visited St Alban's shrine. But
the night before the return of the messengers she was conveyed away, and never heard
of nor seen after. And the messengers declared to be lies all that ever she had said :
for there was never none born lame, nor of her name, where she said she was born.
A strange thing it is to hear of the wonderful trances and visions of Mistress Anne
Wentworth5, of Suffolk, which told many men the secrets of their hearts, which they
thought no man could have told, but God only. She cut stomachers in pieces, and
made them whole again ; and caused divers men that spake against her delusions to
go stark mad. All which things were proved, and openly by her confessed, to be done
by necromancy and the deceit of the devil.
But Elizabeth Barton6, called the holy maid of Courtop Street in Kent, passed all Elizabeth
others in devilish devices. For she could, when she list, feign herself to be in a trance,
disfigure her face, draw her mouth awry toward the one ear, feigning that she was o devilish
thus tormented of Satan for the sins of the people, and delivered from his power by
our blessed lady of Courtop Street, and by her led into heaven, hell, and purgatory,
and there saw all the joys and pains of those places; and took upon her to pro
phesy of things to come, and of the king's death. This instrument of the devil drew Read more
into her confederacy, both of heresy and treason, holy monks of the Charter House, book set forth
obstinate (they would be called observant) friars of Greenwich, nice nuns of Sion, in &" Irs a"
black monks (both of cowls and conditions) of Christ's Church and St Austin's of
Canterbury, knights, squires, learned men, priests, and many other : of which sort
(whether they were blinded by her, or else of their own mere malice and hypocrisy
dissembled the matter) some, by due proof made against them, were justly condemned
both of heresy and treason, and suffered with the said Elizabeth Barton, according to
their demerits ; and some, acknowledging their own offences, were delivered by the king's
pardon. This wicked woman caused a letter to be made by a monk of St Austin's
of Canterbury, in golden letters, feigning the same to be delivered to her by an angel Jhou«h jt
from heaven. This monster was convented both before William Warham, archbishop from heaven.
of Canterbury, and Thomas Wolsey, cardinal and archbishop of York : who, either Bishops ever
because that generation of the clergy hath alway defended idolatry and superstition, bokterer"of
or because she knew too much of their incontinency and other wickedness of living, ' °V-
(for she threatened them with eternal damnation, except they repented and amended
their lives,) they clearly discharged her without finding of any fault in her at all. But
when the matter came to be examined by Thomas Cranmer, archbishop of Canterbury,
[4 Before they tempted, (i. e. attempted), Orig.
ed.J
[5 Anne Wentworth, daughter of sir Roger
Wentworth, of Ipswich, Suffolk. Vid. sir Thomas
M ore's Dialogues, Of the Veneration and Worship
of Images. Pt. I. Book i. chap. xvi. col. 2J.]
[6 But yet Elizabeth Barton, Orig. ed. For an
[CRANMER, u.]
account of Elizabeth Barton, the maid of Kent, and
her accomplices, vid. Hall's Chronicle: The 2ftth
year of King Henry VIII.; fol. ccxviii. 2. Ed.
1548. Burnet, Hist. Reformat. Vol. I. p. 302 et
sqq. Ed. Oxford. 1829. Strype, Eccl. Memorials,
Vol. I. chap. xxv. p. 271 et sqq. Ed. Oxford
1822.]
A CONFUTATION
[CHAP.
A notable
miracle.
and Thomas Cromwell, then master of the rolls, they so handled the matter, that they
found out the whole nest of that conspiracy : wherein was disclosed the whole number
of those confederates, their books of heresy and treason, the authors and writers of the
same, and of the letter feigned to be sent from heaven. All whose detestable facts,
as well of idolatry, heresy, and also of treason, were so wittily and learnedly by
God's word convinced at Canterbury by Doctor Heath1, now chancellor of England,
(she being present and openly confessing the same,) and also by another learned man
at Paul's cross, that the most part of them, which were before by her seduced, did
then utterly abhor her shameless and abominable facts.
What a crafty point of legerdemain was played about the beginning of king Edward's
reign by a priest ; which, being at mass, pricked his own finger, and caused it to drop
upon the host; persuading the people that the host bled of itself, by the miraculous
working of God, for to make the world believe the body of Christ to be as really and
naturally in the sacrament as he was born of the virgin Mary his mother! For the
which heinous fact, proved against him and also by him confessed, he did open penance
at Paul's cross.
I will rehearse one sermon, made in queen Mary's beginning, by a momish monk,
and so leave off their vain and wicked lies. A new upstart preacher, being some time a
monk of Christ's church in Canterbury, stept into the pulpit in St Paul's church,
saying that the very body of Christ is really and naturally in the sacrament of the
altar; yea, " By God's body is it," quoth he. And because that neither oath nor perjury
Christ proved can prove a good argument, he proved the same by three notable miracles : the first
really in the . / _
host by two of an horse, refusing to eat wafers so long as their caky god was among them; the
devil speak- second, by the devil speaking in the likeness of an horse, being conjured of a priest
them" ° J by God's body to tell what he was ; and the third, a maid of Northgate parish
in Canterbury, who, he said, in pretence to wipe her mouth, kept the host in her
handkercher ; and when she came home, she put the same into a pot, close covered,
and spitted in another pot; and after a few days she, looking in the one pot, found
a little young pretty babe about a shaftmond long, and the other pot was full of
gored blood.
78. Here is goodly pulpit matters to prove new articles of our faith ! For if the priests
that told the stories of the two horses, or the maid that said that the bread was turned
into a little child, or the monk that preached these shameful blasphemies, or the devil
himself, who is father of lies, could lie, speaking in the horse, or in any of them ; then
do all these foresaid miracles prove nothing his purpose. But, O merciful God, in
what a miserable state were we thine afflicted members, if it were true, which they
say, being both enemies to thee and to us also, for thy truth's sake ! For we would
not2 only suffer extreme miseries, as loss of our goods, good names, and the com
pany of our dear friends in our native country ; but also burn as heretics in this
world, if we came in their cruel handling, and also burn eternally in the unquench
able fire of hell, if their cruel curses might take effect. Wherefore we yield thee most
hearty thanks, 0 Father of all mercies, and to thy Son Jesus Christ our Saviour, which
hast promised, for his sake and in his name, thy kingdom of heaven to all them which
suffer persecution for thy righteousness' sake.
How shall we then know true visions of angels from false, true apparitions and
miracles from counterfeit, but by the scripture of God, which is the rule and true
measure wherewith we must try all things ? as St John saith : " Believe not every
spirit, but prove them whether they be of God : for many false prophets are gone out
into the world. Hereby is the Spirit of God known," saith he : " every spirit which
confesseth that Jesus Christ is come in the flesh is of God," &c. Whosoever therefore
saith, that there is any thing that pacifieth the wrath of God, or obtaineth his favour
[l Nicholas Heath, successively bishop of Ro
chester and Worcester, under Henry VIII., was
deprived i.nder Edward VI. ; but, under Mary,
became Archbishop of York, and Lord chancellor,
after the death of Gardiner in 1555, and therefore
only about three months before the death of Cran-
mer, for whose execution he signed the warrant.
Vid. Anderson's Annals of the English Bible. Vol.
I. p. 374, n. 33. Burnet, Hist, of Reform. Vol. I.
Partii. p. 139, &c.j
[2 For we should not, Org. ed.]
XL] OF UNWRITTEN VERITIES. 67
and forgiveness of sins, but only Christ's death and passion, he denieth Christ to be
come a Saviour in the flesh. Wherefore these angels, saints, souls of the dead, and
miracles, that allow worshipping of saints by invocation and praying to them, the
sacrifice of the mass for the quick and the dead, worshipping of images, pilgrimages,
offerings to holy relics, to forgive sins, or to deliver the dead out of purgatory, deny
Christ to be come an only Saviour by his flesh. For they make all these to be saviours
from purgatory, or, at the least, coadjutors to help him in that office of salvation, and
delivering those souls from sin and the pains due for the same ; and so they cannot
be of God, but of antichrist.
Thus I have plainly, fully, and truly, without fraud of cloaking, or colour of rhetoric
and dark speech, to blind the eyes of the simple people, answered to all that I remem
ber, which the papists do or can allege, either by writing, preaching, or reasoning,
for the defence of their unwritten verities, whereupon they build so many detestable
idolatries and heresies. And the same answers, if they be aptly applied and placed
by a discreet and witty reader, will suffice for the answer to all that they ever have 70.
or can bring forth for the maintaining of their unwritten and uncertain verities. And
yet I will not be so much wedded to mine own wit or will, but that if they be able to
answer so plainly and truly to the scriptures, authors, and reasons rehearsed by me,
as I have done to theirs ; and to prove their doctrine of unwritten verities by as plain
consent both of scriptures, ancient doctors, and as pithy arguments, as I have done
mine, and set it forth in print to the judgment of the whole world, as mine is ; I
shall not only acknowledge mine ignorance and error, but I shall gladly return into
England, recant mine heresies, openly submitting myself to such discipline and cor
rection as they shall think meet for mine offences. But if they refuse to answer my
book by writing, and, using their old trade, burn both my book and the readers
thereof, let them know they shall do nothing but cut off the head of Hydra. For
for every heretic, as you call them, which you shall burn, will arise many faithful and
constant Christians. For " except the grain or corn of wheat die, it remaineth alone ;
but if it die, it bringeth forth much fruit." Wherefore I most heartily beseech the
Father of heaven, of his infinite mercy, (if you be not indurate in your hearts with
that sin which is irremissible, and shall never be forgiven in this world nor in the
world to come, and resist the Holy Ghost, impugning the truth of God of you known,
and defending and maintaining wicked doctrines, which your consciences bear record
to be idolatries and heresies,) that he will mollify your stony hearts, and give you
fleshy hearts; yea, rather spiritual and godly hearts, to worship him truly in spirit,
according to his godly will expressed in his holy word written. And I exhort all
you which fear God and be desirous to save your own souls, to flee from this whore
of Babylon, and from all her detestable idolatries and heresies, not building upon3 the which is
sure rock of God's infallible word written, but upon the quavemire4 of unwritten veri
ties ; whereupon whatsoever is builded forthwith either sinketh or quite overthroweth.
And stand thou fast, and stay thy faith, whereupon thou shalt build all thy works,
upon the strong rock of God's word, written and contained within the old
testament and the new ; which is able sufficiently to instruct thee in all
things needful to thy salvation, and to the attainment of the
kingdom of heaven. To the which I beseech the Almighty
Father of heaven, of his infinite mercy and good
ness, and by the merits of his only Son, our
Saviour and Redeemer, Jesus Christ,
through his Holy Spirit in
us, bring us all.
Amen.
FINIS.
Builded upon, Orig. ed.J [* Qualmire, Orig. ed. ; i. e. quagmire.
[A
COLLECTION OF TENETS
EXTRACTED FROM
THE CANON LAW,
SHEWING
THE EXTRAVAGANT PRETENSIONS OF THE CHURCH OF ROME1.]
C'CCXL'V' Dist. 22. Omnes-. De Major, et obedient. : Solitce3. Extrav. De majorit. et obedient. :
Unam sanctam*.
HE that knowledgeth not himself to be under the bishop of Rome, and that the
bishop of Rome is ordained by God to have primacy over all the world, is an heretic,
and cannot be saved, nor is not of the flock of Christ.
Dist. 10 5. De sententia excommunwationis: Noverit6. 25. q. 1: Omne1.
Princes' laws, if they be against the canons and decrees of the bishop of Rome,
be of no force nor strength.
447.
MSS. Stilling.
Lite. 1107. '
n. 27- pp.
3!>1— 308.
Kd. Oxon.
1829.
19.8 20.9 24. q. 1.
A recta; Memor ; Quoties ; Hcec est10. 25. q. 1.
Generali ; Violator es 1 l .
All the decrees of the bishop of Rome ought to be kept perpetually of every man,
without any repugnance, as God's word spoken by the mouth of Peter ; and whosoever
[J In reference to these extracts from the Canon
Law, Strype says : " And one of the first things
wherein he (i. e. Cranmer) shewed his good service
to the church was done in the parliament, in the
latter end of this year, 1533. When the supremacy
came under debate, and the usurped power of the
bishop of Rome was propounded, then the old col
lections of the archbishop did him good service ;
for the chief, and in a manner the whole burden of
this weighty cause was laid upon his shoulders."
Strype, Memorials of Abp. Cranmer, Vol. I. p. 32.
Ed. Oxon. 1840. Burnet places the passing of the
act, " containing some former acts for revising the
Canon Law," &c. in the year 1544, and says that
" Cranmer pressed this often with great vehemence,
and, to shew the necessity of it, drew out a short
extract of some passages in the Canon Law," which
he gives in "the Collection of Records." The
text follows that of Burnet's History of the Reforma
tion, but it is corrected in many places by the
MS. in the Library of Corpus Christi College,
Cambridge. Dr Jenkyns suggests that "the old
collections," mentioned by Strype, are probably
those which are still preserved at Lambeth under
the title of Archbishop Cranmer's Collection of
Laws, and that " they were formed, perhaps, while
he resided at Cambridge, and consist of a large
number of passages, extracted at length from the
canon law, and followed by that short summary of
some of its most remarkable doctrines which is here
printed. They were doubtless of great use," he
goes on to say, " in the discussions alluded to by
Strype ; but that was not the only nor the h'rst oc
casion, in which they supplied the archbishop with
arguments. He must have already availed himself
of them, when, in stating to the king his unwilling
ness to accept the see of Canterbury, he ' disclosed
therewithal the intolerable usurpation of the pope of
Rome.' See his Examination before Brokes. Arid
he frequently recurs to them in his subsequent
writings, particularly in the Answer to the Devon
shire Rebels, A. D. 1549, and in his long Letter to
queen Mary, in September, A.D. 1555." See Dr
Jenkyns' Remains of Abp. Cranmer, Vol. II. p. 1.]
[2 Corpus Juris Canonici. Ed. Paris. 1687.
Decret. i. Pars, Dist. 22. can. i. ' Omnes.' Tom.
I. p. 29.]
[3 Id. Decretal. Gregor. IX. Lib. i. Tit. xxxiii.
De majorit. et obedient, cap. vi. 'Solitae.' Tom. II.
p. 59.]
[4 Id. Extravag. Comm. Lib. i. Tit. viii. De
majorit. et obedient, cap. i. 'Unam sanctam.'
Tom. II. p. 394.]
[5 Id. Decret. i. Pars, Dist. 10. Tom. I. p. 8.]
[6 Id. Decretal. Gregor. IX. Lib. v. Tit. 39.
De sentent. excommunicat. cap. xlix. * Noverit.'
Tom. II. p. 276.]
[7 Id. Decret. ii. Pars, Causa xxv. Quaest. 1.
can. viii. « Omne.' Tom. I. p. 345.]
[8 Id. Decret. i. Pars, Dist. 19. Tom. I. p. 23.
et sqq.J
[9 Id. ibid. Dist. 20. Tom. I. p. 26.J
[10 Id. Decret. ii. Pars, Causa xxiv. Quaest. 1.
can. ix. 'A recta.' can. x. 'Memor.' can. xii.
'Quoties.' can. xiv. 'Haac est.' Tom. I. p. 332.]
[u Id. ibid. Causa xxv. Quaest. 1. cap. xi.
' Generali.' can. v. ' Violatores.' Tom. I. p. 345. ]
COLLECTION OF TENETS FROM THE CANON LAW. tj<)
doth not receive them, neither availeth them the catholic faith, nor the four evangelists;
but they blaspheme the Holy Ghost, and shall have no forgiveness.
25. q. 1. Generali™.
All kings, bishops, and nobles that allow13 or suffer the bishop of Rome's decrees
in any thing to be violate, be accursed, and for ever culpable before God, as trans
gressors of the catholic faith.
Dist. 21. Quamvis14, et 24. q. 1. A recta; Memor15.
The see of Rome hath neither spot nor wrinkle in it, nor cannot err.
25. q. 1. Idea10. De senten. et re judicata; Ad apostolicce^ '. Li. 6, de jurejurando18.
The bishop 4 of Rome is not bound to any decrees, but he may compel, as well
the clergy as laymen, to receive his decrees and canon laws.
9.q.3. Ipsi19; Cuncta20; Nemo21. 3.q.6: Dudum22; Aliorum*3. 17. <?. 4: Si quis2\
De laptis. et ejus ejfectu. Major es25.
The bishop of Rome hath authority to judge all men, and specially to discern the
articles of the faith, and that without any council, and may assoil them that the council
hath damned; but no man hath authority to judge him, nor to meddle with any
thing that he hath judged, neither emperor, king, people, nor the clergy : and it is
not lawful for any man to dispute of his power.
Gr. Duo sunt26. 25. q. 6. Alms; Nos sanctorum,; Juratos*1 • In Clement, de
hcereticis. Ut officitim28.
The bishop of Rome may excommunicate emperors and princes, depose them from
their states, and assoil their subjects from their oath of obedience to them, and so
constrain them to rebellion.
De major, et obedient. Solitw™. Clement, de sententia et re judicata. Pastor alis™.
The emperor is the bishop of Rome's subject, and the bishop of Rome may revoke the
emperor's sentence in temporal causes.
De elect, et electi potestate. Venerabilem31 .
It belongeth to the bishop of Rome to allow or disallow the emperor after he is
elected; and he may translate the empire32 from one region to another.
[12 Vid. supra, n. 11.]
[13 So it appears to be in the C. C. C. MS. : in
Dr Jenkyns's edition it is printed believe.]
[14 Id. Decret. i. Pars, Dist. 21. can. iii. 'Quam-
vis.' Tom. I. p. 28.] [18 Vid. supra, n. 10.J
[16 Id. Decret. ii. Pars, Causa xxv. Qusest. 1.
can. xvi. * Ideo.' Tom. I. p. 346.]
[17 Id. Sexti Decretal. Lib. n. Tit. xiv. De
senten. et re judicata. cap. ii. 'Ad apostolicaa.'
Tom. II. p. 309.]
[18 Id. ibid. Lib. ii. Tit. xi. Jurejurando. cap. i.
'Aliorum.' Tom. I. p. 210.]
[24 Id. ibid. Causa xvii. Quaest. 4. can. xxii.
4 Si quis.' Tom. I. p. 282.]
[£5 Id. Decretal. Gregor. IX. Lib. in. De
Baptismo et ejus effect. Tit. xlii. cap. iii. ' Ma-
jores.' Tom. II. p. 194.]
[26 Id. Decret. i. Pars, Dist. 96. can. 10. * Duo
sunt.' Tom. I. p. 118.]
[27 Id. Decret. ii. Pars, Causa xv. Quast. 6.
can. iii. 'Alius.' can. iv. 'Nos sanctorum.' can. v.
; Juratos.' Tom. I. p. 260.]
'Contingit.' Tom. II. p. 308.] [28 Id. Sexti Decretal. Lib. v. Tit. ii-. De
[19 Id. Decret. ii. Pars, Causa ix. Qu*st. 3. j haeret. cap. ii. ' Ut officium.' Tom. II. p. 332.]
can. xvi. ' Ipsi.' Tom. I. p. 210.]
[20 Id. ibid. can. xvii. xviii. 'Cuncta.' Tom.
l.p.211.]
[21 Id. ibid. can. xiii. ' Nemo.' Tom. I. p. 210.]
[22 Id. ibid. Causa iii. Quaest. 6. can. ix. ' Du-
dum.' Tom. I. p. 180.]
[23 Id. ibid. Causa ix. Qusest. 3. can. xiv.
[29 Vid. p. 68. n. 3.]
[30 Id. Clementin. Lib. ii. Tit. xi. De sentent.
et re judicat. cap.ii. ' Pastoralis.' Tom. II. p. 358.]
[31 Id. Decretal. Gregor. IX. Lib. i. Tit. vi.
De elect, et electi potest. cap. xxxiv. 'Venera-
bilem.' Tom. II. p. 23.]
[32 C.C.C. MS. emperor.]
7<) COLLECTION OF TENETS
De supplenda negligen. prcelato. Grandi1.
The bishop of Rome may appoint coadjutors unto princes.
Dist. 17- Synodum; Reyula ; Nee licuit; Multis; Concilia3. Dist. 96.
Ubinam**
There can be no council of bishops without the authority of the see of Rome ; and
the emperor ought not4 to be present at the council, except when matters of faith be
entreating, which belong universally to every man.
2. q. 65. Ad Romanum.
Nothing may be done against him that appealeth unto Rome.
9. q. 3: Aliorum6. Dist. 40: Si Papa7. Dist. 96: Satis8.
The bishop of Rome may be judged of none but of God only; for although he
neither regard his own salvation, nor no man's else, but draw down with himself
innumerable people by heaps unto hell; yet may no mortal man in this world pre
sume to reprehend him. Forsomuch as he is called God, he may be judged of no man;
for God may be judged of no man.
24. q. 5*.
The bishop of Rome may open and shut heaven unto men.
Dist. 40. Non nos10.
The see of Rome receiveth holy men, or else maketh them holy.
De pcenitentia. Dist. 1. Serpens11.
He that maketh a lie to the bishop of Rome committeth sacrilege.
De consecrat. Dist. 1 : De locorum. Prcecepta. Ecdesia™. De elect, et electi
potestate. Fundamenta 13.
To be senator, captain, patrician, governor, or officer of Rome, none shall be elected
or pointed without the express licence and special consent of the see of Rome.
De electione et electi potestate. Venerabilem14.
It appertained to the bishop of Rome to judge which oaths ought to be kept, and
which not 15.
De jurejurand. Si vero™. 15. q. 6: Auctoritatem17 .
And he may absolve subjects from their oath of fidelity, and absolve from other
oaths that ought to be kept.
[' Id. Sexti Decretal. Lib. i. Tit. viii. De [10 Id. Decret. i. Pars, Dist. 40. can. i. 'Non
supplenda negligen. praelat. cap. ii. ' Grandi.' • nos.' Tom. I. p. 53.]
Tom. II. p. 297.] [n Id. Decret. ii. Pars, Causa xxxiii. Qua?st. 3.
[» Id. Decret. i. Pars, Dist. 17. can. i. 'Syno- j De Poenit. Dist. 1. can. xlvii. 'Serpens.' Tom. I.
dum.' can. ii. ' Regula.' can. iv. ' Nee licuit.' j p. 399.]
can. v. ' Multis.' can. vi. ' Concilia.' Tom. I.
pp. 20, 21. J
f3 Id. ibid. Dist. 96. can. iv. 'Ubinam.' Tom.
I. p". 118.]
[4 not wanting in C.C. C. MS.]
[5 Id. Decret. ii. Pars, Causa ii. Quaest. 6. can.
vi. 'Ad Romanum.' Tom. I. p. 162.]
[6 Vid. p. 69, n. 22.]
[7 Id. Decret. i. Pars, Dist. 40. can. vi. ' Si
Papa.' Tom. I. p. 53.]
[8 Id. ibid. Dist, 96. can. vii. 'Satis.' Tom. I.
p. 118. J
[9 Id. Decret. ii. Pars, Causa xxiv. Quacst. 2.
[12 Id. Decret. iii. Pars. De consecrat. Dist. 1.
can. iv. ' De locorum.' can. v. ' Praecepta.' can.
viii. ' Ecclesia.' Tom. I. pp. 447, «.]
[13 Id. Sexti. Decretal. Lib. i. Tit.vi. De elect,
et electi potestat. cap. x vii. ' Fundamenta.' Tom.
II. p. 291.]
[14 Vid. p. 69, n. 30.]
[15 And which not, wanting in C. C. C. MS., as
is also the whole of the following article.]
[16 Id. Decretal. Gregor. IX. Lib. n. Tit. xxiv.
De jurejurando. cap. viii. ' Si vero.' Tom. II.
P. 107.J
[17 Id. Decret. ii. Pars, Causa, xv. Quaest. R.
can. ii. ' Legatur.' Tom. I. p. 337.] can. ii. ' Autoritatem.' Tom. I. p. 259.]
FROM THE CANON LAW.
71
De foro competent. Ex tenore™. De donat. inter virum et uxorem. De prudentia19.
Qui filii sunt legitimi. Per venerabilem20. De elect, et electi potentate. Funda-
menta21. Extravag. de majorit. et obedient. Unam sanctam22. De judiciis.
Norit23.
The bishop of Rome is judge in temporal things, and hath two swords, spiritual
and temporal.
[Clement.] de hccreticis. Multorum2*.
The bishop of Rome25 may give authority to arrest men, and imprison them in
manacles and fetters.
Extrav. de consuetudine. Super gentes™.
4
The bishop of Rome may compel princes to receive his legates.
De treuga et pace. Trcuyas27.
It belongeth also to him to appoint and command peace and truce to be observed
and kept, or not.
De prcclend. et diy. Dilectus™. Et li. 6: Licet™.
The collation of all spiritual promotions appertain to the bishop of Rome.
De excessibus prcelatormn. Slcut unire30.
The bishop of Rome may unite bishopricks together, and put one under another at
his pleasure.
Lib. 6. De poems. Felicis31.
In the chapter Felicis, lib. 6. de poems, is the most partial and unreasonable decree,
made by Bonifacius VIII. that ever was read or heard, against them that be adver
saries to any cardinal of Rome, or to any clerk, or religious man of the bishop of
Rome's family.
Dist. 28. Consulendum™ . Dist. 96. Siimperator**. 11. <y. 1. Quod clericus. Nemo;
Nullus ; Clericum34, fyc. et </. 2. Quod vero**. De sentent. excommunication. Si
[in Id. Decretal. Gregor. IX. Lib. 11. Tit. ii.
De tbro compet. cap. xi. c Ex tenore.' Tom. II.
p. 76.]
[l9 Id. ibid. Lib. iv. Tit. xx. De donat. inter
virum et uxorem, &c. cap. iii. ' De prudentia.'
Tom. II. p. 222.]
[*» Id. ibid. Lib. iv. Tit. xvii. Qui filii sint
legit, cap. xiii. ' Per venerabilem.' Tom. II. p.
819.]
[21 Vid. p. 70. n. 12.] [22 Vid. p. 68. n. 4.]
[23 Id. Decretal. Gregor. IX. Lib. n. Tit.i. De
judiciis. cap. xiii. * Novit ille.' Tom. II. p. 72.]
[24 Id. Clementin. Lib. v. Tit. iii. De haret.
cap. i. ' Multorum.' Tom. II. p. 369.]
L25 Rome's judge, C. C. C. MS.]
[20 Id. Extrav. Comm. Lib. i. Tit. i. De con-
suetud. cap. i. ' Super gentes.' Tom. II. p. 391.]
[27 Id. Decretal. Gregor. IX. Lib. i. Tit. xxxiv.
De treuga et pace. cap. i. « Treugas.' Tom. II.
p. 61.J
[28 Id. ibid. Lib. in. Tit. v. De prasbend. et
dignitat. cap. xxvii. 4 Dilectus.' 'l oni. II. p.
141.]
[29 Id. Sexti Decretal. Lib. in. Tit. iv. cap. ii.
Licet.' Tom. II. p. 313.]
[30 Id. Decretal. Gregor. IX. Lib. v. Tit. xxxi.
De excess, pradat. cap. viii. * Sicu: unire.' Tom.
II. p. 256.]
[31 Id. Sexti Decretal. Lib. v. Tit. ix. De pcenis.
cap. v. ' Felicis.' Tom. II. p. 338.]
[32 Id. Decret. i. Pars, Dist. xxviii. can. xvii.
* Consulendum.' Tom. I. p. 39.]
[33 Id. ibid. Dist. 96. can. xi. « Si imperator.'
Tom. I. pp. 118, 19.]
[34 Id. Decret. ii. Pars, Causa xi. Quacst. i.
' Quod clericus.' can. i. ' Nemo.' can. ii. l Nul
lus.' can. iii. < Clericum.' Tom. I. p. 216.]
[35 Id. ibid. Quaest.ii. 'Quodvero.' Tom. I.
p. 221.]
72
COLLECTION OF TENETS
judex1. 2. q. 5: Si quis2. Ds foro competent.: Nullus3; SI quis 4; Ex trans-
missa*. De foro compet. in li. 6. Seculares6.
Laymen may not be judges to any of the clergy, nor compel them to pay their
undoubted debts, but the bishops only must be their judges.
De foro competent. Cum sit1 ; Licet*.
Rectors of churches may convent9 such as do them wrong, whither9 they will, before
a spiritual judge, or a temporal.
Ibidem. Ex parte; JJilecti*0.
A layman being spoiled* may convent his adversaries before a spiritual judge, whether
the lord of the feod ' ' consent thereto or not.
Ibidem. Significasti™ : et 11. q. 1. Placuit13.
A layman may commit his cause to a spiritual judge; but one of the clergy may
not commit his cause to a temporal judge without the consent of the bishop.
Ne clerici vel monachi. Secundum1*.
Laymen may have no benefices to farm.
De sententia excommunicationis. Noverit*5. Extrav. de pcenitentiis et remiss. Etsi™.
All they that make or write any statutes contrary to the liberties of the church,
and all princes, rulers, and counsellors, where such statutes be made, or such customs
observed, and all the judges and other that put the same in execution ; and where
such statutes and customs have been made and observed of old time, all they that
put them not out of their books, be excommunicate, and that so grievously, that they
cannot be assoiled but only by the bishop of Rome.
De immunitate ecdesice. N on minus ; Adversus ; Quia17 ; Quum™. et in 6. Clericis19.
The clergy to the relief of any common necessity can nothing confer without the
consent of the bishop of Rome : nor it is not lawful for any layman to lay any im
position of taxes, subsidies, or any charges upon the clergy.
Dist. 97- Hoc capitulo™ ; et 63. Nullus, et quce sequuntur21. Et 96. Illud; et Bene
quidemss. De rebus eccles. non alien. Cum laicis23.
Laymen may not meddle with elections of the clergy, nor with any other thing
that belongeth unto them.
[' Id. Sexti Decretal. Lib. v. Tit. xi. De sen-
tent, excommunicat. cap. xii. « Si judex.' Tom.
II. p. 341. J
[2 Id. Decreti. ii. Pars, Causa ii. Quaest. 5.
can. iv. ' Si quis.' Tom. I. p. 158.]
[3 Id. Decretal. Gregor. IX. Lib. n. Tit. ii. De
foro compet. cap. ii. ' Nullus.' Tom. II. p. 74.]
[4 Id. ibid. cap. i. * Si quis.' Ibid.]
[5 Id. ibid. cap. vi. * Ex transmissa.' Ibid.]
[6 Id. Sexti Decretal. Lib. n. Tit. ii. De foro
compet. cap. ii. ' Seculares.' Tom. II. p. 306.]
[7 Id. Decretal. Gregor. IX. Lib. n. Tit. ii. De
foro compet. cap. viii. ' Cum sit.' Tom. II. p. 74.]
[8 Id. ibid. cap. x. ' Licet.' Tom. II. p. 75.]"
[9 convict, whether, C. C.C. MS.]
[10 Id. ibid. cap. xv. ' Ex parte.' Ibid. cap. xvii.
4 Dilecti.' Tom. II. p. 76.]
[u i. e. Fee, tenure. C. C. C. MS. reads fee.]
[" Id. ibid. cap. xviii. < Significasti.' Tom. II.
p. 76.]
[13 Id. Decret. ii. Pars, Causa xi. Quaest. 1. can.
xi. • Placuit.' Tom. 1. p. 217.]
f14 Id Decretal. Gregor. IX. Lib. m. Tit. i.
Ne clerici vel monachi. cap. vi. ' Secundum.' Tom.
II. p. 199.]
f 15 Vid. p. 68. n. 6.]
[16 Id. Extravag. Commun. Lib. v. Tit. ix. De
pcenitent. et remiss, cap. iii. 'Etsi.' Tom. II. p.
423.]
[17 Id. Decretal. Gregor. IX. Lib. in. Tit.xlix.
De immunitate eccles. cap. iv. ' Non minus.'
cap. vii. 'Adversus.' cap. viii. 'Quia.' Tom. II.
pp. 197, 8. Et Sexti Decretal. Lib. in. Tit. xxiii.
cap. i. Tom. II. p. 327.]
[18 Id. ibid. Lib. in. Tit. xlix. cap. v. ' Cum.'
Tom. II. p. 198.]
[19 Id. Sexti Decretal. Lib. in. Tit. xxiii. De
immunit. eccles. &c. cap. iii. ' Clericis.' Tom.
II. p. 327.]
[20 Id. Decret. i. Pars, Dist. 97. 'Hoc capi-
tulo.' Tom. I. p. 120. J
[21 Id. ibid. Dist. 63. can. i. ' Nullus.' Tom. I.
p. 83.]
[22 Id. ibid. Dist. 96. « Illud.' can. i. ' Bene
quidem.' Tom. I. p. 117.]
[23 Id. Decretal. Gregor. IX. Lib. in. Tit.xiii.
De rebus eccl. aliend. cap. xii. t Cum laicis.'
Tom. II. p. 153.]
FROM THE CANON LAW. 73
De jurejurando. Nimis**.
The clergy ought to give no oath of fidelity to their temporal governors, except
they have temporalities of them.
Dist. 96. Bene quidem'25. 12. q. 2. Apottolico** ; Quisquis*1.
The goods of the church may in no wise be alienated, but whosoever receiveth or
buyeth of them, is bound to restitution ; and if the church have any ground which is
little or nothing worth, yet it shall not be given to the prince; and if the prince
would needs buy it, the sale shall be void and of no strength.
12. q. 2. Non liceat™.
It is not lawful for the bishop of Rome to alienate or mortgage any lands of
the church for any manner of necessity, except it be houses in cities, which be very
chargeable to support and maintain.
Dist. 96. Quis29; Nunquam30. 2. q. 7- Accusatio31. 11. q. 1. Continua; Nullus ;
Testimonium ; Relatum; Experiential ; Si quisquam; Si quce ; Sicut ; Statuimus;
Nullus; De persona; Si quis32.
Princes ought to obey the bishops, and the decrees of the church, and to submit their
heads unto the bishops, and not to be judges over the bishops; for the bishops ought
to be forborne, and to be judged of no laymen.
De major, et obedient. Solitce33.
Kings and princes ought not to set bishops beneath them, but reverently to rise
against them, and assign them an honourable seat by them.
11. q. 1. Quwcumque3* ; Relatum; Si quce™ ; Omnes; Volumus ; Placuit39.
All manner of causes, whatsoever they be, spiritual or temporal, ought to be de
termined and judged by the spiritualty.
Ibidem. Omnes 37.
No judge ought to refuse the witnesses of one bishop, although he be but alone.
De hcereticis. Ad abolendam38. Et in Clementinis. Ut officium".
Whosoever teacheth or thinketh of the sacraments otherwise than the see of Rome
doth teach and observe, and all they that the same see doth judge heretics, be excom
municate. And the bishop of Rome may compel by an oath all rulers and other people
[24 Id. ibid. Lib. ii. Tit.xxiv. De jurejurando.
cap. xxx. 'Nimis.' Tom. II. p. 111.]
[25 Vid. p. 72. n. 22.]
[2(i Id. Decret. ii. Pars, Causa xii. Quaest. 2.
can. xiii. ' Apostolicos.' Tom. I. p. 237.]
[27 Id. ibid. can. xix. ' Quisquis.' Tom. I.
p. 238.]
[28 Id. ibid. can. xx. 'Non liceat.' Ibid.]
[29 Id. Decret. i. Pars, Dist. 96. can.ix. ' Quis.'
Tom. I. p. 118.]
I30 Id. ibid. can. xii. ' Numquam.' Tom. 1. p.
119]
[3l Id. Decret. ii. Pars, Causa ii. Queest. 7-
can. xv. ' Accusatio.' Tom. I. p. 168.]
[32 Id. ibid. Causa xi. Quaest. 1. can. v. ' Con-
tinua.' can. vi. 'Nullus.' can. ix. 'Testimonium.'
can. xiv. * Relatum.' can. xv. ' Experientiae.'
can. xvi. ' Si quisquam.' can. xxvi. ' Si quae.'
can. xxx. ' Sicut.' can. xxxi. ' Statuimus.' can.
xxxiii. ' Nullus.' can. xxxviii. l De persona.'
can. xlv. ' Si quis.' Tom. I. pp. 216— 220. J
[M Vid. p. 68. n. 3. p. 69. n. 28.]
[34 Id. Decret. ii. Pars, Causa, xi. Quaest. i.
can. vii. ' Quaecumque.' Tom. I. p. 216.]
[35 ' Relatum ;' «• Si quae.' Vid. supra, n. 32.]
[36 Id. Decret. ii. Pars, Causa xi. can. xxxvi.
'Omnes.' can. xxx vii. 'Volumus.' can. xliii.
' Placuit.' Tom. I. pp. 219, 20.]
[37 'Omnes.' Vid. supra, n. 36.]
[38 Id. Decretal. Gregor. IX. Lib. v. Tit. vii.
De haeret. cap. ix. 'Ad abolendam.' Tom. II. p.
238.]
[39 Id. Sexti Decretal. Lib. v. Tit. ii. De haeret.
cap. xi. ' Ut officium.' Tom. II. p. 332.]
74 COLLECTION OF TENETS
to observe, and cause to be observed, whatsoever the see of Rome shall ordain concern
ing heresy, and the fautors thereof; and who will not obey, he may deprive them of
their dignities.
Clement, da reliq. et venerat. sanctorum. Si Dominum1. Extrarag. de reliq. et venerat.
sanctorum. Cum pros excelsa*. De poenitent. et remiss. Antiquorum. et Clemen.
Unigenitus ; Quemadmodum 3.
We obtain remission of sin by observing of certain [feasts, and certain]4 pilgrimages
in the jubilee, and other prescribed times, by virtue of the bishop of Rome's pardons.
De pcenitentiis et remisslonibus extravag. ca. 5. Et si dominici*.
Whosoever offendeth the liberties of the church, or doth violate any interdiction
that cometh from Rome, or conspireth against the person or state of the bishop of
Rome or his see; or by any ways offendeth, disobeyeth or rebelleth against the said
bishop or see; or that killeth a priest, or offendeth personally against a bishop or
other prelate; or invadeth, spoileth, withholdeth, or wasteth lands belonging to the
church of Rome, or to any other church immediately subjected to the same ; or who
soever invadeth any pilgrims that go to Rome, or any suitors to the court of Rome,
or that let the devolution of causes unto that court, or that put any new charges or
impositions real or personal upon any church or ecclesiastical person; and generally,
all other that offend in the causes contained in the bull" which is usually published
by the bishops of Rome upon Maundy Thursday ; all these can be assoiled by no
priest, bishop, archbishop, nor by none other, but only by the bishop of Rome, [or by
his express licence]4.
24. q. 3 : Si quis7.
Robbing of the clergy, and poor men, appertaineth unto the judgment of the bishops.
23. q. 5. Excommunicatorum8.
He is [no]4 manslayer which slayeth a man wrhich is excommunicate.
Dist. 63. Tibi Domino9. De sententia excommunicationis. Si judex10.
Here may be added11 to the most tyrannical and abominable oaths which the bishop
of Rome exacts of the emperors; in Clement, de jurejurando. Romani1*. Dist. 63.
Tibi domino 13.
De consccrat. Dist. 1. Sicut™.
It is better not to consecrate, than to consecrate in a place not hallowed.
De consecrat. Dist. 5: De his; Manus: Ut jejuni16.
Confirmation, if it be ministered by any other than a bishop, is of no value, nor
is no sacrament of the church : also confirmation is more to be had in reverence than
baptism; and no man by baptism can be a Christian man without confirmation.
[' Id. Clementin. Lib. in. Tit. xvi. De reliq.
et venerat. sanct. cap. i. 'Si Dominum.' Tom.
II. p. 367-1
[3 Id. Extravag. Comm. Lib. in. Tit. xii. De
reliq. et venerat. sanct. cap. i. « Cum prae excelsa.'
Tom. 11. p. 414.]
[3 Id. ibid. Lib. v. Tit. ix. De pcenit. et re
miss, cap. i. ' Antiquorum.' cap. ii. ' Unigeni
tus.' cap. iv. 'Quemadmodum.' Tom. II. pp. 423, 4.J
[4 Wanting in the C. C. C. MS.]
[9 Id. Decret. i. Pars, Dist. 63 can. xxxii.
' Tibi domino.' (Constitutio Othonis. An. 960. in
Germania). Tom. I. p. 87.]
[10 Id. Sexti Decretal. Lib. v. Tit. xi. De sen-
tent, excommanicat. cap. xii. ' Si judex.' Tom.
II. p. 341. J
[n In the C. C. C. MS. is a mark of abbrevia
tion, perhaps intended for adverted or alluded.]
[12 Id. Clementin. Lib. u. Tit. ix. De jureju
rando. cap. i. 'Romani.' Tom. II. pp. 356, 7-]
5 Id. ibid. cap. v. ' Et si dominici.' Ibid.] [13 Vid. supra, n. 7.]
[6 The bull, ' In coena Domini.'] [14 Id. Decret. iii. Pars. De consecrat. Dist. 1.
[7 Id. Decret. ii. Pars, Causa xxiv. Quaest. iii. < can. xi. ' Sicut.' Tom. I. p. 448.]
can. xxi. ' Si quis.' Tom. I. p. 341.J [l5 Id. ibid. Dist. 5. can. iii. 4 De his.' can. iv.
[8 Id. ibid. Causa xxiii. Quaest. v. can. xlvii. ! 'Manus.' can. vi. ' Ut jejuni.' Tom. I. p. 483.]
' Excommunicatorem.' Tom. I. p. 324.]
FROM THE CANON LAW.
De pcenitent. Dist. 1. Multiplex16.
A penitent man can have no remission of his sins, but by supplication of the priest.
17 The bishop of Rome allegeth falsely to maintain his usurped power these scriptures
following, with many other :
In the chapter Unam sanctam 18, he abuseth to that purpose this text, Pasce oves John xxi.
mea* ; and this also, Unum est ovile et unus pastor ; and, Ecce duo gladii hie ; et, Con- Johnx. ic.
verte gladium tuum in vaginam ; et, Qucecunque sunt, a Deo ordinatce sunt ; et, Ecce »«! e
constitui te hodie super gentes et regna ; et, Spiritualis homo judicat omnia, ipse autem 58.
. T r\ ^ T ' o T • • • Rom. xiii. 1.
a nemine judicatur ; et, Quodeunque ligavens super terram, fyc. ; et, In principio Jer. i. i<>.
creavit Dens ccelum et terram. Matt.'xvu'fi.
In the chapter Solitce™, De major, et obed., he abuseth this text, Subditi estote omni f&.V'ia.
humanae creatures propter Deum, sive regi tanquam prcecellenti, sive ducilus, fyc. ; also
this text, Ecce constitui te super gentes et regna^ fyc. ; also this, Fecit Deus duo lumi- jer. i. 10.
naria magna in jfirmamento cceli, luminare majus, fyc. ; also, Pasce oves meas ; et, Johuixfw.
Quodcunque ligaveris super terram, fyc.
In the chapter Per venerabilem20, Quifilii sunt legit., he abuseth and false corrupteth Deut. xvii. a.
this text, Si difficile et ambiguum apud te judicium esse perspexeris inter sanguinem et
sanguinem, fyc., leaving out these words, secundum legem Dei : also he abuseth this text, i cor. vi. 3.
Nescitis quoniam angelos judicabimus ? quanta mag'is secularia !
flfl Id. Decret. ii. Pars, Causa xxxiii. Qusest. iii.
De penitent. Dist. 1. can. xlix. ' Multiplex.' Torn.
I. p. 399.]
[17 " These remarks on the papal abuses of scrip
ture follow the extracts in the original manuscript
at Lambeth, but are not printed by Burnet. The
latter part of them is in Cranmer'g own hand
writing." Jenkyns' Remains of Abp. Cranmer,
Vol. II. p. 9.]
[18 Vid. p. 68. n. 4.]
[ie Ibid.n. 3. et p. 69. n. 28.]
[20 Vid. p. 71. n. 18.]
[SUBSTANCE OF A SPEECH
DELIVERED BY
C R A N M E R,
ABOUT THE YEAR 1534, ON THE AUTHORITY OF THE POPE, AND
OF GENERAL COUNCILS1.]
Burnet, Hist.
" * HAVE seen a long speech of Cranmer's, written by one of his secretaries. It was
spoken soon after the parliament had passed the acts2 formerly mentioned, for it relates
to them as lately done : it was delivered either in the house of lords, the upper house
of convocation, or at the council-board ; but I rather think it was in the house of lords,
for it begins, " My lords." The matter of it does so much concern the business of
reformation, that I know the reader will expect I should set down the heads of it.
It appears he had been ordered to inform the house about these things. The preamble
of his speech runs upon this conceit :"
That as rich men, flying from their enemies, carry away all they can with them,
and what they cannot take away they either hide or destroy it ; so the court of Rome had
destroyed so many ancient writings, and hid the rest, having carefully preserved every
thing that was of advantage to them, that it was not easy to discover what they had so
artificially concealed: therefore in the canon law some honest truths were yet to be
found, but so mislaid, that they are not placed where one might expect them; but
are to be met with in some other chapters, where one would least look for them. And
many more things, said by the ancients of the see of Rome and against their authority,
were lost, as appears by the fragments yet remaining. He shewed that many of the
ancients called every thing which they thought well done, "of divine institution," by
a large extent of the phrase; in which sense the passages of many fathers, that mag
nified the see of Rome, were to be understood.
Then he shewed for what end general councils were called; to declare the faith,
and reform errors : not that ever any council was truly general, for even at Nice there
were no bishops almost but out of Egypt, Asia, and Greece ; but they were called
general, because the emperor summoned them, and all Christendom did agree to their
definitions, which he proved by several authorities : therefore, though there were many
more bishops in the council of Arimini, than at Nice or Constantinople, yet the one
was not received as a general council, and the others were : so that it was not the
number nor authority of the bishops, but the matter of their decisions, which made
them be received with so general a submission.
As for the head of the council : St Peter and St James had the chief direction of
the council of the apostles, but there were no contests then about headship. Christ
named no head ; which could be no more called a defect in him, than it was one in God,
that had named no head to govern the world. Yet the church found it convenient
to have one over them ; so archbishops were set over provinces. And though St Peter
had been head of the apostles, yet as it is not certain that he was ever in Rome, so it
does not appear that he had his headship for Rome's sake, or that he left it there;
but he was made head for his faith, and not for the dignity of any see: therefore
[l A copy of this speech is said by Burnet to
exist among bishop Stillingfleet's manuscripts. But
those which are now in the library at Lambeth do
not contain it. " Neither can it be discovered in
Marsh's library at Dublin, where some of the
bishop's books are preserved." See Dr Jenkyns'
Remains of Abp. Cranmer, Vol. II. p. 11. J
[2 " For declaring the king's supremacy, for
confirming the oath of succession, for granting the
first-fruits and tenths to the king, for appointing
suffragan bishops ; all passed in the session of No
vember and December, 1534." Dr Jenkyns.]
SPEECH ON GENERAL COUNCILS. 77
the bishops of Rome could pretend to nothing from him, but as they followed his
faith ; and Liberius, and some other bishops there, had been condemned for heresy ;
and if, according to St James, faith be to be tried by works, the lives of the popes
for several ages gave shrewd presumptions that their faith was not good. And though
it were granted that such a power was given to the see of Rome, yet by many in
stances he shewed that positive precepts, in a matter of that nature, were not for
ever obligatory. And therefore Gerson wrote a book, De Auferibilitate Papce: so
that if a pope with the cardinals be corrupted, they ought to be tried by a general
council, and submit to it. St Peter gave an account of his baptizing Cornelius, when
he was questioned about it. So Damasus, Sixtus, and Leo, purged themselves of some
scandals.
Then he shewed how corrupt the present pope was, both in his person and govern
ment, for which he was abhorred even by some of his cardinals, as himself had heard
and seen at Rome. It is true, there was no law to proceed against a vicious pope,
for it was a thing not foreseen, and thought scarcely possible; but new diseases re
quired new remedies : and if a pope that is a heretic may be judged in a council, the
same reason would hold against a simoniacal, covetous, and impious pope, who was
salt that had lost its savour. And by several authorities he proved, that every man
who lives so, is thereby out of the communion of the church ; and that, as the pre
eminence of the see of Rome flowed only from the laws of men, so there was now
good cause to repeal these : for the pope, as was said in the council of Basil, was
only vicar of the church, and not of Christ; so he was accountable to the church.
The council of Constance, and the divines of Paris, had, according to the doctrine of
the ancient church, declared the pope to be subject to a general council, which many
popes in former ages had confessed. And all that the pope can claim, even by the
canon law, is, only to call and preside in a general council ; but not to overrule it,
or have a negative vote in it.
The power of councils did not extend to princes, dominions, or secular matters, but
only to points of faith, which they were to declare; and to condemn heretics: nor
were their decrees laws, till they were enacted by princes. Upon this he enlarged
much, to shew that though a council did proceed against a king, (with which they
then threatened the king,) that their sentence was of no force, as being without their
sphere. The determination of councils ought to be well considered and examined by
the scriptures ; and in matters indifferent men ought to be left to their freedom. He
taxed the severity of Victor's proceedings against the churches of the East about the
day of Easter : and concluded, that, as a member of the body is not cut off, except
a gangrene comes in it; so no part of the church ought to be cut off, but upon a
great and inevitable cause. And he very largely shewed, with what moderation and
charity the church should proceed even against those that held errors. And the
standard of the council's definitions should only be taken from the scriptures, and not
from men's traditions.
He said, some general councils had been rejected by others; and it was a tender
point, how much ought to be deferred to a council : some decrees of councils were not
at all obeyed. The divines of Paris held, that . a council could not make a new article
of faith, that was not in the scriptures. And as all God's promises to the people
of Israel had this condition implied within them, If they kept his commandments ; so
he thought the promises to the Christian church had this condition in them, If they
kept the faith. Therefore he had much doubting in himself as to general councils ;
and he thought that only the word of God was the rule of faith, which ought to take
place in all controversies of religion. The scriptures were called canonical, as being
the only rule of the faith of Christians; and these, by appointment of the ancient
council, were only to be read in the churches. The fathers SS. Ambrose, Jerome,
and Austin, did in many things differ from one another; but always appealed to the
scriptures, as the common and certain standard. And he cited some remarkable pas
sage out of St Austin, to shew what difference he put between the scriptures and all
the other writings even of the best and holiest fathers. But when all the fathers
agreed in the exposition of any place of scripture, lie acknowledged he looked on that
78 SPEECH ON GENERAL COUNCILS.
as flowing from the Spirit of God; and it was a most dangerous thing to be wise in
our own conceit : therefore he thought councils ought to found their decisions on the
word of God, and those expositions of it that had been agreed on by the doctors of
the church.
Then he discoursed very largely what a person a judge ought to be : he must not
be partial, nor a judge in his own cause, nor so much as sit on the bench when it
is tried, lest his presence should overawe others. Things also done upon a common
error cannot bind, when the error upon which they were done comes to be discovered ;
and all human laws ought to be changed, when a public visible inconvenience follows
them. From which he concluded, that the pope, being a party, and having already
passed his sentence, in things which ought to be examined by a general council, could
not be a judge, nor sit in it. Princes also, who, upon a common mistake, thinking
the pope head of the church, had sworn to him, finding that this was done
upon a false ground, may pull their neck out of his yoke, as every
man may make his escape out of the hands of a robber. And
the court of Rome was so corrupt, that a pope, though
he meant well, as Hadrian1 did, yet could never
bring any good design to an issue ; the car
dinals and the rest of that court being
so engaged to maintain their
corruptions.
[' i.e. Adrian. VI. A.D. 1522 to Sept. 1523. Vid. Mosheim's Eccl. Hist. Vol. III. p. 584. Ed.
Lond. 1845.J
[A SPEECH
DELIVERED AT AN ASSEMBLY OF BISHOPS, 15362.]
IT beseemcth not men of learning and gravity to make much babbling and brawl- KOXO. p.ii82.
ing about bare words, so that we agree in the very substance and effect of the matter.
For to brawl about words is the property of sophisters and such as mean deceit and
subtilty, which delight in the debate and dissension of the world, and in the miserable
state of the churph; and not of them which should seek the glory of Christ, and
should study for the unity and quietness of the church. There be weighty contro
versies now moved and put forth, not of ceremonies and light things, but of the true
understanding and of the right difference of the law and of the gospel ; of the manner
and way how sins be forgiven ; of comforting doubtful and wavering consciences, by
what means they may be certified that they please God, seeing they feel the strength of
the law accusing them of sin ; of the true use of the sacraments, whether the outward
work of them doth justify man, or whether we receive our justification by faith.
Item, which be the good works, and the true service and honour which pleaseth God :
and whether the choice of meats, the difference of garments, the vows of monks and
priests, and other traditions which have no word of God to confirm them, whether
these, I say, be right good works, and such as make a perfect Christian man, or no.
Item, whether vain service, and false honouring of God, and man's traditions, do bind
men's consciences, or no. Finally, whether the ceremony of confirmation, of orders,
and of annealing, and such other (which cannot be proved to be institute of Christ, nor
have any word in them to certify us of remission of sins,) ought to be called sacra
ments, and to be compared with baptism and the supper of the Lord, or no.
These be no light matters, but even the principal points of our Christian religion.
Wherefore we contend not about words and titles, but about high and earnest matters.
Christ saith, " Blessed be the peace-makers, for they shall be called the sons of God." Wait. v.
And Paul, writing unto Timothy, commanded bishops to avoid brawling and conten
tion about words, which be profitable to nothing but unto the subversion and destruction
of the hearers ; and monisheth him specially, that he should resist with the scriptures,
when any man disputeth with him of the faith : and he addeth a cause, whereas he
saith : " Doing this thou shalt preserve both thyself, and also them which hear thee." i Tim. IY.
Now if ye will follow these counsellors, Christ and Paul, all contention and brawl
ing about words must be set apart, and ye must stablish a godly and a perfect unity
and concord out of the scripture. Wherefore in this disputation we must first agree
of the number of sacraments, and what a sacrament doth signify in the holy scripture ;
and when we call baptism and the supper of the Lord sacraments of the gospel, what
we mean thereby. I know right well that St Ambrose and other authors call the
washing of the disciples' feet, and other things, sacraments; which I am sure you
yourselves would not suffer to be numbered among the other sacraments.
[2 This speech is printed from Foxe's Acts and j mer, Fox, bishop of Hereford, and "one Alexander
Monuments, and was delivered by Cranmer at an j Alesse, a Scotchman, much esteemed for his learn-
assembly of bishops, appointed by Henry VIII. to ing and piety, whom Cranmer entertained at Lam-
u determine those things which pertained unto re- beth," and whom Crumwell brought with him to
ligion." The whole of the discussion is related in j give his opinion respecting the sacraments. Stokes-
Foxe, and an abridged statement of it is given in j ley, bishop of London, replied to him, attempting
Burnet, Hist. Reformat. (Vol. I. p. 429. et sqq.
Ed. Oxon. 1829.) Crumwell presided as vicar-
general ; and those who took part in favour of the
reform of abuses, were, besides the president, Cran-
to maintain the opposite argument. The articles of
1536, about religion, resulted from this discussion.
See Foxe's Acts and Monuments, pp. 1181 — 1183.
Ed. 1583.]
SOME
QUERIES CONCERNING CONFIRMATION,
WITH THE ANSWERS WHICH WERE GIVEN TO THEM BY
CBANMER1.
THE JUDGMENT OF CRANMER, ARCHBISHOP OF CANTERBURY.
Cotton Lib. Whether confirmation be instituted by Christ?
foL°83. Respon. There is no place in scripture that declareth this sacrament to be insti-
r.S. tute of Christ.
First, for the places alleged for the same be no institutions, but acts and deeds
net, Hist, of the apostles.
Second, these acts were done by a special gift given to the apostles for the con-
' firmation of God's word at that time.
Thirdly, the said special gift doth not now remain with the successors of the
apostles.
What is the external sign?
The church useth chrisma for the exterior sign, but the scripture maketh no men
tion thereof.
What is the efficacy of this sacrament?
The bishop, in the name of the church, doth invocate the Holy Ghost to give
strength and constancy, with other spiritual gifts, unto the person confirmed ; so that
the efficacy of this sacrament is of such value as is the prayer of the bishop made
in the name of the church.
Hccc retpondeo, salvo semper eruditiorum et ecclesice orthodoxce judicio.
[! Burnet says this paper was written with Cran-
mer's hand. Hist, of Reformat. Vol. I. Pt. n. p.
479. Strype, however, states, " This is writ (i.e.
Haec respondeo, &c.) with the archbishop's own
hand : the test above is the hand of his secretary."
Eccl. Mem. Vol. I. Pt. n. pp. 349, 50.]
INJUNCTIONS
GIVEN BY
THOMAS ARCHBISHOP OF CANTERBURY
TO THE PARSONS, VICARS, AND OTHER CURATES, IN HIS
VISITATION KEPT (SEDE VACANTE2) WITHIN THE
DIOCESE OF HEREFORD, ANNO DOMINI 1538.
I.
First ; That ye and every one of you shall, with all your diligence and faithful Regist.
obedience, observe, and cause to be observed, all and singular the king's highness' iniunc- **>. b. foi. i»7.
, .... . . . % nurnet, Hist.
tions, by his grace s commissaries given in such places as they in times past have of Reformat.
. . _ J Append. Vol.
VISlted. I- Book in.
n. 12. pp.
285,6. Ed.
JJ Oxon. 1829.
Item; That ye and every one of you shall have, by the first day of August next
coming, as well a whole bible in Latin and English, or at the least a new testament
of both the same languages, as the copies of the king's highness' injunctions.
III.
Item; That ye shall every day study one chapter of the said bible, or new testa
ment, conferring the Latin and English together, and to begin at the first part of the
book, and so to continue until the end of the same.
IV.
Item, ; That ye, nor none of you, shall discourage any layman from the reading of
the bible in Latin or English, but encourage them to it, admonishing them that they
so read it, for reformation of their own life and knowledge of their duty ; and that
they be not bold or presumptuous in judging of matters afore they have perfect
knowledge.
V.
Item ; That ye, both in your preaching and secret confession, and all other works
and doings, shall excite and move your parishioners unto such works as are commanded
expressly of God, for the which God shall demand of them a strait reckoning; and
all other works which men do of their own will or devotion, to teach your parishioners,
that they are not to be so highly esteemed as the other; and that for the not doing
of them God will not ask any account.
[2 " Fox, bishop of Hereford, died May 8, 1538.
Boner was elected to succeed him Nov. 27 of the
same year. In the interval Cranmer deputed Hugh
Coren, prebendary of Hereford, to visit the diocese,
and promulgate these Injunctions. Boner was trans
lated to London before consecration, and the see of
Hereford was not permanently filled till Skyp was
elected, Oct. 24, 1539. On his death, in 1552, the
custody of the spiritualities was again committed to
Hugh Coren, then dean, in conjunction with Richard
Cheney, archdeacon. Strype, Mem. of Abp. Cran
mer, Vol. I. pp. 70, 268. Ed. Oxford, 1840. Nicolas,
Synopsis of the Peerage." Jenkyns' Remains of
Abp. Cranmer, Vol. II. p. 19.]
[CRANMER, n.]
82 INJUNCTIONS, &c.
VI.
Item; That yc, nor none of you, suffer no friar or religious man to have any
cure or service within your churches or cures, except they be lawfully dispensed withal,
or licensed by the ordinary.
VII.
Item; That ye and every one of you do not admit any young man or woman
to receive the sacrament of the altar, which never received it before, until that he of
she openly in the church, after mass, or evening song, upon the holy-day, do recite
in the vulgar tongue the Pater Noster, the Creed, and the Ten Commandments.
VIII.
Item; That ye and every one of you shall two times in a quarter declare to
your parishioners the band of matrimony, and what great danger it is to all men
that uscth their bodies but with such persons as they lawfully may by the law of
God. And to exhort in the said times your parishioners, that they make no privy
contracts, as they will avoid the extreme pain of the laws used within the king's realm
by his grace's authority.
CORRECTIONS
OF TIIE
INSTITUTION OF A CHRISTIAN MAN,
BY
HENRY VIII.1
WITH ARCHBISHOP CRANMER'S ANNOTATIONS.
[!T is to be observed that the passages in small Roman type are extracted from the Institution, &c. ;
the marginal remarks in Italic are the Corrections proposed by Henry VIII. applying to the passages in
the text marked by *. The Annotations of Cranmer are in larger type, connected with the King's Cor
rections by the numerals added to the latter and prefixed to the former ; and they are here placed so as to
follow immediately after the passages they notice. ]
The Institution of a Christian Man, pp. 30, 1. (edit. Oxf. 1825.) I believe also and profess, that this God
and this Father is almighty, that is to say, that his power and might excelleth incomparably all the other powers
in heaven and earth : and that all other powers, which be in heaven, earth, or hell, be nothing a i,y his ordi-
as of themselves, but have all their might, force, and strength of him only, and be all subject na^)^w^r' j^
unto his power, and be ruled and governed a * thereby,* and cannot resist or let the sameb. grace, ii.
Annotations upon the King's look2.
I believe in God, the Father Almighty, Maker of heaven and earth.
And in Jesu Christ his only Son our Lord :
Which was conceived by the Holy Ghost, born of the Virgin Mary :
He suffered under Pontius Pilate, and was crucified, died, and was buried, and
descended into hell :
The third day he arose again from death :
He ascended into heaven, and sitteth upon the right hand of God:
From thence he shall come to judge both quick and dead.
I believe in the Holy Ghost :
And that there is an holy catholic church :
A communion of saints, remission of sins:
And that there shall be resurrection of the body :
And life everlasting. Amen.
This Credo I have translated as nigh as I can conveniently, word for word, according
to the Latin.
c. c. c. c.
MSS. civ.
p. 241.
[l Dr Jenkyns has printed these Corrections
( Vol. II. p. 21. et sqq.) " as a necessary introduction
to Cranmer's Annotations upon them," and states
that " they are taken from a copy of the Institution
formerly belonging to Rawlinson, and now in the
Bodleian library," as well as that Rawlinson be
lieved them to have been written by Cranmer ; but
that Lewis of Margate, in a letter still preserved,
clearly proved, that, supposing the Annotations on
the King's Book, attributed to the archbishop, to be
genuine, these Corrections, instead of being those
which he made, must be those on which he com
mented ; and that he further expressed his opinion,
that Rawlinson's copy of The Institution was the
identical Book on which Cranmer drew up his re
marks. Dr Jenkyns thinks that in this conjecture
he seems to have gone too far. " The probability
is," he says, " that these are Henry VIII. 's rough
memoranda, which were afterwards transcribed
fairly, and submitted, with some additions, to Cran
mer' s judgment. They are written chiefly by the
king's own hand, and it would seem in his own
copy ; for on the inside of the cover appears this
order : ' The king's commandment is that I should
not be had out of the privy chamber.' " They are
here printed from Dr Jenkyns' Remains of Cranmer,
with most of his notes ; but they are differently ar
ranged, so as to present the whole at one view to the
reader. They have been collated with the copy in
the Bodleian Library, and also corrected by it.]
[2 The Annotations are printed from the C. C.
C. C. MSS. The title only is in Cranmer's hand,
the Annotations themselves being a copy by a
secretary. Extracts were printed by Strype, Mem.
of Abp. Cranmer, p. 137, and Appendix, Num.
xxxi. p. 757, and the whole in the " Fathers of the
English Church:" but the editor of the latter
work, as well as Strype, supposed them to refer to
the u Necessary Doctrine," generally known as the
"King's Book," while the " Institution" was called
the " Bishops' Book." There is some doubt re
specting the time when they were written, Lewis
stating them to have appeared in 1538, and Strype, in
1012, but the former date seems the more probable.]
G— 2
84 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
i. " By his ordinate power." This word " ordinate power" obscurcth the sentence
in the understanding of them that be simple and unlearned ; and among the learned it
gendereth contention and disputation, rather than it any thing edifieth. Therefore me-
seemeth it better and more plain as it is in the print ; or else to say, " By his ordinance."
For the scripture speaketh simply and plainly : Potestati ejus quls resistit ? And, Omnia
quwcunque voluit fecit.
ii. " But by his grace." It seemeth these words were better out ; for God giveth
not his grace to let his own power and ordinance.
Inst. pp. 31, 2. And I believe also and profess, that among his other creatures he did create and make me,
and did give unto me this my soul, my life, my body, with all the members that I have, great and small, and
c only by his all the wit, reason, knowledge, and understanding that I have; and finally, all the other out-
sufferancc. iii. ,.
* as long at I ward substance, possessions, and things that I have or can have in this world «•'.
persevere in his And I believe also and profess, that he is my very God, my Lord, and my Father, and that
laws, one of the I ani his servant and his own son by adoption and grace, and*1 *the right inheritor* of his
riyht inherit- kingdom ; and that it proceedeth and cometh of his mere goodness only, without all my desert,
*by his grace that I am in this life preserved and kept from dangers and perils0, and that I am sustained,
""^and"^ V nourished, fedf, clothed, and that I have health, tranquillity, rest, peace, * or anyf?* other thing
sand all. necessary for this corporal life'1. I knowledge also and confess, that he *suffereth«* and
nance.^. 0nU causeth the sun, the moon, the stars, the day, the night, the air, the fire, the water, the land,
• ordained, vii. the sea, the fowls, the fishes, the beasts, and all the fruits of the earth, to serve me for my
3&S&&Z profit and m? necessity-
and sometime And in like manner I confess and knowledge, that all bodily sickness and adversity, which
'SoS and that do fortune unto me in this world, *kbe sent unto me by his hand and his visitation, and that
when he punish- he punisheth me not* to destroy me, but only to save me, and to reduce me again by penance
? unto the riSht waJ of his laws and his religion.
iii. " Only by his sufferance." This word " sufferance" diminisheth the goodness of
God, and agreeth not with the three verbs to whom it is referred, create, make, and give ;
for these three verbs import more than sufferance; and all the things that be here spoken
of, be good and none of them evil, and therefore we may undoubtedly say, that we have
them of God's gift, and by his liberal benefit.
iv. " As long as I persevere in his precepts and laws, one of the right inheritors of
his kingdom." This book speaketh of the pure Christian faith unfeigned, which is without
colour, as well in heart, as in mouth. He that hath this faith, converteth from his sin,
repenteth him, that he like Jilius prodigus vainly consumed his will, reason, wits, and
other goods, which he received of the mere benefit of his heavenly Father, to his said
Father's displeasure; and applieth himself wholly to please him again, and trusteth
assuredly, that for Christ's sake lie will and doth remit his sin, withdraweth his indig
nation, delivereth him from hell, from the power of the infernal spirits, taketh him to
his mercy, and maketh him his own son and his own heir : and he hath also the very
Christian hope, that after this life he shall reign ever with Christ in his kingdom. For
St Paul saith : Sijilii sumus, et hcvredes ; hceredes quidem Dei, cohccredes autem Christi.
This is the very pure Christian faith and hope, which every good Christian man
ought to profess, believe, and trust, and to say of himself, even as Job said: Scio
quod Redemptor meus vivit, et in novissimo die terra surrecturus sum, et rursum circum-
dabor pelle mea, et in carne mea videbo Deum salvatorem meum, quern visurus sum ego
ipse, et non alms. Reposita est hcec spes mea in sinu meo.
And as for the other faith, that the good shall arise unto glory, and the evil unto
pain ; or that those which " persevere in God's precepts and laws, so long as they so do,
they be the right inheritors of his kingdom ;" this is not the commendation of a Christian
man's faith, but a most certain proposition, which also the devils believe most certainly,
and yet they shall never have their sins forgiven by this faith, nor be inheritors of God's
kingdom ; because they lack the very Christian faith, not trusting to the goodness and
mercy of God for their own offences ; but they hate God, envy his glory, and be utterly
in desperation.
For the more large declaration of the pure Christian faith, it is to be considered, that
there is a general faith, which all that be Christian, as well good as evil, have : as, to
believe that God is, that he is the Maker and Creator of all things, and that Christ is the
Saviour and Redeemer of the world, and for his sake all penitent sinners have remission
of their sins ; and that there shall be a general resurrection at the end of this mortal
WITH CRANMER'S ANNOTATIONS. 85
world, at the which Christ shall judge all the good to joy without end, and the evil to
pain without end ; with such other like things. And all these things even the devils also
believe, and tremble for fear and grievousness of God's indignation and torments, which
they endure and ever shall do. But they have not the right Christian faith, that their
own sins by Christ's redemption be pardoned and forgiven, that themselves by Christ be
delivered from God's wrath, and be made his beloved children and heirs of his kin^-
dom to come.
The other faith hath all devils and wicked Christian people, that be his members :
but this pure Christian faith have none, but those that truly belong to Christ, and be the
very members of his body, and endeavour themselves to persevere in his precepts and
laws ; although many pretend to have the said pure faith, which nevertheless have it not,
but only in their mouths. For as there is a love in the mouth, and a love in the
heart, even so there is a faith in mouth and a faith in heart. Examine every man, if he
trust in God and love God above all things ; and in words he will answer, yea : but
examine every man's acts and deeds, and surely in a great number their acts and deeds
condemn their words. For they walk after their own wills and pleasures, and not after
God's commandments. And Christ himself saith : Qui diligit me, mandata measervat;
and St John saith : Qui dicit se nosse Deum, et mandata ejus non custodit, mendax est.
And therefore all those that bridle not their own appetites, but follow them, and
accomplish the will of their own carnal minds, they trust in God and love God no further
than the lips. And if they persuade themselves that they trust in God, and love God in
their hearts, and be of any estimation before God, then be they much deceived, and, as
St Paul saith, " They deceive their own hearts." Our own flesh and carnal mind is
contrary to the Spirit and motion of God ; and " they," saith St Paul, " that belong
unto Christ, do crucify their flesh with the affections and lusts thereof." And contrary,
he saith, they that follow the works of the flesh "shall not inherit the kingdom of God."
These be very notable and fearful sentences unto all such as be not repentant, but
live after their own wills and not after God's will, neither have the right faith nor love
unto God, nor shall be inheritors of his kingdom. And though Christ hath paid a suffi
cient ransom for all the sins in the world, and is a sufficient Redeemer and Saviour of all
the world, yet shall they have no part thereof; for they belong not unto Christ; and
Christ utterly refuseth them for his, which have faith and love only in their mouth, and
have not the same engraven in their hearts, and expressed in their acts and deeds.
St James assimileth him, that hath this faith only in his mouth, unto a man that
piticth his naked or hungry brother, and biddeth him go warm him or fill his belly ; and
yet will give him neither clothes nor meat, wherewith he may warm him or feed his
hungriness. What availeth this mercy spoken only with the tongue, when he sheweth
no mercy in deed, in relieving his brother's necessity ? But St James saith, " So say,
so do ;" for he shall not receive mercy of God that speaketh mercifully, except he hath
the same in his heart to do it in deed. For the mercy that is not in the heart, dieth even
in the mouth, and he shall have judgment without mercy that showeth not mercy in
deed, how mercifully that ever he speak. And as the body is but dead that lacketh a
soul, even so is that faith but dead that is but in the mouth, and doth not enter effect-
uously into the heart, and work accordingly.
What love soever the son pretcndeth unto his father, or the servant unto his master,
yet surely all that love is but coloured and feigned, if they be not glad to accomplish
the will and commandments of their father and master, and very loath and sorry to
transgress any part thereof. Likewise, how can the son persuade with himself that his
father loveth him, favoureth him, and will do all good for him, and at length make him
his heir, if he love not his father, nor be sorry to offend his father, but, like an un
natural and disobedient child, is ready to follow his own sensual mind, and to rebel
against his father and all his precepts ? It is not possible that such a son should have a
sure trust of his father's benignity, gracious goodness, and fatherly love towards him,
unless it come either of the ignorance or else the iniquity of his father ; so that he either
dissemble with his father, and trust that his father knoweth not of his folly, disobedience
and rebellion ; or else that he know that his father be so evil himself, that he favoureth
ill-doers, and delighteth in the iniquity of his son, and loveth him never the worse for his
86 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
vicious living. But to God (who knowcth all things, even before they be done, and
knoweth all men's hearts even to the bottom better than they do themselves, and who also
can favour no iniquity or malice of sin, but hateth it and the doers of the same,) cannot
be ascribed any ignorance or evilness. Therefore, let no man deceive his own mind ; for
no man surely can have the right faith and sure trust of God's favour towards him,
and persuade with himself that God is his benign and loving Father, and taketh him for
his well-beloved son and heir, except he love God in his heart, and have a willing and
glad mind, and a delight to do all things that may please God, and a very great repent
ance and sorrowr that ever he did any thing that should offend and displease so loving a
Father, whose goodness he can never account.
And as sure as it is, that God lovcth and favoureth them that be thus minded ; even
as certain it is, that God hateth all those wicked children that love not him, and that be
otherwise minded, that follow their own will, and rebel against his will : so that all such,
what faith or love soever they pretend and say they have toward God, it is but in
the lips and words only, and not in the heart altercth the whole man from all evil unto
all good. Even as treacle kept only in the mouth doth not remedy poison in the whole
body ; but the treacle must enter down into the body, and then it altercth the whole
body, and expelleth all venom and poison : in like manner, he whose profession of his
faith is only in his mouth, altercth not his evil life, is not forgiven his sin, is not delivered
from hell nor from the power of devils, is not made the son of God ; but he continucth
still in the poison of sin, in the wrath and indignation of God, and in the damnation of
the wicked in hell.
But, if the profession of our faith of the remission of our own sins enter within us into
the deepness of our hearts, then it must needs kindle a warm fire of love in our hearts
towards God, and towards all other for the love of God, — a fervent mind to seek and
procure God's honour, will, and pleasure in all things, — a good will and mind to help
every man and to do good unto them, so far as our might, wisdom, learning, counsel,
health, strength, and all other gifts which we have received of God, will extend, —
and, in summa, a firm intent and purpose to do all that is good, and leave all that is evil.
This is the very right, pure, perfect, lively, Christian, hearty, and justifying " faith, which
worketh by love," as St Paul saith, and suffercth no venom or poison of sin to remain
within the heart, fide Deus purlficans corda, (Acts xv.), but gendereth in the heart an
hatred to sin, and maketh the sinner clean a new man. And this is the faith which every
Christian man ought to profess in his creed, and of this faith runneth all our paraphrasis
upon the same. For, as for the other feigned, pretended, hypocritical, and adulterate
faith in the mouth, it is but only a painted visor before men ; but before God it is hollow
within, dead, rotten, and nothing worth.
This being declared, in my judgment it shall not be necessary to interline or insert
in many places, where we protest our pure Christian faith, these words or sentences, that
be newly added, namely, " I being in will to follow God's precepts ;" " I rejecting in my
will and heart the devil and his works ;" " I willing to return to God ;" " If I continue
not in sin ;" " If I continue a Christian life ;" " If I follow Christ's precepts ;" " We living
well ;" " If we order and conform our wills in this world to his precepts ;" " If we join
our wills to his godly motions ;" and such other like sentences or clauses conditional,
which to the right faith need not to be added : for without these conditions is no right
faith. And these sentences, methinks, come not in aptly in some places, as they be
brought in, but rather interrupt and let the right course and phrase of the paraphrasis,
and obscure the same rather than make it clear. In this part I have spoken the more
largely, because I do refer unto this fourth note all other places like to the same matter
appertaining.
v. " By his grace and mercy." This obscureth the sentence, and is superfluous :
for it is sufficiently expressed by the fonncr words, that is to say, " by his mere good
ness only."
vi. " By his ordinance." This also obscureth the sense, and is superfluous.
vii. " Ordained." The preter tense may not conveniently be joined with the present
tense.
viii. " Sometime be suffered by him, and sometime sent by his visitation. And that
WITH CRANMER'S ANNOTATIONS. 87
when he pimishcth me he doth not punish." The sentence, as it is printed, runneth more
evenly, and is very comfortable to every good man in all sickness and adversities, to take
all such things to he of God's hand by his visitation. For as of meat, drink, clothing,
and such like, which other men prepare for us or give unto us, we say, as we ought
indeed to say, that we have all of God's hand, although other men or creatures be God's
ministers therein ; even so ought wre to take all sickness and adversity in this world with
all humility and gladness, as the rod of Almighty God, whereby he justly and lovingly
scourgeth and punisheth us for our correction and reformation ; yea, although it be sent
unto us from him by ministration of wicked angels or men, as it shall appear more at
length in the Annotation Ixxiii.
Instt p. 33. And sith he is my Father ', I am assured that, for the fatherly love and pity
which he hath and beareth unto me, he will not only care for me, but he will be also continu
ally present with me by his grace and favour.
ix. "As afore." These words do let and interrupt the course of the paraphrasis;
and if they should be put in this place, there must be added more, viz. " as before
is said."
Insi . pp. 34 — 30. And I believe also and profess, that Jesu Christ is not only Jesus and Lord to me and to all
men that believe in him, but also that he is my Jesus, my God, and my Lord™. For whereas of m ^ ^. Chrif
my nature I was born in sin, and in the indignation and displeasure of God, and was the very tia)i,an!/inu-ill
child of wrath, condemned to everlasting death, subject and thrall to the power of the devil and
sin, having all the principal parts or portions of my soul, as my reason and understanding, and
my free-will, and all the other powers of my soul and body, not only so destituted and deprived of the gifts of
God, wherewith they were first endued, but also so blinded, corrupted, and poisoned with error, ignorance,
and carnal concupiscence, that neither my said powers could exercise the natural function and office for the
which they were ordained by God at the first creation n, nor I by them could do or think any n
thing which might be acceptable to God, but was utterly dead to God and all godly things, tinue ax lonp ns
and utterly unable and insufficient of mine own self to observe the least part of God's com- t}'£ ww'M last-
mandments, and utterly inclined and ready to run headlong into all kinds of sin and mischief;
I believe, I say, that I being in this case, Jesu Christ, by suffering of most painful and shameful death upon
the cross, and by shedding of his most precious blood, and by that glorious victory which he had, when he
descending into hell, and there overcoming both the devil and death, rose again the third day from death to
life, and so ascended into heaven, hath now pacified his Father's indignation towards me, and hath recon
ciled me again into his favour, and that he hath loosed and delivered me from the yoke and tyranny of death,
of the devil, and of sin, and hath made me so free from them, that they shall not finally hurt or annoy me,
and that he hath poured out plentifully his Holy Spirit and his graces upon me, specially faith, to illumine
and direct my reason and judgment, and charity, to direct my will and affections towards God, whereby
I ° am so perfectly restored to the light and knowledge of God, to the spiritual fear and dread o rejecting in
of God, and unto the love of him and mine neighbour, that with his grace I am now ready to mv wiu and
obey, and able to fulfil and accomplish his will and commandments. Besides all this, he hath and kit toorkt.
brought and delivered me from darkness and blindness to light, from death to life, and from xii-
sin to justice; and he hath taken me into his protection, and made me as his own peculiar possession ; and he
hath planted and grafted me into his own body, and made me a member of the same, and he hath communi
cated and made me participant of his justice, his power, his life, his felicity, and of aU his goods; so that now
I may boldly say and believe, as indeed I do perfectly believe, that by his passion, his death, his blood, and
his conquering of death, of sin, and of the devil by his resurrection and ascension, he hath made a sufficient
expiation or propitiation towards God, that is to say, a sufficient satisfaction and recompence as well for my
original sin, as also for all the actual sins that ever I have committed P ; and that I am so clearly
rid from all the guilt of my said offences, and from the everlasting pain due for the same, that r?cSiliation.y
neither sin, nor death, nor hell shall be able, or have any power, to hurt me or to let men, but xiii.
that after this transitory life I shall ascend into heaven, there to reign with my Saviour Christ *for them'
perpetually in glory and felicity.
All which things considered, I may worthily call him my Jesus, that is to say, my Saviour, and my Christ,
that is to say, mine anointed King and Priest, and my Lord, that is to say, my Redeemer and Governor. For
he hath done and fulfilled the very office both of a Priest, and of a King, and of a Lord : of a Priest, in that
he hath offered up his blessed body and blood, in the altar of the cross, for the satisfaction of my sins ; and
of a King and Lord, in that he hath, like a most mighty conqueror, overcome and utterly oppressed his
enemies, (which were also mine enemies,) and hath spoiled them of the possession of mankind r, r «.?7//,)/7 to re-
which they won before by fraud and deceit, by lying and blasphemy, and hath brought us now turntohim. xiv.
into his possession and dominion, to reign over us in mercy and love, like a most loving Lord and Governor.
Finally, I believe assuredly, and also profess, that this redemption and justification of mankind could not
have been wrought nor brought to pass by any other means in the world, but by the means of this Jesu Christ,
God's only Son ; and that never man could yet, nor never shall be able to come unto God the Father, or to
believe in him, or to attain his favour, by his own wit or reason, or by his own science and learning, or by any
his own works, or by whatsoever may be named in heaven or in earth, but8 *by the faith* in
the name and power of Jesu Christ, and by the gifts and graces of his Holy Spirit. And there- firsu«£/^d
fore, sith he is my Jesu Christ and my Lord, I will put my whole trust and confidence in him, Men by the faith.
and will have the self-same faith and affiance in him in all points which I have in God the X
88 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
Father. And I will knowledge him for my only Lord, and will obey all his commandments during my life,
which I am without any grudging. And I am sure that while he is my Lord and Governor, and I
under hi3 Protecti°ntj neither sin, neither the devil, nor yet death, nor hell, can do me
any hurt.
x. " I being Christian, and in will to follow his precepts." He that hath the
true faith in heart is Christian, and in will to follow his precepts ; ut supra ad iv.
Annotationem.
xi. " And shall continue as long as the world lasteth." This maketh the sentence
very dark and ambiguous, to what noun the verb " continue" is referred ; whether to the
powers, or to the function and office. And I cannot perceive any manner of consideration
why those words should be put in that place.
xii. " Rejecting in my will and heart the devil and his works." His heart is not
replenished with a right faith, which in will and heart rejecteth not the devil and his
works ; ut supra ad iv.
xiii. " Before my reconciliation." These words be superfluous ; for the true faithful
heart is already reconciled : and the place can no otherwise be understand but of sins com
mitted before reconciliation ; for immediately before be written these words, " for all
actual sins that ever I have committed :" which words cannot be extended to them which
I shall commit hereafter.
xiv. " Willing to return to him." It is good to speak of our redemption after the
fashion of the scripture, which useth ever to say, that Christ hath spoiled the devils, and
redeemed the world, without this or any like addition : Ipse, saith the scripture, spoliavit
principatus et potestates ; et, Passtts est pro peccatis nostris, non solum autem nostris^ sed
et totius mundi. And thus the scripture speaketh, to set forth only the glory of our
redemption by Christ. And he that hath the pure faith is not only willing, but also
indeed returneth to Christ ; ut supra ad iv.
xv. "By his grace first called, and then by the faith." Calling for God's grace pre-
cedeth not faith ; but, contrary, faith must needs precede our invocation of God, as
St Paul saith : Quomodo invocabunt in quern non crediderunt ?
xvi. "Which I am void of, if I continue in sin." These wTords may stand, but
they were sufficiently expressed before by these words: "while he is my Lord and
Governor, and I under his protection."
Inst.pp. 37,8. And I believe also, that this child Jesu Christ was not only thus conceived without sin, but
also that he was born in like manner of his said most blessed mother ; and that she, both in the conception,
u j and also in the birth and nativity of this her child, *and ever after,* retained still her virginity
aflcr also, as we pure and immaculate, and as clear without blot, as she was at the time that she was first
verily believe. born«.
And I believe, that this conception and nativity of our said Saviour was ordained to be thus pure, holy,
and undefiled, to the intent that all filthiness and malediction, wherewith the conception and birth of me,
« of all the Christian people and of all other men that ever were sith Adam, or shall be, and all the filthiness
y a™ soon as they reconcile and malice of the sins *of the whole world, x* as well original as actual, should
vSfl&? ty h" ^^ afieT thereby be Purified, purged, and made clean y.
And 1 believe that this innocent Jesu Inst. pp. 38, 9. 2And I believe, that our Saviour Jesu Christ, being thus
most falsely and wrongfully accused, and brought before the said judge,
and had a crown t,f thorn put upon hi* was at length in public and open judgment condemned, by the sentence
head bv the soldiers, and was by them L , ' J
not only most spitefully mocked and of the said judge, to be nailed unto a cross, and to be hanged upon the
scorned, but also most cruelly torment- same to the intent he should so suffer that kind of death, which amonff
ed and qffttam. And alter tins he was
at the last in public and open judge- the Jews was ever most abhorred and detested, and accounted to be the
ffiSSp^^gy^ SS most shameful and cursed of a11 others-
he should suffer that kind of death, And I believe, that after this sentence and judgment thus pronounced
^<£%1^Sta%1Sn^ and gfr«» contrarv to a11 Justice and efiuity> the Jews did take this in™-
counted to be the most shameful and cent Jesu Christ our Saviour, and first of all binding him fast to a pillar,
toS^S^flfcl^SZSftS and Posing with g«»t ™lence a cro™ of thorn uP°n his head> they
him, that is to say, they nailed him did not only most spitefully mock him, and scorn him, but they also most
fhrouoh hands ami feet unto a cross, , m. . . . , _ ,. ,
and hanged him upon the same, on a cruelly scourged, tormented, and afflicted him, and finally they crucified
certain hill called Calvary. nim, that is to say, they nailed him through hands and feet unto a cross,
and so hanged him up upon the same, on a certain hill called Calvary.
And I believe also and profess, that he hanged there upon the same cross between two thieves, * which
were malefactors,* until he was dead, * and his soul departed from his body : * and that after he was thus
dead, one Joseph ab Arimathea, being one of Christ's disciples, *and certain other devout men and women,
[» See Necessary Doctrine, p. 232, Ed. Oxford, 1825.] [3 Ibid. p. 233.]
WITH CRANMER'S ANNOTATIONS.
89
which also believed in Christ,* obtained licence of the said judge to take down this blessed body of our
Saviour Jesu Christ from the said cross: *and that when they had so done, theyz* wrapped * And that done,
and folded the same body in a clean sindone, and so laid it and buried it in a new grave or
sepulchre, which the said Joseph had made of stone, wherein there was never man buried before, pies called Nico-
Inst. p. 40. And I believe that by this passion and death of our Saviour Jesu Christ a, not a / doing my
only my corporal death is so destroyed that it shall never have power to hurt me, but rather duty. xvii.
it is made wholesome and profitable unto me ; but also that all my sins, and the sins also of all them that
do believe in him and follow him, be mortified and dead, that is to say, all the guilt and offence thereof, and
also the damnation and pain due for the same, is clearly extincted, abolished, and washed away, so that the
same shall not afterward be imputed or inflicted unto me.
xvii. "I doing my duty." We may not say that we do our duty. Nevertheless
he hath not the right faith in his heart, that hath not a good heart and will to do his
duty; ut supra ad iv. But no man doth do all his duty, for then he needeth not
to have any faith for the remission of his sins. Therefore this particle following
" that all my sins be washed away."
* The sense and interpretation of the fifth Article**
Inst. pp. 40 — 42. * I believe assuredly with my heart, and with my And I believe assuredly that this our
mouth I do profess, that this our Saviour Jesu Christ, after he was thus $£%£%££$ ^and^d^
dead upon the cross, he descended immediately in his soul down into wended with hit soul into hell, leaving his
i 11 i • u- iii i v j u • j.u j j.u * A i • • Messed body in sepulture here in earth.
hell, leaving his most blessed body here in earth, and that at his coming ami loosed the pains and sorrows thereof
thither, by the incomparable might and force of his Godhead, he ^ere^iU^it was not possible that he shmild
entered into hell.*
And like as that mighty man, of whom St Luke speaketh, which entering into the house of another Lukexi.
strong man, first overcame him, and bound him hand and foot, and afterward spoiling him of all his armour
and strength, wherein he trusted, took also away from him all the goods and substance he had ; and like as
strong Samson slew the mighty lion, and took out of his mouth the sweet honey : even so our Saviour Jesu Judges xi
Christ *at his said entry into hell, first he* conquered and oppressed ,-n Simili, though their powers be not corn-
both the devil and hell, and also death itself, whereunto all mankind parable to his. xviii.
was condemned, *and so bound them fast, that is to say, restrained and so conquered it, that finally hebereaved
the power and tyranny which they had before, and exercised over all the devil and hell of all their power to hurt
mankind, that they never had sith that time, nor never shall have, any any ^ them"
power finally to hurt or annoy any of them* that do faithfully believe in Jesu Christ ; *and afterward he
spoiled hell, and delivered and brought with him from thence all the and r believe> thatnotonly by thisjlissuf_
souls of those righteous and good men, which from the fall of Adam ferance of passion, death,' and descent into
died in the favour of God, and in the faith and belief of this our ^^S^
Saviour Jesu Christ, which was then to come. And I believe that by that the sentence and judgment.
this descending of our Saviour Jesu Christ into hell, not only his elect people, which were holden there
as captives, were delivered from thence; but also that the sentence and judgment* of the malediction
and of eternal damnation (which God himself most rightfully pronounced upon Adam and all his posterity
and so consequently upon me) was clearly dissolved, satisfied, released, and discharged, and that the devil
and hell both have utterly lost and be deprived of all the right, claim, and interest which they might have
pretended to have had in me by the authority of that sentence, or by reason of any sin that ever I had
or have committed, be it original or actual : and that the devil, with all his power, craft, subtilty, and
malice, is now subdued arid made captive, not only unto me, but also unto all the other faithful people
and right believers in Jesu Christ that ever was or shall be *sith the time of Christ's said descending into
hell :* and that our Saviour Jesu Christ hath also, by this his passion, and this his descending into hell,
paid *myb* ransom, *andc hath merited and deserved*, that neither my soul, neither the b
souls of any such as be right believers in Christ, shall come therein, or shall finally be en- « so?'
cumbered with any title or accusation that the devil can object against us, or lay unto our d ?y ..
charge d. xix.
xviii. "In simili, though their powers be not comparable to his." In simili is
superfluous ; for the same is before spoken in English, " even so : " also the rest is not
true ; for we may compare God's power and acts unto his creature in similitudine, but
not in cequalitate.
xix. " If we so die." This condition taketh away the right belief of a faithful man :
for the faithful man trusteth surely in God's goodness, that he will give him grace so to
die. So that it pertaineth as well to our faith, that we should so die, as that we should
be saved ; ut supra ad iv.
[3 See Nee. Doctr. p. 233.]
[4 In The Institution, the fifth article of the
Creed comprises the descent into hell and the re
surrection. Henry VIII. adds the descent into
hell to the fourth article, and places the resurrec
tion alone in the fifth. This division is adopted
both in Cranmer's Annotations and The Necessary
Doctrine.]
[5 See Nee. Doctr. p. 234.]
90 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
Inst. pp. 42, 3. And I believe assuredly, that by * this descending of Christ into hell, and * this his resur
rection again from death to life, Christ hath merited and deserved for me and all true and faithful Christian
men, * not only that our souls shall never come into hell, but also * that we shall here in this life be perfectly
justified in the sight and acceptation of God, and shall have such grace, might, and power given unto us by
him, that we shall be made able thereby to subdue, to mortify, and to extinguish our old Adam,
and all our carnal and fleshly concupiscences, in such sort, that sin shall never" *afterward*
reign in our mortal bodies, but that we shall be wholly delivered from the kingdom of sin, and from spiritual
death, and shall be resuscitated and regenerated into the new life of the Spirit and grace.
And whereas I and all other Christian men should have been the most miserable of all other creatures in
the world, and should have died like heathens and pagans, without all hope of everlasting life, or of rising
again after our death, if Christ our head and Saviour had not risen again to life after his death ; I believe
{ hjt pattio^ and trust now assuredly, that by the virtue and efficacy of tliis f *descending of Christ into
death, and hell, and of his * resurrection again * from death to life *, not only our corporal death and all
the afflictions which we may sustain in this world shall not annoy us, but shall rather turn
Christian's life, unto our profit, and be as entries and occasions of our greater glory ; but also that we K shall
xx< after our corporal death be preserved from the captivity of hell, and shall be made partakers of
Christ's resurrection.
xx. " Continuing a Christian's life." These words be superfluous, for continuance of
a Christian's life pertaincth unto a pure faith ; ut supra ad iv.
Inst. p. 45. And I believe, that according thereunto our Saviour Jesu Christ is of his own goodness not
only more ready always than any other creature *in the world* is, to help me by his mediation and inter
cession ; but also that whensoever I do invocate and call upon him in right faith and hope with full intent and
. purpose to amend and return from my naughty life, *he presenteth and
he being present always in the smht of his ,., ., ,, ,, . , , „ , . _, ,, . . ,
Father exhibiteth from time to time, and exhibiteth unto the sight of his Father his most blessed body, as it was
wounded> crucified, and offered up in sacrifice for the redemption of
mankind, and so from time to time maketh continual request and
intercession unto God his Father for the remission of all* my sins, and for my reconciliation unto his
favour.
Inst . pp. 49, 50. Neither it is possible for any man to come unto the Father by Christ, that is to say, to be
reconciled into the favour of God, and to be made and adopted into the number of his children, or to obtain
any part of that incomparable treasure which our Saviour Jesu Christ, by his nativity, his passion, his death,
h by grace ^ns resurrection, and his ascension, hath merited for mankind, unless this Holy Spirit shall first
i i man adhib- illumine and inspire1' into his heart the right knowledge and faith of Christ', with due con-
ithu? his will trition and penance for his sins, and shall also afterward instruct him, govern him, aid him,
direct him, and endue him with such special gifts and graces, as shall be requisite and neces
sary to that end and purpose.
And I believe also assuredly, that this Holy Spirit of God is of his own nature full of all goodness and
benignity, or rather that he is goodness itself: forasmuch as he is the only Ghost or Spirit, which with the
k r. ht Father by Christ instilleth and infoundeth into the hearts of mortal men (after they be once
i the pjft of purified from sin by ^ faith, and delivered from the power of the Devil) divers and manifold
calling iymany most noble and excellent gifts and graces; as, the1 gift of holy fear and dread of God ; the
/Vow* sin,"land && °f fervent love and charity towards God and our neighbour ; the gift of spiritual wisdom
such other, xxii. and understanding ; the gift of '" *free-will and desire,* and also of very fortitude and strength
tteCqtf™tffree- to contenm this worW, to subdue and mortify all carnal concupiscence, and to walk in the
will and desire ways of God ; the gift of perseverance to continue in the same ; the gift of pity and mercy, of
t<ame'*ll0i *** patience and benignity, of science and cunning, of prophesying, of curing and healing, and of
all other virtues necessary for Christian men to have, either for the attaining of their own
salvation, or for the edifying and profit of their neighbours. All and singular which gifts and graces I
knowledge and profess that they proceed from this Holy Spirit, and that they be given, conferred, and dis
tributed unto us mortal men here in earth, at his own godly will, arbitre, and dispensation, and that no man
can purchase or obtain, ne yet receive, retain, or use any one of them, without the special operation of this
Which vtU not let : and was left with us therefore to remoter "^ ^ * And alth°USh he 8>iveth not nor dif '
us of our dull/, if we willini/li/ ami wilfully reject not tfte same penseth the same equally and unto every man in
]S tSLTSXi like' >'et he *™th alwa*s some portion thereof unto
divideth them pemlMrli/ a)ul */><•<•/«//// to every ruember of his all persons which be accepted in the sight of God,
S?K^^^ ^dthat not only freely, and without all their de-
led<te is Utnmjht to be most ttenejlcial and expedient J or the game, servings, but also in such plenty and measure, as
All which thinat he doth of his mere mercy and t/oodnets, freely •• ,, , , , ,, ,,
ami without all our deserving*. unto ms gotlly knowledge is thought to be most
beneficial and expedient.*
xxi. " Man adhibiting his will thereto." This interrupteth the phrase of speech ; and
man's will is most amply and fully contained in the words next immediately following,
" contrition and penance ."
xxii. " The gift of calling by many ways the sinner from sin, and such other."
[' See Nee. Doctr. r. 212. J [2 See Nee. Doctr. ibid.] [3 See Ncc. Doctr. ibid.J
WITH CRANMER'S ANNOTATIONS. 1)1
Calling is no gift of God in us, as all the other following, but the operation of God
toward us.
last. p. 53. All the prayers, good works, and merits, yea, and all the gifts, graces, and goods which be
conferred, done, or wrought in or *unto unfo (my mcmber # ^rite* mystical body, shall be applied and redound
this whole body, or any member of the commonly nnfo the benefit of the whole, to the edifying and increase of
BITTIP «Jnll IIP iimlipd imtn pvprv nnp of Christ's church. And likewise all gifts, graces, and goods which fa con-
same, snail be applied unto every or M ferr(d l(ntn tfie wjwh, fm]y< thaa be applied and re<ioiina lltlto the commodity
them, and shall redound commonly unto and profit of every one of the members of the same, xxiii.
the benefit of them all.*
xxiii. "Any member of Christ's mystical body, &c." This particle, I confess, I
never well understood, neither as it was by us made, nor as it is now corrected ; but
I consented thereto only because there is no evil doctrine therein contained, as far as
I perceive and discern.
Inst. pp. 53, 4. Although God doth ofttimes suffer not only sin, error, and iniquity so to abound here in
the world, and the congregation of the wicked to exercise such tyranny, cruelty, and persecution over this
holy church, and the members of the same, that it might seem the said church to be utterly oppressed
and extinguished, but also suffereth many and sundry of the members of the same holy church to fall out
from this body for a season, and to commit many grievous and horrible offences and crimes, „ u,ni js (0
for the which they deserve to be precided and excluded for a season " from the communion *".'/» ^ by re~
of this holy church; yet I believe assuredly, that God will never utterly abject this holy penance they re-
church, nor any of the members thereof, but that the same doth and shall perpetually con- turn-
tinue and endure here in this world", and that God shall at all times (yea, when persecution °4 if fault be
is greatest and most fervent) be present with his Holy Spirit in the same church, and pre- selves, xxiv.
serve it all holy and undefiled, and shall keep, ratify, and hold sure all his promises made
unto the same church or congregation : and finally, that all such members as be fallen out an,i oftfrtnateJi/
from the same by sin, shall at length rise again by penance, and shall be restored and united tlu'V wititstund
not his callintj.
again unto the same holy body P. xxv.
xxiv. "If fault be not in themselves." This article spcaketh only of the elect, in
whom finally no fault shall be, but they shall perpetually continue and endure.
xxv. " If wilfully and obstinately they withstand not his calling." Likewise the
elect shall not wilfully and obstinately withstand God's calling5.
Inst. pp. 54, 5. And I believe that this holy church is catholic, that is to say, that it cannot be coarcted
or restrained within the limits or bonds of any one town, city, province, region, or country ; but that it is
dispersed and spread universally throughout all the whole world: insomuch that in what part soever of
the world, be it in Africa, Asia, or Europe, there may be found any number of people, of what sort, state,
or condition soever they be, which do believe in one God the Father, Creator of all things, and in one Lord
Jesu Christ his Son, and in one Holy Ghost, and do also profess and have all one faith, one hope, and one
charity, according as is prescribed in holy scripture, and do all consent in the true interpretation of the
same scripture, and in the right use of the sacraments of Christ ; we may boldly pronounce and say, that
there is this holy church, the very espouse and body of Christ, the very kingdom of Christ, and the very
temple of God.
And *I<i believe that these* particular churches, in what place of the world soever they i that all. xxvi.
be congregated, be the very parts, portions, or members of this catholic and universal church.
xxvi. "And that all particular churches." This \vord "these" must needs remain,
and not be put out : and it were better to say, " and that all these particular churches ;"
for if there be any particular church, out of the number of the elect, it is no number
[member ?] of this universal holy church.
Inst. p. 58. And I believe, that I being united and *corporated* r as a living member T incorp0rn(t-(i
into this catholic church, (as undoubtedly I trust that I am,)* not only Christ himself, being t{nut so conli,
Head of this body, and the infinite treasure of all goodness* l, and all the holy saints and nuiitfj. xxvii.
members of the same body do* and shall necessarily help me, love me, pray for me, care for * doth
me, weigh on my side, comfort me, and assist me in all my necessities here in this world " ; ". according to
but also that I shall be made partaker of the fruit, benefit, and treasure of Christ's most ltu p)'0i
blessed life and his bitter passion, and of all the holy life, passions, and patience, and of all the prayers
and other good works of faith and charity, which have been or shall be done or sustained x of the jl0]U
by anyx and every one of all those faithful and righteous people, which ever have been or saints
shall be members of this catholic church.
And I believe that in this catholic church I, and all the lively and quick members of the same, shall
continually and from time to time, so long as we shall live here on earth x, obtain y following Christ's pre-
remission and forgiveness of all our sins, as well original as actual, by the merits JS'Jaw/^x'xviii! '^
[4 See Ncc. Doctr. p. 214.] [* See Nee. Doctr. ibid.J
92 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
« shall Oie more plenteously °f Christ's blood and his passion, and7 by the virtue and efficacy of Christ's sacra -
attain the same ments, instituted by him for that purpose, so oft as we shall worthily receive the
same.
And like as it is not in the power of any man to dispense, minister, or distribute any part of that
nutriment which he receiveth in at his mouth unto any member which either is mortified and dead in his
body, or that is cut off from the same; even so I believe assuredly, that neither Christ's blood, nor his
sacraments, nor any of the graces of the Holy Ghost, nor any good work in the world, do or can any thing
• obstinately and without P1"0^ to remission and forgiveness of sin, or salvation unto any person, which is in
repentance, xxix. very deed out of the catholic church, as long as he shall so stand, and continue out
of the same8.
xxvii. " And so continuing." Continuance is comprehended in faith ; for if I believe
not that I shall continue in the holy catholic church, I cannot believe that I shall
have any benefit by Christ ; ut supra ad iv.
xxviii. " Following Christ's steps, or when we fall repent our fault." The elect, of
whom is here spoken, will follow Christ's precepts, and rise again when they fall ;
and the right faith cannot be without following of Christ's precepts, and repentance
after falling. See the fourth annotation. Therefore in my judgment it were better to
say thus : " The elect shall follow Christ's precepts, or when they fall, they shall repent
and rise again, and obtain remission," &c.
xxix. " Obstinately and without repentance." These words need not ; for without
obstinacy, and lack of repentance, no man is out of the catholic church.
Inst. p. 67. In the fifth article it is to be noted, that therein is included and contained the grounds
and foundations of the greatest part of all the mysteries of our catholic faith: insomuch that St Paul
saith, that whosoever believeth in his heart that God the Father did resuscitate and raise up his Son Christ
*to this effect, from death to life, he shall be saved. And in another place he saith b, that who-
c remaineth still in sin, and soever believeth not that Christ is risen from death to life, c*it is not possible
ro dying cannot be saved. hi§ gins shouM be remitted>*
oTeloyW and 7^ ™' 67' 8' *lt i§ &ls° t0 be n°ted in this article> that
comfortable unto us than the belief of and conquest which Christ had over death, hell, and the Devil himself,
tlSeweagsttt W*h a11 their P°wer and t^ranny' besides that Jt Proceeded of the in-
also do the same. The faith and be- finite mercy and goodness of God towards us, it was also founded upon
is our vicLry'lnf'trLmph 'oLr^he veT? Justice- For surety like as the sin of man and his disobedience was
Ueril, hell, and death, and the only the only mean and cause, wherefore God ordained and suffered that deatli
fear of them ; forasmuch °as°\ereby and t^ie Devil should have and occupy such dominion and tyranny over all
tee be assured, that as death could mankind as they had ; even so was it contrary to the will and ordinance
not hold Christ, even so it cannot e ^ , ,, . , ,, u n i. -^ ••, i * •, •,
hold us which are by a Christian OI «ou, tnat aeatn, nell, or the UeviJ should have or exercise any power
S^%T3IJ?f!L?^%m or authority where as no sin reigned : insomuch that if man had never
death and live again*, if we order sinned, he should never have died, but should have been immortal; nor
fodhisC°precepts^U^iU ^nd^'S never should have descended into hell, but should ever have had the stipe-
hope hereof maketh its, that we regard riority over the Devil, death, and hell, and should have had them alwavs
A^^^we'^taS^fSiiA subdued unto him' And therefore, sith the Devil himself did perfectly
sake, because we be assured to have a know that our Saviour Jesu Christ expressed in all his life most exact and
bS™dSt ttfSSlprSS°SJoflkef& most Perfect obedience unto the laws and will of God, and so fulfilled and
Hnthians, saying, " If we Christian satisfied the same in everv point to the uttermost, that there could never
men that live in persecution, and i f • ,, , ....
contempt of the world, had no hope be t°und untruth or deceit m his mouth, nor any spot or blot of filthiness or
tS^^^lf^^JitSSr^ imPurity in anv Part of al1 his livinS 5 and vet that notwithstanding, (know-
all men. But now Christ is risen ing him to be a very natural man,) laboured, procured, and caused the Jews
mS^rZt(lthere iTa ffijuFtSl to kil1 this inno<*nt Christ, and to put him unto most sharp and bitter
life which all Christian men 'hope to death, contrary to all equity and justice, and all to the intent that he might,
'
AulLt°'A!l fhe°twpe^f o
,
%ithsLff- after his said death> have C'hrist with him down into heU, as one of his cap-
eth in this point, that we shall rise tives, and so there to exercise his tyranny upon him, like as he had done
bTdissohvd, ^toSfikCtoS? Of overall other men from the beginning of the world until that time; no
St^Sl^iSS^eJ&SiTia&aSi d°Ubt bUt the Devil> in this d°inff' did extreme and manifest wrong, and
mans he write th .- ''Christ rose ugain utterly exceeded the limits of the power given unto him. And therefore
^I^^sSmS^^fe^s CMst *£ G°d' considering this hi£h presumption and malice of the Devil, and this
risen again from death." The apostles, intolerable abuse of his said power, did send his only-begotten Son down
%?. ffySS SSSfni&^^ into hell> there to condemn the Devil of this extreme ™v»*y> and to con-
of Christ's resurrection. The which quer, to spoil, and deprive him, not only of the possession of all the souls
™Mr?ap%a%ions Tnd olherin}',^ of the righteous men, which by his craft and subtilty he had before reduced
arguments declared and proved unto and brought under his dominion ; but also restrained him of the power and
Eto* y£Z^HSaS^i!Si^ authority which he by death and hell had over mankind. All which things
principal and a chief article of Christ's Christ did not by the might of his godly power only, but for and upon this
doctrine: wherein should depend and . . ,, . ./ *
rest the great comfort and solace of all Just ancl reasonable cause given unto him on the behalf of the Devil, which
true and faithful believers in Christ. for the causes aforesaid most worthily deserved to be served so.*
[' See Nee. Doctr. p. 235.] [2 See Nee. Doctr. ibid/
WITH CRANMER'S ANNOTATIONS. 93
xxx. "We living well." The right faith requircth good living; but yet our
triumph and victory over the devil, hell, and death, standeth not in our well living,
but in Jesus Christ; to whom whensoever we convert in heart and mind, we have
the triumph and victory of the Devil and sin, notwithstanding our evil life before. See
the fourth annotation.
xxxi. " If we order and conform our will in this world to his precepts." Whether
we order our will to his precepts or not, wre shall rise from death to life, but not to
the glorious life. And yet to the glorious life also we shall rise, though we have not
in all things conformed our will to God's will, but have repugned to his will, so that
we be repentant and amend, as David, Peter, and Paul did. And the true faithful
man endeavoureth himself to conform his will to God's will in all things, and to walk
right forth in all his precepts. And where by infirmity he chanceth to take a fall, he
licth not still, but' by God's help riseth again. And his trust is so much in God, that
he doubteth not in God's goodness toward him, but that, if by fragility and weakness
he fall again, God will not suffer him so to lie still, but put his hand to him and help
him up again, and so at the last he will take him up from death unto the life of glory
everlasting3.
Inst. pp. G9, 70. Notwithstanding, if any of you shall fortune to commit any * deadly* sin, yet let him con
sider and remember, that Jesu Christ, which fulfilled all justice for us, and by the sacrificing and offering up
of his precious blood a * made due satisfaction and propitiation * unto God his Father, not only a became and
for all our sins, but also for the sins of all the world, is now our continual and perpetual advo- m£de ^'"tscj-f
cate, our patron and defender before the throne of his Father, and maketh continual inter- saviour, and in-
cession and prayer for the remission of all our sins. tercessor. xxxii.
xxxii. " Became, and made himself our redeemer, saviour, and intercessor." '< Satis
faction," which is put out, meseemeth in any wise should stand still, to take awray
the root, ground, and fountain of all the chief errors, whereby the bishop of Rome
corrupted the pure foundation of Christian faith and doctrine. For upon this satisfaction
did he build his sticks, hay, and straw, satisfactory masses, trentals, scala cceli, foun
dations of chantries, monasteries, pardons, and a thousand other abuses, to satisfy the
covetousness of him and his ; and yet for their covetousness there never could be found
any satisfaction, that is to say, any thing that could satisfy it.
Inst . p. 70. Thirdly, it is to be noted, that although it be said in this article that Christ is e to his Father
our only mediator and intercessor <", yet thereby is not excluded the * intercession f* of the t mediation ami
holy saints 8 which be now in heaven, or hereafter shall be ; neither yet the * intercession h * of PraVers-
the ministers of Christ's church, or of any the holy members of the same, which be living here xxxiii.
in this world. But we must know for certain, that all the1 members of Christ's church, i> mediation ami
whether they be departed this life, or yet living here in the world, be all knit and united to- Vraye/t J •
gether in perfect charity, and each doth care and pray for other continually unto k * Almighty fect.
God *, and that Christ, being head of the same body, is advocate and intercessor for them all ', k Christ.
like as it is more at large declared in the tenth article of this Creed. } to his father.
xxxiii. "Mediation and prayers of holy saints to Christ." Because that St Paul
saith, that " there is but one mediator between God and man, and that is Christ Jesus,"
which doctors expound to be understand of mediation by redemption, not of mediation
by prayer; therefore I think it better to say, "mediation by prayer of holy saints4,"
putting "by" in the stead of "and." And the same is spoken twice. It is written
there also, that " the members of Christ should be mediators by prayer one for another
only unto Christ : " which is not true ; for, as St Paul saith in divers places, by Christ
we have also access unto the Father. And Christ in all places teacheth us to pray
unto the Father, Pater noster ; et, Adorabitis Patrem in spiritu et veritate ; et, Flecto
fienua mea ad Patrem.
«7
Inst. p. 74. Like as Christ is the author, the mean, and the very highway to come unto God the Father,
so is this Holy Spirit the very conductor, the guide, the director, and the governor, to bring m . acc t
us into the same highway, and to minister unto us not only * alacrity and * strength to walk the samf, and
and run therein, but also perseverance to continue in the same, until we shall come unto our J°!*
journey's end m. tio
[3 See Nee. Doctr. p. 235.]
[4 Cranmer's amendment was adopted in the Nee. Doctr. p. 237- J
94
CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
» baptism by Ibid. Thirdly, that it is also the peculiar function or office of this Holy Spirit, (after" we
nx ,-, (V'lvcf, a/ui |)C inspired, and perfectly instructed in the said knowledge,) first to purge and purify our
1 that we may
commonly
hearts by *this* faith and knowledge from the malice and filthiness of sin, and afterward to
stir, inflame, and ravish our hearts, and to make us able gladly and thankfully to embrace and
//(<• /i/if/v i>ii all recejve the said benefits, and so to keep them, to use them, and to dispose them to our own
folk to be de- wealth, and to the edifying and profit of our neighbours ° ; and finally, to comfort us, and to
be unto us in manner as a certain pledge or an earnest-penny, to assure and warrant us, by
wi$Mtlffi!3 °mo- true and inftlllll)ie tokens, that we P be in the favour of God, and his own children by grace
tiotis. xxxiv. and adoption, and the right inheritors of heaven.
xxxiv. " Applying our will to his motions." Our faith and trust that we be in
God's favour and his own children hangeth not of our own merits and applying of
our will to his motions: for, insomuch as many times the good men do the contrary,
that were the ready way unto desperation. Therefore if any thing should be here
added, it were good, in mine opinion, to say thus: "that we, which be renovate by
the same Spirit, and do convert our lives from following our own carnal wills and
pleasures, and repenting us that we have followed the same, and now apply our minds
to follow the will of that Holy Spirit, be in the favour of God." &c.
Inst. p. 78. Although the lively members of this militant church be subject to the infirmities of their
flesh, and fall ofttimes into error and sin, as was said before ; yet they always in scripture be called holy, as
well because they be sanctified in the blood of Christ, and professing in their baptism to believe in God, and
to forsake the devil and all his works, they be consecrated and dedicated unto Christ; as also for that they be
from time to time purged 1 by the word of God, and by faith, hope, and charity, and by the
nC6> exercise of other virtues ; and finally, shall be endued with such grace of the Holy Ghost, that
they shall be clearly sanctified and purified from all filthiness, and shall be made the glorious espouse of
Christ, shining in all cleanness, without having any spot or wrinkle, or any other thing worthy to be repre
hended.
Inst. pp. 80, 1. To the attaining of which faith, it is also to be noted, that Christ hath instituted and or
dained in the world but only two means and instruments, whereof the one is the ministration of his word, and
the other is the administration of his sacraments instituted by him ; so that it is not possible r
to attain this faith, but by one or both of these two means, as shall be hereafter declared.
xxxv.1 "Which in spiritual cure are committed to them." It is small difference
between "cure" and "charge," but that the one is plain English, and the other is
deducted out of the Latin. And as for the diversity between these two sayings, " they
are committed to them in cure or charge," and "they be committed to their cure or charge,"
is no more, I suppose, than is between these two, " it is committed to me in custody,"
and, "it is committed to my custody;" which I reckon to be all one.
* The rest of the degrees Inst- PP« ^ 4- God ProQlblted that any matrimony should be made between the
prohibited are necessarily to father and the daughter, the mother and the son, the brother and the sister, and
be expressed here also, xxxvi. betweens divers other persons, being in certain degrees of consanguinity and affi
nity : which laws of prohibition in marriage, although they were not by express words of God declared at
the first institution of matrimony, ne yet at this second repetition of the same,
« did engrave and emprint. ma(je untoNoe; yet undoubtedly God l*had engraved and enprinted* the same
» '•» which soon after blinded jaws m the heart of man at his first creation. u * And forasmuch as in lontr con-
to li*, an<l not i>n',<scrrht<i the . <?,.•* -i i v v. j i , ,
natural I'ujht, so ran in dark- tinuance and process of time * the natural light and knowledge of man was almost
*h"n-bf and kv sin and malice extincted, or at the least so corrupted and obscured in the most
part of men, that they could not perceive and judge what things were of their
own nature naughty and detestable in the sight of God, ne yet how far that natural honesty and rever
ence which we owe unto such persons as be near of blood, or of near alliance unto us, was extended ;
* which God perceiving and * God" * commanded his prophet Moses to promulgate and to declare by his word
witting man to return from unto the people of Israel the said laws of prohibition of matrimony in certain
degrees of consanguinity and affinity, which be specially mentioned in the book
of Leviticus.
xxxvi. " Nota, that the rest of the degrees prohibited are necessary to be expressed
also." All the degrees prohibited, in my judgment, may be best expressed in these
general words : that no man may marry his mother, nor mother-in-law, and so upward
in linea recta ; daughter, nor daughter-in-law, and so downward in linea recta ; sister,
nor sister-in-law ; aunt, nor aunt-in-law ; niece, nor niece-in-law.
[/ Where the number of the Annotations is thus
printed, the expression criticised is not to be found
in the Bodleian copy of Hen. VIII. 's Corrections.]
[2 See Nee. Doctr. p. 2JO, and Letter to Cruni-
well, 7 Sept. 1530. 1
WITH CRANMER'S ANNOTATIONS. 95
Inst. p. 93. It is offered unto all men, as well infants as such as have the use y they dying in that grace
of reason, that by baptism they shall have remission of all their sins, the grace and which hi/' tiie sacrament of
favour of God, and everlasting life, according to the saying of Christ, Whosoever and not by tin alter the same.
bclieveth and is baptized shall be saved y. xxxvii.
xxxvii. " They dying in the grace, which by the sacrament of baptism is conferred
unto them, and not by sin alter the same." It is better speech to say, " If they die," &c.
And these words come in such place immediately after Christ's words, that they seem
to be Christ's own words, which they be not; therefore it were better to put them
next after these words, which be in the line before, viz. " everlasting life3."
Inst. p. 96. Like as such men, which after baptism do fall again into sin, if they do not penance in this
life, shall undoubtedly be damned ; even so whensoever the same men shall convert themselves from their
naughty life, and z do such penance for the same as Christ requireth of them, they shall * having time
without doubt attain ^remission of their sins, and shall be saved. and sPace
Inst. p. 97. The penitent must conceive certain hope and faith that God will forgive him his sins, and
repute him justified, and of the number of his elect children, nota for the worthiness of any *only
merit or work done by the penitent, but1* for the only merits of the blood and passion of our ^chiefly.
Saviour Jesus Christ. xxxviii.
xxxviii. " Only, chiefly." These two words may not be put in this place in any
wise: for they signify that our election and justification cometh partly of our merits,
though chiefly it cometh of the goodness of God. But certain it is, that our election
cometh only and wholly of the benefit and grace of God, for the merits of Christ's
passion, and for no part of our merits and good works: as St Paul disputeth and
provcth at length in the epistle to the Romans and Galatians, and divers other places,
saying, Si ex operibus, non ex gratia; si ex gratia^ non ex operilus.
Inst. p. 98. Item, That the people may in no wise contemn this auricular confession, which is made
unto the ministers of the church ; but that they ought to repute the same as a very expedient and necessary
mean, * whereby they may require and ask this absolution at the priest's hands,* at such c w^er^y fjtey
time as they shall find their consciences grieved with mortal sin, and have occasion so to may require and
doc, to the intent they may thereby attain certain comfort and consolation of their con- lutivn at° the
sciences, xxxix. priest's hands,
xxxix. " To the intent that they may thereby attain certain comfort and consolation
of their consciences." Although these words make the sentences not very perfect in
English, yet they may stand : but I like it better as it is in the print.
Inst. pp. 98, 9. As touching the third part of penance, we think it convenient that all bishops and preachers
shall instruct and teach the people committed unto their spiritual charge, that although Christ and his death
be the sufficient oblation, d sacrifice, * satisfaction, and recompence,* for the which God the
Father forgiveth and remitteth to all sinners not only their sins, but also eternal pain due for
the same; *yete all men truly* penitent, contrite, and confessed, *must needs also* bring people0
forth the fruits of penance, that is to say, prayer, fasting, and almsdeed, with much mourning daily fall can-
and lamenting for their sins before committed. And they must also make restitution or
satisfaction in will * and deed * to their neighbours, in such things as they have done them f? c<jpt
wrong and injury in f. And finally, they must do all other good works of mercy and charity, f ^.
> if
wardly, when time, power, and occasion shall be ministered unto them, or else they shall able' xl>
and express their obedient will in the executing and fulfilling of God's commandment out- dee™ if "hey be
never be saved. For this is the express precept and commandment of God, Do you the worthy fruits of
penance. And St Paul saith, Like as in times past you have given and applied yourselves, and all the
members of your bodies, to all filthy living and wickedness, continually increasing in the same; in like
manner you be now bound, and must give and apply yourselves wholly to justice, increasing continually in
purity and cleanness of life. And in another place he saith, I chastise and subdue ray carnal body, and the
alfections of the same, and make them obedient unto the spirit.
Item, That these precepts and works of charity be necessary works to our salvation ; and God necessarily
requireth that every penitent man shall perform the same, whensoever time, power, and occasion shall be
ministered unto him so to do.
xl. " And also in deed, if they be able, though they put themselves to pain." This
is well added ; and yet there might be said more amply, " how painful soever it be
unto them : " for there is no perfect contrition, where is not also a good will to make
restitution according to all possible power4.
[3 See Nee. Doctr. p. 25-1.) [< Ibid. p. 2(50.]
96
CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
Item, That by penance, and such good works of
™'/^ the same, we shall not only obtain everlasting life,
'
1 Cor. xi.
the same, 'shall by penance and other good u\»-k* <>f tin- .mine he but also we shall deserve remission or mitigation of
made meet and a lit and insured tu rewire the virtue ut' Christ's ,, , m. .. , . , , .
passion (xli. ), which is our everlasting life, and also by them we •
the present pains and afflictions, which we sustain
here in this world.
xli. " Be made meet, apt, and assured, to receive the virtue of Christ's passion."
The penitent person, as soon as he repenteth from the bottom of his heart, for Christ's
sake only he is made partaker of Christ's passion, and good works follow thereof;
but they be not the cause thereof. And if we should esteem our works so highly, we
should glory against Christ.
Inst. pp. 100, 1. As touching the sacrament of the altar, we think it convenient, that all bishops and
preachers shall instruct and teach the people committed unto their spiritual charge, that they ought and
must constantly believe, that under the form and figure of bread and wine, which we there presently do see
and perceive by outward senses 2, is verily, substantially, and really contained and comprehended the very
selfsame body and blood of our Saviour Jesu Christ, which was born of the Virgin Mary, and suffered upon
the cross for our redemption : and that under the same form and figure of bread and wine the very selfsame
body and blood of Christ is corporally, really, and in the very same substance exhibited, distributed, and
received unto and of all them which receive the said sacrament: and that * therefore?* the
* *"" said sacrament is to be used with all due reverence and honour; and that every man ought
first to prove and examine himself, and * religiously h * to try and search his own conscience,
before he shall receive the same, according to the saying of St Paul, Whosoever eateth this body of Christ
unworthily, or drinketh of this blood of Christ unworthily, shall be guilty of the very body and blood of
Christ : wherefore let every man first prove himself, and so let him eat of this bread, and drink of this
» that he may drink >. For whosoever eateth it or drinketh it unworthily, he eateth it and drinketh it to his
do it worthily own damnation ; * because he putteth no difference between the very body of Christ and other
ration. ' kinds of meat.*
aslii. " We living as we ought to do." Who liveth as he ought to do ? Who ever
kept so his journey that he never fell ? And the penitent knowledgeth that he hath
lived otherwise than he ought to do. And the words next immediately following declare
the same, sc. "that we shall attain remission of our sins," &c. He that hath sinned
hath lived otherwise than he ought to do. And ten or twelve lines together need good
interpretation; for they seem to attribute unto the words of consecration all things
whatsoever we have of Christ, and ought to attribute unto him, or to any of God's words
contained in the holy scripture.
The /Sacrament of Orders.
Inst. pp. 101, 2. As touching the sacrament of * holy * orders, we think it convenient, that all bishops and
preachers shall instruct and teach the people committed unto their spiritual charge, first, how that Christ and
his apostles did institute and ordain in the new testament, that besides the civil powers and governance of
kings and princes (which is called potestas gladii, the power of the sword) there should also be continually
* being chosen as the apostles *n ^e cnurch militant certain * other * ministers or officers, which k should
were,^ and living ad normam have special1 * power, authority, and commission,* under Christ, m*to preach
and teach the word of God unto his people ; to dispense and administer the
' QO<£ sacraments of God unto them, and by the same to confer and give the graces
unto them. of the Holy Ghost; to consecrate the blessed body of Christ in the sacrament
«» ax hereafter followeth, first of the altar ; to loose and absoyle from sin all persons which be duly penitent
that tltcii (be i no according to the , ./• ii_ L vi_j ^ ^ • 11
laws of every region elect and an{* sorry tor the same; to bind and to excommunicate such as be guilty in
constitute) have cure of soul, au- manifest crimes and sins", and will not amend their defaults; to order and
word of God, and consecrate others in the same room, order, and office, whereunto they be called
» expressed in scripture. and admitted themselves ; and finally,* to feed Christ's people, like good pas-
o clean living and good exam- tors and rectors, (as the apostle calleth them,) with their wholesome doctrine0;
fte; and by their continual exhortations and admonitions to reduce them from sin
and iniquity, so much as in them lieth, and to bring them unto the perfect knowledge, the perfect love
and dread of God, and unto the perfect charity of their neighbours.
f1 This correction is written on the fly leaf at
the end of the volume ; but it appears from its pur
port, and from the number prefixed to Cranmer's
Annotation on it, to belong to this place. It was
probably intended to be substituted for, " Item,
that by penance... also we."J
[2 In the original copy the words from "they
ought" to ^ senses," are erased, and in the margin
is written, — "and in many things God's works be
wondrous."]
[3 These corrections are written in so confused a
manner in the original, that they have been ar
ranged in great measure by conjecture. Henry
VIII. was evidently much dissatisfied with this
article ' Of Orders ;' for the marks of his pen occur
in all parts of it, and he has frequently expressed his
disapprobation of particular passages by the word
nihil. It was probably re-written before it was sub-
mitted to Cranmer; for he here refers, not, as usual,
to the number of the leaf in the printed book, but
to "fo. script." i.e. to a manuscript leaf inserted.
As might be expected from the king's objections,
the article is very much altered in The Necessary
Doctrine. See that Formulary, p. 278.]
WITH CRANMER'S ANNOTATIONS. 97
Item, That this office, this ministration, this power and authority, P * is no ty- p ^ loose (llld ^^^
rannical power, having no * certain laws or limits within the which it ought to be QU pertong that gin
contained, <J*nor yet none absolute power; but it is a moderate power, subject, tur°s,™lindandexconi-
determined, and restrained unto those certain ends and limits, for the which the same municate, to comccrate
. , , ' . , . . . sacraments (xlin.), and
was appointed by God's ordinance ; which, as was said before, is only to administer to administer the sainc
and distribute unto the members of Christ's mystical body spiritual and everlasting
things, that is to say, the pure and heavenly doctrine of Christ's gospel, and the Ghost haw
graces conferred in his sacraments ; and further to do and execute such other things q and
appertaining unto their office, as were before rehearsed.
xliii. " To consecrate sacraments." Consecration is called only of the sacrament of
the altar : therefore it is more plain to say thus : " to consecrate the body of Christ,
and to minister the sacraments4."
Inst. pp. 102, 3. r* And that they should also not cease from the execution of their said
office, until all the said members were not only reduced and brought unto the unity of the they^fould^bi-
faith, and the knowledge of the Son of God ; but also that they were come unto a perfect so 'vigihmt up
state and full age therein, that is to say, until they were so established and confirmed in the ihlat uwy xhoui<'/
same, that they could no more afterward be wavering therein, and be* led or carried like not guffer them
children into any contrary doctrine or opinion, by the craft and subtile persuasion of the false
pastors and teachers, which go about by craft to bring them into erroneous opinions : but that they should
constantly follow the true doctrine of Christ's gospel, growing and increasing continually by charity unto a
perfect member of that body, whereof Christ is the 8 * very * head. » only
xliv. " As heretofore be rehearsed." It appeareth to me to be in vain, after a
particular recitation, to add this general, " and such other," and then to restrain the
general only to the particulars before expressed. For what availetli it to say "such
other," when it is meant of none other than before is expressed ?
xh. " And the head thereby fully pleased." I can perceive no good cause why
these words should be put in this place ; for they come in very strangely.
' Inst. p. 104. Thirdly, because the said l* power* and office, or Border
* function,* hath annexed unto it assured promises of excellent and in- •• the occupiers thereof being such as
estimable things". ^ore'
Inst. pp. 104, 5. Item, That this office, this power, and authority, was committed and given No(£ ihat
by Christ and his apostles unto certain persons only, that is to say, unto priests or bishops, there were no
whom they did elect, call, and admit thereunto by their prayer and imposition of their hands. ^nder ^^wln'm
* Second,* we think it * convenient, that all bishops and preachers shall instruct and teach they did dwell.
the people committed unto their spiritual charge, that the sacrament of orders may worthily * also
be called a sacrament, * because it is a holy rite or ceremony instituted by Christ and his apostles in the
new testament, and doth consist of two part, like as the other sacraments of the church do, that is to say, of
a spiritual and an invisible grace, and also of an outward and a visible sign. The invisible gift or grace con
ferred in this sacrament is nothing else but the power, the office, and the authority before mentioned. The
visible and outward sign is the prayer and imposition of the bishop's hands upon the person which receiveth
the said gift or grace. And y*to the intent the church of Christ should never be destituted y and that it
of such ministers, as should have and execute the z said power * of the keys,* it was also was institu^
ordained and commanded by the apostles, that the same sacrament should be applied and 'former
administered by the bishop from time to time unto such other persons as had the qualities necessarily
required thereunto ; which said qualities the apostles did also very diligently describe, as it
appeareth evidently in the third chapter of the first Epistle of St Paul to Timothy, and the hie exprimun-
first chapter of his Epistle unto Titus*. turf
Inst. pp. 108, 9. And b * in this part also two things be * to be noted. * The first is,* that b f^ . .
all punishment which priests or bishops may, by the authority of the gospel, inflict or put to
any person, is by word only, and not by any violence or constraint corporal. c * The second ' al*0
is,* that although priests and bishops have the power and jurisdiction to excommunicate, as is aforesaid,
yet they be not bound so precisely by any commandment of God, but that they ought and may attemper,
moderate, or forbear the execution of their said jurisdiction in that part at all times, whensoever they shall
perceive and think that by doing the contrary they should not cure or help the offenders, or else give such
occasion of further trouble and unquietness in the church, that the peace and tranquillity thereof might
thereby be impeached, troubled, or otherwise interrupted or broken.
d*The second point, wherein consisteth* the jurisdiction committed unto priests and
bishops by the authority of God's law, is to approve and admit such persons as (being nomi
nated, elected, and presented unto them to exercise the office and room of preaching the gospel, and of
ministering the sacraments, and to have the cure of jurisdiction over these certain people within this parish
or within this diocese) shall be thought unto them meet and worthy to exercise the same ; and to reject and
[4 See Nee. Doctr. p. 278.]
ECRANMER, n.]
S)« CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
repel from the said room such as they shall judge to be unmeet therefore. And in this part we must know
and understand, that the said presentation and nomination * is of man's ordinance, and * appertaineth unto
- in every re- *ne f°unders and patrons, or other persons, according to the laws and ordinances of men pro-
ffion. vided for the samee.
lust. p. 110. * The third point, wherein consisteth the jurisdiction committed unto priests and bishops
t Moreoitr Dy the authority of God's law, is to make and ordain*1 certain rules or canons, £* concerning*
concerning. holy days, fasting days, the manner and ceremonies to be used in h the ministration of the
g establishing sacraments, the manner of singing the psalms and spiritual hymns, (as St Paul calleth them,)
^thechurchin ^e diversity of degrees among the ministers, and the form and manner of their ornaments,
and finally concerning such other rites, ceremonies, and observances as do tend and conduce to the preser
vation of quietness and decent order to be had and used among the people when they shall be assembled
together in the temple >. For sith that scripture commandeth that
J^£2lZ5i?S^ a11 Christian Pe°Ple should at certain times assemble themselves,
them, and foresee that t>u them there should not and convene together in some public or open place, there to invo-
^SSS^ and ™te and call upon the name of God, there to hear his will and his
then they be reputed moat meet to have autho- word by *our* preachers, there to receive the sacraments, there to
S^ give laud and praise to God in psalmody, in prayers, in meditations,
and in reading ; and finally, with all humility and reverent order, to
magnify, extol, and set forth the honour of God with all our possible power; and forasmuch also as great
trouble, unquietness, and tumult might arise among the multitude so assembled, in case there were no certain
rules, ordinances, and ceremonies prescribed unto them, whereby they should be contained in quietness, and
k«t# therefore thought re- no* 8uffered to do every man after his own fashion or appetite; k*it belongeth
quisite, and ripht necessary unto the jurisdiction of priests or bishops to * make certain rules or canons con
cerning all these things, and for the causes aforesaid.
Inst. p. 111. Although the whole jurisdiction appertaining (as is aforesaid) unto priests and bishops be
committed unto them in general words, (as it appeareth by divers places of scripture, and specially in the
' Here is cure spoken of, and 20th chapter of the Acts1, where the apostle saith, Take diligent heed to your-
not jurisdiction or power. selveg) and to ^ your whole flock> among whom the Holy Ghost hath set, or
dained, and made you bishops, to rule and govern the church of God;) yet there is also a particular
«« i'ideliot.as order, form, and manner requisite to the due execution of the same, according to the saying
'fpower in.U ? * of St Paul> Look tnat a11 things be done in the church seemly and in a decent order ">.
Inst. p. 114. * The second thing to be noted is, that like as it is the will and commandment of God that
priests and bishops should, in the execution of all those things which appertain unto their jurisdiction by
the authority of the gospel, (as is aforesaid,) attemper their doings and proceedings with all charity and
mildness, and should foresee by their singular wisdom that they pronounce no sentence, nor prescribe or
make any constitution or ordinance which may in any wise be prejudicial or hurtful unto their flock, but
such as undoubtedly do tend as well to the good preservation and increase of Christ's true religion, as also
Also it is of Christian charity and tranquillity to be had among them; even so and in like manner11* all
*^e Pe°Ple being under their0 cure, and within the limits'of their said jurisdiction, *(of what
° spiritual estate or condition soever they be,) be also bound by the law of God, and by the order and
p should bond of charity,* humbly P * to* obey them, and *toP* fulfil all their said precepts and ordi-
i Scnpture and nances> duly and rightfully made by the authority of 1 their said jurisdiction; specially being
the same ones received by the common consent of the people, and authorised by the laws of the Christian
princes.
Inst. p. 116. Finally, being thus declared, not only what is the virtue and efficacy, with the whole
institution and use of the sacrament of *holy* orders, but also in what things consisteth the power and
jurisdiction of priests and bishops, and unto what limits the same is extended *by the authority of the
gospel, and also what is added thereunto by the grants and sufferances, or permission of kings and princes: *
... wer think it convenient, that all * bishops and* preachers shall instruct and teach the people
, committed unto8 their spiritual charge, that whereas certain men do imagine and affirm that
Christ should give unto the bishop of Rome power and authority, not only to be head and
governor of all priests and bishops in Christ's church, but also to have and occupy the whole monarchy of
the world in his hands, and that he may thereby lawfully depose kings and princes from their realms, do
minions, and seigniories, and so transfer and give the same to such persons as him liketh ; that is utterly
false and untrue : for Christ never gave unto St Peter, or unto any of the apostles, or their successors, any
such authority.
Inst. pp. 120, 1. Moreover the truth is, that God constituted and ordained the authority of Christian kings
and princes to be the most high and supreme above all other powers and offices1 in the
d regiment and governance of u*his* people; and committed unto them, as unto the chief
heads of their commonwealths, the cure and oversight of all the people which be within their
realms and dominions, without any exception.
Inst. p. 121. We must think and believe that God hath constituted and made Christian kings and princes
to be as the chief heads and overlookers over the said priests and bishops, to cause them to administer their
office and power committed unto them purely and sincerely; and in case they shall be negligent in any
* or will not diligently Part tnereofs, to cause them to supply and repair the same again x. And God
e jcec ute the same, hath also commanded the said priests and bishops to obey, with all humbleness and
> or else to put other in reverence, all the laws made by the said princes, being not contrary to the laws of God,
their place. whatsoever they be; and that not only propter iram, but also propter confcientiam.
WITH CRANMER'S ANNOTATIONS. 99
Inst. pp. 123, 4. Second, that although it be not expressed in scripture, that the said apostles had then
any new commandment of Christ to anoint such as they had healed with oil ; yet, forasmuch as the holy apostle
St James, endued with the holy Spirit of Christ, prescribed a certain rule or doctrine, and gave in manner a
commandment, that whensoever any person should fortune to fall sick, **he should* call or . and
send for the priests or ancients of the church, and cause them to pray over him, anointing him a that then (hey
with oil in the name of our Lord; »*and further added hereunto, as an assured promise, that Jj^^^f'j
by the said prayer of the priests and the sick person, made in right faith and confidence in to Mm orQum
God, the sick man should be restored unto his health, and God should set him on foot again, ™ catting for
and if he were in sin, his sins should be forgiven him ; * it shall therefore be very necessary
and expedient that all true Christian people do use and observe this manner of anoiling of sick persons
with due reverence and honour, as it is prescribed by the holy apostle St James.
xlvi. " That then they minister the same." The commandment requireth first, that
the sick man should call for the priests, and that they, being called, should pray over
him. And the promise made of the prayer in time of anointing is stricken out, which
chiefly ought to Jbe known1.
Inst. pp. 124-6. And to the intent the same should be had in more honour and veneration, the said holy
fathers willed and taught, that all Christian men should repute and account the said manner of anoiling
among the other sacraments of the church, * forasmuch as it is a visible sign of an invisible grace : whereof
the visible sign is the anoiling with oil in the name of God ; which oil (for the natural properties belonging
unto the same) is a very convenient thing to signify and figure the great mercy and grace of God, and the
spiritual light, joy, comfort, and gladness which God potireth out upon all faithful people calling upon him
by the inward unction of the Holy Ghost: and the grace conferred in this sacrament is the relief and
recovery of the disease and sickness wherewith the sick person is then diseased and troubled, and also the
remission of his sins, if he be then in sin. This grace we be assured to obtain by the virtue and efficacy of
the faithful and fervent prayer used in the ministration of this sacrament of anoiling, according to the saying
of St James before rehearsed, and also according to the sundry promises made by Christ unto the faithful
prayer of his church ; as when Christ saith, Whatsoever ye shall ask and pray my Father to give unto you
in my name, it shall be granted unto you. For the better understanding whereof, two things be here
specially to be noted. The first is, that St James calleth here the prayer to be used in the time of this in
unction the prayer of faith : whereby he meaneth, that this prayer ought to be made in that right faith,
trust, and confidence, which we ought to have in God, to obtain the effect of our petitions made in the
ministration of this sacrament ; and that it ought to contain nothing but that shall stand with the pleasure,
the honour, and glory of God ; and that when we direct our prayers unto God for any bodily health or relief,
or for any other temporal commodity, we ought always to temper our said prayer with this condition, that
is to say, if it shall so stand with God's will and his pleasure ; and that we ought to say, as Christ said in
his prayer unto his Father, Father, if it shall please thee, I am content to die and suffer this shameful and
cruel death of the cross : thy will be fulfilled herein : let not my will and desire be followed, but let thy
will and disposition be fulfilled, whereunto I wholly commit myself.*
b*The second thing to be noted is, that* to the attaining of the said grace, (xlvii.)
conferred in this sacrament of extreme unction, it is expedient *also* that the sick person
himself shall knowledge his offences towards God and his neighbour, and ask forgiveness of them for the
same ; and likewise forgive all them that have offended him in word or deed : and so being in perfect love
and charity, to pray himself (as he may) with faithful heart, and full hope and confidence in God, for the
remission of his sins, and restoring unto his bodily health, if it shall so stand with God's pleasure.
xlvii. "Also to the attaining of the said grace." The said grace mentioned of
before, and the virtue of the prayer also whereby the same grace is given, be both
stricken out.
Inst. pp. 128, 9. Thus being declared the virtue and efficacy of all the seven sacraments, we think it
convenient, that all bishops and preachers shall instruct and teach the people committed to their spiritual
charge, that although the sacraments *of matrimony,* of confirmation, of *holy* orders, and of extreme
unction, have been of long time past received and approved by the common consent of the catholic church,
to have the name and dignity of sacraments, as indeed they be well worthy to have ; (forasmuch as they be
holy and godly signs, whereby, and by the prayer of the minister, be not only signified and represented, but
also given and conferred some certain and special gifts of the Holy Ghost, necessary for Christian men to
have for one godly purpose or other, like as it hath been before declared ;) yet there is a difference in dignity
and necessity between them and the other * three c * sacraments, that is to say, the sacraments
of baptism d, of penance, (xlviii.) and of the altar; and that for divers causes. First, because c/"wr
these * four* sacraments2 be instituted of Christ, to be as certain instruments or remedies neces
sary for our salvation and the attaining of everlasting life. Second, because e*they* be also (}l^at most OJ
commanded by Christ to be ministered and received in their outward visible signs. Thirdly,
because they have annexed and conjoined unto their said visible signs such spiritual graces, as whereby our
sins be remitted and forgiven, and we be perfectly renewed, regenerated, purified, justified, and made the
very members of Christ's mystical body, so oft as we worthily and duly receive the same.
xlviii. " Of matrimony, of baptism, and of penance." The causes there assigned
I1 Nee. Doctr. p. 290.] fa Three Sacraments. Inst. Ed. Oxon. 182">.]
7-2
100 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
may not be well applied to matrimony ; that it should be, as the other were, by the
manifest institution of Christ : or, that it is of necessity to salvation : or, that thereby
wo should have the forgiveness of sins, renovation of life, and justification, &C.1
The Ten Commandments.
[Inst. p. 130.] 1. THOU shaltf havee *none other* gods but me1'.
*nnor repute any other God, or 2' Thou shalt not make to thJ8elf <">? g«ven thinS» ne any similitude
t Jetu Christ, xlix. °f any tiling that is in heaven above, or in earth beneath, nor in the
> to the intent to water under the earth '. * Thou shalt not * bow down to them, * ne k
*or honour them as God or worship them.*
Codt- L 3. Thou shalt not take the name of thy Lord God in vain.
4. Remember that thou do sanctify and keep holy thy sabbath day.
5. Honour thy father and mother.
6. Thou shalt not kill.
7. Thou shalt not commit adultery.
8. Thou shalt not steal.
' wrongfully or ^ Thou shalt not desire thy neighbour's house, his wife, his servant, his maid, his
njustly.'li.
9. Thou shalt not bear false witness against thy neighbour.
wrongfully or 10- Thou shalt not desire thy neighboui
unjustlyAi. Ox, his ass, ne any other thing that is his'.
xlix. "But me Jesus Christ." It is not the use of scripture to attribute to one
person of the Trinity peculiarly that thing which doth express the three persons in one
deity. And we must not repute for God only Jesus Christ, but also the Father and
the Holy Ghost. And here be set forth the ten commandments, as they were written
by God in the two tables. And it seemeth better to read these commandments, taken
out of the scripture, even as they be there written, without any addition, than that we
should alter the words of scripture, and specially of God's own commandments2.
1. " Or honour them as God or Gods." We may not thus add to the words of
scripture, but set them out first plainly and surely, even as they be, and after expound
and declare them3.
li. " Wrongfully or unjustly." To this I say as to the next before4.
Inst. p. 131. To have God is not to have him as we have other outward things, as clothes upon our
back, or treasure in our chests ; nor also to name him with our mouth m, or to worship him
with kneeling, or other such gestures " : but to have him our God is to conceive him in our
hearts, to cleave fast and surely unto him with heart and mind, to put all our trust and con
fidence in him, to set all our thought and care upon him, and to hang wholly of him, taking him to be
infinitely good and merciful unto us.
Inst. p. 133. * And so do they, that by superstition repute (Hi.) some days good, some dismal or infor-
tunate; or think it a thing unlucky to meet in a morning with certain kind of beasts, or with men of certain
professions. For such superstitious folk infame the creatures of God.*
Item, That they be of the same sort, which by lots, * astrology,* divination, chattering of birds, * phy
siognomy,* and looking of men's hands, or other unlawful and superstitious crafts, take upon them certainly
to tell, determine, and judge beforehand of men's acts and fortunes, which be to come afterward.
lii. " They that by superstition repute." Whereas the same is stricken out, it seemeth
more necessary to remain, forsomuch as the common people do in nothing more super-
stitiously. Likewise of astrology, and specially physiognomy6.
Inst. pp. 134-36. The second commandment Moses declareth at good length in the book of Deutero
nomy, where he speaketh in this manner : " In the day when our Lord spake to you in Horeb from the midst of
the fire, you heard the voice, and the sound of his words, but you saw no form or similitude, lest peradventure
you should have been thereby deceived, and should have made to yourself an engraved similitude or image
of man or woman, or a similitude of any manner beast upon earth, or of fowl under heaven, or of any beast
that creepeth upon the earth, or of fishes that tarry in the water under the earth ; and lest peradventure
lifting up your eyes to heaven, and there seeing the sun, and the moon, and the stars of heaven, you should
"and not to be hon- by error be deceived, and bow down to them, and worship them, which the Lord hath
cured as God. liii. created to serve all people under heaven °."
liii. " And not be honoured as God." All the long sentence before, whereunto these
words be added, is the very words of God in Deuteronomy, which would be recited
sincerely without any addition. And the images ought to have no manner of honour,
neither such honour as is due unto God, nor such as is due unto his reasonable crea
tures. ' And the same words " as God " be added in another place in the same side of
the leaf, and not well, as I surely think.
[! See Nee. Doctr. p. 293.] [2 Ibid. p. 295.J [3 Ibid.] [4 Ibid.J [5 Ibid. p. 298.]
WITH CRANMER'S ANNOTATIONS. 101
By these words we be utterly forbidden to make or to have any similitude or image, to the intent to
bow down to it, or to worship it. And therefore we think it convenient, that all bishops and preachers
shall instruct and teach the people committed to their spiritual charge, first, that God in his substance
cannot by any similitude or image be represented or expressed ; for no wit ne understanding can compre
hend his substance : and that the fathers of the church, considering the dulness of man's wit, and partly
yielding to the custom of gentility, (which before their coming unto the faith of Christ had certain repre
sentations of their false gods,) suffered the picture or similitude of the Father of heaven to be had and set
up in churches ; not that he is any such thing as we in that image do behold, (for he is no corporal ne bodily
substance,) but only to put us in remembrance that there is a Father in heaven, and that he is a distinct
person from the Son and the Holy Ghost; * which thing nevertheless, if the common people would duly
conceive of the heavenly Father without any bodily representation, it were more seemly for Christian people
to be without all such images of the Father, than to have any of them.* (liv.)
Second, that although all images, be they engraven, painted, or wrought in arras, or in any other wise
made, be so prohibited that they may neither be bowed down unto ne worshipped P, (for
asmuch as they be the works of man's hand only,) yet they be not so prohibited, but that p as God>
they may be had and set up q*in churches,* so it be for none other purpose but only
to the intent that we (in beholding and looking upon them, as in certain books, and
seeing represented in them the manifold examples of virtues, which were in the saints, represented by the
said images) may the rather be provoked, kindled, and stirred to yield thanks to our Lord, and to praise
him in his said saints, and to remember and lament our sins and offences, and to pray God that we may have
grace to follow their goodness and holy living. As for an example. The image of our Saviour, as an open
book, hangeth on the cross in the rood, or is painted in cloths, walls, or windows, to the intent that beside
the examples of virtues which we may learn at Christ, we may be also many ways provoked to remember his
painful and cruel passion, and also to consider ourselves, when we behold the said image, and to condemn
and abhor our sin, which was the cause of his so cruel death, and thereby to profess that we will no more sin :
and furthermore, considering what high charity was in him that would die for us his enemies, and what
great dangers we have escaped, and what high benefits we receive by his redemption, we may be pro
voked in all our distresses and troubles to run for comfort unto him. All these lessons, with many more,
* we may learn in this book of the rood, if we will
entirely and earnestly look upon it.* And as the fi be brought to our remembrance by the book of the rood, if we,
life of our Saviour Christ is represented by this
image, even so the lives of the holy saints which
followed him be represented unto us by their images. And therefore the said images may well be set up in
churches, to be as books for unlearned people, to learn therein examples of humility, charity, patience,
temperance, contempt of the world, the flesh, and the devil, and to learn example of all other virtues, and
for the other causes above rehearsed. For which causes only images r * be to * be set in the
churches, and not for any honour to be done unto them. For although we use to cense the
said images, and to kneel before them, and to offer unto them, and to kiss their feet, and such other things ;
yet we must know and understand, that such things be not nor ought to be done to the images self, but
only to God, and in his honour, or in the honour of the holy saint or saints which be represented by the
said images.
liv. " Which thing nevertheless, if the common people." I marvel why these words
should be stricken out, seeing that it is contrary to the scripture to have any such
images of the Father of heaven, as St Austin saith, and they be suffered only for the
infirmity of the people, as we have declared. St Austin saith, in his book "Dc fide
ct Symbolo," cap. 7' " Tale [enirn^ simulacrum Deo nefas est Christiano in templo
collocare*." And likewise he and many of the most ancient authors do say in many other
places8.
List. p. 138. The right use of the name of God, and the outward honour of the same, standeth chiefly
in these things following, that is to say, in the constant confession of his name, in the right invocation of
the same, in giving of due thanks unto God, as well in prosperity as in adversity, « and in avowing
s*and in the preaching and teaching of* his word. and ***»igr to
Inst. p. 139. And we * must also preach the word of God truly and t ^.
purely, and set forth the name of God unto other, and reprove all false u Jcording ™ u*s' vocation and
and erroneous doctrine and heresies. For although priests and bishops knowledge
only be specially called and deputed as public ministers of God's word, * and order
yet every Christian man is bound particularly" to teach" his family, and ,,y so '*°* «»»«<* «* *» ««» *«**.
J J J J> they suffer not open sin to be used in
such as be under his governance within his house, when time and place their rule and family, but virtue to
requirethy. be exercised instead of it.
Iv. " Priests and bishops." If these words be added, then this sentence joineth not
well with the sentence following. And if any man be offended with this word " preach,"
then if it be put out, and this word "teach" put in the stead thereof after this sort,
" and we must also teach," then do both the sentences run in a good composition together,
so that no man can be offended9.
[R Nee. Doctr. p. 300.] p. 63. Ed. Paris. 1636.]
[< August. De fide et symb. cap. vii. Tom. III. [» See Nee. Doctr. p. 299. J [9 Ibid. p. 303.J
102 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
Inst. p. 140. Item, That they also do take the name of God in vain, which swear to do that thing
which they intended not to do; or swear to forbear that which they intended not to forbear; or swear to
do any thing, which to do is unlawful ; or swear to leave undone any thing, which to omit or leave undone
» is not riaht z*is unlawful.* And such as so swear to do things unlawful, not only oft'end in such swearing,
nor reasonable. but ^so thev mucn more offend, if they perform the thing that they do swear.
Item, That they also break this commandment, which swear to do or to observe any thing which to do
and observe they know not whether it be lawful or unlawful; or that make any oath contrary to their
» andtoucheth not lawful oath or promise made before, so long as their former oath or promise standeth
their prince, Ivi. jn strength3.
Ibid. Priests and ministers of Christ's church do also break this commandment, if, in the administration
of the sacraments, they yield not the whole efficacy, virtue, and grace thereof to our Lord, as the very author
of the same ; but ascribe the said efficacy, virtue, and grace, or any part thereof, to themselves : or if any of
^wordslongingtothe them do use anyb of the sacraments to any conjurations, or any other strange practice,
consecration. «Jvi. contrary to that holy use for the which they be ordained.
Ivi. "And toucheth not their prince." Methinketh this clause need not to bo
added, or rather, that it is not true; for a latter oath may be made touching the
prince, contrary to the former lawful oath, and yet good : as when the first by the
king's laws continueth no longer in his strength1.
*lvi.2 "Words belonging to the consecration." We say not "the words of tho
consecration " of any of the sacraments, saving only of the sacrament of the altar.
'so that tee esteem not ^1ls^- P' -^1. Nevertheless, to pray to saints to be intercessors with us and for
nor worship the m not, at us to our Lord for our suits which we make to him, and for such things as we
tufofervewOTjor ttaM can °btain of none but of him, c*so that we make no invocation of them,* is
same3, lawful, and allowed by the catholic church.
d the right tinderstanding •^?w'- P- 142. Notwithstanding it is not necessary to alter d the common speech
or meaning that ought to be which is used, nor there is any error therein ; so that the sentence or meaning
thereof be well and truly understanded, that is to say, that the said altars and
churches be not dedicated to any saint, but to God only, and of the saints but a memorial, to put us in
remembrance of them, that we may follow their example and living.
Ivii. " The right understanding." In the book it is evident that it was reasoned,
whether it were necessary to alter the common speech which is used, and seemeth not
to agree with the truth of God's word, as it is there confessed it doth not, except
it be better understand than it appeareth to sound. And that it is meant of the
alteration of the speech, the words following do shew ; sc. " that is used, nor is there
any error therein, so that the sentence and meaning thereof be well and truly under
stand:" now these words, "therein and thereof," cannot be referred to that is added,
for then the sentence were thus : " There is no error in the right understanding and
meaning, &c. so that the sentence of the right understanding and meaning be well
understanded."
Inst. pp. 142, 3. As St. Austin saith, All the other nine commandments be moral commandments, and be
longed not only to the Jews, and all the other people of the world, in the time of the old testament, but
also6 to all Christian people in the new testament. But this precept of sabbath, as con-
' belong now
' pertaineth
cerning rest from bodily labour the seventh day, pertained only unto the Jews in the old
testament, before the coming of Christ, andf not to us Christian people in the new
testament4.
Inst. p. 143. Make thy will to be wrought in us, that from our own corrupt will we may rest and cease.
> these that follow, as And for this purpose God hath ordained &*that we should * fast, watch, and labour;
remedies, that is to say, to the end that by these h * remedies * we might mortify and kill the evil and
»• and such oUicrs sensual desires of the flesh, and attain this spiritual rest and quietness, which is
signified and figured in this commandment.
Inst. p. 145. And they that can read may be well occupied upon the holy day, if they read unto
• such as they have other « such good works which may be unto them instead of a sermon. For all things
that edify man's soul in our Lord God be good and wholesome sermons.
[i See Nee. Doctr. p. 304.] | servamus....Observare tamen diem sabbati non ad
[2 Two Annotations are numbered (Ivi.) in the j literam jubemur, secundum otium ab opere corporali,
original manuscript. Though probably a mistake, sicut observant Judjci : et ipsa eorum observatio quia
it has been retained to avoid confusion in reference.] | ita praecepta est, nisi aliam quandum spiritalem re-
1 See Nee. Doctr. p. 305.] | quiem significet, ridenda judicata. August. Epist.
f4 The following is perhaps the passage in- | cxix. ad Januar. cap. xii. Tom. II. p. 217. Ed.
tended: Cetera tamen ibi pnecepta proprie, sicut j Paris. 1635.]
pra?cepta sunt, sine ulla figurata significatione ob- '
WITH CRANMER'S ANNOTATIONS. 103
Iviii. "Such as they have charge of." The words of the print import no more,
but that those which can read may be well occupied to read good works to others
which cannot read; and then if these words should be added, "such as they have
charge of," it might seem that no man were well occupied to read good works, but
the father to the children, the master to his servants, the parson to his own parishioners,
and such like. But I think surely, that he that can read may be well occupied, if
he read some part of scripture unto all them which cannot read; not as taking the
office of a priest or bishop upon him, except he be called thereunto, but of charity
moved, as he shall see necessity, time, and opportunity. Whereof St Paul saith,
Verlum Christi habitet in volis alundanter in omni sapientia ; docete et monete ws
in vicem 5.
Ibid. For notwithstanding all that is afore spoken, it is not meant but that in time of necessity we
may upon the holy 'day give ourselves to labour14, as for saving of our corn and *sotriatwcneol*ctnof.
cattle, when it is in danger, or likely to be destroyed, if remedy be not had in time. mass and even-song, lix.
lix. " So that we neglect not mass and even-song." As well there might be added,
"matins." And so it signifieth, that whatsoever necessity happencth upon the holy
day, we must so apply ourselves to such urgent business, that mass, matins, and
even-song, may not be omitted; and yet matins and even-song be wholly of man's
tradition and ordinance, and mass also almost altogether, as it is now used ; and these
things were not understand in this commandment, which were made and ordained
si thence the commandments wrere given. And the law in his most rigour doth permit
otherwise, namely, to the husbandman, cooks, bakers, mariners, fishers, and such other,
which, laying aside all such service, must take the time as it cometh6.
Inst. pp. 145, G. Against this commandment generally do offend all they, which will not cease and rest
from their own carnal wills and pleasure, that God may work in them after his pleasure and will.
Item, All they, which, having no lawful impediment, do not give themselves upon the holy day to hear the
word of God, to remember the benefits of God, to give thanks for the same, to pray, and to exercise such
other holy works as be appointed for the same; but (as commonly is used) pass the time * do break this com-
either in idleness, in gluttony, in riot, or in plays, or other vain and idle pastime }. mandment.
Inst. p. 147. Therefore concerning such ceremonies of the church m, we think it m , t . .
convenient, that all bishops and preachers shall instruct and teach the people com- tided bt/ our forefathers
mitted unto their spiritual charge, that although the said ceremonies have no power ^'^reim^nant to Christ s
to remit sin, yet they be very expedient things to stir and cause us to lift up our minds
unto God, and to put us in continual remembrance of those spiritual things which be signified by them.
[Inst. pp. 147, 8.] Therefore they be not to be contemned „ so long as it shall be fem fo the head rulfrs gwj
and cast away, but be to be used and continued as things good chief ministers of the church or churches convenient
and laudable for the purposes abovesaid ". ' obunea and ^
The declaration of the fifth Commandment.
\Inst. p. 148.] As touching the fifth Commandment, we think it convenient, that all bishops and preachers
shall instruct and teach the people committed to their spiritual charge, first, that by this word father is under-
standed here, not only the natural father and mother which did carnally beget us and brought us up, but also
* the spiritual father, (Ix.) by whom we be spiritually regenerated and nourished in Christ ; and * all other
governors and rulers, under whom we be nourished and brought up, or ordered and gmded. *And although
this commandment make express mention only of the children or inferiors to their parents and superiors, yet
in the same is also understanded and comprised the office and duty of the parents and superiors again unto
their children and inferiors.*
lx. "Also the spiritual father, by whom." Methinketh this might well remain,
that the preachers of God's word might be the better esteemed and had in reputation :
neither should it be so done without example of good authority to be followed, seeing
that St Paul looked so to be reputed of the Corinthians, yea, and rebuked them as
unkind children, in that they had more regard of other which were but their school
masters, than of him which was their father, that is, did first beget them unto Christ
by preaching the word of God unto them : as he saith, 1 Cor. iv. Si dccem millia
pasdagogorum habeatis in Christo, at non multos patres. Nam in Christo Jcsu per
ecangeliwm ego vos genui. And now also they that preaching the word of God do
p See Nee. Doctr. p. 308.] • [fi Ibid. p. 309,] [7 Ibid. p. 310. | \ R Ibid. p.
104 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
attd by
teach us in our youth the principles of our faith, seem to supply the same room, and
may be right well called our spiritual fathers1.
Deut. xxi. Inst. p. 149. * And, if any man have a stubborn (Ixi.) and a disobedient son, which will not hear the
voice of his father and mother, and for correction will not amend and follow them ; then shall his father
and mother take him, and bring him to the judges of the city, and say, This our son is stubborn and diso
bedient, and despiseth our monitions, and is a rioter and a drunkard. Then shall all the people stone him to
death ; and thou shalt put away the evil from thee, that all Israel may hear thereof, and be
Lukcxi. "fy afraid. And* °in the book of Exody it is* also* written, He that striketh his father or
mother, he shall be put to death.
Ixi. "If any man have a stubborn," &c. Of all the precepts there rehearsed,
none ought rather to stand than this; for none of them doth express so largely the
form of the punishment of an inobedient child, and for what offences against the father
he should in such wise be punished, than this doth which is stricken out 2.
Inst. pp. 151, 2. All bishops and preachers shall instruct and teach the people committed unto their spiritual
charge, that all Christian men be bound to exhibit? *and do unto
rra> wr rsr GOH r "f spiritual fethers and parentsq *°f
understand ami believe that they be their souls, the like and the selfsame honour, which (as is aforesaid)
children of duty do owe unto their natural fathers.
Item, That these spiritual fathers be* appointed by God to minister his sacraments unto them, *to
bring them up, and * to feed them with the word of God, r * and to teach them * his gospel
and scripture, *and by the same to govern,* to conduct, and *to* lead them in the straight
way to the Father in heaven everlasting.
Item, That our Saviour Christ, in the gospel, maketh mention as well of the obedience as also of the cor
poral sustenance which all Christian people do owe unto their spiritual fathers. Of the obedience he saith
That whosoever receiveth you receiveth me. And in another place he saith, He that heareth you heareth
me ; and he that despiseth you despiseth me. * And in another place he saith, Whatsoever they bid you do,
do it.* And St Paul saith, Obey your prelates, and give place unto them : for they s have
should much charge and care for your souls, as they which must give an account therefore, that they
may do it with joy and not with grief; that is to say, that they may gladly and with much
* and yet never- comfort do their cure and charge, when they do perceive that the people be obedient to
Kundtfit. ** their teacninS: like as on the contrariwise they have little joy or pleasure to do it, when
they find the people disobedient and repugnant e.
And for the sustenance of their living, which is comprised in this word honour, (as before is declared,)
Christ saith in the gospel, The workman is worthy his wages. And St Paul saith, Who goeth on warfare
upon his own stipend? And who planteth the vine, and eateth no part of the fruit? And who feedeth the
flock, and eateth no part of the milk? And after followeth, Even so hath the Lord ordained, that they
which preach the gospel should live of the gospel. And therefore in another place it is written, Priests or
ancients that rule well be worthy of double honour, specially they that labour in the ministration of the word
of God, and his doctrine. In which place the apostle meaneth by double honour, not only the reverence
which is due unto the spiritual fathers, (as is aforesaid,) but also that all Christian people be bound to
„ if they have minister, find, and give unto their spiritual fathers sufficiency of all things necessary and requi-
it none other site, as well for their sustenance and finding, as for the quiet and commodious exercising and
executing of their said office ".-
Fourthly, we think it convenient, that all bishops and preachers shall instruct and teach the people com
mitted unto their spiritual charge, that this commandment also containeth the honour and obedience which
subjects owe unto their princes, and also the office of princes towards their subjects. For scripture taketh
princes to be, as it were, fathers and nourices to their subjects. And by scripture it appeareth, that it apper-
taineth unto the office of princes to see that the right religion and true doctrine of Christ may be maintained
and taught ; and that their subjects may be well ruled and governed by good and just laws ; * and to provide
*they aiding and care for them' (lxiii>) that ^ thing8 necessary for them may be plenteous;* and that
him thereto; the people and common weal may increase; and to defend them from oppression and inva-
y or cause to sion, as well within the realm as without x; and to see that justice be ministered unto them
indifferently ; and to hear y benignly all their complaints ; and to shew towards them (although
they* offend) fatherly pity.
Ixii. "A certain reverence and credit thereto," &c. It seemeth that St Paul re
quired as much obsequy as was to be shewed to the natural father, in the place
above mentioned, and rather it may seem to reason, that more should be shewed ; for-
somuch as the regeneration, which is towards God and to everlasting life, far passeth
the first generation, which is to a damnable state and endless punishment3.
Ixiii. "To provide and care for them." It may right well appear that St Paul
affirmeth this point, specially to be required in all such as have governance over other,
in these words that he saith, Rom. xii. Qui protest in solidtudine prcesit 4.
[ ' Cranmer's attempt to preserve the paragraph
failed. Nee. Doctr. p. 311.]
[2 See Nee. Doctr. p. 312.]
[3 Ibid. p. 318.]
[4 Cranmer preserved the substance of this
clause. Nee. Doctr. p. 315.]
WITH CRANMER'S ANNOTATIONS. 105
Inst. p. 158. No man may kill, or use such bodily coercion, but only princes, and they . inj-crior rui6rft
which have authority from princes. Ne the said * princes 8, ne * any for them, may do the or. ixiv.
same, but by and according to the just order of their laws b. b and ordinances
Ixiv. " Inferior rulers." Princes must also do all things with justice, which other
wise cannot be known, than by their laws and ordinances institute for the ministration
thereof : and when princes give pardons, placards, protections, and licences, contrary to
the common order of their laws, yet that also is done by the law, so that it be never
done against justice 'and equity between party and party. And moreover it is not
amply spoken that the inferior rulers should do nothing, but by the order of their
laws: for the laws be not theirs, but the princes, instead of whom they do minister
the same justice, that he would do himself by the common order of his laws, if it
should happen him to take the judgment thereof in his own hands5.
i
Inst. p. 1G3. They also that do nourish, stir up, and provoke themselves or any other to carnal lusts
and pleasures of the body, c * by uncleanly and wanton words, tales, songs, sights,* touchings, c fe? uncienni
* gay and wanton apparel, and lascivious decking of themselves,* or any such other wanton tight* and wan.
behaviour and enticement; *and also all those which procure any such act, or that minister tonworag- lxv-
house, licence, or place thereto;* and all counsellors, helpers, and consenters to the same, do
grievously offend God, and do transgress this commandment d.
Likewise, all they that avoid not the causes hereof so much as they conveniently c use ofidlenett,
may, as e * surfeiting, sloth, (Ixvii.) idleness, immoderate sleep,* and company of such f if thereby they be pro-
(both men and women) as be unchaste and evil disposed, be guilty of the transgression voked thereto, or cause
others. Ixviii.
Of this commandment '.
lxv. " And wanton words." I think that wanton tales, unclean songs, and lascivi
ous apparel, need to be spoken of as much as any thing else, being so much used
as it is, contrary to God's word ; which commandeth us in this wise, " Let not filthy
communication come from your mouth." Ephes. iv. And as touching the prohibition
of lascivious apparel, namely of women, it appeareth, 1 Tim. ii. and 1 Pet. iii.6
Ixvi. " In procuring of the same." The whole sentence shall yet be more perfect,
if it be said, " in maintenance of the same ;" for they that be only consenters to such
evil be not also procurers, albeit they be maintaincrs.
Ixvii. u As surfeiting, sloth." It seemeth much better expressed before, because the
chief and special causes of unchaste living were rehearsed more at large.
Ixviii. " If thereby they be provoked." Whether they be or not provoked, they
that wittingly doth accompany with such, although they keep themselves chaste, yet
forsomuch as they seem to be fautors. of them, they be guilty of the transgression
of this commandment : for that is, even as St Paul saith, to communicate witli the
unfruitful works of darkness, and not to reprove them. Ephes. v. To the avoiding
whereof, he would us so much to eschew the company of them that be evil, that we
should neither eat nor drink with them, 1 Cor. v.
Inst. p. 172. They chiefly be transgressors of this commandment, which, by deliberation and full
consent, cast their minds and studies to accomplish the concupiscence and desire which K without due
they have to obtain and get another man's wife, child, servant, house, land, corn, cattle, recompense.
or any thing or goods that be his s.
And they also be transgressors of this commandment, which by envy be sorry of their neighbour's wealth
and prosperity, or be glad of their sorrow, hinderance, or adversity ; and also all they which do not set their
minds and studies to preserve, maintain, and defend unto their neighbours (as much as lieth in them) their
wives, children, servants, houses, lands, goods, and all that is theirs. For (as before is declared) this com
mandment not only forbiddeth us to desire h from our neighbour any thing which is his, but h
by the same we be also commanded gladly to wish and will unto him that he may quietly
possess and enjoy all that God hath sent him, be it never so great abundance. And this mind we ought to
bear unto every man by this commandment, not only if they be our friends and lovers, but also if they be our
enemies and adversaries.
Ixix. ^Without due recompence." This addition agreeth not well with the co
veting of another man's wife, wherein is no recompensation ; and in the other things,
[5 See Nee. Doctr. p. 322.]
[6 In this and the three following objections Cranmer succeeded. Nee. Doctr. p. 320.]
106 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
although recompensation be made, yet the commandment nevertheless is transgressed
and broken1.
Ixx. " Here follow certain notes." All the notes2 after the commandments be clean
put out, which be very good, and contain many things necessary and expedient to be
known: as, the threatenings of God to the transgressors, and the promises to the
observers of the same ; a most brief and short content of every commandment ; a
declaration of the love of God and of our neighbour, what it is, and how therein all
the ten commandments be comprised ; the causes why the ten commandments be neces
sary to be known; and the transition from the ten commandments unto the Pater
noster. And none of these things, meseemeth, were good to be left out.
Jnst. p. 178. 1. Our Father that art in heaven, thy name be hallowed.
2. Thy kingdom come unto us.
3. Thy will be done *and fulfilled* in earth, as it is in heaven.
4. Give us this day our daily bread.
5. And forgive us our trespasses, as we forgive them that trespass against us.
1 And suffer not us to be led. Ixxi. 6. '* And lead us not* into temptation.
7. But deliver us from the evil. Amen.
Ixxi. "Suffer not us to be led." Christ taught ns thus to pray, "Lead us not
into temptation." And we should not alter any word in the scripture, which wholly
is ministered unto us by the Ghost of God, 2 Pet. i., although it shall appear to us
in many places to signify much absurdity : but first, the scripture must be set out
in God's own words, and if there be any ambiguity, absurdity, or scruple, after it
would be declared, according to the true sense thereof3.
Inst. p. 182. Fifthly, that in these words, Our Father, is signified, that we ought to believe, *not only*
that Almighty God is the common Father of all Christian people, and equally and indifferently regardeth
k touching the soul, and. Ixxii. the "e^ anc^ the poor, the free and the bond, the lord and the subject ; k * but *
i endeavouring themselves to also that aU Christian people1 be Christ's own brethren, and the very co-
live according to his precepts inheritors and compartioners with him in the kingdom of heaven; and finally,
ro our that all Christian men be brethren together, and have all one Father, which is
n»God Almighty.
Ixxii. "Touching the soul." Christ testifieth that all that be elect shall of God
be equally and indifferently regarded of him in every condition, concerning not only
the soul but also the body: so that, considering the state whereunto he hath called
them, he provideth meat, drink, and clothing for them, Matt. vi. : yea, and that every
hair of their head is in reputation under God, and in his preservation, Matt, x., Luke
xii. And although he provide more abundantly for the lords and rich men, than he
doth for the subjects and poor folks, yet he no more accepteth and regardeth the rich
with their riches, than he doth the poor with their poverty : but every man, as his
heart is joined and affied to God, so he is accepted and regarded of God, whether he
be rich or poor, free or bond.
Inst. pp. 182, 3. Sixthly, by these words, which art in heaven, we be taught, that we ought to have, * not
» and much to onty * an i"ward desire and a great care and study to come to that place where our heavenly
fowt Father is, n * but also an inward sorrow and grief that we be so long kept from * the presence
of our heavenly Father, * and be subject here unto so manifold cures and thoughts, to so many troubles and
misery, and to so many and so grievous perils and dangers of the world, of sin, and of the devil.* For like
as a loving child is ever desirous to be where his father is, * and if his father shall depart to any place, he
will lament and be sorry, unless he may go with him, and in his absence he will mourn, and at his return he
will be joyful ; * even so ought we desire ever to be with our heavenly Father ; and to ° * see *
that our conversation be all withdrawn from the world, the flesh, and the devil, and be set in
heaven and heavenly things, as St Paul saith.
raslonoas they Jnst. pp. 184, 5. For the devil (undoubtedly) is king over all the children of pride, that
is to say, over all them that be sinners, rebels, and disobedient unto God P.
Jnst. p. 186. Make us * that we impute not to the devil or evil men,* when any adversity chanceth unto
i our desert, us ; * but * that we may attribute all unto * thy godly will * 1, and give thee thanks therefore,
which dost ordain all such things for our weal and benefit.
Ixxiii.
[* This addition was struck out according to
rranmer's wish. Nee. Doctr. p. 333.]
\2 Notwithstanding Cranmcr's remonstrance,
these notes were all omitted in The Necessary Doc
trine.]
[r> See Nee. Doctr. p. 1/8.]
WITH CRANMER'S ANNOTATIONS. 107
Ixxiii. "To our desert.'* 4 Verily, although we ever deserve as much punishment
as is laid upon us, and much more, yet no part of that is afflict unto us by the will
of God; yea, and as touching [us,] which are so taken into his favour that through
Christ we be made his children, though it seem never so grievous, it is done of his
most beneficial and fatherly good-will, that he beareth towards us, which chasteth, as
St Paul saith, all those that he loveth. So that of right faith we should believe,
that all punishments, tribulations, and persecution, be of the sending of God ; not
withstanding that to our judgment they shall seem many times and often to come
only of the devil, or the wickedness of his ministers.
As when to the holy man Job, the example of all patience, so many mischances
happened together; — the Sabees stole his oxen and asses; the fire, coming from above,
brent up his sheep ; the Chaldees drove away his camels ; the hurtling wind overthrew
his son's house, wjierewith all his children were slain, — who would not have thought,
but that all this had come only of the devil, and of thieves and robbers, and that he
had been so far out of God's favour, that the devil had then his full power over him?
But he, being constant in the faith of God, and knowing certainly that for all this
God did bear his favour towards him, wist that all this came from him, and that
the devil had no power to do any such things, saving that God would even the same.
He said not, the devil owed me shame ; or, these wicked thieves have wrought me
this woe; but referred all to God, and did acknowledge that it was wrought all at
his pleasure. Whose ensample all we that be the faithful people should follow, as
Austin testifieth, saying: Cuicunque aliquid accidit, dicat, Dominus dedit, Dominus
abstulit. Non enim dixit Job, Dominus dedit, diabolus abstulit. Intendat ergo caritas
cestra ne forte dicatis, Hcec mihi diabolus fecit : prorsus ad Deum flagellum tuum re
fer, quia nee diabolus aliquid fecit, nisi ille permittat qui desuper habet potestatem ad
pcenam vel ad disciplinary. In Psalm, xxxi. and xxxii. 5
Likewise, when Samei did curse king David, and said, " Come forth, thou blood-
supper, Baal's man, usurper of another man's kingdom : God hath acquitted thee, and
given thy kingdom to Absalom thy son; behold, thou art wrapt in mischief, as thou
wast desirous of blood-shedding :" who would have thought other, but that this
malediction had come to so blessed a prince even from the devil ? But this chosen
person of God, king David, knowing and believing that God had not withdrawn his
favour from him, wist it was much otherwise ; and said unto Abisai, who for this
railing and cursing of the king would have cut off Samei's head, "Suffer him to
curse, for the Lord hath commanded him to curse : " and after it followeth, " Suffer
him to curse, according to the precept of the Lord. It may hap, that God would
thus look upon mine affliction, and give me goodness for the cursing this day." In
this it is evident that David denied |~not] this grievous temptation to come of God,
at his will and commandment, all for the best, and to the provocation of the greater
favour of God, in case for his sake which sent it he could suffer it patiently. He
ascribeth this to the will of God and to his power, without whom Pilate could not
have given sentence of condemnation against Christ, as the gospel testifieth.
We then should evermore, when any adversity cometh, knowledge therein God's
power, and think it is also of his sending ; as Austin in divers places giveth us counsel,
saying : Quicquid acciderit justo, voluntati divince deputat, non potestati inimici. Scecire
iste potest ut feriat ; ferire autem, si ille noluerit, non potest. In Psalm, xxxvi. And
again he saith, Quantum diabolus accipit potestatis, tantum ego patior ; non ergo ab
illo patior, sed ab eo qui potestatem dedit. In Psalm, ciii.6
Ibid. For the better understanding of this third petition, we think it convenient, that all bishops and
preachers shall instruct and teach the people committed unto their spiritual charge, how that by the occasion
and ever sith the disobedience and sin of our first father Adam the will of man hath been so corrupted with
[4 See Nee. Doctr. p. 341.) i "Dominus dedit et Dominus abstulit." Id. in
[5 August, in Psalm, xxxi. Tom. VIII. p. 82. Psalm, xxxii. Tom. VIII. p. 88.]
Ed. Paris. 1635 — Ideo bene eiudilus ipse Job non [6 Id. in Psalm, xxxvi. et ciii. Tom. VIII. pp.
ait, Dominus dedit et diabolus abstulit: sed, 116,497.]
108 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
' at only of original sin, that we be allr utterly inclined to disobey the will and precepts of God, and so
our selves. \KX\\. to love ourselves and our own wills, that without a special grace and a singular inspiration of
God, we cannot heartily love neither God nor man, but in respect to ourselves, as we may have benefit and
commodity by them.
Ixxiv. " As only of ourself." It need not to be added, for it followeth by and
by after, "Without a special grace and a singular inspiration of God;" which is all
one with this, " As only of ourself." And if these words be added to signify, that
by the common influence of grace given generally we have inclination to obey the
will and precepts of God; so much the Pelagians Avill grant unto us. And then also
it will not agree with that followeth, that without a special grace and singular in
spiration we cannot love God nor man, but in respect to ourselves. And moreover
when [we] have received the special grace and singular inspiration of God, and even
the Holy Ghost himself, yet our own carnal inclination is still unto evil, as St Paul
saith : Caro pugnat adversus spiritum, et spiritus adversus carnem. Et, Condelector
lege Dei secundum interior em hominem ; haleo autem aliam legem in memlris meis re-
pugnantem legi mentis mea\ et captivantem me in lege pcccati^ qua? est in memlris meis '.
Inst . p. 187. Like as corn, though it be never so clean winnowed and purged from chaff, yet if it be
sown, the young seed is full of chaff again, until it be winnowed and made clean : even so be the children
, fjrace an<t born full of chaff and corruption of original sin, until that by baptism 9*in the blood* of our
mercy Saviour Jesu Christ they be washed and purged, as their parents were.
Inst . pp. 188, 9. And to them, to whom thou dost vouchsafe to give more than their own portion necessary
t wjjg an(t j-a_ for their l vocation and degree, give thy grace, * that they may be thy diligent and true dispen-
mtty. Ixxv. sators and stewards,* to distribute that they have over and above that is necessary, consider
ing their estate and degree, to them that have need of it. For so, good Lord, thou dost provide for thy poor
« But one thing herein is to be noted, people that have nothing, by them which have of thy gift sufficient to
that there be many folk which had relieve themselves and other". And give also thy grace to us, that we
lever live by the graffte of bekyna . u i- ....
sloughtfully* titan other work or la- have not too much solicitude and care for these transitory and unstable
SSV^&V«&'Se't2<5'<<*e things; but that our hearts maybe fixed in things which be eternal, and
of; for we think it rh/ht necessary that in thy kingdom, which is everlasting. And yet moreover, good Lord, not
ttt^£Z%^'!%^ OI% ^ve us our necessaries, but also conserve that thou dost give us, and
Wily labour, thinking it small charity cause that it may come to our use, and by us to the poor people, for whom
by us thou hast provided. Give us grace, that we may be fed and nourished
with all the life of Christ, that is to say, both his words and works ; and that they may be to us an effectual
example and spectacle of all virtues. Grant that all they that preach thy word may profitably and godly
« it to the ho- preach *thee* and thy Son Jesu Christ* through all the world; and that all we which hear
?™r0SoneCj£u thy W°rd Preached mav so be fed therewith, that not only we may outwardly receive the same,
Christ. but also digest it within our hearts ; and that it may so work and feed every part of us, that
it may appear in all the acts and deeds of our life.
Ixxv. " Wife and family." These words make the sentence very obscure, and no
perfect English, and they be put of no necessity, for they be contained sufficiently
in the words following immediately, viz. "Necessary for their vocation and degree;"
which no man, I think, will take otherwise than such a portion, as is enough, not
only for himself, but also for his wife and family and other which appertain to his
charge and provision.
Inst. p. 191. As the husbandman tilleth and soweth his ground, weedeth it, and keepeth it from destroy
ing, and yet he prayeth to God for the increase, and putteth all his trust in him to send him more or less at
his pleasure ; even so, besides our own diligence, policy, labour, and travail, we must also pray daily to God
to send us sufficient ; and we must take thankfully at his hands all that is sent ; and be no
7 than needcth. further careful, y but put our whole confidence and trust in him.
and teach you the ways justly
live. 1:
and truly to live. Ixxvi.
Inst. p. 192. But seek you first the kingdom of God and his righteousness,
and then God shall cast all these things unto you z.
These be the words of Christ, full of good and comfortable lessons, that we should not care ne set our
hearts too much upon these worldly things, ne care so much for to-morrow, that we shall seem to mistrust
And also here it a thing greatly to be noted in comfort of our Lord5 * and that we should sequester this care from
the true labouring man: for surely, be he craftsman, be us, and seek for the kingdom of God, and employ our-
selves whollv to the getting thereof : and then he maketh
and they that do contrary thall be in jeopardy of dam- a comfortable promise that we shall not lack things
nation. Ixxvii.
necessary for us.*
P See Nee. Doctr. p. 340.]
[2 " The craft of begging slothfully" seems to
be the subject of Henry VIII.'s animadversion here ;
but as there is some doubt respecting the words,
the orthography of the original manuscript has been
preserved.]
WITH CRANMER'S ANNOTATIONS.
109
Ixxvi. " And teach us the ways justly and truly to live." We may not add in
such wise to the scripture, as no man that can read it can judge other, but that it
is some part of the promise made there by Christ. For besides that the text will
give it, also it followeth immediately: "These be the words of Christ." Now we
may not so boldly make promises of God's behalf. Si enim verum sit illud Pauli,
Hominis testamentum, uli semel prolatum sit, nemo rejicit, aut addit ei aliquid;
quanta magis testimoniis et testamento Dei altissimi nihil est addendum vel detra-
hendum ! 3
Ixxvii. " Also here is a thing greatly to be noted." This is a good saying, but
it seemeth not spoken in his place ; for in the words of Christ, whereof is here spoken,
is no mention made of the true labouring man, or that he should be certain of his
salvation 4.
i
[ Inst. pp. 192, 3.] Fourthly, that by this bread, which our Saviour teacheth us to ask in this petition, is prin
cipally meant the word of God, which is the spiritual bread that feedeth the soul. For as the body is nourished,
brought up, groweth, and feedeth with bread and meat ; so needeth the soul, even from our youth, to be
nourished and brought up with the word of God, and to be fed * daily * (Ixxviii.) with it. And like as the
body will faint and decay, if it be not from time to time relieved and refreshed with bodily sustenance ; even
so the soul waxeth feeble and weak towards God, unless the same be * continually * cherished, refreshed, and
kept up with the word of God, according to the saying of Christ, A man liveth not with meat only, but by
every word that proceedeth from the mouth of God.
Ixxviii. " Daily." The scripture would, that those that be the blessed sort of
God, should at all times and at all hours call to remembrance the comfortable words
of God. Ut meditetur, as David saith, in lege Domini die ac node. Like as God
also rcquireth by manifest commandment, where as Moses in his behalf said these words :
" That now here I command thee, print them in thy heart, tell them to thy children,
muse of them sitting in thy house, walking in thy journey, lying down and uprising :
clasp them in thy hand for a memorial, make them to stir before thine eyes, and
write them in the posts and doors of thy house." Deut. vi. This commandment of
God requireth that at all times and in all places we should be mindful of his words,
yea, daily and hourly5."
Inst . p. 193. Our heavenly Father, a * lo,* we wretched sinners, knowledging and B u,e most
confessing * unto thee, our most merciful Father,* the great and manifold sins wherewith beseech thee, that
our conscience is continually cumbered, and having none other refuge but unto thy mercy, * we most humbly
beseech thee,* b comfort our conscience both now and in the hour of our death, which is b that thou
* now * abashed and ashamed to look upon our sin and iniquity. wouldest.
in heart
Inst. p. 194. Judge us not after the accusation of the devil, and our c * wretched * con- c weak
sciences, neither hear the voice of our enemies, which accuse us day and night before thee. But like as we
forgive d them heartily which trespass against us, even so we beseech thee forgive us the d ought to.
manifold sins, whereby from our youth we have provoked thy displeasure and wrath against Ixxix.
us, and daily do provoke it, by doing that is evil, and omitting that is good. And so wash6 our e away
sins daily more and more.
[Inst. pp. 194, 5.] We cannot otherwise trust or look for any forgiveness or remission of {(io
our trespasses at thy hands, unless we shall, according to thy commandment/ forgive all *w «* to
them g that have trespassed in any wise against us.
For the better understanding of this fifth petition, we think it convenient, that all bishops and preachers
shall instruct and teach the people * committed h unto their spiritual charge,* that h trfoVfc in spiritual cure
no man ought to glory in himself, as though he were innocent, and without sin ; are committed to them,
but rather that every good Christian man (without exception) ought to knowledge himself to be a sinner,
and that he hath need to ask forgiveness of God for his sins, and to require him of his mercy. For doubtless
he daily committeth sin, which is commanded daily to ask remission of his sins. And St John saith in his
Epistle, If we say that we be without sin, we deceive ourselves, and truth is not in us.
Second, that* * God will not* forgive us our sins, k*but upon condition that !&.V this prayer and peti-
we shall likewise * forgive all them which trespass against us ; ! * and that not in T^ a^we
tongue only, but also in our hearts. And that this is a certain sure law and decree i and that it is Chritt's in-
[3 See Nee. Doctr. p. 344.]
[4 This "good saying" kept its place, Nee.
Doctr. p. 344.]
[5 " Daily" was omitted in spite of Cranmcr.
Nee. Doctr. p. 345.J
110 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
tent and mind to hanutdo of God> Christ <Jeclareth in sundry places of the gospel.* For, first, by express
xn, ,i/i/>,-a)-<-tfi in muni/ t>lai-i's words Christ saith, If you forgive men their offences done against you, your
heavenly Father will forgive you your offences. * And if you will not forgive
them that offend you, be you assured your Father will not forgive you your offences.*
Ixxix. " l Ought to forgive." Christ taught us not here in this petition to pray
unto our Father, that he should forgive us, as we " ought" to forgive other : meaning
thereby, that unless we forgive other in " deed," our prayer is frustrate and made in
vain. And to certify us, that he meant so thereby, immediately after the Pater-noster,
to leave us out of all doubt what he meant by this petition, he saith : Si dimiscritis
hominibus peccata eorum. Pater vester ccelestis dimittet vobis peccata vestra. Si autem
non dimiseritis hominibus, nee Pater vester dimittet vobis peccata vestra3.
Jnst. pp. 196-8. Thus it appeareth plainly, that if we will be forgiven, if we will escape everlasting dam-
- rraditate and take away all rancour, malice, nation> we must m* heartily forgive those which have trespassed
and will to revenqe out of mi r heart, and commit and offended against us. No man can offend us so much as we
offe»d God; and yet he is alway ready to forgive us. What
ingratitude is it then, what hardness of heart, what cruelness
is in us, if we for his sake will not forgive one another ! There is none offence great that man doth to
man, if it be compared to our offences against God.* And therefore we may be well accounted to have
little respect and consideration unto our own benefit, if we will not remit and forgive small faults done
unto us, that we may have pardon and forgiveness of so many thousands of great offences which we have
committed against God. And if any perad venture will think it to be a hard thing to suffer and forgive his
enemy, which in word and deed hath done him many displeasures ; let him consider again, how many hard
storms our Saviour Christ suffered and abode for us. What were we, when he gave his most precious life
and blood for us, but horrible sinners, and his enemies? How meekly took he for our sake all rebukes,
mocks, binding, beating, crowning with thorn, and the most opprobrious death ! (Ixxx.) * Why do we boast
us to be Christian men, if we care not for Christ, of whom we be so named, if we endeavour not ourselves
to take example at him? We be not worthy to have the name of the members, if we follow not the Head.
And if any will say that his enemy is not worthy to be forgiven, let him consider and think that no more is
he worthy to have forgiveness of God. And by what equity or justice can we require that God should be
merciful unto us, if we will shew no mercy, but extremity, unto our neighbour and brother? Is it a great
matter for one sinner to forgive another, seeing that Christ forgave them that crucified him ? And although
thy enemy be not worthy to be forgiven, yet we be worthy to forgive : and Christ is worthy, that for his sake
we should forgive.* But surely it is above our frail and corrupt nature to love our enemies that do hate us,
and to forgive them that do hurt and offend us. Thus to do is a greater grace than can come of ourselves.
Therefore our Saviour Christ teacheth us to ask this heavenly gift of our heavenly Father, that we mav
forgive our enemies, and that he will forgive us our trespasses, even so as we forgive them that trespass
against us.
Thirdly, that to forgive our brother his default is to pray to our Lord that he will forgive him, and will
not impute his offence to him ; and to wish to him the same grace and glory that we desire unto ourselves ;
» and n* and in no case to annoy him, but* when occasion shall come, to help him, as we be bound
to help our Christian brother.
* Fourthly, that none enemy can wish or desire more hurt unto us than we desire unto our own selves
when we offer unto God this fifth petition, if we will not remit and forgive our displeasure unto them which
offend us. For what enemy was ever so malicious, or so far from all grace and humanity, that would desire
and daily pray to God to send unto his enemy eternal damnation, and that God should withdraw his mercy
from him for ever? And surely in this petition we ask continually these things of God for ourselves, if we
will be merciless towards our enemies, and will not forgive them their trespasses. For none otherwise we
do ask forgiveness of God, but upon this condition, that we shall forgive them which trespass against us.
And in case we do not fulfil this condition, then we pray unto God that he shall never shew mercy unto us,
nor never forgive us our sins, but suffer us to be damned perpetually.*
Ixxx. " Why do we boast us to be Christian men ? Why these words should be
stricken out I cannot tell, seeing that St Paul, as concerning our imitation of Christ
even in the same point, speaketh the same words in effect, saying, " Forgive you
one another, if any of you have a grief against another; as the Lord hath forgiven
you, even so do you." Col. iii. And as touching that reason that followeth, wThich
[' The opinions of Henry VIII. which induced , prayer at all; but took our Lady's Psalter in hand,
him to propose an alteration, seem to have been ] and such fooleries ; thinking they might then do
similar to those whom Latimer speaks of, "who, j unto their neighbour a foul turn with a better con-
when they said this petition, perceived that they science, than if they should say this petition."
asked of God forgiveness, like as they themselves Latimer, Sixth Sermon on the Lord's Prayer, pp.
forgive their neighbours; and again perceiving them- 425,6. Park. Soc. Ed. 1844.]
selves so unapt to forgive their neighbours' faults, [2 See Nee. Doctr. pp. 346, /.]
came to that point, that they would not say this ! [' Ibid. p. 347.]
WITH CRANMER'S ANNOTATIONS. Ill
is also stricken out, that is, that we may not think to have forgiveness of God, if wo
should shew extremity to our neighbour, the scripture testifieth that to look for that,
it were unreasonable; saying, Qui vindicari vult, a Domino inmniet vindictam, ct
peccata illius servans servabit. Dimitte proximo tuo nocenti te, et tune deprecanti tibi
peccata solventur. Homo homini reservat iram, et a Deo qucvrit medelam ? In hominem
similem sibi non liabet misericordiam, et de peccatis suis deprecatur ? Ipse, dum caro
sit, reservat iram, et propitiationem petit a Deo ? Quis orabit pro delictis illius * ?
Prov. EEcclus.] xxviii.
Ixxxi. "And5 in case that he which hath committed the offence," &c. This remis
sion that is required by Christ, nothing toucheth debts that ought to be paid, nor yet
goods and lands unjustly withh olden, that ought to be restored ; but the displeasure
and malice of the heart of him that injury is done unto, and an appetite to be revenged
of such displeasures as be done unto him. For he that suffereth injury should be sorry
in his heart, that4 his brother should use himself contrary to the laws and ordinances
of God or of his prince : he should pray for his amendment, and not of his private
power render evil for evil, nor take the sword to avenge his own quarrel ; but com
mit the whole punishment of the trespass unto God and to his ministers, whom he
hath ordained for that intent.
So doth the scripture command us, saying, " Say thou not, I will acquit this evil ;
but tarry the Lord, and he shall help thee." Prov. xx. Likewise St Paul saith : " Dearly
beloved, avenge not yourselves one of another, but give place unto displeasure : for it
is written, Leave the revenging unto me, and I will acquit it, saith the Lord." Rom. xii.
Where God biddeth us to reserve the vengeance unto him, it is not meant that tho
superior powers and their ministers should not meddle therewith ; but that we should
preserve our hearts clear from all vengeful appetites, and that we should not enter
prise any part of God's office and judgment ; but commit it unto them which be God's
ministers in that behalf, as the prince is, and they that be substitute of him. For as
St Paul saith, Del minister est ultor ad iram. Rom. xiii. So that referring it to them,
we refer it even to the judgment of God, which they by his authority do exercise to
us: as Josophat, giving commandment to the judges, said, Videte quid facitis ; non
enim hominis exercetis judicium, sed Domini. 2 Chron. xix.
Now, these things well considered, these two may stand both well together ; that
we, as private persons, may forgive all such as have trespassed against us, with all
our heart ; and yet that the public ministers of God may see a redress of the same
trespasses that we have forgiven. For my forgiveness concerneth only mine own per
son, but I cannot forgive the punishment and correction that by God's ordinance is
to be ministered by the superior powers : for insomuch as the sam« trespass which I
do forgive, may be to the maintenance of vice, not only of the offender, but also of
other taking evil example thereby, it lieth not in me to forgive the same. For so
should I enterprise in the office of others, which by the ordinance of God be deputed
to the same. Yea, and that such justice may be ministered to the abolishment of
vice and sin, I may, yea and rather, as the cause shall require, I am bound to make
relation to the superior powers of the enormities and trespasses done to me and other ;
and, being sorry that I should have cause so to do, seek upon the reformation of such
evil-doers, not as desirous of vengeance, but of the amendment of their life. And yet
I may not the more cruelly persecute the matter, because the offence is peradventure
done towards me ; but I ought to handle it as if it were done to any other only, for
the zeal of the extirpation of sin, the maintenance of justice and quietness, which may
right well stand with the ferventness of charity, as scripture testifieth : Non oderis
fratrem tuum in corde tuo, sed publice argiw eum, ne habeas super illo peccatum.
Levit. xix.
That this may stand with charity, and also the forgiveness that Christ requires
of every one of us, for and yet in this doing I must forgive him with all my heart ;
for as much as lieth in me, I must be sorry that sin should have so much ruled in
[4 See Nee. Doctr. p. 348.] I Corrections, it appears in the Necessary Poctrire,
I3 Though this clause is not found in the J p. 349.]
112 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
him ; I must pray to God to give him repentance for his misdeeds ; I must desire
God, that for Christ's sake he will not impute the sin unto him, being truly repentant,
and so to strengthen him in grace, that he fall not again so dangerously. I think I
were no true Christian man, if I would not thus do. And what other thing is this,
than, for as much as licth in me, with all my heart to remit the trespass ? But I may
by the laws require all that is due unto me by right. And as for the punishment
and correction, it is not my part to enterprise therein : but that only belongcth to
the superior powers, to whom, if the gricvousncss of the cause shall require, by God's
commandment which willeth us to take away the evil from amongst us, we ought to
shew the offences and complain thereof. For he would not that we should take away
the evil but after a just and lawful mean, which is only by the ordinance of God
to shew the same to the superior powers, that they may take an order in it accord
ing to God's judgment and justice.
In this matter I have written much more than needcth, and nothing disallowing
the three leaves added to the printed book, for I like them very well ; saving that
the first side is not perfect English nor much material, and therefore I think it were
good to leave out the beginning of the first side, and to begin at the last end thereof,
at this particle, " It is expedient that all bishops and preachers shall instruct," &c.
And where the fourth note is stricken out, I think it might well remain; for it is
very good, and not repugnant to any thing written in the three leaves : and the three
leaves would very conveniently and aptly follow the fourth note1.
Ixxxii. <f Though our doings be never so good and consonant to equity." He that
is justified knowledgeth humbly his offences and sins, saying, as the publican did,
Deus^ propitius esto mihi peccatori; and, as David also said, Lava me ab iniquitate
mea, quia malum coram te feci ; et, Iniquitates mew supergressce sunt caput meum.
And he confesseth that before his justification his doings were naught, nor consonant
unto equity ; and therefore this parenthesis cometh not well in this place.
Ixxxiii. " For the first offence of our father Adam." No man shall be damned for
the offences of Adam, but for his own proper offences, either actual or original ; which
original sin every man hath of his own, and is born in it, although it come from
Adam.
° us so strong with thy fortitude, Inst. p. 198. Make ° that we may resist and fight against all temptation.
r signification Inst. pp. 209, 10. As touching the P* order* and cause of our justification, we think it
of the word, convenient, that all bishops and preachers shall instruct and teach the people committed unto
their spiritual charge, that this word justification signifieth remission of our sins, and our acceptation or
reconciliation into the grace and favour of God % * that is to say, our perfect renovation
in Christ.*
by Christ.
«• Item, That the chief and first mmn
Item, That sinners attain this justification by contrition and faith,
tfhereby'sinners attain tte same justification, joined with charity, after such sort and manner as is before mentioned
whtS^thaTchritib^ l°un- and declared in the sacrament of penance. Not as though our con-
deserved on our behalf; for bit his passion trition or faith, or any works proceeding thereof, can worthily merit
^tifi^atic^ewh^eforeUhe nfosFwwihil^is or deserye to attain the said justification. For the only mercy and
to be of us honoured, and esteemed our sole grace of the Father, promised freely unto us for his Son's sake Jesu
Christ, and the merits of his blood and passion, be the only sufficient
and worthy causes thereof. And yet that notwithstanding, to the attaining of the same justification, God
requireth to be in us not only inward contrition, perfect faith and charity, certain hope and confidence, with
all other spiritual graces and motions, which, as was said before, must necessarily concur in remission of our
sins, that is to say, our justification ; but also he requireth and commandeth us that, after we be justified, we
must also have good works of charity and obedience towards God, in the observing and fulfilling outwardly
of his laws and commandments. For although acceptation to everlasting life be conjoined with justification,
yet our good works be necessarily required to the attaining of everlasting life. And we, being justified, be
necessarily bound, and it is our necessary duty, to do good works, according to the saying of St Paul, "We be
bound not to live according to the flesh and to fleshly appetites ; for if we live so, we shall undoubtedly be
damned. And contrary, if we will mortify the deeds of our flesh, and live according to the Spirit, we shall
[! The fourth note was struck out notwithstand
ing Cranmer's representations. Pp. 348, 9, of the
Necessary Doctrine probably contain what was
written on the three leaves here spoken of. Perhaps
the paragraph from " And finally... to... neighbour"
may be that which Cranmer thought not " much
material." The remainder agrees perfectly with
his Annotation, but is more concisely expressed.
In the 349th page occur the very words "And in
case," &c. with which he commences his remarks.]
WITH CRANMER'S ANNOTATIONS. 113
be saved. For whosoever be led by the Spirit of God, they be the children of God. And Christ saith, If
you will come to heaven, keep the commandments. And St Paul, speaking of evil works, saith, Whosoever
commit sinful deeds shall never come to heaven. Wherefore all good Christian people must understand and
believe certainly, that God necessarily requireth of us to do good works commanded by him, and that not
only outward and civil works, but also the inward spiritual motions and graces of the Holy Ghost, that is to
say, to dread and fear God ; to love God ; to have firm confidence and trust in God ; to invocate and call
upon God ; to have patience in all adversities ; to hate sin ; and to have certain purpose and will not to sin
again ; and such other like motions and virtues. For Christ saith, We must not only do outward civil good
works, but we must also have these foresaid inward spiritual motions, consenting and agreeable to the
law of God.
Ixxxiv. " The principal mean whereby all sinners attain this justification." This
sentence importeth, that the favour and love of the Father of heaven towards us is the
mean whereby we come to his favour and love; and so should one thing be a mean
to itself. And it is not the use of scripture to call any other the mean or mediator
for us, but only Jesus Christ, by whom our access is to the Father; so that it is a
strange thing to attribute unto the Father this word "mean," but his love was the
original and beginning of our salvation.
Ixxxv. " And then to be contrite." It were better to say " and to be contrite,"
putting out " then."
Ixxxvi. " Having assured hope and confidence in Christ's mercy, willing to enter
into the perfect faith." He that hath assured hope and confidence in Christ's mercy,
hath already entered into a perfect faith, and not only hath a will to enter into it.
For perfect faith is nothing else but assured hope and confidence in Christ's mercy :
and after it folio weth, that he shall enter into perfect faith by undoubted trust in God,
in his words and promise, which also be both one thing : for these three be all one,
" perfect faith;" — " assured hope and confidence in Christ's mercy," — and " undoubted
trust in God, in his words and promises."
And, for a further declaration, to know how we obtain our justification, it is expe
dient to consider, first, how naughty and sinful we are all, that be of Adam's kindred ;
and contrariwise, what mercifulness is in God, which to all faithful and penitent sinners
pardoneth all their offences for Christ's sake. Of these two things no man is lightly
ignorant that ever hath heard of the fall of Adam, which was to the infection of all
his posterity ; and again, of the inexplicable mercy of our heavenly Father, wThich sent
his only-begotten Son to suffer his most grievous passion for us, and shed his most
precious blood, the price of our redemption. But it is greatly to be wished and desired,
that as all Christian men do know the same, so that every man might knowledge and
undoubtedly believe the same to be true and verified, even upon himself; so that both
he may humble himself to God and knowledge himself a miserable sinner not worthy
to be called his son; and yet surely trust, that to him being repentant God's mercy
is ready to forgive. And he that secth not these two things verified in himself, can
take no manner of emolument and profit by knowledging and believing these things
to be verified in others. But we cannot satisfy our minds £and] settle our conscience
that these things are true, saving that we do evidently see that God's word so
tcacheth us.
The commandments of God lay our faults before our eyes, which putteth us in
fear and dread, and maketh us see the wrath of God against our sins, as St Paul
saith, Per legem agnitio pcccati, et, Lex iram operatur, and maketh us sorry and
repentant, that ever we should come into the displeasure of God and the captivity
of the devil. The gracious and benign promises of God by the mediation of Christ
sheweth us, (and that to our great relief and comfort,) whensoever we be repentant,
and return fully to God in our hearts, that we have forgiveness of our sins, be
reconciled to God, and accepted, and reputed just and righteous in his sight, only by
his grace and mercy, which he doth grant and give unto us for his dearly-beloved
Son's sake, Jesus Christ ; who paid a sufficient ransom for our sins ; whose blood
doth wash away the same; whose bitter and grievous passion is the only pacifying
oblation, that putteth away from us the wrath of God his Father; whose sanctified
body offered on the cross is the only sacrifice of sweet and pleasant savour, as St Paul
saith ; that is to say, of such sweetness and pleasantness to the Father, that for
r 8
[CRANMER, II. I
114 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.
the same he accepteth and reputeth of like sweetness all them that the same offering
doth serve for.
These benefits of God, with innumerable other, whosoever expendeth, and well pon-
dereth in his heart, and thereby conceiveth a firm trust and feeling of God's mercy,
whereof springeth in his heart a warm love and fervent heat of zeal towards God, it
is not possible but that he shall fall to work, and be ready to the performance of all
such works as he knoweth to be acceptable unto God. And these works only which
follow our justification, do please God ; forsomuch as they proceed from an heart
endued with pure faith and love to God. But the works which we do before our
justification, be not allowed and accepted before God, although they appear never so
good and glorious in the sight of man. For after our justification only begin we to
work as the law of God requireth. Then we shall do all good works willingly, although
not so exactly as the law requireth, by mean of infirmity of the flesh. Nevertheless,
by the merit and benefit of Christ, we being sorry that we cannot do all things no
more exquisitely and duly, all our works shall be accepted and taken of God, as most
exquisite, pure, and perfect.
Now they that think they may come to justification by performance of the law,
by their own deeds and merits, or by any other mean than is above rehearsed, they
go from Christ, they renounce his grace : Evacuati estis a Christo^ saith St Paul, Gal. v.,
quicunque in lege justificamini, a gratia excidistis. They be not partakers of the justice
that he hath procured, or the merciful benefits that be given by him. For St Paul
saith a general rule for all them that will seek such by-paths to obtain justification :
those, saith he, which will not knowledge the justness or righteousness which cometh
by God, but go about to advance their own righteousness, shall never come to that
righteousness which we have by God ; which is the righteousness of Christ : by whom
only all the saints in heaven, and all other that have been saved, have been reputed
righteous, and justified. So that to Christ our only Saviour and Redeemer, on whose
righteousness both their and our justification both depend, is to be transcribed all the
glory thereof.
115
[QUESTIONS1 AND ANSWERS
CONCERNING
THE SACRAMENTS AND THE APPOINTMENT AND POWER OF
BISHOPS AND PRIESTS.]
Cott. Libr.
Cleop. E. v,
Libr. 1108.
fol. «l>.
1. WIIAT a sacrament is by the scripture?
The scripture sheweth not what a sacrament is : nevertheless, where in the Latin text joTTi
we have sacramentum, there in the Greek we have mysterium ; and so by the scrip- °*
ture sacramentum may be called mysterium, id est, res occulta sive arcana.
2. What a sacrament is by the ancient authors?
The ancient authors call a sacrament sacrce rei signwn, or visibile verbum, sym-
bolumque, atque pactio qua sumus constricti.
3. How many sacraments there be by the scriptures?
The scripture sheweth not how many sacraments there be; but incarnatio Christi
and matrimonium be called in the scripture mysteria, and therefore we may call
them by the scripture sacramenta. But one sacramentum the scripture maketh men
tion of, which is hard to be revealed fully, (as would to God it were!) and that is,
mysterium iniquitatis, or mysterium meretricis magnce et bestice.
4. How many sacraments there be by ancient authors?
By the ancient authors there be many sacraments more than seven ; for all the figures
which signified Christ to come, or testify that he is come, be called sacraments, as all the
figures of the old law, and the new law; eucharistia, baptismus, pascha, dies Dominicus,
lotio pedum, signum crucis, chrisma, matrimonium, ordo, sabbatum, impositio manuum,
oleum, consecratio olei, lac, mel, aqua, vinum, sal, ignis, cineres, adapertio aurium,
vestis Candida, and all the parables of Christ, with the prophecies of the Apocalypse,
and such other, be called by the doctors sacramenta.
5. Whether this word sacrament be, and ought to be, attributed to the seven only ?
And whether the seven sacraments be found in any of the old authors, or not?
I know no cause why this word "sacrament" should be attributed to the seven only:
for the old authors never prescribe any certain number of sacraments, nor in all their
books I never read these two words joined together, viz. septem sacramenta.
6. Whether the determinate number of seven sacraments be a doctrine, either of
the scripture, or of the old authors, and so to be taught?
The determinate number of seven sacraments is no doctrine of the scripture, nor of
the old authors.
7. What is found in scripture of the matter, nature, effect, and virtue of such as
we call the seven sacraments; so as although the name be not there, yet whether the
thing be in scripture or no? and in what wise spoken of?
I find not in the scripture, the matter, nature, and effect of all those which we
f1 The above questions and answers are printed
verbatim as they stand in the Cott. Libr. Cleop.
MSS. E. v. f. 53, preserved in the British Museum.
Another copy is found amongst the Stillingfleet
MSS. in the Lambeth palace library ; and they have
been also printed by Burnet and by Collier. An
swers were given to these questions by other divines,
amongst which are those of Thirlby, who is called
" elect of Westminster," which fixes their date be
tween Sept. 17 and Dec. 29, 1540. The questions,
"believed to have been proposed to commissioners
appointed in that year to draw up a declaration of
the Christian doctrine," have been attributed to
Henry VIII.; but Strype supposes that he was
instigated by Cranmer in the matter, which suppo
sition is confirmed by draughts of some of them in
the archbishop's handwriting being still found in
the Lambeth MSS. 1108. fol. 1. Vid. Burnet's
Hist, of Reformat. Vol. I. pp. 578-82. App. Vol. I.
b. iii. No. 21. pp. 314-67. Vol. III. p. 294. App.
Vol. III. b. iii. No. 69, 70, 71. PP- 223-30. Ed.
Oxon. 1829. Collier, Eccles. Hist. Vol. V. pp. 97,
8. App. No. 49. Vol. IX. pp. 175-214. Ed. Lond.
1840-41. Strype's Memorials of Abp. Cranmer,
Vol. I. pp. 110, 11. and App. No. 27 and 28. Vol.
II. pp. 744-8. Ed. Oxon. 1840. Todd's Life of
Cranmer, Vol. 1. p. 299, et sqq. Jenkyns' Remains
of Abp. Cranmer, Vol. II. p. 98.]
Q o
116 QUESTIONS AND ANSWERS
call the seven sacraments, but only of certain of them : as of baptism, in which we
be regenerated and pardoned of our sin by the blood of Christ.
Of eucharistia, in which we be concorporated unto Christ, and made lively members
of his body, nourished and fed to the everlasting life, if we receive it as we ought to
do; and else it is to us rather death than life.
Of penance also I find in the scripture, whereby sinners after baptism, returning
wholly unto God, be accepted again unto his favour and mercy. But the scripture
speak eth not of penance, as we call it a sacrament, consisting in three parts, contrition,
confession, and satisfaction ; but the scripture taketh penance for a pure conversion of
a sinner in heart and mind from his sins unto God, making no mention of private con
fession of all deadly sins to a priest, nor of ecclesiastical satisfaction to be enjoined by him.
Of matrimony also I find very much in scripture, and among other things, that
it is a mean whereby God doth use the infirmity of our concupiscence to the setting
forth of his glory, and increase of the world, thereby sanctifying the act of carnal com-
mixtion between the man and the wife to that use; yea, although one party be an
infidel : and in this matrimony is also a promise of salvation, if the parents bring up
their children in the faith, love, and fear of God.
Of the matter, nature, and effect of the other three, that is to say, confirmation, order,
and extreme unction, I read nothing in the scripture, as they be taken for sacraments.
8. Whether confirmation, cum chrismate, of them that be baptized, be found in
scripture ?
Of confirmation with chrism, without which it is counted no sacrament, there is
no manner of mention in the scripture.
9. Whether the apostles lacking a higher power, as in not having a Christian king
among them, made bishops by that necessity, or by authority given them by God ?
All Christian princes have committed unto them immediately of God the whole cure
of all their subjects, as well concerning the administration of God's word for the cure
of souls, as concerning the ministration of things political and civil governance. And
in both these ministrations they must have sundry ministers under them, to supply
that which is appointed to their several offices.
The civil ministers under the king's majesty in this realm of England, be those
whom it shall please his highness for the time to put in authority under him : as for
example, the lord chancellor, lord treasurer, lord great master, lord privy seal, lord
admiral, mayors, sheriffs, &c.
The ministers of God's word under his majesty be the bishops, parsons, vicars,
and such other priests as be appointed by his highness to that ministration : as for
example, the bishop of Canterbury, the bishop of Duresme, the bishop of Winchester,
the parson of AVinwick, &c. All the said officers and ministers, as well of the one
sort as of the other, be appointed, assigned, and elected in every place, by the laws
and orders of kings and princes.
In the admission of many of these officers be divers comely ceremonies and solemnities
used, which be not of necessity, but only for a good order and seemly fashion : for if such
offices and ministrations were committed without such solemnity, they were nevertheless
truly committed. And there is no more promise of God, that grace is given in the
committing of the ecclesiastical office, than it is in the committing of the civil office.
In the apostles' time, when there was no Christian princes, by whose authority
ministers of God's word might be appointed, nor sins by the sword corrected, there
was no remedy then for the correction of vice, or appointing of ministers, but only
the consent of Christian multitude among themselves, by an uniform consent to fol
low the advice and persuasion of such persons whom God had most endued with
the spirit of counsel and wisdom. And at that time, forasmuch as the Christian
people had no sword nor governor amongst them, they were constrained of necessity
to take such curates and priests as either they knew themselves to be meet there
unto, or else as were commended unto them by other that were so replete with the
Spirit of God, with such knowledge in the profession of Christ, such wisdom, such
conversation and counsel, that they ought even of very conscience to give credit unto
them, and to accept such as by them were presented : and so sometime the apostles,
and other, unto whom God had given abundantly his Spirit, sent or appointed ministers
CONCERNING THE SACRAMENTS, &c. 117
of God's word ; sometime the people did choose such as they thought meet thereunto ;
and when any were appointed or sent by the apostles or other, the people of their
own voluntary will with thanks did accept them; not for the supremity, impery, or
dominion that the apostles had over them to command, as their princes or masters;
but as good people, ready to obey the advice of good counsellors, and to accept any
thing that was necessary for their edification and benefit.
10. Whether bishops or priests were first? and if the priests were first, then
the priest made the bishop?
The bishops and priests were at one time, and were not two things, but both one
office in the beginning of Christ's religion.
11. Whether a bishop hath authority to make a priest by the scripture, or no?
and whether any other, but only a bishop, may make a priest ?
A bishop may jnake a priest by the scripture, and so may princes and governors
also, and that by the authority of God committed to them, and the people also by
their election: for as we read that bishops have done it, so Christian emperors and
princes usually have done it; and the people, before Christian princes were, commonly
did elect their bishops and priests.
12. Whether in the new Testament be required any consecration of a bishop and
priest, or only appointing to the office be sufficient ?
In the new Testament, he that is appointed to be a bishop or a priest, needeth no
consecration by the scripture ; for election or appointing thereto is sufficient.
13. Whether (if it befortuned a prince christian-learned to conquer certain do
minions of infidels, having none but temporal-learned men with him) it be defended bv
God's law, that he and they should preach and teach the word of God there, or no ?
and also make and constitute priests, or no?
It is not against God's law, but contrary, they ought indeed so to do ; and there
be histories that witnesseth, that some Christian princes, and other laymen unconsecrate,
have done the same.
14. Whether it be forfended by God's law, that (if it so fortuned that all the
bishops and priests of a region were dead, and that the word of God should remain
there unpreached, the sacrament of baptism and others unministered,) that the king
of that region should make bishops and priests to supply the same, or no ?
It is not forbidden by God's law.
15. Whether a man be bound by authority of this scripture, "Quorum remiseritis,"
and such like, to confess his secret deadly sins to a priest if he may have him, or no ?
A man is not bound by the authority of this scripture, " Quorum remiseritis" and
such like, to confess his secret deadly sins to a priest, although he may have him.
16. Whether a bishop or a priest may excommunicate, and for what crimes ?
and whether they only may excommunicate by God's law ?
A bishop or a priest by the scripture is neither commanded nor forbidden to ex
communicate, but where the laws of any region giveth him authority to excommunicate,
there they ought to use the same in such crimes as the laws have such authority in ; and
where the laws of the region forbiddeth them, there they have none authority at all : and
they that be no priests may also excommunicate, if the law allow them thereunto.
17. Whether unction of the sick with oil to remit venial sins, as it is now used,
be spoken of in the scripture, or in any ancient author ?
Unction of the sick with oil to remit venial sins, as it is now used, is not spoken of
in the scripture, nor in any ancient author.
This is mine opinion and sentence at present, which nevertheless I do not teme-
rariously define, but refer the judgment thereof wholly unto your majesty.
T. Cantuarien. This is mine opinion and sentence at this present,
which I do not temerariously define, and do remit the judgment
thereof wholly unto your majesty1.
[' This passage, with the signature of the archbishop, is in his own hand-writing, bath in the
Cotton and Stillingfleet MSS.]
118
PROLOGUE OR PREFACE
MADE BY
THE MOST REVEREND FATHER IN GOD,
THOMAS, ARCHBISHOP OF CANTERBURY,
METROPOLITAN AND PRIMATE OF ENGLAND1.
Cranmer's
Bible, 1540.
Psal. cxix.
Matt. iv.
Luke xii.
FOR two sundry sorts of people, it seemeth much necessary that something be said in
the entry of this book, by the way of a preface or prologue; whereby hereafter it may
be both the better accepted of them which hitherto could not well bear it, and also the
better used of them which heretofore have misused it. For truly some there are that be
too slow, and need the spur : some other seem too quick, and need more of the bridle :
some lose their game by short shooting, some by overshooting : some walk too much on
the left hand, some too much on the right. In the former sort be all they that refuse to
read, or to hear read the scripture in the vulgar tongues; much worse they that also let or
discourage the other from the reading or hearing thereof. In the latter sort be they,
which by their inordinate reading, undiscreet speaking, contentious disputing, or other
wise, by their licentious living, slander and hinder the word of God most of all other,
whereof they would seem to be greatest furtherers. These two sorts, albeit they be most
far unlike the one to the other, yet they both deserve in effect like reproach. Neither can
I well tell whether of them I may judge the more offender, him that doth obstinately
refuse so godly and goodly knowledge, or him that so ungodly and so ungoodly doth
abuse the same.
And as touching the former, I would marvel much that any man should be so mad as
to refuse in darkness light ; in hunger, food ; in cold, fire : for the word of God is light ;
lucerna pedibus meis verbum tuum : food ; non in solo pane vivit homo, sed in omni
verbo Dei : fire ; ignem veni mittere in terram, et quid volo, nisi ut ardeat ? I would
marvel (I say) at this, save that I consider how much custom and usage may do. So
that if there were a people, as some write, De Cimmeriis, which never saw the sun by
reason that they be situated far toward the north pole, and be inclosed and overshadowed
with high mountains ; it is credible and like enough that if, by the powder and will of
God, the mountains should sink down and give place, that the light of the sun might have
entrance to them, at the first some of them would be offended therewith. And the old
proverb amrmeth, that after tillage of corn was first found, many delighted more to feed
of mast and acorns, wherewith they had been accustomed, than to eat bread made of
good corn. Such is the nature of custom2, that it causeth us to bear all things well and
easily, wherewith we have been accustomed, and to be offended with all things thereunto
[* This prologue is not found in the edition of
the bible, which was issued A. D. 1539, and which is
commonly attributed to the archbishop. The pro
logue was prepared by Cranmer during this year,
and submitted by him for Henry VIIl.'s approba
tion through Crumwell, to whom he had also sent it
for his approval ; but it was not issued till the
April of the following year, when it was prefixed to
the great bible appointed to be read in churches,
which is properly called Cranmer's bible. Nine
editions in folio of this bible were from time to time
published, containing the prologue, but all differing
in orthography. The version here given is tran
scribed from the vellum copy (large folio), as being
most accurate, preserved in the British Museum,
which once belonged to Henry VIII., the gift to
him of "Anthony Marler, of London, haber
dasher." The various readings of other (paper)
copies have been also noted, and the marginal refer
ences added, which are not found in the vellum
copy, but are copied from another edition in the
British Museum, bearing on the title the date of
1540, and on the last page 1541. See Anderson's
Annals of the English Bible, Vol. II. pp. 86,7,
130. et sqq. Ed. Lond. 1845. Cranmer's Letter to
CrumweH, 14 Nov. 1539. Lewis's History of English
Bibles. Cotton's List of Editions.]
[s Other copies read, manner and custom.]
PREFACE TO THE BIBLE. 119
contrary. And therefore I can well think them worthy pardon, which at the coming
abroad of scripture doubted and drew back. But such as will persist still in their wilful-
ness, I must needs judge, not only foolish, froward, and obstinate, but also peevish,
perverse, and indurate.
And yet, if the matter should be tried by custom, we might also allege custom for
the reading of the scripture in the vulgar tongues, and prescribe the more ancient custom.
For it is not much above one hundred years ago, since scripture hath not been accustomed
to be read in the vulgar tongues within this realm ; and many hundred years before that
it was translated and read in the Saxons' tongue, which at that time was our mother's
tongue : whereof there remaineth yet divers copies found lately in old abbeys, of such
antique manners of writing and speaking, that few men now been able to read and under
stand them. And when this language waxed old and out of common usage, because folk
should not lack the fruit of reading, it was again translated in8 the newer language.
Whereof yet also many copies remain and be daily found.
But now to let pass custom, and to weigh, as wise men ever should, the thing in his
own nature : let us here discuss, what availeth scripture to be had and read of the lay
and vulgar people. And to this question I intend here to say nothing but that was
spoken and written by the noble doctor and most moral divine, St John Chrysostom, in st chryso-
his third sermon De Lazaro : albeit I will be something shorter, and gather the matter
into fewer words and less room than he doth there, because I would not be tedious. He
exhorteth there his audience, that every man should read by himself at home in the mean
days and time, between sermon and sermon, to the intent they might both more pro
foundly fix in their minds and memories that he had said before upon such texts,
whereupon he had already preached ; and also that they might have their minds the more
ready and better prepared to receive and perceive that which he should say from thence
forth in his sermons, upon such texts as he had not yet declared and preached upon :
therefore saith he there : " My common usage is to give you warning before, what matter
I intend after to entreat upon, that you yourselves, in the mean days, may take the book
in hand, read, weigh, and perceive the sum and effect of the matter, and mark what hath
been declared, and what remaineth yet to be declared : so that thereby your mind may
be the more furnished, to hear the rest that shall be said. And that I exhort you," saith
he, " and ever have and will exhort you, that ye (not only here in the church) give ear
to that that is said by the preacher, but that also, when ye be at home in your houses,
ye apply yourselves from time to time to the reading of holy4 scriptures : which thing
also I never linn5 to beat into the ears of them that been my familiars, and with whom
I have private acquaintance and conversation. Let no man make excuse and say," saith
he, " ' I am busied about matters of the commonwealth ;' ' I bear this office or that ;' ' I
am a craftsman, I must apply mine occupation ;' ' I have a wife, my children must be
fed, my household must I provide for :' briefly, ' I am a man of the world, it is not for
me to read the scriptures, that belongeth to them that hath bidden the world farewell,
which live in solitariness and contemplation, that hath been 6 brought up and continually
nosy lied7 in learning and religion.'"
To this answering, " What sayest thou, man?" saith he: " Is it not for thee to study
and to read the scripture, because thou art encumbered and distract with cures and
business ? So much the more it is behoveful for thee to have defence of scriptures, how
much thou art the more distressed in worldly dangers. They that be free and far from
trouble and intermeddling of worldly things, liveth in safeguard, and tranquillity, and in
the calm, or within a sure haven. Thou art in the midst of the sea of worldly wicked
ness, and therefore thou needest the more of ghostly succour and comfort : they sit far
from the strokes of battle, and far out of gunshot, and therefore they be but seldom
wounded : thou that standest in the forefront of the host and nighest to thine enemies,
must needs take now and then many strokes, and be grievously wounded. And therefore
[:! Other copies read, into.]
[4 Of the holy, other copies. J
[5 Linn, i. e. cease. 1
f6 Other copies read, and have heen.J
[7 Nosy lied, i. e. nussled, nurtured.]
120 PREFACE TO THE BIBLE.
thou hast more need to have thy remedies and medicines at hand. Thy wife provoketh
thee to anger, thy child giveth thee occasion to take sorrow and pensiveness, thine enemies
lieth in wait for thee, thy friend (as thou takest him) sometime cnvieth thee, thy neigh
bour misreporteth thee, or pricketh quarrels against thee, thy mate or partner undennineth
thee, thy lord judge or justice threateneth thee, poverty is painful unto thee, the loss of
thy dear and well-beloved causeth thee to mourn ; prosperity exalteth thee, adversity
bringeth thee low. Briefly, so divers and so manifold occasions of cares, tribulations, and
temptations besetteth thee and besiegeth thee round about. Where canst thou have armour
or fortress against thine assaults? Where canst thou have salve1 for thy sores, but of holy
scripture? Thy flesh must needs be prone and subject to fleshly lusts, which daily walkest
and art conversant amongst2 women, seest their beauties set forth to the eye, hearest their
nice and wanton words, smellest their balm, civit, and musk, with other like provocations
and stirrings, except thou hast in a readiness wherewith to suppress and avoid them,
which cannot elsewhere be had, but only out of the holy scriptures. Let us read and
seek all remedies that we can, and all shall be little enough. How shall we then do, if
we suffer and take daily wounds, and when we have done, will sit still and search for no
medicines ? Dost thou not mark and consider how the smith, mason, or carpenter, or
any other handy-craftsman, what need soever he be in, what other shift soever he make,
he will not sell nor lay to pledge the tools of his occupation ; for then how should he work
his feat, or get a living thereby ? Of like mind and affection ought we to be towards
holy scripture; for as mallets, hammers, saws, chisels, axes, and hatchets, be the tools of
their occupation, so been8 the books of the prophets and apostles, and all holy writ
inspired by the Holy Ghost, the instruments of our salvation. Wherefore, let us not
stick to buy and provide us the bible, that is to say, the books of holy scripture. And
let us think that to be a better jewel in our house than either gold or silver. For like as
thieves been loth to assault an house where they know to be good armour and artillery; so
wheresoever these holy and ghostly books been occupied, there neither the devil nor none
of his angels dare come near. And they that occupy them been in much safeguard, and
having great4 consolation, and been the readier unto all goodness, the slower to all evil5;
and if they have done any thing amiss, anon, even by the sight of the books, their con
sciences been admonished, and they waxen sorry and ashamed of the fact.
" Peradventure they will say unto me, How and if we understand not that we read
that is contained in the books ? What then ? Suppose thou understand not the deep and
profound mysteries of scripture ; yet can it not be, but that much fruit and holiness must
come and grow unto thee by the reading : for it cannot be that thou shouldest be ignorant
in all things alike. For the Holy Ghost hath so ordered and attempered the scriptures,
that in them as well publicans, fishers, and shepherds may find their edification, as great
doctors their erudition : for those books were not made to vain-glory, like as wrere the
writings of the Gentile philosophers and rhetoricians, to the intent the makers should be
had in admiration for their high styles and obscure manner of writing6, whereof nothing
can be understand without a master or an expositor. But the apostles and prophets
wrote their books so that their special intent and purpose might be understanded7 and
perceived of every reader, which was nothing but the edification or amendment of the
life of them that readeth or heareth it. Who is that reading8 or hearing read in the
gospel, c Blessed are they that been meek, blessed are they that been merciful, blessed
are they that been of clean heart,' and such other like places, can perceive nothing,
except he have a master to teach him what it meancth? Likewise the signs .and miracles
with all other histories of the doings of Christ or his apostles, who is there of so simple
wit and capacity, but he may be able to perceive and understand them ? These be but
excuses and cloaks for the rain, and coverings of their own idle slothfulness. 'I cannot
understand it.' What marvel ? How shouldest thou understand, if thou wilt not read
nor look upon it ? Take the books into thine hands, read the whole story, and that
[' Other copies read, salves.
[a Among.]
|_3 So he. J
[4 Arid have a great.]
[* Slower of all evil.]
[u Obscure manner and writing.]
[7 Understand.]
b Who is it, that hearing.]
PREFACE TO THE BIBLE.
121
thou undcrstandest keep it well in memory ; that tlion nnderstandcst not, read it again
and again : if thou can neither so come by it, counsel with some other that is better
learned. Go to thy curate and preacher; shew thyself to be desirous to know and learn:
and I doubt not but God, seeing thy diligence and readiness (if no man else teach thee,)
will himself vouchsafe with his holy Spirit to illuminate thee, and to open unto thee that
which was locked from thee.
" Remember the eunuchus of Candace, queen of Ethiopy, which, albeit he was a man
of a wild and barbarous country, and one occupied with worldly cures and businesses, yet
riding in his chariot, he was reading the scripture. Now consider, if this man passing in
his journey, was so diligent as to read the scripture, what thinkest thou of like was he
wont to do sitting at home? Again, he that letted9 not to read, albeit he did not under
stand, what did he then, trowest thou, after that, when he had learned and gotten under
standing ? For, that thou may well lo know that he understood not what he read, hearken
what Philip there saith unto him : ' Understandest thou what thou readest ?' And he,
nothing ashamed to confess his ignorance, answereth, 4 How should I understand, having
no body to shew me the way ?' Lo ! when he lacked one to shew him the way and to
expound to him the scriptures, yet did he read ; and therefore God the rather provided
for him a guide of the way, that taught him to understand it. God perceived his willing
and toward mind ; and therefore he sent him a teacher by and bye. Therefore let no man
be negligent about his own health and salvation : though thou have not Philip always
when thou wouldest, the Holy Ghost, which then moved and stirred up Philip, will be
ready and not to fail thee if thou do thy diligence accordingly. All these things been
written for us to our edification ' ' and amendment, which be born towards the latter end
of the world. The reading of scriptures is a great and strong bulwark or fortress
against sin; the ignorance of the same is the greater ruin and destruction of them that
will not know it. That is the thing that bringeth in heresies12, that is it that causeth
all corrupt and perverse living, that it is13 that bringeth all things out of good order14."
Hitherto, all that I have said, I have taken and gathered out of the foresaid sermon
of this holy doctor, St John Chrysostom. Now if I should in like manner bring forth
what the self-same doctor speak eth in other places, and what other doctors and writers
say concerning the same purpose, I might seem to you to write another bible rather than
to make a preface to the bible. Wherefore, in few words to comprehend the largeness
and utility of the scripture, how it containeth fruitful instruction and erudition for every
man; if any things15 be necessary to be learned, of the holy scripture we may learn it.
If falsehood shall be reproved, thereof we may gather wherewithal. If any thing be to
be corrected and amended, if there need any exhortation or consolation, of the scripture
we may well learn. In the scriptures be the fat pastures of the soul; therein is no venom
ous meat, no unwholesome thing ; they be the very dainty and pure feeding. He that
is ignorant, shall find there what he should learn. He that is a perverse sinner, shall
there find his damnation to make him to tremble for fear. He that laboureth to serve
God, shall find there his glory, and the promissions of eternal life, exhorting him more
diligently to labour. Herein may princes learn how to govern their subjects; subjects
obedience, love and dread to their princes : husbands, how they should behave them unto
their wives; how to educate their children and servants: and contrary the wives,
children, and servants may know their duty to their husbands, parents and masters.
Here may all manner of persons, men, women, young, old, learned, unlearned, rich, poor,
priests, laymen, lords, ladies, officers, tenants, and mean men, virgins, wives, widows,
lawyers, merchants, artificers, husbandmen, and all manner of persons, of what estate or
condition soever they be, may in this book learn all things what they ought to believe,
what they ought to do, and what they should not do, as well concerning Almighty God,
as also concerning themselves and all other. Briefly, to the reading of the scripture none The conciu-
can be enemy, but that either be so sick that they love not to hear of any medicine, or sion'
else that be so ignorant that they know not scripture to be the most healthful medicine.
[9 Letteth not, other copies.]
f10 Thou mayest well.]
[n Written unto us tor our edification.]
[!2 Heresy.]
[13 That is it.]
[14 Chrysost. De Lazaro. Concio iii. Tom. I. pp.
737-740. ed.. Paris. 1/18-38.]
[u> Other copies read, any thin^.]
122 PREFACE TO THE BIBLE.
Therefore, as touching this former part, I will here conclude and take it as a con
clusion sufficiently determined and approved1, that it is convenient and good the scripture
to be read of all sorts and kinds of people, and in the vulgar tongue, without further
allegations and probations for the same; which shall not need, since that this one place
of John Chrysostom is enough and sufficient to persuade all them that be not frowardly
The king's and perversely set in their own wilful opinion; specially now that the king's highness,
a being supreme head next under Christ of this church of England, hath approved with
his royal assent the setting forth hereof, which only to all true and obedient subjects
ought to be a sufficient reason for the allowance of the same, without farther delay,
reclamation, or resistance, although there were no preface nor other reason herein ex-
There is Therefore now to come to the second and latter part of my purpose. There is
it may It nothing2 so good in this world, but it may be abused, and turned from fruitful and whole
some to hurtful and noisome. What is there above better than the sun, the moon, the
stars? Yet was there that took occasion by the great beauty and virtue of them to
dishonour God, and to defile themselves with idolatry, giving the honour of the living
God and Creator of all things to such things as he had created. What is there here
beneath better than fire, water, meats, drinks, metals of gold, silver, iron, and steel ?
Yet we see daily great harm and much mischief done by every one of these, as well for
lack of wisdom and providence of them that suffer evil, as by the malice of them that
worketh the evil. Thus to them that be evil of themselves every thing setteth forward
and increaseth their evil, be it of his own nature a thing never so good; like as contrarily,
to them that studieth and endeavoureth themselves to goodness, every thing prevaileth
them, and profiteth unto good, be it of his own nature a thing never so bad. As St
Paul saith : His qui diligant Deum, omnia cooperantur in bonum : even as out of most
venomous worms is made triacle, the most sovereign medicine for the preservation of
man's health in time of danger. Wherefore I would advise you all, that cometh to the
reading or hearing of this book, which is the word of God, the most precious jewel,
and most holy relic that remaineth upon earth, that ye bring with you the fear of God,
and that ye do it writh all due reverence, and use your knowledge thereof, not to vain
glory of frivolous disputation, but to the honour of God, increase of virtue, and edifi
cation both of yourselves and other.
And to the intent that my words may be the more regarded, I will use in this part
^ie autno"ty °^ St Gregory Nazianzene, like as in the other I did of St John Chryso
stom. It appeareth that in his time there were some (as I fear me, there been also now
at these days a great number) which were idle babblers and talkers of the scripture out
of season and all good order, and without any increase of virtue or example of good
living. To them he writeth all his first book, De Theologia : whereof 3 I shall briefly
gather the whole effect, and recite it here unto you. " There been some," saith he,
" whose not only ears and tongues, but also their fists, been whetted and ready bent all
to contention and unprofitable disputation; whom I would wish, as they been vehement
and earnest to reason the matter with tongue, so they were also ready and practive to
do good deeds. But forasmuch as they, subverting the order of all godliness, have
respect only to this thing, how they may bind and loose subtle questions, so that now
every market-place, every alehouse and tavern, every feast-house, briefly, every company
of men, every assembly of women, is filled with such talk ; since the matter is so," saith
he, " and that our faith and holy religion of Christ beginneth to wax nothing else, but
as it were a sophistry or a talking-craft, I can no less do but say something thereunto.
It is not fit," saith he, " for every man to dispute the high questions of divinity, neither
is it to be done at all times, neither in every audience must we discuss every doubt :
but we must know when, to whom, and how far we ought to enter into such matters.
" First, it is not for every man, but it is for such as be of exact and exquisite judg
ments, and such as have spent their time before in study and contemplation; and such
as before have cleansed themselves as well in soul as body, or at the least, endeavoured
[' Sufficiently determine and appoint, other copies.] [2 Here is nothing.] [:; Wherefore.]
PREFACE TO THE BIBLE. 123
themselves to bo made clean. For it is dangerous," saith he, " for the unclean to touch
that thing that is most clean ; like as the sore eye taketh harm by looking upon the
sun.
" Secondarily, not at all times, but when we be reposed and at rest from all outward
dregs and trouble, and when that our heads be not4 encumbered with other worldly
and wandering imaginations : as if a man should mingle balm and dirt together. For
he that shall judge and determine such matters and doubts of scriptures, must take his
time when he may apply his wits thereunto, that he may thereby the better see and
discern what is truth.
" Thirdly, where, and in what audience ? There and among those that been studious
to learn, 'and not among such as have pleasure to trifle with such matters as with other
things of pastime, which repute for their chief delicates the disputation of high questions,
to shew their wits, learning and eloquence in reasoning of high matters.
"Fourthly, it is to be considered how far to wade in such matters of difficulty.
No further," saith he, " but as every man's own capacity will serve him ; and again, no
further than the weakness or intelligence of the other audience may bear. For like
as too great noise hurteth the ear, too much meat hurteth a man's body5, too heavy
burdens hurteth the bearers of them, too much rain doth more hurt than good to
the ground ; briefly, in all things too much is noyous ; even so weak wits and weak
consciences may soon be oppressed with over-hard questions. I say not this to dis
suade men from the knowledge of God, and reading or studying of the scripture. For
I say, that it is as necessary for the life of man's soul, as for the body to breathe.
And if it were possible so to live, I would think it good for a man to spend all his
life in that, and to do no other thing6. I commend the law which biddeth to meditate
and study the scriptures always, both night and day, and sermons and preach
ings to be made both morning, noon, and eventide ; and God to be lauded and
blessed in all times, to bedward, from bed, in our journeys, and all our other works.
I forbid not to read, but I forbid to reason. Neither forbid I to reason so far as is
good and godly. But I allow not that is done out of season, and out of measure
and good order. A man may eat too much of honey7, be it never so sweet, and
there is time for every thing ; and that thing that is good is not good, if it be un
godly done : even as a flower in winter is out of season, and as a woman's apparel
becometh not a man, neither contrarily, the man's the woman; neither is weeping
convenient at a bridal, neither laughing at burial8. Now if we can observe and keep
that is comely and timely in all other things, shall not we then the rather9 do the same
in the holy scriptures? Let us not run forth as it were wild horse10, that can suffer
neither bridle in their mouths, nor sitter on their backs. Let us keep us in our bounds,
and neither let us go too far on the one side, lest we return into Egypt, neither too
far over the other, lest we be carried away to Babylon. Let us not sing the song of
our Lord in a strange land; that is to say, let us not dispute the word of God at all
adventures, as well where it is not to be reasoned as where it is, and as well in
the ears of them that be not fit therefore as of them that be. If we can in no wTise
forbear but that we must needs dispute, let us forbear thus much at the least, to do
it out of time and place convenient. And let us entreat of those things which be
holy holily ; and upon those things that been mystical, mystically ; and not to utter the
divine mysteries in the ears unworthy to hear them : but let us know what is comely
as well in our silence and talking, as in our garments' wearing, in our feeding, in our
gesture, in our goings, and in all our other behaving. This contention and debate
about scriptures and doubts thereof (specially when such as pretend to be the favourers
and students thereof cannot agree within themselves) doth most hurt to ourselves,
and to the furthering of the cause and quarrels that we would have furthered above
all other things. And we in this," saith he, " be not unlike to them that, being mad,
[4 Been not, other copies.]
[5 The man's body, heavy burdens.]
[6 No other song.]
[7 Too much honey.] [8 At a burial.]
[9 We then rather.]
[10 Wild horses.]
124
PREFACE TO THE BIBLE.
set their own houses on fire, and that slay their own children, or beat their own
parents. I marvel much," saith he, " to recount whereof cometh all this desire of vain
glory, whereof cometh all this tongue-itch, that wre have so much delight to talk
and clatter ? And wherein is our communication ? Not in the commendations of vir
tuous and good deeds of hospitality, of love between Christian brother and brother,
of love between man and wife, of virginity and chastity, and of alms towards the
poor ; not in psalms and godly songs, not in lamenting for our sins, not in repressing
the affections of the body, not in prayers to God. We talk of scripture, but in the
meantime we subdue not our flesh by fasting, waking, and weeping; we make not
this life a meditation of death; we do not strive to be lords of our appetites1 and
affections ; we go not about to pull down our proud and high minds, to abate our
furnish and rancorous stomachs, to restrain our lusts and bodily delectations, our un-
discrete sorrows, our lascivious mirth, our inordinate looking, our insatiable hearing of
vanities, our speaking without measure, our inconvenient thoughts, and briefly, to re
form our life and manners. But all our holiness consisteth in talking. And we
pardon each other from all good living, so that we may stick fast together in argu
mentation; as though there were no mo ways to heaven, but this alone, the way of
speculation and knowledge (as they take it) ; but in very deed it is rather the way
of superfluous contention and sophistication2."
Hitherto have I recited the mind of Gregory Xazianzene in that book which I
spake of before. The same author saith also in another place, that "the learning of a
Christian man ought to begin of the fear of God, to end in matters of high specula
tion; and not contrarily to begin with speculation, and to end in fear. For specula
tion," saith he, " either high cunning and knowledge, if it be not stayed with the bridle
of fear to offend God, is dangerous and enough to tumble a man headlong down
the hill. Therefore," saith he, "the fear of God must be the first beginning, and as
it were an A. B. C., or an introduction to all them that shall enter to the very true
and most fruitful knowledge of holy scriptures. Where as is the fear of God, there
is," saith he, "the keeping of the commandments, there is the cleansing of the
flesh, which flesh is a cloud before the soul's eye, and suffereth it not purely to see
the beam of the heavenly light. Where as is the cleansing of the flesh, there is the
illumination of the Holy Ghost, the end of all our desires, and the very light whereby
the verity of scriptures is seen and perceived8." This is the mind and almost the
words of Gregory Nazianzene, doctor of the Greek church, of whom St Jerome saith,
that unto his time the Latin church had no writer able to be compared and to
make an even match with him4.
Therefore to conclude this latter part, every man that cometh to the reading of
this holy book ought to bring with him first and foremost this fear of Almighty
God, and then next a firm and stable purpose to reform his own self according there
unto; and so to continue, proceed, and prosper from time to time, shewing himself
to be a sober and fruitful hearer and learner. Which if he do, he shall prove at the
length well able to teach, though not with his mouth, yet with his living and good
example, which is sure the most lively and most effectuous6 form and manner of
teaching. He that otherwise intermeddleth with this book, let him be assured that
once he shall make account therefore, when he shall have said to him, as it is written
in the prophet David, Peccatori dicit Deus, &c. : " Unto the ungodly said God, Why
dost thou preach my laws, and takest my testament in thy mouth ? Whereas thou
hatest to be reformed, and hast, been partakers with advoutrers. Thou hast let thy
mouth speak wickedness, and with thy tongue thou hast set forth deceit. Thou
[' Lords over our appetites, other copies.]
[2 Greg. Nazianz. Orat. xxvii. Theol. i. adver.
Eunomian. Tom. 1. p. 487, et sqq. Ed. Paris. 1778-
1840.]
[3 Id. Orat. xxxix. In sancta luurina. Tom. I.
pp. Ml, 2.J
[4 Numquid in ilia epistola Gregorium virum
eloquentissimum non potui nominare ? Quis apud
Latinos par sui est ? Quo ego magistro glorior et
exulto. Hieron. Apol. adv. Kuffin. Lib. i. Tom.
II. p. 137. Ed. Francof. 1H84.J
[5 Other copies read, and eflectuous.]
PREFACE TO THE BIBLE.
125
sattest and spakest against thy brother; and hast slandered thine own mother's son.
These things hast thou done, and I held my tongue, and thou thoughtest (wickedly)
that I am even such a one as thyself. But I will reprove thee, and set before
thee the things that thou hast done. 0 consider this, ye that forget
God; lest I pluck you away, and there be none to deliver
you. Whoso offereth me thanks and praise, he
honoureth me ; and to him that orderetli
his conversation right will I
shew the salvation
of God."
God save the King6.
[° The volume containing " A list of some of
the early printed books in the Archiepiscopal Li
brary at Lambeth," Lond. 1843, contains some
interesting notices of fragments occupying the place
of fly leaves and end papers in volumes with which
they had no connexion. Among them is the follow
ing. The Rev. S. R. Maitland, the librarian, says :
"Two leaves, each containing the PROLOGUE
TO CRANMER'S BIBLE on one side, and the
usual matter on the other side." One of these is the
prologue to the edition of December 1541, and re
quires no description ; but the other is, as far as I
can rind, unique. Mr Lea Wilson, whose magni
ficent collection of bibles contains (as a very small
part of its treasures) twelve copies exhibiting every
variety of Cranmer's Bible, and who has spared
neither pains nor expense in making himself fully
acquainted with the details of the subject, informs
me that he had never before seen it. I am in
debted to the same gentleman for the suggestion,
that these two leaves so differing from each other,
and both found together in the binding of one
volume, that volume being a Salisbury Breviary,
printed by Francis Regnault, at Paris, in 1535,
agrees with the notion, supported by other evidence,
that this bible was printed in France. Certainly
the large black letter of this prologue, and of the
Breviary, are as like as can be imagined. Under
these circumstances, it seems worth while to reprint
this prologue in something like the form in which
it stands, premising that it is all in black letter, and
that the initial F. is not, as in some copies of the
prologue, a Roman letter, but the same flourishing
capital as appears in the edition of December, 1541.
It should I presume be headed, 'A prologue ex-
pressynge what is meant by certaine syynes and
tokens that we have set in the Byble ,-' but what
was probably the first line has been cut off, and
only what is here in italics remains. The Prologue
itself is as follows : — "
P IRST where as often tymes ye shall
fynde a smal letter in the text, it sygnifieth
that so moch as in (sic) the small letter doth
abounde & is more in the common translacitf
in Latyne then is founde ether in the Hebrue
or in ye Greke. Moreouer where as ye finde
this sygne o-f it betokeneth a dyuersite & dif
ference of readyng betwene the Hebrues and
the Chaldees in the same place, whych diuersytes
of readynges we were purposed to haue set forth
perticularly vnto you. But for so moch as they are
very large and tedyous, & thys volume is very
great and houge allready, we haue therfore left the"
out. We haue also (as ye maye se) added many
handes both in the mergent of this volume and also
in the text, vpon the whyche we purposed to haue
made in the ende of the Byble (in a table by them-
selues) certen annotacios : but for so moch as yet
there hath not bene sufFycyent tyme mynistred to
the Kynges mooste honorable councell, for the ouer-
syght and correcion of the sayde annotacions, we do
therfore omyt them, tyll theyr more conuenyent
leysoure. Doynge nowe no more but beseake the,
moost gentle reader, that when thou commest at
soch a place where a hande doth stande (or any
other where, in the Byble) and thou canst not
attayne to the meanynge & true knowledge of that
sentence, then do not rashly presume to make any
pryuate interpretacyon thereof: but submytte thy
self to the iudgement of those that are learned.
God sane the Kynge.
Foxes and
Firebrands.
Part ii. pp.
2—9.
Strype,
Memorials
of Abp.
Cranmer,
Vol. i. pp.
20.5-7. tid.
Oxon. 1840.
126
[THE
ARCHBISHOP'S SPEECH
AT THE
CORONATION OF EDWARD VI., FEB. 20, 1547.1]
MOST dread and royal sovereign : The promises your highness hath made here at
your coronation, to forsake the devil and all his works, are not to be taken in the
bishop of Rome's sense, when you commit any thing distasteful to that see, to hit
your majesty in the teeth ; as pope Paul the third, late bishop of Rome, sent to your
royal father, saying, " Didst thou not promise, at our permission of thy coronation, to
forsake the devil and all his works, and dost thou turn to heresy2? For the breach
of this thy promise, knowest thou not, that 'tis in our power to dispose of the sword3
and sceptre to whom we please?" We, your majesty's clergy, do humbly conceive,
that this promise reacheth not at your highness' sword, spiritual or temporal, or in
the least at your highness swaying the sceptre of this your dominion, as you and
your predecessors have had them from God. Neither could your ancestors lawfully
resign up their crowns to the bishop of Rome or to his legates4, according to their
ancient oaths then taken upon that ceremony.
The bishops of Canterbury for the most part have crowned your predecessors,
and anointed them kings of this land: yet it was not in their power to receive
or reject them, neither did it give them authority to prescribe them conditions to take
or to leave their crowns; although the bishops of Rome would encroach upon your
predecessors by his bishops' act and oil5, that in the end they might possess those
bishops with an interest to dispose of their crowns at their pleasure. But the wiser
sort will look to their claws and clip them.
The solemn rites of coronation have their ends and utility, yet neither direct force
or necessity : they be good admonitions to put kings in mind of their duty to God,
but no increasement of their dignity. For they be God's anointed, not in respect of
the oil which the bishop useth, but in consideration of their power which is ordained,
of the sword which is authorised, of their persons which are elected by God6, and
endued with the gifts of his Spirit for the better ruling and guiding of his people.
The oil, if added, is but a ceremony; if it be wanting, that king is yet a perfect
monarch notwithstanding, and God's anointed, as well as if he was inoiled. Now for
the person or bishop that doth anoint a king, it is proper to be done by the chiefest ;
but if they cannot, or will not, any bishop may perform this ceremony.
To condition with monarchs upon these ceremonies, the bishop of Rome (or other
bishops owning his supremacy) hath no authority, but he may faithfully declare what
God requires at the hands of kings and rulers ; that is, religion and virtue. There
fore not from the bishop of Rome, but as a messenger from my Saviour Jesus Christ,
I shall most humbly admonish your royal majesty, what things your highness is to
perform.
[* Strype asserts, that "at this coronation, (Edw.
VI.) there was no sermon, but that was supplied by
an excellent speech, which was made by the arch
bishop," and that " it was found among the inesti
mable collections of archbishop Usher." Dr Jenkyns
was unable to meet with the original, search having
been made in vain for it in Dublin, (Vol. II. p. 118,
n.) A farther search for it has also been made
for the present edition, but equally without suc
cess. It is here printed from the second part of
"Foxes and Firebrands," published by Robert
Warre, (Ed. Dublin, lf>82, pp. 2—9.) who says that
" the collections in this second part are most of
them either out of the memorials of that great
minister of state, the lord Cecil, or from the testi
monies of persons that are still living." Part I. To
the reader, A. 4.]
[2 Run to heresy, Strype.]
[3 That it is in our power to dispose of thy sword,
Ibid.] p Or his legates, Ibid.]
[5 By their act and oil, Ibid.]
[6 Elected of God, Ibid.]
SPEECH AT THE CORONATION OF EDWARD VI. 127
Your majesty is God's vice-gerent and Christ's vicar within your own dominions,
and to see, with your predecessor Josiah7, God truly worshipped, and idolatry destroyed,
the tyranny of the bishops of Rome banished from your subjects, and images removed.
These acts be signs of a second Josiah7, who reformed the church of God in his days.
You are to reward virtue, to revenge sin, to justify the innocent, to relieve the poor,
to procure peace, to repress violence, and to execute justice throughout your realms.
For precedents8, on those kings who performed not these things, the old law shews
how the Lord revenged his quarrel; and on those kings who fulfilled these things, he
poured forth his blessings in abundance. For example, it is written of Josiah in the
book of the Kings thus : " Like unto him there was no king before him that turned 9
to the Lord with all his heart, according to all the law of Moses, neither after him
arose there any like him." This was to that prince a perpetual fame of dignity, to
remain to the end of days.
Being bound oy my function to lay these things before your royal highness, the
one as a reward, if you fulfil; the other as a judgment from God, if you neglect
them; yet I openly declare before the living God, and before these nobles of the
land, that I have no commission to denounce your majesty deprived, if your high
ness miss in part, or in whole, of these performances, much less to draw up inden
tures between God and your majesty, or to say you forfeit your crown with a
clause, for the bishop of Rome, as have been done by your majesty's pre
decessors, king John, and his son Henry of this land. The
Almighty God of his mercy let the light of his coun
tenance shine upon your majesty, grant you
a prosperous and happy reign, defend
you and save you; and let
your subjects say,
Amen!
God save the king.
[7 Josias, Ibid.] [8 Presidents, F. and F.] [9 There was no king, that turned, Ibid.
128
HOMILY OF SALVATION1.
The efficacy
of Christ's
passion and
oblation.
Tvom. iii.
[Gal. ii.]
BECAUSE all men be sinners and offenders against God, and breakers of his law
and commandments, therefore can no man by his own acts, works, and deeds8 (seem
they never so good) be justified and made righteous before God ; but every man of
necessity is constrained to seek for another righteousness, or justification, to be received
at God's own hands, that is to say, the remission, pardon3, and forgiveness of his sins
and trespasses in such things as he hath offended. And this justification or righteous
ness, which we so receive by God's mercy4 and Christ's merits, embraced by faith, is
taken, accepted, and allowed of God for our perfect and full justification.
For the more full understanding hereof, it is our parts and duty ever to re
member the great mercy of God, how that (all the world being wrapped in sin by
breaking of the law) God sent his only Son our Saviour Christ into this world, to
fulfil the law for us ; and by shedding of his most precious blood, to make
a sacrifice and satisfaction, or (as it may be called) amends, to his Father for
our sins5, to assuage his wrath and indignation conceived against us for the same.
Insomuch that infants, being baptized, and dying in their infancy, are by this
sacrifice washed from their sins, brought to God's favour, and made his children, and
inheritors of his kingdom of heaven. And they which actually do8 sin after their
baptism, when they convert and turn again7 to God unfeignedly, they are likewise
washed by this sacrifice from their sins, in such sort, that there remaineth not any
spot of sin that shall be imputed to their damnation. This is that justification, or
righteousness, which St Paul speaketh of, when he saith : " No man is justified by
the works of the law, but freely by faith in Jesus Christ." And again he saith : " "We
believe in Christ Jesu, that we be justified freely by the faith of Christ, and not by
the works of the law, because that no man shall be justified by the works of the law."
[l The three homilies, " Of Salvation," " Of the
true, lively, and Christian Faith," and " Of Good
Works," have generally been attributed to Cran-
mer. Gardener, in his letter to protector Somer
set, several times ascribes that of "Salvation"
to him. Vid. Foxe's Acts and Monuments,
1st Ed. Lond. 1563, pp. 742, 5,803. Of this
homily, and the other two, Todd says : " But
more extensive declarations of doctrine had now
been formed, entitled Homilies. They are in
number twelve. Of these at least three, if
not a fourth, appear to have been written by
Cranmer himself. If internal evidence had been
wanting in support of this belief, the authority of
nearly contemporary assertion exists. JohnWoolton,
the nephew of the celebrated Alexander Nowell,
was the author of several theological works in the
reign of Elizabeth. He became bishop of Exeter.
Not long before he was advanced to the prelacy, he
published, in 15/6, the Christian Manual, in which
he says, (Chr. Man. Sign. c. iii.) ' What we teach
and think of good works, those homilies written in
our English tongue of Salvation, Faith, and Works,
by that light and martyr of Christ's church, Cran
mer, archbishop of Canterbury, do plain testify
and declare ; which are built upon so sure a
foundation, that no sycophant can deface them,
nor sophister confute them, while the world shall
endure.' Dr Wordsworth is of opinion that
Cranmer wrote also the homily of the Misery of
3Iankind, Eccl. Biogr. iii. 505. I should rather
attribute to his pen that against the Fear of Death,
there being among the fragments of his compo
sition, given by Strype, part of a discourse on
this subject." Todd's Life of Cranmer, Vol. II.
pp. 10, 11. Ed. Lond. 1831.— But the homily of the
Misery of Mankind, ascribed by Dr Wordsworth
to Cranmer, appears in " Homilies set forth by the
right reverend father in God, Edmunde (Bonner),
bishop of London," Ed. Lond. (Cawode) 1555.
with the name of Harpesfield at the end, thus :
Jo. Harpesfield sacra? theologian professor. Arch.
London Vid. also, Strype's Memorials of Abp.
Cranmer, Vol. I. pp. 213, 14. 249. Ed. Oxon. 1840.
Eccl. Memorials, Vol. I. pp. 533-5. Ed. Oxon.
1822. Annals of the Reformation, Vol. I. pp. 498, 9.
Ed. Oxon. 1824. Burriet, Hist, of Reformat. Vol. III.
p. 358. Ed. Oxon. 1829.— The text of this reprint
follows that of Grafton's edition, "imprinted at
London, the last day of July, 1547," and has been
collated with that of Whitchurch, Aug. 20, 1547,
Jugge and Cawood, 1560, and with a small 12mo.
copy, (Cawood) 1562. The Ed. 1547, referred to
throughout the notes, is that of Whitchurch, 1547- J
[2 Deed, Ed. 1560.]
[3 Remission and pardon, omitted in Eds. 1560,
62.]
[4 Of God's mercy, Ed. 1560.]
[5 For our sin, Ed. 1547-]
[• Which in act or deed do sin, Eds. 1560, 62.]
[7 When they turn again, Ibid.]
OF SALVATION. ]2<)
And although this justification be free unto us, yet it cometh not so freely to usa,
that there is no ransom paid therefore at all.
But here may man's reason be astonied, reasoning after this fashion : If a ransom be objection,
paid for our redemption, then it is not9 given us freely. For a prisoner that payeth his
ransom is not let go freely ; for if he go freely, then he goeth without ransom : for what
is it else to go freely, than to be set at liberty without payment of ransom ? This reason An answer.
is satisfied by the great wisdom of God in this mystery of our redemption, who hath so
tempered his justice and mercy together, that he would neither by his justice condemn
us unto the perpetual captivity10 of the devil, and his prison of hell, remediless for ever,
without mercy ; nor by his mercy deliver us clearly, without justice, or payment of a
just ransom ; but with his endless mercy he joined his most upright and equal justice.
His great mercy he shewed unto us in delivering us from our former captivity, without
requiring of any ransom to be paid, or amends to be made upon our parts; which thing
by us had been impossible to be done. And whereas it lay not in us that to do, he pro
vided a ransom for us ; that was the most precious body and blood of his most dear and
best beloved son Jesu Christ, who, besides his ransom11, fulfilled the law for us perfectly.
And so the justice of God and his mercy did embrace together, and fulfilled the mystery
of our redemption. And of this justice and mercy of God knit together speaketh St Paul
in the third chapter to the Romans : " All have offended, and have need of the glory Rom. HI.
of God, justified13 freely by his grace, by redemption which is in Jesu Christ, whom
God hath set forth to us13 for a reconciler and peace-maker, through faith in his blood,
to shew his righteousness." And in the tenth chapter : " Christ is the end of the law Rom. x.
unto righteousness to every man that believeth." And in the eighth chapter : " That Rom. viii.
which was impossible by the law, inasmuch as it was weak by the flesh, God sendino-
his own Son in the similitude of sinful flesh, by sin damned sin in the flesh; that the
righteousness of the law might be fulfilled in us, which walk not after the flesh, but
after the Spirit."
In these foresaid places the apostle toucheth specially three things, which must concur Throe things
and go together14 in our justification: upon God's part, his great mercy and grace ; ^'theKur
upon Christ's part, justice, that is, the satisfaction of God's justice, or price of our justificaticn-
redemption, by the offering of his body and shedding of his blood, with fulfilling
of the law perfectly and throughly; and upon our part, true and lively faith in the
merits of Jesu Christ, which yet is not ours, but by God's working in us. So that
in our justification is riot only God's mercy and grace, but also his justice, which
the apostle calleth the justice of God; and it consisteth in paying our ransom, and
fulfilling of the law: and so the grace of God doth not exclude the justice of God '
in our justification, but only cxcludeth the justice of man15, that is to say, the justice
of our works, as to be merits of deserving our justification. And therefore St Paul
declareth here nothing upon the behalf of man concerning his justification, but only a true
and lively faith; which nevertheless is the gift of God, and not man's only work
without God.
And yet that faith doth not exclude16 repentance, hope, love, dread, and the fear HOW •» it to
of God, to be joined with faith in every man that is justified; but it excludeth them17 *£3f
from the office of justifying: so that although they be all present together in him Sl
that is justified, yet they justify not altogether. ]\Tor that faith also18 doth not exclude19 works-
the justice of our good works, necessarily to be done afterward of duty towards God,
(for we are most bounden to serve God in doing good deeds, commanded by him
in his holy scripture, all the days of our life;) but it excludeth them, so that we
may not do them to this intent, to be made good by doing of them. For all the
good works that we can do be unperfect, and therefore not able to deserve our justi-
[R Unto us, Eds. 1560, 62.]
p Then is it not, Ibid.]
[10 Everlasting captivity, Ibid.J
[n Besides this ransom, Ibid.]
I12 But are justified, Ibid.]
[13 Unto us, Ed. 1562.]
[14 Which must go together, Eds. 1560, 62.]
[CRANMER, II.]
[15 Doth not shut out the justice, but only shut-
teth out the justice of man, Ibid.]
['"' Doth not shut out, Ibid.]
[I7 It shutteth them out, Ibid.]
[w The faith were, Ed. 1560.]
[19 Doth not shut out, Ed. 1560, 2.]
130
HOMILY
Gal. iii.
Gal. ii.
Gal. v.
fication : but our justification cloth come freely by the mere mercy of God, and of
so great and free mercy, that whereas all the world was not able of theirselves to
pay any part towards their ransom, it pleased our heavenly Father, of his infinite mercy,
without any our desert or deserving, to prepare for us the most precious jewels of
Christ's body and blood, whereby our ransom might be fully paid, the law fulfilled,
and his justice fully satisfied. So that Christ is now the righteousness of all them
that truly do believe in him. He for them paid their ransom by his death : he for them
fulfilled the law in his life : so that now in him, and by him, every true Christian man
may be called a fulfiller of the law; forasmuch as that which their infirmity lacketh,
Christ's justice hath supplied.
1 The Second Part of the Sermon of Salvation.
Ye have heard of whom all men ought to seek their justification and righteousness, and how also
this righteousness eometh unto men by Christ's death and merits : ye heard also that three things are
required to the obtaining of our righteousness; that is, God's mercy, Christ's justice, and a true and
lively faith, out of the which faith springeth good works.
Before2 was declared at large that no man can be justified by his own good works,
because that no man3 fulfillcth the law, according to the full request of the law. And
St Paul, in his epistle to the Galatians, proveth the same, saying thus : " If there had
been any law given which could have justified, verily righteousness should have been
by the law." And again he saith : " If righteousness be by the law, then Christ died
in vain." And again he saith : " You that are justified by the law4 are fallen away
from grace." And furthermore he writeth to the Ephesians on this wise : " By grace
are ye saved through faith, and that not of yourselves, for it is the gift of God, and
not of works, lest any man should glory." And, to be short, the sum of all Paul's
disputation is this, that if justice come of works, then it eometh not of grace; and
if it come of grace, then it eometh not of works. And to this end tendeth all the
Acts x. prophets, as St Peter saith in the tenth of the Acts : " Of Christ all the prophets," saith
St Peter, " do witness, that through his name all they that believe in him shall receive
the remission of sins."
Faith only. And after this wise to be justified, only by this true and lively faith in Christ,
tlie doctrine speaketh all the .old and ancient authors, both Greeks and Latins; of whom I will
t°ors. specially rehearse three, Hilary, Basil, and Ambrose. St Hilary saith these words plainly
in the ninth canon upon Matthew: "Faith only justifieth5." And St Basil, a Greek
author, writeth thus : [" This is a perfect and a whole glorying in God, when a man
doth not boast himself for his own justice, but knoweth himself certainly to be unworthy
of true justice, but to be justified by only faith in Christ.6] This is a perfect and a
whole rejoicing in God, when a man advanceth not himself for his own righteousness,
but knowledgeth himself to lack true justice and righteousness, and to be justified by
the only faith in Christ 7." " And Paul," saith he, " doth glory in the contempt of his
own righteousness, and that he looketh for his righteousness8 of God by faith."
These be the very words of St Basil. And St Ambrose, a Latin author, saith these
words : " This is the ordinance of God, that he which believeth9 in Christ should
be saved without works, by faith only, freely receiving remission of his sins10." Con
sider diligently these words : " without works," " by faith only," " freely we receive
remission of our sins." What can be spoken more plainly than to say, that freely,
Phil, ii
I"1 This passage is inserted from the Eds. 1560,
1562, and is not found in the earlier copies, which
were not broken by divisions.]
[2 Also before, Eds. 1560, 62.]
[3 Works, that no man, Ibid.]
I4 Justified in the law, Ed. 1547.]
[• Fides enim sola justih'cat — Hilar. Comment,
in Mattheeum. Can. viii. col. 500, Ed. Paris. 1531.]
[6 This passage is omitted in Ed. (Grafton)
1547.]
[7 Aurrj yap Si] 17 TeXeia /cal oXoKXtj/ops Kav-^rj^i^
eu Qcw, OTI /LU/TC CTT! OLKaiocriivrj TIS CTraipeTai TJJ
eaurou, a'XX' eyvco fiev evdef) ovra e
TricrTei $e fiovy Trj £is XPKTTOI/ fieSiKaiu)-
fjievov. KOL Ka.vyjS.Ta.1 IlauXos CTTI Tea na.Ta<ppoviia'ai
TIJS eawrov oiKaioaui/tjs, ^Te'ivSe -rt;j/<W Xpt(rrou. —
Basil. Horn. xxii. De humilitate. Tom. I. p. 473,
Ed. Paris. 1538.J
[8 For the righteousness, Eds. 1560, 62.]
[9 That they which believe, Ed. 1560. That he
which believe, Ed. 1562.]
[10 Quia hoc constitutum est a Deo, utqui credit
in Christum, salvus sit sine opere, sola fide gratis
accipiens remissionem peccatorum — Ambros. in
Epist. 1 ad Corinth. Cap. i. v. 4. Tom. III. p. 161.
Ed. Colon. Agrip. 1616.]
OF SALVATION.
131
without works, by faith only, we obtain remission of our sins ? These and other like
sentences, that we be justified by faith only, freely, and without works, we do read
ofttimes in the most best and ancient writers : as, beside Hilary, Basil, and St Ambrose,
before rehearsed, we read the same in Origen, St Chrysostom, St Cyprian, St Augus
tine, Prosper, CEcumenius, Photius, Bernardus, Anselm, and many other authors, Greek
and Latin11.
Nevertheless, this sentence, that we be justified by faith only, is not so meant of Faith alone,
them, that the said justifying faith is alone in man, without true repentance, hope, be under-10
charity, dread, and the fear of God, at any time or season. Nor when they say, that s
we be justified freely, they mean not that we should or might afterward be idle,
and that nothing should be required on our parts afterward. Neither they mean not
so to be justified without our good works, that we should do no good works at all ; like
as shall be more expressed at large hereafter. But this proposition12, that we be justi
fied by faith only*, freely, and without works, is spoken for to take away clearly all merit
of our works, as being insufficient to deserve13 our justification at God's hands, and
thereby most plainly to express the weakness of man, and the goodness of God; the
great infirmity of ourselves, and the might and power of God ; the imperfectness of
our own works, and the most abundant grace of our Saviour Christ ; and thereby
wholly to ascribe14 the merit and deserving of our justification unto Christ only, and
his most precious blood-shedding. This faith the holy scripture teacheth ; this is the The profit of
strong rock and foundation of Christian religion ; this doctrine all old and ancient authors onhith'oniy
of Christ's church do approve ; this doctrine advanceth and setteth forth the true Justlfieth-
glory of Christ, and suppresseth 15 the vain-glory of man; this whosoever denieth is not what they in
to be reputed for16 a true Christian man, nor for17 a setter-forth of Christ's glory, thedwSe
but for an adversary of Christ and his gospel, and for a setter-forth of men's vain- jusufteth. y
glory.
And although this doctrine be never so true (as it is most true indeed), that we be
justified freely, without all merit of our own good works (as St Paul doth express
it), and freely, by this lively and perfect faith in Christ only, as the ancient authors A declaration
use to speak it ; yet this true doctrine must be also truly understand, and most plainly trine? fiSSi
declared, lest carnal men should take unjustly occasion thereby to live carnally after wor
the appetite and will of the world, the flesh, and the devil. And because no man fieth'
should err by mistaking of this doctrine18, I shall plainly and shortly so declare the
right understanding of the same, that no man shall justly think that he may thereby
take any occasion of carnal liberty to follow the desires of the flesh, or that thereby
any kind of sin shall be committed, or any ungodly living the more used.
First, you shall understand, that in our justification by Christ it is not all one
thing, the office of God unto man, and the office of man unto God. Justification is
not the office of man, but of God: for man cannot justify himself by his own works19,
neither in part, nor in the whole ; for that were the greatest arrogancy and presump
tion of man that antichrist could erect against God20, to affirm that a man might by
his own works take away and purge his own sins, and so justify himself. But justi- justification
fication21 is the office of God only, and is not a thing which we render unto him,
but which we receive of him ; not which we give to him, but which we take of him,
by his free mercy, and by the only merits of his most dearly-beloved Son, our only
Eedeemer, Saviour, and Justifier, Jesus Christ. So that the true understanding of this
doctrine, we be justified freely by faith without works, or that we be justified by
faith in Christ only, is not, that this our own act to believe in Christ, or this our
faith in Christ, which is within us, doth justify us, and merit our justification22 unto
[n Many of the passages on this subject from
these writers will be found in Cranmer's Notes on
Justification.]
[12 But this saying, Eds. 1560, 62.]
[13 As being unable to deserve, Ibid.]
[u And therefore wholly, Ibid. And thereby
wholly for to ascribe, Ed. 1547.]
[15 And beateth down, Eds. 1560, 62.]
[lf! Is not to be counted for, Ibid.]
f" Not for, Ibid.]
[18 Of this true doctrine, Ed. 154J.]
[19 Cannot make himself righteous by his own
works, Ed. 1560, 62.]
[ao Could set up against God, Ibid. J
[21 But in justification, Ibid.]
[22 And deserve our justification, Ibid.]
9—2
132
HOMILY
John i.
us (for that were to count ourselves to be justified by some act or virtue that is
within ourselves) : but the true understanding and meaning thereof is, that although
we hear God's word, and believe it; although we have faith, hope, charity, repent
ance, dread, and fear of God within us, and do never so many good works thereunto ;
yet we must renounce the merit of all our said virtues, of faith, hope, charity, and
all our other virtues and good deeds, which we either have done, shall do, or can
do, as things that be far too weak and insufficient and unperfect, to deserve remission
of our sins, and our justification ; and therefore we must trust only in God's mercy,
and in that sacrifice which our High Priest and Saviour Christ Jesus, the Son of God,
once offered for us upon the cross, to obtain thereby God's grace and remission, as
well of our original sin in baptism, as of all actual sin committed by us after our
baptism, if we truly repent, and convert unfeignedly1 to him again. So that, as St
John Baptist, although he were never so virtuous and godly a man, yet in this matter
of forgiving of sin he did put the people from him, and appointed them unto
Christ, saying thus unto them, " Behold, yonder is the Lamb of God, which taketh
away the sins of the world:" even so, as great and as godly a virtue as the lively
faith is, yet it putteth us from itself, and remitteth or appointeth us unto Christ, for
to have only by him remission of our sins, or justification. So that our faith in
Christ (as it were) saith unto us thus : It is not I that take away your sins, but it
is Christ only ; and to him only I send you for that purpose, renouncing therein2
all your good virtues, words, thoughts, and works, and only putting your trust in
Christ.
3 The Third Part of the Sermon of Salvation.
It hath been manifestly declared unto you, that no man can fulfil the law of God, and therefore by
the law all men are condemned : whereupon it followed necessarily, that some other thing should be
required for our salvation than the law ; and that is a true and a lively faith in Christ, bringing forth
good works, and a life according to God's commandments. And also you heard the ancient authors'
minds of this saying, Faith in Christ only justifieth man, so plainly declared, that you see the very true
meaning of this proposition, or saying, &c.
Thus you do see that the very true sense of this proposition, "We be justified by
faith in Christ only, according to the meaning of the old ancient authors, is this :
We put our faith in Christ, that we be justified by him only, that we be justified
by God's free mercy, and the merits of our Saviour Christ only, and by no virtue
or good work of our own that is in us, or that we can be able to have or to do, for
to deserve the same, Christ himself only being the cause meritorious thereof.
Here you perceive many words to be used to avoid contention in words with them
that delighteth4 to brawl about words, and also to shew the true meaning, to avoid
evil taking and misunderstanding; and yet perad venture all will not serve with them
that be contentious, but contenders will ever forge matter of contention5, even when
they have none occasion thereto. Notwithstanding, such be the less to be passed
upon, so that the rest may profit, which will be more desirous to know the truth,
than (when it is plain enough) to contend about it, and with contentions and cap
tious cavillations to obscure and darken it.
Truth it is, that our own works doth not6 justify us, to speak properly of our
justification ; that is to say, our works do not merit or deserve remission of our sins,
and make us, of unjust, just before God ; but God of his mere mercy, through the only
merits and deservings7 of his Son Jesus Christ, doth justify us. Nevertheless, because
faith doth directly send us to Christ for remission of our sins, and that by faith given us
of God we embrace the promise of God's mercy and of the remission of our sins, (which
thing none other of our virtues or works properly doth,) therefore scripture useth to say,
that faith without works doth justify. And forasmuch that it is all one sentence in
effect, to say, faith without works, and only faith, doth justify us ; therefore the old
[' And turn unfeignedly, Ed. 1561, 62.]
[2 Forsaking therein, Ibid.]
[3 Inserted from Eds. 1560,62. Vid.p. 130, n.l.]
[4 That d ilight, Ed. loH;), 62.]
[5 Matters of contention, Ed. 1560.]
[6 Works do not, Eds. 1560, 62.]
[7 Only merits or deserving, Ed. 154J. Only
mercies and deservings, Eel. 1560. j
OF SALVATION.
133
ancient fathers of the church from time to time have uttered our justification with this
speech, Only faith justifieth us ; meaning none other thing than St Paul meant, when he
said, Faith without works justifieth us. And because all this is brought to pass through
the only merits and deservings of our Saviour Christ, and not through our merits, or
through the merit of any virtue that we have within us, or of any work that cometh
from us; therefore, in that respect of merit and deserving, we renounce, as it were8,
altogether again faith, wrorks, and all other virtues. For our own imperfection is so
great, through the corruption of original sin, that all is imperfect that is within us ; faith,
charity, hope, dread, thoughts, words, and works ; and therefore not apt to merit and
deserve any part of our justification for us. And this form of speaking we use9, in the
humbling of ourselves to God, and to give all the glory to our Saviour Christ, which is
best worthy to have it.
Here you have heard the office of God in our justification, and how we receive it of
him freely, by has mercy, without our deserts, through true and lively faith. Now you
shall hear the office and duty of a Christian man unto God, what we ought on our part to
render unto God again for his great mercy and goodness. Our office is, not to pass the They that
time of this present life10 unfruitfully and idly, after that we are baptized or justified, not
caring how few good works we do, to the glory of God, and profit of our neighbours : teach carnal
much less it is our office11, after that we be once made Christ's members, to live contrary thatSe**
to the same ; making ourselves members of the devil, walking after his enticements, and giSd'work"0
after the suggestions of the world and the flesh, whereby we know that we do serve the
world and the devil, and not God. For that faith which bringeth forth (without repent
ance) either evil works, or no good works, is not a right, pure, and lively faith, but a
dead, devilish, counterfeit, and feigned faith, as St Paul and St James call it. For even The devils
the devils know and believe that Christ was born of a virgin ; that he fasted forty days but^'the
and forty nights without meat and drink ; that he wrought all kind of miracles, declaring tr'
himself very God12: they believe also that Christ for our sakes suffered most painful
death, to redeem us from eternal death13, and that he rose again from death the third day:
they believe that he ascended into heaven, and that he sitteth on the right hand of the
Father14, and at the last end of this world shall come again, and judge both the quick and
the dead. These articles of our faith the devils believe, and so they believe all things
that be written in the new and old Testament to be true: and yet for all this faith
they be but devils, remaining still in their damnable estate, lacking the very true
Christian faith.
For the right and true Christian faith is, not only to believe that holy scripture and what is the
all the foresaid articles of our faith are true, but also to have a sure trust and confidence tifyLogfaith.
in God's merciful promises, to be saved from everlasting damnation by Christ : whereof
doth follow a loving heart to obey his commandments. And this true Christian faith
neither any devil hath, nor yet any man, which in the outward profession of his mouth,
and in his outward receiving of the sacraments, in coming to the church, and in all other
outward appearances, seemeth to be a Christian man, and yet in his living and deeds
sheweth the contrary. For how can a man have this true faith, this sure trust and con- They that
fidence in God, that by the merits of Christ his sins be remitted15, and he reconciled to the evil living
favour of God, and to be partaker of the kingdom of heaven by Christ, when he liveth true faith
ungodly, and denieth Christ in his deeds ? Surely no such ungodly man can have this
faith and trust in God. For as they know Christ to be the only Saviour of the world,
so they know also that wicked men shall not possess the kingdom16 of God. They know
that God "hateth unrighteousness;" that he will " destroy all those that speak untruly;" Psai. v.
that those that have done good works (which cannot be done without a lively faith in
Christ) " shall come forth into the resurrection of life, and those that have done evil shall
f8 We forsake (as it were), Eds. 1560, 62.]
[9 Use we, Ibid.j
I10 Ed. 1547 (Grafton) reads, " his present life,"
probably a misprint.]
[u Less is it our office, Eds. 1560, 62.]
[13 Himself to be very God, Ed. 1562.]
[13 From everlasting death, Eds. 1560, 62.
[14 Hand of God the Father, Ed. 1562.]
[15 Be forgiven, Eds. 1560, 62. j
[10 Shall not enjoy the kingdom, Ibid.]
]34 HOMILY OF SALVATION.
come unto resurrection1 of judgment." And very well they know2 also, that "to them
that be contentious, and to them that will not be obedient unto the truth, but will obey
unrighteousness, shall come indignation, wrath, and affliction," &c.
Therefore, to conclude, considering the infinite benefits of God, shewed and exhibited
unto us 3 mercifully without our deserts, who hath not only created us of nothing, and
from a piece of vile clay of his infinite goodness hath exalted us, as touching our soul,
unto his own similitude and likeness ; but also, whereas we were condemned to hell and
death eternal4, hath given his own natural Son, being God eternal, immortal, and equal
unto himself in power and glory, to be incarnated, and to take our mortal nature upon
him, with the infirmities of the same, and in the same nature to suffer most shameful and
painful death for our offences, to the intent to justify us and to restore us to life ever
lasting; so making us also his dear beloved children, brethren unto his only Son our
Saviour Christ, and inheritors for ever with him of his eternal kingdom of heaven :
these great and merciful benefits of God, if they be well considered, do neither minister
unto us occasion to be idle, and to live without doing any good works, neither yet stirreth
us by any means to do evil things ; but contrariwise, if we be not desperate persons, and
our hearts harder than stones, they move us to render ourselves unto God wholly, with
all our will, hearts, might, and power, to serve him in all good deeds, obeying his com
mandments during our lives, to seek in all things his glory and honour, not our sensual
pleasures and vain-glory ; evermore dreading willingly to offend such a merciful God and
loving Redeemer, in word, thought, or deed. And the said benefits of God, deeply
considered, do move us6 for his sake also to be ever ready to give ourselves to
our neighbours, and, as much as^lieth in us, to study with all our endeavour
to do good to every man. These be the fruits of the true faith, to
do good, as much as lieth in us, to every man, and, above
all things, and in all things, to advance the glory of
God, of whom only we have our sanctification,
justification, salvation, and redemption.
To whom be ever glory, praise,
and honour, world
without end.
Amen.
C1 Into resurrection, Ed. 1 of 52.] f3 And given unto us, Ibid.]
[- Judgment : very well they know, Eds. lf)60, : [4 And death everlasting, Ibid.l
62. J [5 Deeply considered, move us, Ibid.
135
A SHORT DECLARATION
OF THE
TRUE, LIVELY, AND CHRISTIAN FAITH.
TUE first entry unto God6, good Christian people, is through faith, whereby (as it is Faith.
declared in the last sermon) we be justified before God. And lest any man should be
deceived for lack of right understanding thereof7, it is diligently to be noted, that faith is
taken in the scripture two manner of ways. There is one faith, which in scripture is called
a dead faith, which bringeth forth no good works, but is idle, barren, and unfruitful. A dead faith.
And this faith by the holy apostle St James is compared to the faith of devils, which James H.
believe God to be true and just, and tremble for fear ; yet they do nothing well, but all
evil. And such a manner of faith have the wicked and naughty Christian people, " which Tit. i.
confess God," as St Paul saith, " in their mouth, but deny him in their deeds, being
abominable, and without the right faith, and in all good works8 reprovable." And this
faith is a persuasion and belief in man's heart, whereby he knoweth that there is a God,
and assenteth unto all truth of God's most holy word, contained in holy scripture : so
that it consisteth only in believing of the word9 of God, that it is true. And this is
not properly called faith. But as he that readeth Caesar's Commentaries, believing the
same to be true, hath thereby a knowledge of Caesar's life and noble acts10, because he
believeth the history of Caesar ; yet it is not properly said, that he believeth in Caesar, of
whom he looketh for no help nor benefit : even so, he that believeth that all that is
spoken of God in the bible is true, and yet liveth so ungodly, that he cannot look to enjoy
the promises and benefits of God ; although it may be said that such a man hath a faith
and belief to the words of God, yet it is not properly said that he believeth in God, or
hath such a faith and trust in God, whereby he may surely look for grace, mercy, and
eternal life n at God's hand, but rather for indignation and punishment, according to the
merits of his wicked life. For, as it is written in a book, intituled to be of Didymus
Alexandrinus : " Forasmuch as faith without works is dead, it is not now faith, as a
dead man is not a man12." This dead faith therefore is not that sure and substantial faith,
which saveth sinners.
Another faith there is in scripture, which is not, as the foresaid faith, idle, unfruitful, A lively
and dead, but " workcth by charity," as St Paul declareth (Gal. v.) ; which, as the other
vain faith is called a dead faith, so may this be called a quick or lively faith. And
this is not only the common belief of the articles of our faith, but it is also a sure trust14
and confidence of the mercy of God through our Lord Jesus Christ, and a steadfast hope
of all good things to be received at God's hand ; and that, although we through infirmity,
or temptation of our ghostly enemy, do fall from him by sin, yet if we return again unto
him by true repentance, that he will forgive and forget our offences for his Son's sake,
our Saviour Jesus Christ, and will make us inheritors with him of his everlasting king
dom ; and that in the mean time, until that kingdom come, he will be our protector and
defender in all perils and dangers, whatsoever do chance : and that, though sometime he
doth send us sharp adversity, yet that evermore he will be a loving father unto us,
correcting us for our sin, but not withdrawing his mercy finally from us, if we trust in
him, and commit ourselves wholly to him15, hang only upon him, and call upon him,
faith.
Gal.
[G The first coming unto God, Eds. 1560, 62.]
[7 Understanding hereof, Ed. 1547.]
[8 To all good works, Eds. 1560, 62.]
[9 In believing in the word, Ibid.]
[10 Notable acts, Ibid.]
[" And everlasting life, Eds. 1560, 62.]
[la Notandum scilicet quia cum fides mortua sit
praeter opera, jam neque fides est : nam neque homo
mortuus homo est. Didym. Alex. Enarr. in Epist.
Jacob, cap. ii. in Biblioth. Patr. Tom. VIII. p. 127.
Par. 1610.]
[13 Omitted in Ed. 1547.]
[14 A true trust, Ed. 1560.]
[" Wholly unto him, Eds. 1560, 62.]
136
HOMILY
Heb. xi.i
Heb. xi.
Three things
are to he
noted of
faith.
F.iith is full
of fjood
works.
Habak. ii.
Jer. xvii.
ready to obey and serve him. This is the true, lively, and unfeigned Christian faith, and
is not in the mouth and outward profession only, but it liveth and stirretli inwardly in the
heart. And this faith is not without hope and trust in God, nor without the love of God
and of our neighbours, nor without the fear of God, nor without the desire to hear God's
word, and to follow the same, in eschewing evil and doing gladly all good works.
This faith, as St Paul describeth it, is the " sure ground and foundation of the benefits
which we ought to look for, and trust to receive of God; a certificate and sure expectation
of them, although they yet sensibly appear not unto us." And after he saith : " He that
cometh to God must believe both that he is, and that he is a merciful rewarder of well
doers." And nothing commcndeth good men unto God so much as this assured faith and
trust in him.
Of this faith three things are specially to be noted. First, that this faith doth not
lie dead in the heart, but is lively and fruitful in bringing forth good works. Second,
that without it can no good works be done, that shall be acceptable and pleasant to
God. Third, what manner of good works they be that this faith doth bring forth.
For the first, as the light cannot be hid, but will shew forth itself at one place
or other; so a true faith cannot be kept secret, but, when occasion is offered, it will
break out, and shew itself by good works. And as the living body of a man ever
exerciseth such things as belongeth to a natural and living body, for nourishment and
preservation of the same, as it hath need, opportunity, and occasion ; even so the soul,
that hath a lively faith in it, will be doing alvvay some good work, which shall declare
that it is living, and will not be unoccupied. Therefore, when men hear in the scriptures
so high commendations of faith, that it maketh us to please God, to live with God, and
to be the children of G od ; if then they phantasy that they be set at liberty from doing
all good works, and may live as they list2, they trifle with God, and deceive themselves.
And it is a manifest token that they be far from having the true and lively faith, and
also far from knowledge what true faith meaneth. For the very sure and lively Christian
faith is, not only to believe all things of God which are contained in holy scripture ; but
also is an earnest trust and confidence in God, that he doth regard us, and hath cure of
us, as the father of the child3 whom he doth love, and that he will be merciful unto us
for his only Son's sake, and that we have our Saviour Christ our perpetual advocate and
priest, in whose only merits, oblation, and suffering, we do trust that our offences be
continually washed and purged, whensoever we, repenting truly, do return to him with
our whole heart, steadfastly determining with ourselves, through his grace, to obey and
serve him in keeping his commandments, and never to turn back again to sin. Such is
the true faith that the scripture doth so much commend ; the which, when it seeth and
considereth what God hath done for us, is also moved, through continual assistance of
the Spirit of God, to serve and please him, to keep his favour, to fear his displeasure, to
continue his obedient children, shewing thankfulness again by observing his command
ments4, and that freely, for true love chiefly, and not for dread of punishment or love of
temporal reward ; considering how clearly, without our descrvings, we have received his
mercy and pardon freely.
This true faith will shew forth itself, and cannot long be idle : for, as it is written,
" The just man doth live by his faith." lie neither sleepeth, fior is idle, when he should
wake and be well occupied. And God by his prophet Jeremy saith, that " he is a
happy and blessed man which hath faith and confidence in God. For he is like a tree
set by the water- side, that spreadeth his roots abroad toward the moisture, and feareth
not heat when it cometh ; his leaf will be green, and will not cease to bring forth his
fruit :" even so faithful men, putting away all fear of adversity, will shew forth the fruit
of their good works, as occasion is offered to do them.
[' Omitted in Ed. 154J.]
f2 Live as they lust, Eds. 1547, 60, (52. ]
[:) And that he is careful over us, as the father
is of the child, Eds. 15fiO, f>2.J
f4 By observing or keeping his commandments,
Ibid.]
OF FAITH.
137
5 The Second Part of the Sermon of Faith.
Ye have heard in the first part of this sermon, that there be two kinds of faith: a dead and an
unfruitful faith, and a faith lively, that worketh by charity: the first to be unprofitable, the second
necessary for the obtaining of our salvation ; the which faith hath charity always joined unto it, and is
fruitful, bringing forth all good works. Now as concerning the same matter, you shall hear what
followeth.
The wise man saith : " He that believeth in God will hearken unto his command- Eccius.xxxii.
ments." For if we do not shew ourselves faithful in our conversation, the faith which we
pretend to have is but a feigned faith; because the true Christian faith is manifestly
shewed by good living, and not by words only, as St Augustine saith : " Good living J.n>. dc a<ic
cannot be separated from true faith, which worketh by love6." And St Chrysostom sermTdeiqp
saith : " Faith of itself is full of good works : as soon as a man doth believe, he shall be et
garnished witli them7."
How plentiful this faith is of good works, and how it maketh the work of one man
more acceptable to God than of another, St Paul teacheth at large in the eleventh chapter Heb. xi.
to the Hebrews, saying, that faith made the oblation of Abel better than the oblation of
Cain. This made Noe to build the ark. This made Abraham to forsake his country, Gen. vi.«
and all his friends, and to go into a far country, there to dwell among strangers. So did <jen.Uxi.8 lv'"
also Isaac and Jacob, depending only of the help and trust that they had in God. And
when they came to the country which God promised them, they would build no cities,
towns, nor houses ; but lived like strangers in tents, that might every day be removed.
Their trust was so much in God, that they set but little by any worldly thing; for
that God had prepared for them better dwelling-places in heaven, of his own foundation
and building. This faith made Abraham ready at God's commandment to offer his own Gen. xxii.«
son and heir Isaac, whom he loved so well, and by whom he was promised to have
innumerable issue, among the which one should be born, in whom all nations should be
blessed ; trusting so much in God, that though he were slain, yet that God was able by
his omnipotent power to raise him from death, and perform his promise. He mistrusted
not the promise of God, although unto his reason every thing seemed contrary. He
believed verily that God would not forsake him in dearth and famine that was in the
country. And in all other dangers that he was brought unto, he trusted ever that God
would be his God and his protector, whatsoever he saw to the contrary. This faith
wrought so in the heart of Moses, that he refused to be taken for king Pharaoh his daugli- EXOU. a.*
ter's son, and to have great inheritance in Egypt ; thinking it better with the people of
God to have affliction and sorrow, than with naughty men in sin to live pleasantly for a
time. By faith he cared not for the threatening of king Pharaoh : for his trust was so in
God, that he passed not of the felicity of this world, but looked for the reward to come
in heaven ; setting his heart upon the invisible God, as if he had seen him ever present
before his eyes. By faith the children of Israel passed through the Red Sea. By faith Exoci. xiv.«
the walls of Jericho fell down without stroke, and many other wonderful miracles have josh. vi.«
been wrought. In all good men that heretofore have been, faith hath brought forth their
good works, and obtained the promises of God. Faith hath stopped the lions' mouths : Dan. vi.
faith hath quenched the force of fire : faith hath escaped the sword's edges : faith hath Dan. iii.
given weak men strength, victory in battle, overthrown the armies of infidels, raised the
dead to life : faith hath made good men to take adversity in good part : some have been
mocked and whipped, bound and cast in prison ; some have lost all their goods, and lived
in great poverty; some have wandered in mountains9, hills, and wilderness; some have
been racked, some slain, some stoned, some sawn, some rent in pieces, some headed, some
brent without mercy, and would not be delivered, because they looked to rise again to a
better state.
[5 Inserted from Eds. 1360, fi2. Vid. pp. 130,
132.]
[(i Apertissime scriptura testatur, nihil prodesse
fidem, nisi earn quani detinivit apostolus, id est,
qtue per dilectionem opcralur ; sine operibua autem
salvarc non posse — August. De Fid. et Op. cap.
xvi. Tom. IV. p. 31. Ed. Paris. 1035.1
[7 Igitur quam primum credideris, simul et
operibus ornatus eris : non quod desint opera, sed per
seipsam fides plena est operibus bonis — Chrysost.
Sermo de Fide, et Lege naturae, et Sancto Spiritu.
Tom. II. col. 901. Ed. (Lat.) Basil. 154J.]
[8 Omitted in Ed. 154J.]
[• Some have wandered mountains, Ibid.]
138 HOMILY
All these fathers, martyrs, and other holy men, whom St Paul spake of, had their
faith surely fixed in God, when all the world was against them. They did not only
know God to be Lord1, maker, and governor of all men in the world; but also they
had a special confidence and trust that he was and would be their God, their comforter,
aider, helper, maintainer, and defender. This is the Christian faith, which these holy men
had, and we also ought to have. And although they were not named Christian men, yet
was it a Christian faith that they had ; for they looked for all benefits of God the Father
through the merits of his Son Jesu Christ, as we now do. This difference is between
them and us ; for they looked when Christ should come, and we be in the time when he is
in Joan. Tra. come. Therefore saith St Augustine : " The time is altered, but not the faith2." For we
2 cor. iv. have both one faith in one Christ. The same Holy Ghost also that we have, had they,
saith St Paul. For as the Holy Ghost doth teach us to trust in God, and to call upon
isai. ixiii. him as our Father, so did he teach them to say, as it is written : " Thou, Lord, art our
Father and Redeemer ; and thy name is without beginning, and everlasting." God gave
them then grace to be his children, as he doth us now. But now, by the coming of our
Saviour Christ, we have received more abundantly the Spirit of God in our hearts,
whereby we may conceive a greater faith, and a surer trust, than many of them had.
But in effect they and we be all one : WTC have the same faith that they had in God, and
they the same that we have. And St Paul so much extolleth their faith, because we
should no less, but rather more, give ourselves wholly unto Christ both in profession and
living, now when Christ is come, than the old fathers did before his coming. And by all
the declaration of St Paul it is evident, that the true, lively, and Christian faith is no dead,
vain, or unfruitful thing, but a thing of perfect virtue, of wonderful3 operation and
strength 4, bringing forth all good motions and good works.
All holy scripture agreeably beareth witness, that a true lively faith in Christ doth
bring forth good works; and therefore every man must examine himself5 diligently, to
know whether he have the same true lively faith in his heart unfeignedly, or not ; which
he shall know by the fruits thereof. Many that professed the faith of Christ were in this
error, that they thought they knew God and believed in him, when in their life they
declared to the contrary : which error St John in his first Epistle confuting, writeth in
i John ii. this wise : " Hereby we are certified that we know God, if we observe his command
ments. He that saith he knoweth God, and observeth not his commandments, is a liar,
uohniii. and the truth is not in him." And again he saith: "Whosoever sinneth doth not see
God, nor knowT him : let no man deceive you, well-beloved children." And moreover
i John iii. he saith : "Hereby we know that we be of the truth, and so we shall persuade our hearts
before him. For if our own hearts reprove us, .God is above our hearts, and knoweth
all things. Well-beloved, if our hearts reprove us not, then have we confidence in God,
and shall have of him whatsoever we ask, because we keep his commandments, and
i John v. do those things that please him." And yet further he saith : " Every man that believeth
that Jesus is Christ is born of God ; and we know that whosoever is born of God doth
not sin: but the generation of God purgeth him, and the devil doth not touch him."
i Johnv. And finally he concludeth, and, shewing the cause why he wrote this Epistle, saith: "For
this cause have I written unto you, that you may know that you have everlasting life,
which do believe in the Son of God." And in his third Epistle he confirmeth the whole
a John. matter of faith and works in few words, saying: " He that doth well is of God; and he
that doth evil knoweth not God."
And as St John saith, that the lively6 knowledge and faith of God bringeth forth good
works ; so saith he likewise of hope and charity, that they cannot stand with evil living.
i John iii. Of hope he writeth thus : " We know that when God shall appear, we shall be like unto
him ; for we shall see him even as he is. And whosoever hath this hope in him doth
i John ii. purify himself, like as God is pure." And of charity he saith these words : " He that
[l God to be the Lord, Eds. 1560,. 62. J [4 Operation or working, and strength, Eds.
[3 Tempora variata sunt, non tides. — August. 1560,62.]
In Evang. Joan. Tract, xlv. De cap. x. Tom. IX. [' Must, and examine and try himself, Ibid.J
p. 136. Ed. Paris. 1035.] [« That as the lively, Eds. 1560, 62.J
[3 And wonderful, Ed. 1562.]
OF FAITH.
139
doth keep God's word or commandment, in him is truly the perfect love of God." And
again he saith : " This is the love of God, that we should keep his commandments." ] John v-
And St John wrote not this as a subtle proposition7 devised of his own phantasy, but as
a most certain and necessary truth, taught unto him by Christ himself, the eternal and
infallible Verity, who in many places doth most clearly affirm, that faith, hope, and
charity cannot consist8 without good and godly works. Of faith he saith : "He that J Jjjf1?^'
believeth in the Son hath everlasting life ; but he that believeth not in the Son shall not
see that life, but the wrath of God remaineth upon him." And the same he confirmeth
with a double oath, saying : " Forsooth and forsooth, I say unto you, he that believeth in John vi.
me hath everlasting life." Now, forasmuch as he that believeth in Christ hath everlasting
life, it must needs consequently follow, that he that hath this faith must have also good
works, and be studious to observe God's commandments obediently. For to them that
have evil works, and lead their life in disobedience and transgression of God's command
ments9, without repentance, pertaineth not everlasting life, but everlasting death, as Christ
himself saith : " They that do well shall go into life eternal ; but they that do evil shall Matt. xxv.
go into the eternal fire." And again he saith10: "I am the first letter and the last, the KCV. \xi.
beginning and the ending. To him that is athirst I will give of the well of the water of
life freely. He that hath the victory shall have all things, and I will be his God, and he
shall be my son : but they that be fearful, mistrusting God and lacking faith, they that
be cursed people, and murderers, and fornicators, and sorcerers, and idolaters, and all
liars, shall have their portion in the lake that burneth witli fire and brimstone, which is
the second death." And as Christ undoubtedly affirmeth, that true faith bringeth forth charity
good works, so doth he say likewise of charity : " Whosoever hath my commandments, forth good
and keepeth them, that is he that loveth me." And after he saith : " He that loveth me John' is v.
will keep my word, and he that loveth me not keepeth not my words." And as the love
of God is tried by good works, so is the fear of God also, as the wise man11 saith: Eccius. i.
" The dread of God putteth away sin." And also he saith : " He that fcareth God will Eccius. xv.
do good works."
12 The Third Part of the Sermon of Faith.
You have heard in the second part of this sermon, that no man should think that he hath that
lively faith which scripture commandeth, when he liveth not obediently to God's laws. For all good
works spring out of that faith. And also it hath been declared unto you by examples, that faith maketh
men steadfast, quiet, and patient in all affliction. Now as concerning the same matter, you shall hear
what followeth.
A man may soon deceive himself, and think in his own phantasy that he by faith
knoweth God, loveth him, feareth him, and belongeth to him, when in very deed he doth
nothing less. For the trial of all these things is a very godly and Christian life. He that
feeleth his heart set to seek God's honour, and studieth to know the will and command
ments of God, and to conform himself13 thereunto, and leadeth not his life after the
desire of his own flesh to serve the devil by sin, but setteth his mind to serve God,
for God's own sake14, and for his sake also to love all his neighbours, whether they
be friends or adversaries, doing good to every man, as opportunity serveth, and willingly
hurting no man ; such a man may well rejoice in God, perceiving by the trade of his
life that he unfeignedly hath the right knowledge of God, a lively faith, a constant
hope, a true and unfeigned love and fear of God. But he that casteth away the yoke
of God's commandments from his neck, and giveth himself to live without true
repentance, after his own sensual mind and pleasure, not regarding to know God's
word, and much less to live according thereunto; such a man clearly deceiveth him
self, and seeth not his own heart, if he thinketh that he either knoweth God, loveth
[7 A subtle saying, Eds. 1560, 62.]
[B Cannot consist or stand, Ibid.]
[!( Transgression or breaking of (rod's command,
ments, Ibid.]
[10 Again he saith, Ed. 1547.]
[u Of God : as the wise, Ed. 1547-1
[13 Inserted from Eds. 1560, 62. Vid. pp. 130,
132, 137.]
[13 And to frame himself, Eds. 1560, 62.]
f14 For his own sake, 1547.]
140
HOMILY
1 John i.
1 John ii.
1 John iv.
1 John ii.
him, fcarcth him, or trusteth in him. Some peradventure phantasy in themselves that
they belong to God, although they live in sin, and so they come to the church, and
shew themselves as God's dear children : but St John saith plainly : " If we say
that we have any company with God, and walk in darkness, we do lie." Other do
vainly think that they know and love God, although they pass not of his command
ments ' : but St John saith clearly : " He that saith, I know God, and kecpeth not
his commandments, he is a liar." Some falsely persuade themselves that they love
God, when they hate their neighbours : but St John saith manifestly : " If any man
say, I love God, and yet hateth his brother, he is a liar." u lie that saith that he
is in the light, and hateth his brother, he is still in darkness. He that loveth his
brother dwelleth in the light ; but he that hateth his brother is in darkness, and
walketh in darkness, and knoweth not whither he goeth ; for darkness hath blinded
i John Hi. his eyes." And moreover he saith : "' Hereby we manifestly know the children of God
from the children of the devil : lie that doth not righteously is not the child of God,
nor he that hateth his brother."
Deceive not yourselves therefore, thinking that you have faith in God, or that you
love God, or do trust in him, or do fear him, when you live in sin; for then your
ungodly and sinful life declareth the contrary, whatsoever ye say or think. It per-
taincth to a Christian man to have this true Christian faith, and to try himself whether
he hath it or no, and to know what belongeth to it, and how it doth work in him.
It is not the world that we can trust to : the world, and all that is therein, is but vanity.
It is God that must be our defence and protection against all temptations of wicked
ness and sin, errors, superstition, idolatry, and all evil. If all the world were on our
side, and God against us, what could the world avail us ? Therefore let us set our
whole faith and trust in God, and neither the world, the devil, nor all the power of
them, shall prevail against us. Let us therefore, good Christian people, try and examine
our faith, what it is : let us not flatter ourselves, but look upon our works, and so
judge of our faith what it is. Christ himself speaketh of this matter, and saith : " The
tree is known by the fruit." Therefore let us do good works, and thereby declare our
faith to be the lively Christian faith. Let us by such virtues as ought to spring out
of faith shew our election to be sure and stable, as St Peter teacheth : " Endeavour
yourselves to make your calling and election certain by good works." And also
he saith : " Minister or declare in your faith virtue, in virtue knowledge, in knowledge
temperance, in temperance patience ; again, in patience godliness, in godliness brotherly
charity, in brotherly charity love." So shall we shew indeed that we have the very
lively Christian faith, and may so both certify our conscience the better that we be in the
right faith, and also by these means confirm other men.
If these fruits do not follow, we do but mock with God, deceive ourselves, and
also other men. Well may we bear the name of Christian men, but we do lack the
true faith that doth belong thereunto. For true faith doth ever bring forth good
works, as St James saith : " Shew me thy faith by thy deeds." Thy deeds and works
must be an open testimonial of thy faith : otherwise thy faith, being without good works,
is but the devils' faith, the faith of the wicked, a phantasy of faith, and not a true
Christian faith. And like as the devils and evil people be nothing the better for their
counterfeit faith, but it is unto them the more cause of damnation ; so they that be
christened, and have received knowledge of God and of Christ's merits, and yet of a
set purpose do live idly, without good works, thinking the name of a naked faith to
be either sufficient for them ; or else, setting their minds upon vain pleasures of this
world, do live in sin2, without repentance, not uttering the fruits that do belong to
such an high profession; upon such presumptuous persons and wilful sinners must
needs remain the great vengeance of God, and eternal punishment in hell, prepared
for the devil and wicked livers3.
Therefore, as you profess the name of Christ, good Christian people, let no such
Luke vi.
2 Pet.
2 Pet.
James ii.
f1 Of the commandments, Eds. 1560,02.]
[2 Liveth in sin, Ed. 1547-1
[3 For the unjust and wicked livers, Ed. 1500.]
OF FAITH.
141
phantasy and imagination of faith at any time beguile you ; but be sure of your faith,
try it by your living, look upon the fruits that cometh of it, mark the increase of love
and charity by it towards God4 and your neighbour, and so shall you perceive it to be a
true lively faith. If you feel and perceive such a faith in you, rejoice in it, and be
diligent to maintain it, and keep it still in you ; let it be daily increasing, and more
and more be well working, ancl so shall you be sure that you shall please God by this
faith ; and at the length, as other faithful men have done before, so shall you5, when
his will is, come to him, and receive " the end and final reward of your faith," as St i ret.
Peter nameth it, "the salvation of your souls:" the which God grant us, that hath
promised the same unto his faithful ! To whom be all honour and glory, world with
out end. Amen.
AN HOMILY OR SERMON
OF
GOOD WORKS ANNEXED UNTO FAITH.
IN the last sermon was declared unto you what the lively and true faith of a
Christian man is ; that it causeth not a man to be idle, but to be occupied in bringing
forth good works, as occasion serveth.
Now, by God's grace, shall be declared the second thing that before was noted of NO good
faith, that without it can no good work be done acceptable and pleasant6 unto God. done without
" For as a branch cannot bear fruit of itself," saith our Saviour Christ, " except it jofaaxr.
abide in the vine, so cannot you except you abide in me. I am the vine, and you
be the branches : he that abideth in me, and I in him, he bringeth forth much fruit :
for without me you can do nothing." And St Paul proveth that Enoch had faith,
because he pleased God : " For without faith," saith he, " it is not possible to please Heb. xi.
God." And again, to the Romans he saith : " Whatsoever work is done without faith, Rom. xiv.
it is sin." Faith giveth life to the soul; and they be as much dead to God that
lack faith, as they be to the world whose bodies lack souls. Without faith all that
is done of us is but dead before God, although the work seem never so gay and
glorious before man. Even as a picture graven or painted is but a dead representation
of the thing itself, and is without life, or any manner of moving; so be the works
of all unfaithful persons before God. They do appear to be lively works, and indeed
they be but dead, not availing to the eternal life7. They be but shadows and shews
of lively and good things, and not good and lively things indeed ; for true faith doth
give life to the wrorks8, and out of such faith come good works, that be very good
works indeed ; and without it no work is good before God.
As saith St Augustine : " We must set no good works before faith, nor think that in Pnef.
before faith a man may do any good work ; for such works, although they seem unto Psa1' xxxl'
men to be praise-worthy, yet indeed they be but vain, and not allowed before God.
They be as the course of a horse that runneth out of the way, which takcth great
labour, but to no purpose. Let no man, therefore," saith he, "reckon upon his good
[4 Toward God, Ed. 154/.J
[5 So shall ye, Ed. 1547.]
[" Accepted and pleasant, Ed. 1500.]
[7 To the everlasting life, Ed. 1560, 62.]
[« To the work, Ed. 1547.J
142
HOMILY
Matt. vi.
In Pracf.
Psal. xxxi.
works before his faith ; where as faith was not, good works were not. The intent,"
saith he, " maketh the good works ; but faith must guide and order the intent of man1."
And Christ saith : " If thine eye be naught, thy whole body is full of darkness." " The
eye doth signify the intent," saith St Augustine, " wherewith a man doth a thing ; so
that he which doth not his good works with a godly intent, and a true faith that
worketh by love, the whole body beside, that is to say, all the whole number of his
works, is dark, and there is no light in it8." For good deeds be not measured by the
facts themselves, and so dissevered from vices3, but by the ends and intents for the
which they be done. If a heathen man clothe the naked, feed the hungry, and do
such other like works ; yet because he doth them not in faith for the honour and love
of God, they be but dead, vain, and fruitless works to him. Faith it is that doth
commend the work to God : " for," as St Augustine saith, " whether thou wilt or no,
that work that cometh not of faith is naught4;" where the faith of Christ is not the
foundation, there is no good work, what building soever we make. "There is one
work, in the which be all good works, that is, faith which worketh by charity5:" if
thou have it, thou hast the ground of all good works ; for the virtues of strength,
wisdom, temperance, and justice, be all referred unto this same faith. Without this
faith we have not them, but only the names and shadows of them, as St Augustine
saith : " All the life of them that lack the true faith is sin ; and nothing is good without
him that is the author of goodness : where he is not, there is but feigned virtue, although
it be in the best works6." And St Augustine, declaring this verse of the psalm, "The
turtle hath found a nest where she may keep her young birds," saith, that Jews,
heretics, and pagans do good works : they clothe the naked, feed the poor, and do
other good works of mercy ; but because they be not done in the true faith, therefore
the birds be lost7. But if they remain in faith, then faith is the nest and safeguard
of their birds ; that is to say, safeguard of their good works, that the reward of them
be not utterly lost.
And this matter (which St Augustine at large in many books disputeth) St Am
brose concludeth in few words, saying : " He that by nature would withstand vice,
either by natural will or reason, he doth in vain garnish the time of this life, and
attaineth not the very true virtues ; for without the worshipping of the true God
that which seemeth to be virtue is vice8.
inserm.de And yet most plainly to this purpose writeth St John Chrysostom in this wise:
spiritusSct! " You shall find many which have not the true faith, and be not of the flock of
De Vocat.
(tent. Lib.
cap. iii.
[l Debemus nulla opera praeponere tidei : id est,
ut ante tidem quisquam dicatur bene operatus. Ea
enim ipsa opera qua dicuntur ante fidem, quamvis
videantur hominibus laudabilia, inania sunt. Ita
mihi videntur esse, ut magnas vires et cursus celer-
rimus piaster iram. Nemo ergo computet bona
opera sua ante fidem : ubi fides non erat, bonum
opus non erat. Bonum enim opus intentio facit,
intentionem fides diriget — August, in Psalm, xxxi.
Tom. VIII. p. 76. Ed. Paris 1635.]
[2 Oculum ergo hie accipere debemus ipsam in-
tentionem, qua facimus quicquid facimus. — Id. de
Serm. Dom. in Monte Lib. n. cap. xiii. Tom. IV.
p. 352. Et hunc oculum agnosce intentionem, qua
facit quisque quod facit ; et per hoc disce eum, qui
non facit opera bona intentione fidei bonae, hoc est
ejus qua? per dilectionem operatur, totum quasi cor
pus, quod illis, velut membris, operibus constat,
tenebrosum esse, hoc est, plenum nigredine pecca-
torum — Id. contra Julian. Pelagian. Lib. iv. Tom.
VII. p. 406.]
[3 So discerned from vices, Eds. 1560, 62.]
[4 Omne enim, velis nolis, quod non ex fide,
peccatum est — August, contra Julian. Pelagian.
Lib. iv. Tom. Vll. p. 406.]
[5 Opus ergo unum est, in quo sunt omnia, fides
quae per dilectionem operatur. — Id. in Psalm. Ixxxix.
Tom. VIII. p. 408.]
[e Omnis infidelium vita peccatum est, et nihil
est bonum sine summo bono. Ubi enim deest ag-
nitio aeterna? et incommutabilis veritatis, falsa virtus
est, etiam in optimis moribus. — Prosper. Lib. sen-
tent, ex August, cvi. p. 558. Ed. Paris. 171 !•]
[7 Quanti videntur praater ecclesiam bona ope-
rari ! Quam multi etiam pagani pascunt esurientem,
vestiunt nudum, suscipiunt hospitem, visitant aegro-
tum, consolantur inclusum ! Quam multi haec
faciunt ! — Quam multa multi haretici non in ec-
clesia operantur, non in nido pullos ponunt ! Con-
culcabuntur et conterentur ; non servabuntur, non
custodientur August, in Psalm. Ixxxiii. Tom.
VIII. p. 3/5. Ed. Paris. 1635.]
[8 Quia etsi fuit qui natural! intellectu conatus
sit vitiis reluctari, hujus tan turn temporis vitam
steriliter ordinavit, ad veras autem virtutes aster -
namque beatitudinem non profecit. Sine cultu enim
veri Dei, etiam quod virtus videtur esse, peccatum
est — Ambros. De Vocat. Gent. Lib. i. cap. iii.
Tom. IV. p. 245. Ed. Colon. Agrip. 1616. This
treatise is asserted by the Benedictines, Erasmus,
and others, to be spurious. Prosper was probably
the author. — Vid. Riveti Critica Sacra, p. 289. Ed.
Genevas, 1626. Coci Censura Patrum, pp. 259, 60.
Ed. Helmes, 1683.]
OF GOOD WORKS.
143
Christ, and yet (as it appearetli) they flourish in good works of mercy: you shall
find them full of pity9, compassion, and given to justice ; and yet for all that they
have no fruit of their works, because the chief work lacketh. For when the Jews
asked of Christ what they should do to work good works, he answered : ' This is John vi.
the work of God, to believe in him whom he sent :' so that he called faith 10 the
work of God. And as soon as a man hath faith, anon he shall flourish in good works ;
for faith of itself is full of good works, and nothing is good without faith." And for
a similitude, lie saith, that "they which glister and shine in good works without
faith in God, be like dead men, which have goodly and precious tombs, and yet it
availeth them nothing. Faith may not be naked without works, for then it is no
true faith; and when it is adjoined to works, yet it is above the works. For as
men, that be very men indeed, first have life, and after be nourished; so must our
faith in Christ go before, and after be nourished with good works. And life may
be without nourishment, but nourishment cannot be without life. A man must needs
be nourished by good works, but first he must have faith. He that doth good deeds,
yet without faith, he hath not life11. I can shew a man that by faith without works
lived, and came to heaven; but without faith never man had life. The thief that
was hanged when Christ suffered, did believe only, and the most merciful God did
justify him. And because no man shall object12, that he lacked time to do good works,
for else he would have done them; truth it is, and I wTill not contend therein :
but this I will surely affirm, that faith only saved him. If he had lived, and not
regarded faith and the works thereof, he should have lost his salvation again. But
this is the effect that I say, that faith by itself saved him, but works by themselves
never justified any man13." Here ye have heard the mind of St Chrysostom,» whereby
you may perceive, that neither faith is without works, (having opportunity thereto,)
nor works can avail to eternal life without faith.
14 The Second Part of the Sermon of Good Works.
Of three things which were in the former sermon specially noted of lively faith, two be declared
unto you. The first was that faith is never idle without good works, when occasion serveth : the second,
that good works acceptable to God, cannot be done without faith.
Now to proceed15 to the third part, (which in the former sermon was noted of faith,) what works
that is to say, what manner of works they be which spring out of true faith, and lead
[9 Full of piety, Eds. 1500, 62.]
[10 He calleth faith, Ed. 1547.]
[" Hath no life, Eds. 1560, 62.]
[12 Shall say again, Ibid.]
[13 Offendes equidem multos, qui quatnvis ser-
monem veritatis non acceperint, et foris sint, operi-
bus tamen pietatis, ut apparet, sunt conspicui. In-
venies viros misericordes, compatientes, justitiae
vacantes ; sed nullos facientes fructus operum, quia
nescierunt opus veritatis. — Enimvero cum olim
Judaei dicerent Domino, ' Quid faciemus, ut opere-
mur opera Dei ?' respondit eis : * Hoc est opus Dei,
ut credatis in eum, quern misit ille.' Vides quo-
modo fidem opus vocavit? Igitur quamprimum
credideris, simul et operibus ornatus eris: non
quod desint opera, sed per seipsam fides plena est
operibus bonis. — Nihil enim extra fidem bonum.
Et ut quadam verbi similitudine utar, fratres, similes
mihi videntur, qui operibus bonis florent, et Deum
pietatis ignorant, reliquiis mortuorum pulchre quidem
indutis, sensum autem pulchrorum non habentibus.
Quae enim utilitas animae mortuae, Deo quidem
mortuae fide et ratione, bonis autem operibus vestitae ?
— Non oportet quidem nudam ab operibus esse
fidem, ut ne vituperetur. Veruntamen sublimior
est fides quam opera. Sicut enim hominibus, qui
hominis nomen merentur, opus est primum, ut pras-
cedat vita, et sic enutriantur ; conservat enim vitam
nostram alimentum : ita necessarium, ut praecedat
vitam nostram spes in Christum, quag postea pas-
cenda bonis operibus. Conceditur vivere quern-
piam qui non nutritur : non conceditur autem nu-
triri aliquem non viventem — Ita et opus quidem
habet anima, ut operibus alatur. Ante opera tamen
fides primum inducenda est. Eum qui operatur
opera justitiae, sine fide non possum probare vivum
fuisse. Fidelem autem absque operibus possum
monstrare et vixisse, et regnum ccelorum assecutum.
Nullus sine fide vitam habuit, latro autem credidit
duntaxat, et justificatus est a misericordissimo Deo.
Atque hie ne mihi dixeris, defuisse ei tempus, quo
juste viveret, et honesta faceret opera. Neque enim
de hoc contenderim ego, sed illud unum assevera-
verim, quod sola fides per se salvum fecerit. Nam
si super vixisset, tideique et operum fuisset negli-
gens, a salute excidisset. Hoc autem nunc quae-
ritur, et agitur, quod et fides per seipsam salvum
fecerit: opera autem per se nullos unquam opera -
rios justificarunt — Chrysost. Serm. de Fide, et Lege
naturae, et Sancto Spiritu. Tom. II. col. 902, 3.
Ed. (Lat.) Basil. 1547.]
[14 Inserted from Eds. 560, 62, Vid. pp. 130,
132, 137, 139.]
[15 Now to go forth to the third part, that is, what
manner, &c. Ibid.]
144
HOMILY
Matt. xix.
Matt. xix.
Matt. xix.
The wr'rks
that It ad to
heavm be
the works of
G'xl's co! n-
mandments.
Man. from
his first fall
ing from
God's com
mandments,
hath ever
been ready to
do the like,
and to de
vise H works
of his own
phantasy to
please God
withal.
The devices
and idolatry
of the Gen
tiles.
The devices
and idolatries
of the Gen
tiles l4.
faithful men unto eternal life1: this cannot be known so well, as by our Saviour Christ
himself, who was asked of a certain great man the same question : " What works shall I
do," said a prince, "to come to everlasting life ?" To whom Jesus answered : " If thou
wilt come to the eternal life9, keep the commandments." But the prince, not satisfied
herewith, asked farther: "Which commandments?" The scribes and Pharisees had made
so many of their own laws and traditions, to bring men to heaven, beside God's com
mandments, that this man was in doubt whether he should come to heaven by those laws
and traditions, or by the laws of God3; and therefore he asked Christ which command
ments he meant. Whercunto Christ made him a plain answer, rehearsing the command
ments of God, saying : " Thou shalt not kill, thou slialt not commit adultery, thou shalt
not steal, thou shalt not bear false witness, honour thy father and mother," and, " Love
thy neighbour4 as thyself." By which words Christ declared that the laws of God be the
very way that do lead to eternal life5, and not the traditions and laws of men. So that
this is to be taked6 for a most true lesson taught by Christ's own mouth, that the works
of the moral commandments7 of God be the very true works of faith, which lead to the
blessed life to come.
But the blindness and malice of man, even from the beginning, hath ever been
ready to fall from God's commandments : as Adam the first man, having but one
commandment, that he should not eat of the fruit forbidden, notwithstanding God's
commandment, he gave credit unto the woman, seduced by the subtle persuasion of
the serpent, and so followed his own will, and left God's commandment. And ever
since that time all his succession9 hath been so blinded through original sin, that they
have been ever ready to decline from10 God and his law, and to invent a new way
unto salvation, by works of their own device: so much, that almost all the world,
forsaking the true honour of the only eternal, living God, wandered about their own11
phantasies, worshipping some the sun, the moon, the stars ; some, Jupiter, Juno,
Diana, Saturnus, Apollo, Neptunus, Ceres, Bacchus, and other dead men and women :
some, therewith not satisfied, worshipped divers kinds of beasts, birds, fish, fowl, and
serpents ; every region, town, and house, in manner l2 being divided, and setting up
images of such things as they liked, and worshipping the same. Such was the rude
ness of the people after they fell to their own phantasies, and left the eternal living God
and his commandments, that they devised innumerable images and gods. In which error
and blindness they did remain, until such time as Almighty God, pitying the blindness of
man, sent his true prophet Moses into the world, to reprehend this extreme madness13, and
to teach the people to know the only living God, and his true honour and worship. But
the corrupt inclination of man was so much given to follow his own phantasies, and (as
you would say) to favour his own bird that he brought up himself, that all the admo
nitions, exhortations, benefits, and threatenings of God could not keep him from such
his inventions. For notwithstanding all the benefits of God, shewed unto the people
of Israel, yet when Moses went up into the mountain, to speak with Almighty God,
he had tarried there but a few days, when the people began to invent new gods. And,
as it came into their heads15, they made a calf of gold, and kneeled down and worshipped
it. And after that they followed the Moabites, and worshipped Beelphegor, the Moab-
ites' god. Read the book of Judges, the books of the Kings, and the Prophets ; and
there you shall find, how inconstant the people" were, how full of inventions, and
more ready to run after their own phantasies than God's most holy commandments.
There shall you read of Baal, Moloch, Chamos, Mechom, Baalpeor, Astaroth, Bel the
dragon, Priapus, the brasen serpent, the twelve signs, and many other ; unto whose
[! Unto everlasting life, Ibid.]
[2 To the everlasting life, Ibid.]
[3 By the law of God, Ed. 1560.]
[4 Thy neighbours, Ibid.]
[5 To everlasting life, Ed. 1500, 62.]
[6 To be taken, Ibid, and Ed. 1547. ]
[7 Of the mortal commandments, Ed. 15fiO.
[8 And doth devise, Ibid.]
[9 All that came of him, Ed. 1560, 62.]
[10 To fall from, Ibid.]
[» About in their own, Ed. 1547.]
I"12 In a manner, Ibid.]
[13 To reprove and rebuke this extreme madness,
Eds. 1500, 62.J
f14 Of the Israelites, Ed. 1500.]
[15 In their heads, Eds. 1560, 62.]
[}fi How unsteadf'ast, Ibid.]
OF GOOD WORKS. 145
images the people with great devotion invented pilgrimages, preciously decking and
censing them, kneeling down and offering to them, thinking that an high merit before
God, and to be esteemed above the precepts and commandments of God. And where
at that time God commanded no sacrifice to be made, but in Jerusalem only, they
did clean contrary, making altars and sacrifices every where, in hills, in woods, and
in houses, not regarding God's commandments, but esteeming their own phantasies and
devotion to be better than them17. And the error hereof -was so spread abroad, that not
only the unlearned people, but also the priests and teachers of the people, partly by
glory and avarice 18 were corrupted, and partly by ignorance blindly seduced with 19 the
same abominations : so much, that king Achab having but only Helias a true teacher
and minister of God, there were eight hundred and fifty priests, that persuaded him to
honour Baal, and to do sacrifice in the woods or groves. And so continued that horrible
error, until the three noble kings, as Josaphat, Ezcchias, and Josias, God's elect
ministers, destroyed the same clearly, and reduced the people20 from such their feigned
inventions unto the very commandments of God : for the which thing their immortal
reward and glory doth and shall remain with God for ever.
And beside the foresaid inventions, the inclination of man to have his own holy Religions an.i
devotions devised new sects and religions, called Pharisees, Sadducees, and Scribes, with Sjews0'1"
many holy and godly traditions and ordinances, (as it seemed by the outward appear
ance and goodly glistering21 of the works,) but in very deed all tending to idolatry,
superstition, and hypocrisy, their hearts within being full of malice, pride, covetousness,
and all iniquity22. Against which sects, and their pretensed holiness, Christ cried out
more vehemently than he did against any other persons, saying and often repeating
these words : " Woe be to you, scribes and Pharisees, ye hypocrites ! for you make Matt, xxiii.
clean the vessel without, but within you be full of ravine and filthiness : thou blind
Pharisee and hypocrite, first make the inward part clean." For, notwithstanding all the
goodly traditions and outward shews23 of good works, devised of their own imagination,
whereby they appeared to the world most religious and holy of all men; yet Christ,
who saw their hearts, knew that they were inwardly, in the sight of God, most
unholy, most abominable, and farthest from God of all men. Therefore said he unto
them: "Hypocrites, the prophet Esay spake full truly of you, when he said, This Matt. xv.
people honour me with their lips, but their heart is far from me : they worship me ls
in vain, that teach doctrines and commandments of men : for you leave the command
ments of God to keep your own traditions."
And though Christ said, "They worshipped God in vain that teach doctrines and
commandments of men," yet he meant not thereby to overthrow all men's commandments; Man's i™,
for he himself was ever obedient to the princes and their laws, made for good order and JS?Jdam?~
governance of the people : but he reproved the laws and traditions made by the scribes ^^f "ot
and Pharisees, which were not made only for good order of the people, (as the civil laws laws>
were,) but they were so highly extolled, that24 they were made to be a right and sincere
worshipping25 of God, as they had been equal with God's laws, or above them : for many
of God's laws could not be kept, but were fain to give place unto them. This arrogancy
God detested, that man should so advance his laws to make them equal with God's laws,
wherein the true honouring and right worshipping of God standeth, and to make his
laws for them to be omitted26. God hath appointed his laws, whereby his pleasure is to
be honoured. His pleasure is also, that all man's laws, being not contrary to his laws,
shall be obeyed and kept, as good and necessary for every commonweal, but not as things
wherein principally his honour resteth. And all civil and man's laws either be or should
be made, to induce men the better to observe God's laws27, that consequently28 God should
be the better honoured bv them.
[>7 Better than they, Ibid.J ^ Were set up so high> that> Eds. 15(j-0? G2-j
[18 By glory and covetousness, Ibid.]
| 19 Blindly deceived with, Ibid.J
f20 And brought again the people, Ibid/
[21 And godly glistering, Ed. 1562. J , laws, Ibid.]
[-5 And pure worshipping, Ibid.]
[26 To be left off, Ibid.]'
[ -' Made to bring in men the better to keep God's
f22 And all wickedness, Eds. 15KO, f>2.]
[28 Consequently, or followingly, Ibid.J
[23 Outward shew, Ed. 1547. j
ER, n.]
146 HOMILY
Howbeit, the scribes and Pharisees were not content that their laws should be no
higher esteemed than other positive and civil laws, nor would not have them called by
Holy tradi- the name of other temporal laws, but called them holy and godly traditions, and would
STatr ^iave ^iem esteeme(*5 not onty f°r a "girt anc* true worshipping of God, (as God's laws
be indeed,) but also to be the most high honouring of God, to the which the command
ments of God should give place. And for this cause did Christ so vehemently speak
Luke^xvi. against them, saying, Your traditions, which men esteem so high, be abomination before
man's device God : for commonly of such traditions followcth the transgression1 of God's command-
ociaMon that ments, and a more devotion in the observing of such things, and a greater conscience in
p, i • f rt C3* ft
fended. breaking of them, than of the commandments of God ; as the scribes and Pharisees
Matt. xii. so superstitiously and scrupulously kept the sabbath, that they were offended with Christ
because he healed sick men, and with his apostles, because they, being sore hungry,
gathered the ears of corn to cat upon that day. And because his disciples washed not
their hands so often as the traditions required, the scribes and Pharisees quarrelled with
Matt. xv. Christ, saying : " Why do thy disciples break the traditions of the seniors ?" But Christ
objected against them2, that they, for to observe their own3 traditions, did teach men to
break the very commandments of God. For they taught the people such a devotion,
that they offered their goods into the treasure-house of the temple, under the pretence of
God's honour, leaving their fathers and mothers, to whom they were chiefly bound,
unholpen : and so they brake the commandments of God, to keep their own traditions.
They esteemed more an oath made by the gold or oblation in the temple, than an oath
made in the name of God himself, or of the temple. They were more studious to pay
their tithes of small things, than to do the greater things commanded of God, as works
of mercy, or to do justice, or to deal sincerely, uprightly, and faithfully with God and
Matt, xxi-i. man: "These," saith Christ, "ought to be done, and the other not omitted4." And, to
be short, they were of so blind judgment, that they stumbled at a straw, and leaped
over a block. They would, as it were, nicely take a fly out of their cup, and drink
down a whole camel: and therefore Christ called them "blind guides," warning his
disciples from time to time to eschew their doctrine. For although they seemed to the
world to be most perfect men, both in living and teaching; yet was their life but hypo
crisy, and their doctrine but sour leaven, mixt5 with superstition, idolatry, and prepos
terous8 judgment; setting up the traditions and ordinances of man in the stead of God's
commandments.
7 The Third Part of the Sermon of Good Works.
That all men might rightly judge of good works, it hath been declared in the second part of this
Sermon, what kind of good works they be that God would have his people to walk in, namely, such
as he hath commanded in his holy scripture, and not such works as men have studied out of8 their own
brain, of a blind zeal and devotion, without the word of God. And by mistaking the nature of good
works man hath most highly displeased God, and hath gone from his will and commandment.
Thus have you heard how much the world, from the beginning until Christ's time,
was ever ready to fall from the commandments of God, and to seek other means to
honour and serve him, after a devotion imagined of their own9 heads; and how they
extolled their own traditions10 as high or above God's commandments: which hath hap
pened also in our times, (the more it is to be lamented,) no less than it did among the
Jews, and that by the corruption, or at the least by the negligence, of them that chiefly
ought to have preferred God's commandments11, and to have preserved the sincere and
1 The transgression or breaking of, Ibid.] 132, 137, 139, 144.]
2 But Christ laid to their charge, Ibid.J [8 Have imagined out of, Ed. 15R2.]
3 For to keep their own, Ibid.]
4 The other not left undone, Ibid.]
5 Leaven, mingled with, Ed. 15GO.]
["' And overwart, Ed. 1500, And overthart, Ed.
[9 A devotion found out of their own, Eds.
1660, 62/
[ I0 And how they did set up their own traditions,
Ibid.]
[n Ed. 15CO omits the words " to have preferred
p Inserted from Ed?. 1,160, C2. Mid- pp. 13U, j God's commandments."]
OF GOOD WORKS. 147
heavenly12 doctrine left by Christ. What man having any judgment or learning, joined
with a true zeal unto God, doth not sec and lament to have entered into Christ's religion
such false doctrine, superstition, idolatry, hypocrisy, and other enormities and abuses, so
as by little and little, through the sour leaven thereof, the sweet bread of God's holy
word hath been much hindered and laid apart? Never had the Jews in their most
blindness so many pilgrimages unto images, nor used so much kneeling, kissing, and
censing of them, as hath been used in our time. Sects and feigned religions were neither s^tsimire-
thc forty part so many among the Jews, nor more supcrstitiously and ungodly abused araonpt
than of late days they have been among us : which sects and religions had so many men.
hypocritical works in their state of religion, as they arrogantly named it, that their lamps,
as they said, ran always over, able to satisfy, not only for their own sins, but also for all
other their benefactors, brother, and sisters of their religion13, as most ungodly and craftily
they had persuaded the multitude of ignorant people; keeping in divers places, as it
were, marts or markets of merits, being full of their holy relics, images, shrines, and
works of supererogation ready14 to be sold. And all things which they had were called
holy; holy cowls, holy girdles, holy pardoned beads15, holy shoes, holy rules, and all full of
holiness. And what thing can be more foolish, more superstitious, or ungodly, than
that men, women, and children, should wear a friar's coat to deliver them from agues or
pestilence ; or when they die, or when they be buried, cause it to be cast upon them, in
hope thereby to be saved ? Which superstition, although (thanks be to God !) it hath
been little used in this realm; yet in divers other realms it hath been and yet is used
among many, both learned and unlearned.
But, to pass over the innumerable superstitiousness that hath been in strange apparel,
in silence, in dormitory, in cloister, in chapter, in choice of meats and in drinks, and in
such like things; let us consider what enormities and abuses have been in the three
chief principal points, which they called the three essentials of religion, that is to say,
obedience, chastity, and wilful poverty.
First, under pretence of obedience15 to their father in religion, (which obedience they The three
made themselves,) they were exempted, by their rules17 and canons, from the obedience religion!™ °
of their natural father and mother, and from the obedience of emperor and king, and all
temporal power, whom of very duty by God's laws they were bound to obey. And so
the profession of their obedience not due was a renunciation of their18 due obedience.
And how their profession of chastity was observed, it is more honesty to pass over in
silence, and let the world judge of that which is well known, than with unchaste words,
by expressing of their unchaste life, to offend chaste and godly ears. And as for their
wilful poverty, it was such, that when in possessions, jewels, plate, and riches, they were
equal or above merchants, gentlemen, barons, earls, and dukes ; yet by this subtle sophis
tical term, Proprium in communi19, they deluded the world20, persuading that, notwith
standing all their possessions and riches, yet they observed their vow, and were in wilful
poverty. But for all their riches, they might neither help21 father nor mother, nor other
that were indeed very needy and poor, without the licence of their father abbot, prior, or
warden. And yet they might take of every man, but they might not give aught to
any man, no, not to them whom the laws of God bound them to help. And so,
through their traditions and rules, the laws of God could bear no rule with them. And
therefore of them might be most truly said that which Christ spake unto the Pharisees :
" You break the commandments of God by your traditions ; you honour God with your Matt. xv.
lips, but your hearts be far from him." And the longer prayers they used by day and
by night, under pretence of22 such holiness, to get the favour of widows and other simple
folks, that they might sing trentals and service for their husbands and friends, and admit
them into their suffrages2', the more truly is verified of them the saying of Christ:
[12 The pure and heavenly, Eds. 1560, 02.]
[13 Sisters of religion, Ibid.]
| M Of overflowing abundance, ready, Ibid.]
[15 Holy pardons, beads, Ibid.]
f10 Under pretence, or colour of obedience, Ibid.]
[17 Were made free by their rules, Ibid.]
[ia A forsaking of (heir, Ibid.J
[19 Eds. 1560, 62, add, " that is to say, proper in
common."]
[20 They mocked the world, Ibid.J
[21 Might never help, Ed. 1500.]
[" Under pretence or colour of, Eds. 1560, 62.]
[-J And admit or receive them into their prayers,
Ibid.]
10—2
148
HOMILY
( >ther devices
and super
stitions.
Decrees and
decretals.
An exhorta
tion to the
keeping of
Cod's com
mandments.
"Woe be to you, scribes Pharisees, hypocrites! for you devour widows' houses, under
colour of long prayers ; therefore your damnation shall be the greater. Woe be to you,
scribes and Pharisees, hypocrites! for you go about by sea and by land to make mo
novices and new brethren ; and when they be admitted of your sect !, you make them the
children of hell worse than yourselves be."
Honour be to God, who did put light in the heart of his faithful and true minister
of most famous memory, king Henry the eighth, and gave him the knowledge of his
word, and an earnest affection to seek his glory, and to put away all such superstitious
and pharisaical sects by antichrist invented, and set up against the true word2 of God,
and glory of his most blessed name, as he gave the like spirit unto the most noble and
famous princes, Josaphat, Josias, and Ezechias. God grant all us, the king's highness'3
faithful and true subjects, to feed of the sweet and savoury bread of God's own word,
and, as Christ commanded, to eschew all our pharisaical and papistical leaven of man's
feigned religion ; which, although it were before God most abominable, and contrary to
God's commandments and Christ's pure religion, yet it was extolled to be4 a most godly
life and highest state of perfection ; as though a man might be more godly and more
perfect by keeping the rules, traditions, and professions of men, than by keeping the holy
commandments of God.
And briefly to pass over the ungodly and counterfeit religions, let us rehearse some
other kinds of papistical superstitions and abuses; as of beads, of lady psalters, and
rosaries, of fifteen Oos, of St Barnard's verses, of St Agathe's letters5, of purgatory, of
masses satisfactory, of stations and jubilees, of feigned relics, of hallowed beads, bells,
bread, water, palms, candles, fire, and such other6; of superstitious fastings, of fraternities,
of pardons, with such like merchandise, which were so esteemed and abused to the great
prejudice of God's glory and commandments, that they were made most high and most
holy things, whereby to attain to the eternal life7, or remission of sin. Yea also, vain
inventions, unfruitful ceremonies, and ungodly laws, decrees, and councils of Rome, were
in such wise advanced, that nothing was thought comparable in authority, wisdom, learn
ing, and godliness unto them : so that the laws of Rome, as they said, were to be
received of all men as the four evangelists ; to the which all laws of princes must give
place. And the laws of God also partly were omitted8 and less esteemed, that the said
laws, decrees, and councils, with their traditions and ceremonies, might be more duly
observed, and had in greater reverence. Thus was the people, through ignorance, so
blinded with the goodly shew and appearance of those things, that they thought the
observing of them to be a more holiness, a more perfect service and honouring of God, and
more pleasing to God, than the keeping of God's commandments. Such hath been the
corrupt inclination of man, ever superstitiously given to make new honouring of God of his
own head, and then to have more affection and devotion to observe that9, than to search
out God's holy commandments, and to keep them ; and furthermore, to take God's com
mandments for men's commandments, and men's commandments for God's commandments,
yea, and for the highest and most perfect and holy of all God's commandments. And so
was all confused, that scant well- learned men, and but a small number of them, knew, or
at the least would know, and durst affirm the truth, to separate10 God's commandments
from the commandments of men : whereupon did grow much error, superstition, idolatry,
vain religion, preposterous judgment11, great contention, with all ungodly living.
Wherefore, as you have any zeal to the right and pure honouring of God ; as you
have any regard to your own souls, and to the life that is to come, which is both without
pain and without end, apply yourselves chiefly above all thing to read and to hear God's
f1 When they be ]et in and received of the sect,
Ibid.]
[2 Again the true word, Ed. 15(50.]
[3 The queen's highness', Eds. I5f>0, f>2, in re
ference to Elizabeth, in whose reign these editions
were published.]
[4 It was praised to be, Ibid.]
[« Vid. Pilkington's Works, pp. 1/7, 53fi, 563.
Park. Soc. Ed. 1842.]
[6 Vid. Cardwell's Documentary Annals, Vol. I.
pp. 37, 8, note. "The archbishop's letter," Ed.
Oxon. 1829.]
[7 To the everlasting life, Ibid.]
[8 Were left off, Ibid.]
[• To keep that, Ibid.J
[10 To separate or sever, Ibid.]
[" Overwhart judgment, Ed. 15P»0. Overthwart,
Ed. 1562.]
OF GOOD WORKS. 149
word ; mark diligently therein what his will is you shall do, and with all your endeavour A brief ro-
apply yourselves to follow the same. First, you must have an assured faith in God, and oSKcSL
give yourselves wholly unto him, love him in prosperity and adversity, and dread to ini
offend him evermore. Then, for his sake, love all men, friends and foes, because they be
his creation and image, and redeemed by Christ as ye are. Cast in your minds how you
may do good unto all men, unto your powers, and hurt no man. Obey all your supe
riors and governors, serve your masters faithfully and diligently, as well in their absence
as in their presence, not for dread of punishment only, but for conscience sake, knowing
that you are bound so to do by God's commandments. Disobey not your fathers and
mothers, but honour them, help them, and please them to your power. Oppress not,
kill not, beat not, neither slander nor hate any man : but love all men, speak well of all
men, help and succour every man as you may, yea, even your enemies that hate you,
that speak evil of you, and that do hurt you. Take no man's goods, nor covet your
neighbour's goodfe wrongfully, but content yourselves with that which ye get truly, and
also bestow your own goods charitably, as need and case requireth. Flee all idolatry,
witchcraft, and perjury ; commit no manner of adultery, fornication, nor other unchaste-
ness, in will nor in deed, with any other man's wife, widow, maid, or otherwise.
And travailing continually during your life thus in the observing the com
mandments12 of God, (wherein consisteth the pure13, principal, and direct
honour of God, and which, wrought in faith14, God hath ordained
to be the right trade and path- way unto heaven ;) you shall
not fail, as Christ hath promised, to come to that
blessed and eternal life15, where you shall live
in glory and joy with God for ever.
To whom be laud, honour,
and impery, for ever
and ever.
Amen.
|12 In keeping the commandments, Eds. 1560, I [14 And which God, Ed. 1,547. j
62.] i13 And everlasting life, Ibid.]
[13 Wherein standeth the pure, Ibid.]
150
QUESTIONS'
PUT CONCERNING SOME ABUSES OF THE MASS.
WITH
THE ANSWERS2
THAT WERE MADE BY MANY BISHOPS AND DIVINES TO THEM.
Quest. 1.
^t WHETHER the sacrament of the altar was instituted to be received of one man for
S'Libn another, or to be received of every man for himself?
Ed. bxon.' The sacrament of the altar was not instituted to be received of one man for an-
Bun.cfsHist. other, but to be received by every man for himself.
of Reformat.
Vol. ii. App.
13. 1. No. 2.5. - _
pp. i!£— 210. Quest. 2.
KL Oxon.
Whether the receiving of the said sacrament of one man doth avail and profit
any other?
The receiving of the said sacrament by one man doth avail and profit only him
that rcceiveth the same.
Quest. 3.
What is the oblation and sacrifice of Christ in the mass?
The oblation and sacrifice of Christ in the mass is not so called, because Christ
indeed is there offered and sacrificed by the priest and the people, (for that was done
but once by himself upon the cross ;) but it is so called, because it is a memory and
representation of that very true sacrifice and immolation which before was made upon
the cross.
Quest. 4.
Wherein consisteth the mass by Christ's institution?
The mass, by Christ's institution, consisteth in those things which be set forth in
the Evangelists : Matt. xxvi. Mark xiv. Luke xxii. 1 Cor. x. and xi.
[' Of these queries Collier says: "The latter
end of this winter (l«r>47, 8) a committee of divines
were commanded by the king to draw up an order
for administering the holy Eucharist in English
under both kinds, pursuant to the late act of Parlia
ment. — These prelates and divines, before they
came to a resolution concerning the form for the
administration in both kinds, considered the pre
sent practice of the church, and broke the question
into several divisions. And here it was settled, that
every one in the commission should give his answer
in writing." Collier's Eccl. Hist. Vol. V. p. 246,
Ed. Loud. 1840, 1. But he adds, " Whether these
questions were debated before the late statute, for
communicating under both kinds, is somewhat un
certain, &c." Id. p. 254. Dr Jenkyns supposes he
was not aware of the uncertainty being removed by
the last of the further questions, p. 153, which, he
says, "was obviously written subsequently to the
statute to which Collier alludes. The parliament
which passed this act being prorogued on the 24th of
December, 1547, and the new order of communion
compiled in consequence, and to which the present
deliberations were preparatory, appeared under the
sanction of a royal proclamation on the 8th of
March following." — Vid. Foxe's Acts and Monu
ments, p. 1299, Ed. Lond. 1583. Burnct's Hist, of
Reformation, Vol. II. p. 12fi. Strype's Mem. of
Abp. Cranmer, Vol. I. p. 224, 5. Ed. Oxon. 1840.
Eccl. Memorials, Vol. II. pp. 9fi— 99. Ed. Oxon.
1822. Todd's Life of Abp. Cranmer, Vol. II. p.
19. Jenkyns' Remains of Abp. Cranmer, Vol. II.
p. 178.]
[2 A manuscript containing many of these an
swers is preserved at Lambeth. Jcnkyns.J
QUERIES CONCERNING ABUSES OF THE MASS. 151
Quest. 5.
What time the accustomed order began first in the church, that the priest alone
should receive the sacrament?
I think the use, that the priest alone did receive the sacrament without the peo
ple, began not within six or seven hundred years after Christ.
Quest. 6.
Whether it be convenient that the same custom continue still within this realm?
I think it more agreeable to the scripture and primitive church, that the first
usage should be restored again, that the people should receive the sacrament with
the priest.
Quest. 7-
Whether it be convenient that masses satisfactory should continue, that is to say,
priests hired to sing for souls departed ?
I think it not convenient that satisfactory masses should continue.
Quest. 8.
"Whether the gospel ought to be taught at the time of the mass, to the under
standing of the people being present ?
I think it very convenient, that the gospel, concerning the death of Christ and
our redemption, should be taught to the people in the mass.
Quest. 9.
Whether in the mass it were convenient to use such speech as the people may
understand ?
I think it convenient to use the vulgar tongue in the mass, except in certain
secret mysteries, whereof I doubt.
Quest. 10.
When the reservation of the sacrament and the hanging up of the same first began ?
The reservation of the sacrament began, I think, six or seven hundred years after
Christ : the hanging up, I think, began of late time.
152
SOME QUESTIONS, WITH ANSWERS
MADE TO THEM BY THE
BISHOPS OF WORCESTER1, CHICHESTER*, AND HEREFORD1
Stillinfiflect
A1SS. Lamb.
Libr. 1108.
fol. 40.
Burnet'sHist.
of Reformat.
Vol. ii. A pp.
B. i. No. 25.
pp. 210-212.
Ed. Oxon.
1829.
Strype's
Mem. of
Abp. Cran-
mer, Vol. i.
pp. 224, 5.
Ed. Oxon.
1840.
The Question.
WHAT or wherein John's fasting, giving alms, being baptized, or receiving the sacra
ment of thanks in. England, doth profit and avail Thomas dwelling in Italy, and not
knowing what John in England doth?
The Answer*.
The distance of place doth not let nor hinder the spiritual communion which is between one and
another ; so that John and Thomas, wheresoever they be, far and sundry, or near together, being both
lively members of Christ, receive either of other's goodness some commodity; although to limit what or
wherein, is unsearchable, and only pertaineth to the knowledge of God.
The Question.
Whether the said acts in John do profit them that be in heaven, and wherein?
The Answer.
Gaudium est in ccelo super nno peccatore pocnitentiam agente, $c.
The Question.
Worcester. Whether it lieth in the said John to defraud any member of Christ's body of
Hereford. ' the benefit of his fasting, alms-deeds, baptism, or receiving of the sacrament, and to
apply the same benefit to one person more than to another?
Tlie Answer.
Charity defraudeth no man of any such benefit that might come to him; and it lieth in God only
to apply the same, and not in any man, otherwise than by desire and prayer ; but the better the man
is, the more available his prayer is to them for whom he especially prayeth.
The Question.
What thing is the presentation of the body and blood of Christ in the mass, which
you call the oblation and sacrifice of Christ ? and wherein standeth it, in act, gesture,
or words ? and in what act, gesture, or words ?
The Answer.
The presentation, &c. standeth in such words, prayers, supplications, and actions, as the priest useth
at the mass, having the body and blood of Christ there present in the sacrament.
The Question.
Is there any rite or prayer not expressed in the scripture which Christ used, or
commanded at the first institution of the mass, which we be now bound to use ; and
what the same be?
The Answer.
That Christ used rites and prayers at the institution and distribution of the sacrament, the scripture
declareth : but what rites and prayers they were, we know not ; but I think that 5 we ought to use such
rites and prayers as the catholic church hath, and doth uniformly observe.
I1 Nicholas Heath. Vide p. 60, n. l.J
[2 George Day.]
|3 JohnSkjrp.]
[4 "This paper is all in Bonner's hand, with
whom these three bishops agreed." Vid. Strype's
Corrections of Burnet's Hist, of Reformat. Vol. III.
Part ii. p. 521.]
f5 Dr Jenkyns omits the word "that."]
QUESTIONS AND ANSWERS.
153
The Question.
Whether in the primitive church there were any priests that lived by saying of
mass, matins, and even-song, and praying for souls only ? And whether any such state
of priesthood he allowed in the scripture, or be meet to be allowed now ?
The Answer.
There were priests in the primitive church which preached not, but exercised themselves in prayer
for the quick and the dead, and other spiritual ministrations in the church, and accustomably used com
mon prayers both morning and evening; and such state of priesthood is not against the scripture.
The Question.
For what cause it were not expedient nor convenient to have the whole mass in
English?0
The Answer.
This question is 'answered by Dionyse and Basil De Spiritu Sancto ; and also an uniformity of all
churches in that thing is to be kept.
Bui-net's
[further Questions'1 in reply to the above Answer sJ]
If you cannot tell what or wherein the acts of John can profit Thomas, being so
far distant from him, that he can never hear of him ; why do you then affirm that to i.'
be true, which you cannot tell how, nor wherein it can be true ?
Whether our prayers for all the souls departed do profit the apostles, prophets,
and martyrs?
Whether they know all the acts of every man here in earth; and if not, how do
they rejoice of those good acts which they know not ? pp> 34t)"
Whether our evil deeds do them hurt, as our good deeds profit them?
Whether the presentation of the body and blood of Christ in the mass do stand in
all the words and actions that the priest useth in the mass ? £And if not, then in
which of them it standeth?
Whether we may change those rites and ceremonies of the mass,]8 which now we
do use ?
Whereby is it known that in the primitive church were priests which preached not ?
Why may we not as well alter the mass into the English tongue, or alter the
ceremonies of the same, as we alter the communion to be under both kinds, which
in other churches is uniformly ministered to the people under one kind, seeing that
the uniformity of all churches requireth not more the uniformity in one than in the
other ?
[c Another copy of the above Questions, cor
rected by Cranmer, is found in the Lambeth MSS.,
" written by a clerk," to which are added the two
following of the original questions, as well as an
other, to which no reply has yet been found extant.
Question.
" What time did the honouring of the same first
•begin, and by whom, and what proofs there is
thereof?" Vid. p. 151, Quest. 10.]
Question.
" What time did the use of reserving the Sacra
ment first begin, and by whom ?"
Question.
" What time began the use to hang up the same
in the Church, and by whom ?"
[7 Burnet has not given these queries, which are
printed from the Lambeth MSS., and are called by
Strype "a reply by Cranmer." Burnet's Hist, of
Reformat. Vol. III. Part n.p. 549.]
[8 Strype omits this passage, which is found
both in the Lambeth MSS. and in Burnet. ]
154
ARTICLES
TO BE INQUIRED OF IN THE VISITATIONS TO BE HAD WITHIN THE
DIOCESE OF CANTERBURY, IN THE SECOND YEAR OF THE REIGN
OF OUR DREAD SOVEREIGN LORD, EDWARD THE SIXTH, BY
THE GRACE OF GOD KING OF ENGLAND, FRANCE, AND
IRELAND, DEFENDER OF THE FAITH, AND IN
EARTH OF THE CHURCH OF ENGLAND,
AND ALSO OF IRELAND, THE
SUPREME HEAD1.
'
Ed. Lond.
sparrow's
Article*, &c. "
fed. '
Lond.
FIRST, whether parsons, vicars, and curates, and every of them, have purely and
sincerely, without colour or dissimulation, four times in the year at the least, preached
against the usurped power, pretended authority and jurisdiction of the bishop of Rome.
Item, Whether they have preached and declared likewise four times in the year
at the least, that the king's majesty's power, authority, and pre-eminence, within his
realms and dominions, is the highest power under God.
Item, Whether any person hath by writing, cyphering, preaching or teaching, deed
or act, obstinately holden and stand with to extol, set forth, maintain, or defend the
authority, jurisdiction, or power of the bishop of Home or of his see heretofore claimed
and usurped, or by any pretence, obstinately or maliciously invented any thing for the
extolling of the same, or any part thereof.
Item, Whether in their common prayers they use not the collects made for the king,
and make not special mention of his majesty's name in the same.
Item, Whether they do not every Sunday and holyday, with the collects of the
English procession, say the prayer set forth by the king's majesty for peace between
England and Scotland2.
[J These articles are printed from Wilkins'
Concilia, and have been collated with Sparrow's
Collection of Articles, &c. Both Strype arid Bur-
net assert that they were issued at Cranmer's Vi
sitation, A. D. 1548. Vid. Strype's Mem. of
Abp. Cranmer, Vol. I. p. 259, Ed. Oxon. 1840.
Bumet's Hist, of Reformat. Vol. II. p. 211. Ed.
Oxon. 1829. Cardwell's Documentary Annals, Vol.
I. pp. 41 — 51. Vid. Injunctions to the Dean and
Chaptewof Canterbury, No. 2, p. 162. Yet Strype,
(Vol. II. p. (513, 14) also says, " The articles whereof
(king Edward Vlth's Visitation) were drawn up by
the archbishop, and preserved to us in Bishop Spar
row's Collections." They were printed by Graf ton,
Ed. Lond. 1548. Vid. Ames' Typogr. Antiq. Ed.
Dibdin. Vol. III. p. 458, who mentions, (p. 467,
n.) Abp. Cranmer's Articles of Visitation in the
Diocese of Norwich, a copy of which has not yet
been discovered.]
[2 " A prayer for victory and peace was sent to
the archbishop with an order from the privy council
for its use, 6th May, 1548. Wilkins' Concilia, Vol.
IV. p. 26. Strype's Mem. of Abp. Cranmer, Vol.
I. p. 253, and Eccl. Mem. Vol. II. Part i. p. 166.
Ed. Oxon. 1822. The following prayer is found in the
State Paper Office. Dr Jenkyns suggests that it " may
probably be that which was then set forth ;" and that
" it was perhaps composed by Cranmer himself."
The Common Prayer.
Most merciful God, the granter of all peace and
quietness, the giver of all good gifts, the defender
of all nations, who hast willed all men to be ac
counted as our neighbours, and commanded us to
love them as ourselves, and not to hate our enemies,
but rather to wish them, yea, and also to do them,
good if we can : bow down thy holy and merciful
eyes upon us, and look upon the small portion of
earth, which professeth thy holy name and thy Son
Jesu Christ. Give to all us desire of peace, unity,
and quietness, and a speedy wearisomeness of all
war, hostility, and enmity to all them that be our
enemies ; that we and they may, in one heart and
charitable agreement, praise thy most holy name,
and reform our lives to thy godly commandments.
And especially have an eye to this small isle of
Britain. And that which was begun by thy great
and infinite mercy and love to the unity and con
cord of both the nations, that the Scottish men and
we might for ever live hereafter in one love and
amity, knit into one nation, by the most happy
and godly marriage of the king's majesty our sove
reign lord, and the young Scottish queen ; wherc-
unto promises and agreements hath been heretofore
most firmly made by human order : grant, O Lord,
that the same might go forward, and that our sons'
sons, and all our posterity hereafter, may feel the
benefit and commodity of thy great gift of unity,
granted in our days. Confound all those that work-
eth against it : let not their counsel prevail : diminish
their strength : lay thy sword of punishment upon
them that interrupteth this godly peace ; or rather
convert their hearts to the better way. and make
them embrace that unity and peace, which shall be
most for thy glory, and the profit of both the realms.
ARTICLES TO BE INQUIRED OF, &c.
155
Item, Whether they have not removed, taken away, and utterly extineted and
destroyed in their churches, chapels, and houses, all images, all shrines, coverings of
shrines, all tables, candlesticks, trindals or roils of war, pictures, paintings, and all
other monuments of feigned miracles, pilgrimages, idolatry, and superstition, so that
there remain no memory of the same in walls, glass windows, or elsewhere.
Item, Whether they have exhorted, moved, and stirred their parishioners to do the
like in every of their houses.
Item, Whether they have declared to their parishioners the articles concerning the
abrogation of certain superfluous holy days, and done their endeavour to persuade the
said parishioners to keep and observe the same articles inviolably; and whether any
of those abrogate days have been kept as holydays, and by whose occasion they were
so kept.
Item, Whether they have diligently, duly, and reverently ministered the sacraments
in their cures.
Item, Whether they have preached, or caused to be preached, purely and sincerely
the word of God, in every of their cures, every quarter of the year, once at the least,
exhorting their parishioners to works commanded3 by the scripture, and not to works
devised by men's phantasies besides scripture, as wearing or praying upon beads, or
such like.
Item, Whether they suffer any torches, candles, tapers, or any other lights to be
in your churches, but only two lights upon the high altar.
Item, Whether they have not every holyday, when they have no sermon, immedi
ately after the gospel, openly, plainly, and distinctly recited to their parishioners in the
pulpit, the Paternoster, the Creed, and the Ten Commandments in English.
Item, Whether every Lent, they examine such persons as come to confession to
them, whether they can recite the Paternoster, the Articles of our Faith, and the Ten
Commandments in English.
Item, Whether they have charged fathers and mothers, masters and governors of
youth, to bring them up in some virtuous study and occupation.
Item, Whether such beneficed men, as be lawfully absent from their benefices, do
leave their cure to a rude and unlearned person, and not an honest, well-learned, and
expert curate, which can and will teach you wholesome doctrine.
Item, Whether, in every cure they have, they have provided one book of the whole
bible of the largest volume in English, and the Paraphrasis of Erasmus also in English
upon the gospels, and set up the same in some convenient place in the church, where
their parishioners may most commodiously resort to the same.
Item, Whether they have discouraged any person from reading of any part of the
bible, either in Latin or English, but rather comforted and exhorted every person to
read the same, as the very lively word of God, and the special food of man's soul.
Put away from us all war and hostility, and if we
be driven thereto, hold thy holy and strong power
and defence over us : be our garrison, our shield,
and buckler. And seeing we seek but a perpetual
amity and concord, and performance of quietness
promised in thy name, pursue the same with us, and
send thy holy angels to be our aiders ; that either
none at all, or else so little loss and effusion of
Christian blood as can, be made thereby. Look
not, O Lord, upon our sins, or the sins of our ene
mies, what they deserve ; but have regard to thy
most plenteous and abundant mercy, which passeth
all thy works, being so infinite and marvellous. Do
this, O Lord, for thy Son's sake, Jesu Christ.
" The same topic," adds Dr Jenkyns, " was intro
duced also into the bidding prayer before the sermon.
The following form is printed by Strype, Eccl.
Mem. Vol. II. Part i. p. 73, from some manu
script additions attributed to Cranmer, in a Book
of Articles and Injunctions then in the possession
of N. Battely."
Ye shall also make your hearty and effectual
prayer to Almighty God for the peace of all Christian
regions, and especially, that the most joyful and
perpetual peace and unity of this realm and Scot
land may shortly be profited* and brought to pass,
by the most godly and happy marriage of the king's
majesty and the young queen of Scotland : and that
it would please Almighty God to aid with strength,
wisdom, and power, and with his holy defence, all
those which favour and set forward the same, and
vanquish and confound all those which labour and
study to the lett and interruption of so godly a quiet
and unity, whereof these two realms should take
such a benefit and profit : for these and all other, &c.
Vid. Jenkyns' Remains of Abp. Cranmcr, Vol. II.
pp. 18G, 7.J
[3 To words commanded. Sparrow.]
[* perfected. Jenkyns.]
156 ARTICLES TO BE INQUIRED OF
Item, Whether parsons, vicars, curates, and other priests, be common haunters and
resorters to taverns or ale-houses, giving themselves to drinking, rioting, or playing at
unlawful games, and do not occupy themselves in the reading or hearing of some part
of holy scripture, or in some other godly exercise.
Item, Whether they have admitted any man to preach in their cures not being
lawfully licensed thereunto, or have refused or denied such to preach as have been
licensed accordingly.
Item, Whether they which have heretofore declared to their parishioners anything
to the extolling or setting forth of pilgrimages, relics, or images, or lighting of candles,
kissing, kneeling, decking of the same images, or any such superstition, have not openly
recanted and reproved the same.
Item, Whether they have one book or register safely kept, wherein they write the
day of every wedding, christening, and burying.
Item, Whether they have exhorted the people to obedience to the king's majesty
and his ministers, and to charity and love one to another.
Item, Whether they have admonished their parishioners, that they ought not to
presume to receive the sacrament of the body and blood of Christ, before they can per
fectly rehearse the Paternoster, the Articles of the Faith, and the Ten Commandments
in English.
Item, Whether they have declared, and to their wits and power have persuaded
the people, that the manner and kind of fasting in Lent, and other days in the year,
is but a mere positive law ; and that therefore all persons, having just cause of sick
ness, or other necessity, or being licensed by the king's majesty, may moderately eat
all kind of meats without grudge or scruple of conscience.
Item, Whether they be resident upon their benefices, and keep hospitality, or no;
and if they be absent, or keep no hospitality, whether they do make due distributions
among the poor parishioners, or not.
Item, Whether parsons, vicars, clerks, and other beneficed men, having yearly to
dispend an hundred pound, do not find competently one scholar in the university of
Cambridge or Oxford, or some grammar-school; and for as many hundred pounds as
every of them may dispend, so many scholars likewise to be found by them ; and what
be their names that they so find.
Item, Whether proprietaries, parsons, vicars, and clerks, having churches, chapels,
or mansions, do keep their chancels, rectories, vicarages, and all other houses apper
taining to them, in due reparations.
Item, Whether they have counselled or moved their parishioners rather to pray
in a tongue not known, than in English, or to put their trust in a prescribed num
ber of prayers, as in saying over a number of beads, or other like.
Item, Whether they have read the king's majesty's Injunctions' every quarter of the
year, the first holyday of the same quarter.
Item, Whether the parsons, vicars, curates, and other priests, being under the de
gree of a bachelor of divinity, have of their own the new Testament both in Latin
and English, and the Paraphrase of Erasmus upon the same.
Item, Whether within every church he that ministereth hath read or caused to be
read the epistle and gospel in English, and not in Latin, either in the pulpit or some
other meet place, so as the people may hear the same.
Item, Whether every Sunday and holyday at matins they have read or caused to
be read plainly and distinctly, in the said place, one chapter of the new Testament in
English, immediately after the lessons, and at even-song after Magnificat one chapter
of the old Testament.
Item, Whether they have not at matins omitted three lessons, when nine should
have been read in the church, and at even-song the responds with all the memories.
Item, Whether they have declared to their parishioners, that St Mark's day and
the evens of the abrogate holydays should not be fasted.
[' Vid. Wilkins' Concilia, Vol. IV. pp. 3—8; and Sparrow's Collection of Articles, pp. 1—13, and
the Appendix to this Volume.]
IN THE DIOCESE OF CANTERBURY. 157
Item, Whether they have the procession-book in English, and have said or sung
the said litany in any other place but upon their knees in the midst of their church ;
and whether they use any other procession, or omit the said litany at any time, or
say it or sing it in such sort as the people cannot understand the same.
Item, "Whether they have put out of their church-books this word " Papa" and
the name and service of Thomas Bccket, and prayers having rubrics containing par
dons or indulgences, and all other superstitious legends and prayers.
Item, Whether they bid not the beads according to the order appointed by the
king's majesty.
Item, Whether they have opened and declared unto you the true use of ceremo
nies, that is to -say, that they be no workers nor works of salvation, but only out
ward signs and tokens, to put us in remembrance of things of higher perfection.
Item, Whether they have taught and declared to their parishioners, that they may
with a safe and' quiet conscience in the time of harvest labour upon the holy and
festival days; and if superstitiously they abstain from working upon those days, that
then they do grievously offend and displease God.
Item, Whether they have admitted any person to the communion, being openly
known to be out of charity with their neighbours.
Item, Whether the deans, archdeacons, masters of hospitals, and prebendaries, have
preached by themselves personally twice every year at the least.
Item, Whether they have provided and have a strong chest for the poor men's
box, and set and fastened the same near to their high altar2.
Item, Whether they have diligently called upon, exhorted, and moved their parish
ioners, and specially when they make their testaments, to give to the said poor men's
box, and to bestow that upon the poor chest, which they were wont to bestow upon
pardons, pilgrimages, trentals, masses satisfactory, decking of images, offering of candles,
giving to friars, and upon other like blind devotions.
Item, Whether they have denied to visit the sick, or bury the dead being brought
to the church.
Item, Whether they have bought their benefices, or come to them by fraud or deceit.
Item, Whether they have every Sunday, when the people be most gathered, read
one of the homilies in order as they stand in the book set forth by the king's majesty.
Item, Whether they do not omit prime and hours, when they have any sermon
or homily.
Item, Whether they have said or sung any mass, in any oratory, chapel, or any
man's house, not being hallowed.
Item, Whether they have given open monition to their parishioners that they should
not wear beads, nor pray upon them.
Item, Whether they have moved their parishioners, lying upon their death- beds,
or at any other time, to bestow any part of their substance upon trentals, masses
satisfactory, or any such blind devotions.
Item, Whether they take any trentals or other masses satisfactory to say or sing
for the quick or the dead.
Item, Whether they have given open monition to their parishioners to detect and
present to their ordinary all adulterers and fornicators, and such men as have two
wives living, and such women as have two husbands living, within their parishes.
Item, Whether they have not monished their parishioners openly, that they should
not sell, give, nor otherwise alienate any of their churches' goods.
Item, Whether they or any of them do keep more benefices and other ecclesias
tical promotions than they ought to do, not having sufficient licence and dispensations
thereunto, and how many they be, and their names.
Item, Whether they minister the communion any other ways than only after such
form and manner as is set forth by the king's majesty in the book of the communion.
Item, Whether they hallowed and delivered to the people any candles upon can
dlemas-day, and ashes upon Ash- Wednesday, or any palms upon Palm-Sunday last past.
[2 To the high altar. Sparrow.]
158 ARTICLES TO BE INQUIRED OF
Item, Whether they had upon Good-Friday last past the sepulchres with their
lights, having the sacrament therein.
Item, Whether they upon Easter-even last past hallowed the font, fire, or paschal,
or had any paschal set up, or burning in their churches.
Item, Whether your parsons and vicars have admitted any curates to serve their
cures, which were not first examined and allowed either by my lord of Canterbury, master
archdeacon, or their officers.
Item, Whether you know any person within your parish or elsewhere, that is a letter
of the word of God to be read in English or sincerely preached, or of the execution of
the king's majesty's Injunctions, or other his majesty's proceedings in matters of religion.
Item, Whether every parish have provided a chest with two locks and keys for the
book ' of wedding, christening, and burying.
Item, Whether in the time of the litany or any other common prayer, in the time of
the sermon or homily, and when the priest readeth the scripture to the parishioners,
any person have departed out of the church without a just and necessary cause.
Item, Whether any bells have been knolled or rung at the time of the premises.
Item, Whether any person hath abused the ceremonies, as in casting holy water upon
his bed, or bearing about him holy bread, St John's Gospel, ringing of holy bells, or
keeping of private holydays, as tailors, bakers, brewers, smiths, shoemakers, and such
other.
Item, Whether the money coming and rising of any cattle, or other moveablc stocks
of the church, and money given or bequeathed to the finding of torches, lights, tapers,
or lamps, (not paid out of any lands,) have not been employed to the poor men's chest.
Item, Who hath the said stocks and money in their hands, and what be their names.
Item, Whether any undiscreet persons do uncharitably contemn and abuse priests and
ministers of the church.
Item, Whether they that understand not the Latin do pray upon any primer but the
English primer, set forth by the king's majesty's authority; and whether they that
understand Latin do use any other than the Latin primer, set forth by like authority.
Item, Whether there be any other grammar taught in any other school within this
diocese than that which is set forth by the king's majesty.
Item, Whether any person keep their church holyday and the dedication-day any
otherwise, or at any other time, than is appointed by the king's majesty.
Item, Whether the service in the church be done at due and convenient hours.
Item, Whether any have used to commune, jangle, and talk in the church, in the time
of the common prayer, reading of the homily, preaching, reading or declaring of the
scripture.
Item, Whether any have wilfully maintained and defended any heresies, errors, or
false opinions, contrary to the faith of Christ and holy scripture.
Item, Whether any be common drunkards, swearers, or blasphemers of the name of
God.
Item, Whether any have committed adultery, fornication, or incest, or be common
bawds, and receivers of such evil persons, or vehemently suspected of any of the premises.
Item, Whether any be brawlers, slanderers, cinders, scolders, and sowers of discord
between one person and another.
Item, Whether you know any that use charms, sorcery, enchantments, witchcraft,
soothsaying, or any like craft invented by the devil.
Item, Whether the churches, pulpits, and other necessaries appertaining to the same,
be sufficiently repaired.
Item, Whether you know any that, in contempt of your own parish church, do
resort to any other church.
Item, Whether any inn-holders or alehouse-keepers do use commonly to sell meat and
drink in the time of common prayer, preaching, or reading of the homilies or scripture.
Item, Whether you know any to be married within the degrees prohibited by the
1 And for the book. Sparrow.]
IN THE DIOCESE OF CANTERBURY.
159
laws of God, or that be separated or divorced without a just cause, allowed by the law
of God, and whether any such have married again.
Item, Whether you know any to have made privy contracts of matrimony, not
calling two or more thereunto.
Item, Whether they have married solemnly, the banns not first lawfully asked.
Item, Whether you know any executors or administrators of dead men's goods, which
do not bestow such of the said goods as were given and bequeathed, or appointed to be
distributed among the poor people, repairing of highways, finding of poor scholars, or
marrying of poor maids, or such other like charitable deeds.
Item, Whether any do contemn married priests, and, for that they be married, will
not receive the communion or other sacraments at their hands.
Item, Whether you know any that keep in their houses undefaced any abused or
feigned images, any tables, pictures, paintings, or other monuments of feigned miracles,
pilgrimages, idolatry, or superstition.
ARTICLES OF INQUIRY
AT THE
VISITATION OF THE CATHEDRAL CHURCH OF CANTERBURY,
1550 2.
1550, 10 Septemlris, Visitation in the Chapter-house ly my lord Archlishop, and Hari. MSS.
Articles there ministered to be answered unto. coiiyby
Baker from
Bp. Gun-
WIIETIIER any of this church is a privy or an apert setter forth of the bishop of "ing's MSS.
Rome his authority, or is a maintainer of heresy, superstition, idolatry, or anything
repugnant or derogatory to the holy scripture, or the king's majesty's proceedings in
matters of religion.
Item, Whether any of this church do keep or observe, diligently and inviolably, with
out colour or fraud, the book called the Common Prayer, according to the rules of the
same, and the statute of parliament authorising the same book, and whether you use any
other ceremonies at the communion or other divine service than is mentioned or allowed
in the same book.
Item, Whether any inhabitcr within my diocese of Canterbury have been admitted to
the communion within this church, except such as be of the same church3.
Item, Whether the sermons by foundation or statutes of this church or otherwise
lawfully assigned have been made by the dean, prebendaries, or preachers of the same,
at the times and places appointed therefore.
Item, Whether any prebendary, petty canon, or vicar of this church is bencficed
beside the same, how many every one of them have, what be their names, and what their
clear yearly value.
Item, Whether such distributions as should be made to the poor, either here, or at
[2 These Articles and the Injunctions which
follow, though found in different collections, mani
festly belong to the same Visitation. The Articles
were issued on the 10th of Sept. 1550. On the re
ceipt of the answer to them, the Injunctions were
given on the 29th of the ensuing October.
The chronological order has in this instance been
departed from for the sake of keeping together
documents of the same character. If it had been
followed strictly, these two papers would have been
placed after the work on the Lord's Supper. Jen-
kyns.]
[3 See the sixth of the Injunctions to the Dean
and Chapter of Canterbury, p. lf»2.J
100 ARTICLES OF VISITATION, 1550.
the benefices appropriated to this church, or elsewhere, by the appropriations, ordinances,
and statutes of this church, have been done accordingly, or no.
Item, Whether the grammar-school be diligently and duly kept, and the schoolmaster,
being learned in the Greek and Latin tongue, and usher, do resort and continue at the
same in due times and convenient hours, and whether the scholars do profit in learning,
or no.
Item, Whether the just number of scholars and ministers of this church be continual! v
maintained in the same, as they ought to be by the foundation and statutes thereof, and
whether any have been admitted to any scholarship but such as have been destitute of
all help of friends.
Item, Whether any of this church have taken any gifts in money or otherwise, for
the preferment of any person to any petty canonship, scholarship, or any other office or
room within the said church.
Item, Whether there be any incorrigible, troublesome makebates, or otherwise dis
obedient to the dean of this church, or other their superiors.
Item, Whether any be more absent from the church than by the ordinances and
statutes of the same they may or ought to be.
Item, Whether the foundation of this church or statutes, or any portion of the same,
be by any colourable ways or means wrested, or derogated, or made void and of no force.
Item, Where, when, and to whom the books of the Latin service were delivered, and
how many, and whether any of them were sold, and by whom, or doth remain still in the
hands and custody of any of this church.
Item, Whether any of the petty canons, vicars, and ministers of this church be a
earder, dicer, rioter, fighter, brawler, swearer, or drunkard.
Item, Whether they do occupy themselves out of service-time and meals in some
virtuous exercise and learning.
Item, Whether there be any strife, rancour, malice, or debate, between any of this
church ; and if any be, between whom it is, and for what cause.
Item, Whether any have committed adultery, fornication, or incest, or be vehemently
suspected of the premises.
Item, Whether the prebendaries and other of this church, which are bound to be
resident, do keep hospitality, and specially for the poor, and the ministers of this
church.
Item, Whether they do come to the church so much as they ought to do.
Item, Whether the correction of faults by clerks, choristers, vergers, ringers, and other
ministers, be made and done accordingly.
Item, What are the whole and yearly revenues of this church, and what portion of
the same is assigned for the poor, and mending of highways, or other deeds of charity,
and on whom it hath been bestowed.
Item, Whether lands, goods, moveables, or chattels, appertaining to this church, is
sold or otherwise alienated; to whom, and for how much.
Item, What treasure they have in store to supply all necessaries and chances that may
be incident unto this church.
Item, Whether the treasure of this church and jewels be well and diligently kept by
just indented inventory.
Item, Whether this church, every prebendary's house, and other buildings within the
said church, and the lands, tenements, and rectories belonging to the said church, be dulv
surveyed and kept in good reparation.
Item, Whether the common seal of this church is safely kept, according to the foun
dation or other ordinances of the same.
Item, Whether there is a perfect register kept of all leases, fees, and offices, granted
or confirmed by the church.
Item, Whether every year once there is a perfect and full account made of all and
singular the revenues and other profits, in anywise to this church belonging.
Item, Whether any within this church have been or is a hindercr of the word of God,
either for reading or preaching of the same, or a notorious slanderer of the preachers
thereof.
ARTICLES OF VISITATION, 1550. 161
Item, Whether those of this church, which may dispend in benefices and other pro
motions ecclesiastical an hundred pounds, do give competent exhibition to one scholar at
one of the universities of Cambridge or Oxford, and so for so many hundred pounds as
lie may dispend, do find so many scholars, and what be their names1.
Item, Whether any use commonly to be absent from the sermons made within this
church.
Item, Whether there be a library within this church, and in the same St Augustine's
works, Basil, Gregory Nazianzene, Hierome, Ambrose, Chrysostome, Cyprian, Thco-
phylact, Erasmus, and other good authors and works.
Item, Whether you have every day some part of holy scripture read in English at
your table, at the time of your meals.
Item, Whether there be two bibles of the largest volume in English in some meet
and convenient place in the body of this church.
Item, Whethdr there be any lecture of divinity within this said church.
Item, Whether ye know any other thing more than these worthy of reformation.
Item, Whether the dean, prebendaries, preachers, schoolmaster, usher, petty canons,
and other ministers of this church, have taken a corporal oath to observe and keep all
and singular the statutes of this church, so much as concerns them, or any of them.
Item, What was done with the images lately in this church, and whether any doth
remain not defaced and utterly extincted, and in whose custody and keeping they be.
INJUNCTIONS
TO THE
DEAN AND CHAPTER OF CANTERBURY, 1550s.
Injunctions given by me Thomas, Archlishop of Canterbury, Primate of all England
and Metropolitan, to the dean, prebendaries, preachers, and other ministers and
officers of the metropolitan and cathedral^ church of Canterbury, the 29th day of
October, in the fourth year of the reign of our sovereign lord Edward the Vlth,
by the grace of God king of England, France, avid Ireland, defender of the faith,
and in earth next under Christ of the Church of England, and also of Ireland,
the supreme head.
First, They and every of them shall inviolably observe, fulfil, and keep all and c- c. c. c.
singular the king's majesty's Injunctions, devised as well for the said church as for other p- «*. c°py-
metropolitical and cathedral churches of this realm.
Item, That they keep mine injunctions3 given within my diocese of Canterbury and
peculiars, inasmuch as they shall concern the clergy of the same, except such as can in
no wise be executed within the said church.
Item, That the prebendaries and other ministers of the said church, shall sit in the
chapter-house at the sermons made there, and no where else.
P See the preceding Articles, No. 26, and Letter
to Crumwell, 29 Nov. 1539. Jenkyns.]
[2 See note 2, p. 159.]
[3 " It is clear from hence, that besides Edw.
VI.'s Injunctions Cranmer had issued some of his
own. Articles of Inquiry at his Visitation, 1548,
are printed by Sparrow and Wilkins, and will be
found above, p. 154 ; but neither of these collectors
makes any mention of his Injunctions." Jen-
kyns-l
TT ~\
162 INJUNCTIONS TO THE DEAN AND CHAPTER OF CANTERBURY.
Item, That every prebendary of the said church shall preach, or cause to be preached,
two sermons at the least yearly in the parish churches appropriated to the said church,
being within my said diocese of Canterbury.
Item, That every preacher of the said church, not being bcneficed within my said
diocese, and resident upon the same, shall be resident yearly in the said church by the
space of six months at the least : and that always there be three of the said preachers
within my said diocese of Canterbury.
Item ', That no inhabiter within my said diocese of Canterbury shall be admitted to
the communion within the said church, without the expressed consent of the parson, vicar,
or curate, where he or she dwclleth, first obtained and had ; except wayfaring persons, or
necessity doth otherwise require.
Item, That hereafter there be no selling nor changing of prebendaries' houses, but
that every one shall be contented with that house, which immediately before wras his
predecessor's.
Item, That the schoolmaster of the grammar-school do daily hear the scholars of the
higher form to repeat their ordinary lessons. And the usher of the same to hear daily the
scholars of the lower form to parse their ordinary lessons.
Item, That no women do accustomably lie within the precinct of the said church,
but such as have their husbands with them, or that be servants.
Item, That all back doors into the city out of any prebendary's house or others
shall be clearly shut up.
Item, That every petty canon and vicar of this church do personally receive the com
munion in his own course, except sickness or other necessity do let.
Item, That no sale be hereafter made of any goods belonging to the said church
without the consent of the dean and chapter.
See third Article of Visitation above, p. 159.]
163
ANSWERS
TO THE
FIFTEEN ARTICLES OF THE REBELS, DEVON, ANNO 1549 2.
WHEN I first read your request, O ignorant men of Devonshire and Cornwall,
straightways came to my mind a request, which James and John made unto Christ;
to whom Christ answered : " You ask you wot not what." Even so thought I of you, as
soon as ever I heard your articles, that you were deceived by some crafty papist 3, which
devised those articles for you, to make you ask you wist not what.
As for the devisers of your articles, if they understand them, I may not call them
ignorant persons, but, as they be indeed, most rank papists, and wilful traitors and
adversaries both to God and to our sovereign lord the king, and to the whole realm.
But I cannot be persuaded so to think of you, that in your hearts willingly you be papists
and traitors ; but that those that be such have craftily seduced you, being simple and un
learned people, to ask you wot not what.
Wherefore my duty unto God, and the pity that I have of your ignorance, move me
now at this time to open plainly and particularly your own articles unto you, that you
may understand them, and no longer be deceived.
In your first article you require, that all the general councils and holy decrees of
our forefathers may be observed and kept, and whosoever shall againsay them to be
holden as heretics.
This you all ask ; but what you ask, I dare say4, very few or none of you understand.
For how many of you, I pray you, do know certainly which be called the general
councils5 and holy decrees of the fathers, and what is in them contained ? The holy
decrees, as they call them, be nothing else but the laws and ordinances of the bishop of
Rome : whereof the most part be made for his own advancement, glory, and lucre, and
to make him and his clergy governors of the whole world, and to be exempted from all
princes' laws, and to do what they list. And would you ask, if you knew what you
asked, that we should put away the laws of our own realm, and be governed by the
bishop of Rome's laws ? If you mean this, then be you traitors to the king, and enemies
MSS.
c. c. c. c.
cii. p. 337.
Strype.Mem.
of Abp. Cran-
mer, App.
No. 40. Vol.
ii. pp. 799 —
RW. Ed.
Oxon. 1840.
Todd, Life of
Abp. Cran-
mer, Vol. ii.
p.7f>-139.Kd.
Lond. 1831.
[a " The commons this year brake out into a
dangerous rebellion ; and though {hey were once or
twice appeased, and scattered in some places, yet
they made insurrections in others : and chiefly in
Devon, where they were very formidable for their
numbers. The reason they pretended was double.
The one was, the oppression of the gentry in in
closing of their commons from them : the other, the
laying aside the old religion ; which, because it was
old, and the way their forefathers worshipped God,
they were very fond of. The lord Russel, lord
privy seal, who was sent against them, offering to
receive their complaints, the rebels sent them to
him, drawn up under fifteen articles : as before they
had sent their demands in seven articles, and a pro
testation that they were the king's, body and goods.
In answer to which the king sent a message to them,
that may be seen in Foxe. They sent also a sup
plication to the king, to the which an answer was
made by the king's learned council. To the fifteen
articles the archbishop drew up an excellent answer Anno 1540.
at good length." The archbishop wrote this answer
" after the rout at Exeter given them by the lord
Russel, and the taking prisoners divers of their cap
tains and priests, and between the condemnation
and execution of Humphrey Arundel, and Bray,
mayor of Bodmin." Strype's Mem. of Abp. Cran-
mer, Vol. I. pp. 264, 5. Ed. Oxon. 1840. The text
follows that of Strype, but has been collated for this
edition with the C. C. C. C. MS. of which the dif
ferent readings are given in the notes. Vid. Foxe's
Acts and Monuments, p. 1305 et seqq. Lond. 1583.
Burnet's Hist, of Reformat. Vol. II. pp. 237—242.
Oxon. 1829. Holinshed's Chronicles, Vol. III. p.
1002. In the C. C. C. C. MS. it is headed " Against
the Articles of the Devonshire men."]
[3 Papists, MS. C. C. C. C.]
[4 I dare boldly say, Ibid.]
[• Vid. Speech on the Authority of the Pope and
of General Councils, p. 76 et sqq.j
11—2
164
ANSWER TO THE FIFTEEN ARTICLES
to your own realm : and if you mean it not, consider what persons they be, and how
they have deceived you, that make you ask you wot not what.
And as for the general councils, you say you will have them all kept : but you be not
so destitute of all reason, that you would have spoken such words, if you had known what
you had said. For a great number of the councils repugn one against another. How
should they then be all kept, when one is contrary to another, and the keeping of one is
the breaking of another ? And among your own articles you say, you will have divers
things observed, which be not only contrary to the general councils, but also contrary
to the law1 of this realm, and also to God's laws2, as it shall be plainly declared when
we come to the articles.
And all reason is contrary that you should have asked such things, if you had known
what you had asked. I have this opinion of the great number of you, that you would
fain walk in the right way, if you could find it. And forasmuch as I perceive that wicked
and false guides, under pretence to bring you to the high way, have brought you clean
out of it, my good-will shall be, seeing you so far wandering out of the way, and so
blindfolded writh evil persuasions, that you cannot see where you go, to open your eyes
that you may see, and to set you again into the right way. And when your eyes be so
opened that you may see, and the right way shewed unto you, wherein you should
walk ; then if you will still wink, and not see, and run headlong in error, and not come
to the right way, you may 3 no longer be called simple and ignorant people, but perverse,
froward, and wicked papists and traitors, enemies to God and your own realm.
But now I will come to your articles particularly, opening every one of them by
himself, that you may see the bowels thereof, and what is contained in the same ; that
when you shall understand the whole, you may judge whether you knew before what you
asked, or you were deceived by subtle and wily papistical traitors.
YOUR FIRST ARTICLE IS THIS :
" We will have all the general councils, and lioty decrees of our forefathers, observed,
kept, and performed: and ivhosoever shall againsaij them, ive hold them as
heretics.''
First, to begin with the manner of your phrase. Is this the fashion of subjects to
speak unto their prince, " We will have ?" Was this manner of speech at any time
used of the subjects to their prince since the beginning of the world ? Have not all
true subjects ever used to their sovereign lord4 this form of speaking, "Most humbly
beseecheth your faithful and obedient subjects ?" Although the papists have abused your
ignorance in propounding such articles, which you understand not, yet you should not
have suffered yourselves so much to be led by the nose and bridled by them, that you
should clearly forget your duty of allegiance unto your sovereign lord, saying unto him,
" This we will have ;" and that saying with armour upon your backs and swords in your
hands. Would any of you that be householders be content that your servants should
come upon you with harness unto their backs5, and swords in their hands, and say unto
you, " This we will have ?" If then you would abhor and detest this in your servants
towards yourselves, how can you allow your fact? With what conscience can you,
being but subjects, do to your king that thing which you would condemn in your
servants towards yourselves ? But answer me this : Be you subjects or no ? If you be
subjects, then I admonish you, as St Paul taught Titus, saying: "Warn them to be
subject to princes and rulers, obeying them at a word." But tell me again : Pertaineth
this to subjection and obedience to say, " This we will have ?" St Peter saith : " Be
subject unto kings, as unto chief heads6, and to other rulers sent by them. For so is the
will of God." God's will is, that you should be ruled by your princes. But whether is
this to be ruled by your king, or to rule your king, to say, " Thus we will have the realm
governed?" Your servants be by the scripture commanded, as they fear God, to be
P Laws of this realm, C. C. C. C. MS.]
[2 To God's law, Ibid.J
[3 Then you may, Ibid.]
[4 Sovereign lord and king, Ibid.]
[5 Be contented, that your servants should come
unto you, with harness upon their backs. Ibid.]
[6 As chief heads, Ibid.]
OF THE REBELS, DEVON.
165
obedient to their masters, whether their masters be good or evil. And can you think it
meet and lawful7 for you to disobey your undoubted king, being a prince most innocent,
most godly, and most careful for your surety 8 and wealth ? If any thing can declare
disobedience, what can declare it more, than subjects to come with force of arms to their
natural king and prince, and say, " This we will have ?"
But now, leaving your rude and unhandsome manner9 of speech to your most sove
reign lord, I will come to the point, and join with you in the effect of your first
article. You say, you will have all the holy decrees observed and kept. But do you
know what they be ? The holy decrees, as I told you before, be called the bishop of
Rome's ordinances and laws : which how holy and godly soever they be called, they be
indeed so wicked, so ungodly, so full of tyranny, and so partial, that since the beginning
of the world were never devised or invented the like. I shall rehearse a certain of them,
[whereby you may judge of the rest, to the intent]10 that yourselves may see how holy
they be, and may' say your minds, whether you would have them kept or no. And at
the hearing of them, if you shall not think them meet to be kept here in this realm, then
you may see how they deceived you, that moved you to ask this article. And if you
like them, and would have them kept, after you know what they be, then I say assuredly,
that you be not only wicked papists, but also heretics, and most heinous traitors to the
king and this his realm. And yet how an absolute papist varieth from an heretic or
traitor, I know not ; but that a papist is also both a heretic and a traitor withal.
One decree saith, that "whosoever doth not acknowledge himself11 to be under the
obedience of the bishop of Rome, is an heretic12." Now answer me to this question,
Whether be you under the obedience of the bishop of Rome, or not ? If you say that
you be under his obedience, then be you traitors by the laws of this realm ; and if you
deny it, then be you heretics by this decree. And shift is there none to save you from
treason, but to renounce this decree, that commandeth you to be under the bishop of Rome;
and so to confess, contrary to your own first article, that all decrees are not to be kept.
Yet a great many other decrees be as evil13, and worse than this. One saith, that
"all princes' laws which be against a decree14 of the bishop of Rome, be void and of no
strength15." Another decree saith, that "all the decrees of the bishop of Rome ought
for ever to be kept of all men, as God's word 15." Another decree there is, that " whoso
ever receiveth not the laws of the bishop of Rome, availeth neither10 him the catholic
faith, nor the four evangelists. For his sin17 shall never be forgiven15." Yet is there a
worse and more detestable decree, that " all kings and princes that suffer the bishop of
Rome's decrees to be broken in any point, are to be taken as infidels18." Another is there
also, " that the bishop of Rome is bound to no manner of decrees, but he may constrain
all other persons, both spiritual and temporal, to receive all his decrees and canons18."
Another is yet more devilish than any before rehearsed, that " although the bishop of
Rome neither regard his own salvation, nor no man's else, but put down with himself
headlong innumerable people by heaps unto hell, yet may no mortal man presume to
reprove him therefore18." But what should I tarry, and make you weary in rehearsing a
number19 ? For a thousand other like canons and decrees there be to the advancement of
the bishop of Rome his usurped power and authority.
I cannot think of you, that you be so far from all godliness, from all wit and dis
cretion, that you would have these decrees observed within this realm, which be so
blasphemous to God, so injurious to all princes and realms, and so far from all equity and
reason. But here you may easily perceive, what wily foxes you met withal, which
persuaded you to arm yourselves, to make sedition in your own country, to stand against
[7 Meet or lawful, Ibid.]
[8 So MS. C. C. C. C. Strype reads "sorrow."]
[9 Unseemly manner, MS. C. C. C. C.]
[10 This clause is inserted from the C. C. C. C.
MS.]
[1! Doth not knowledge himself, Ibid.]
f12 Vid. Collection of Tenets from the Canon
Law, p. 68.]
[13 Be as ill, MS. C. C. C. C.J
[14 Any decree, Ibid.]
[15 Vid. p. 68.]
[1G Neither availeth, MS. C. C. C. C.]
[17 For his sins, Ibid.]
[18 Vid. Collection of Tenets from the Canon
Law, pp. 69, 70, &c. and Letter to Queen Mary,
Sept. 1555.]
[19 In rehearsing a number of laws, MS.
C. C. C. C.]
166
ANSWER TO THE FIFTEEN ARTICLES
your princes and the laws of your realm, for such articles as you understand not1, and to
ask you wist not what. For I dare say for you, that the subtle papists, when they moved
you to stand in this article, " that all the holy decrees should be observed," they shewed
you nothing of these decrees, that they were taken for holy decrees : for if they had,
they knew right well that you would never have consented unto this article ; but would
have taken them for traitors, that first moved you thereto.
For now shall I shew you, what miserable case you should bring yourselves unto, if
the king's majesty should assent unto this first article2, u that all the decrees should be kept
and observed." For among other partial decrees made in the favour of the clergy, this
is one : " That none of the clergy shall be called, or sued before any temporal judge, for
any manner of cause, either for debt, suit of lands, felony, murder, or for any other cause
or crime; nor shall have any other judge, but his bishop only3." Another is : " That a
spiritual man may sue a temporal man before a temporal or spiritual judge4 at his
pleasure ; but a temporal man cannot sue a spiritual, but only before his ordinary3." I
cannot deny, but these been good5 and beneficial laws for the liberty of the clergy. But
for your own part", I suppose you do not think it any indifferent law7, that a priest
shall sue you where he list, with the licence of his ordinary ; and you shall sue him for
no manner of cause, but only before his own ordinary8; or if a priest had slain one of
your sons or brethren, that you should have no remedy against him, but only before the
bishop8. "What mean those9 papistical priests, that stirred you to ask and will such
decrees and laws to be observed in this realm, but covertly and craftily to bring you under
their subjection ; and that you yourselves, ignorantly asking you wist not what, should
put your own heads under their girdles ?
For surely, if you had known these decrees, when you consented to this article, you
would have torn the article in pieces, and they that moved you 10 thereto also. For these
decrees be not only partial, and against all equity and reason, made only for the favour of
the clergy, and the suppression of the laity ; but also they be, and ever have been, clearly
contrary to the laws and customs of this realm. And yet by this article you will have
the old ancient laws and customs of this realm (which have ever been used in all kings'
times hitherto) to be void and to cease, and these decrees to come in their place, and be
observed of all men, and againsaid of no man : for whosoever speaketh against them, you
will hold them for heretics. And in so saying, look what sentence to give11 of yourselves.
Although your article say it, yet I am sure you be not so much enemies to your own
realm, that you would have the old ancient laws and customs of this realm (for the
defence whereof all the noble kings of this realm have so valiantly and so justly stand
against the bishops of Rome) now to be taken away, and give place unto Romish decrees.
And then by your own article you hold and condemn yourselves to be heretics.
How be you bewitched by these false papists ? Why do you suffer them thus to
abuse you by their subtlety, to make you condemn yourselves of heresy ? Why do you
not send them unto the king's majesty, like errant traitors, as indeed they be, saying unto
him, " Most mighty prince, and most dread sovereign lord, we present here unto you
most heinous traitors against your majesty and realm, and greatest dissemblers and false
deceivers of us, your simple and ignorant people, and yet in our own hearts 12 your true
and faithful subjects. We have erred, we have grievously offended your majesty, but
by ignorance, being so seduced and provoked by the crafty persuasions of these most
heinous traitors, that we wist not what we did. But pardon us, sovereign lord, have
pity upon our simplicity and ignorance ; and these abominable traitors punish according
to their deservings. Have mercy, most merciful prince, of us, your poor flock, which
were ignorantly led out of the way; and strike with the sword those malicious guides,
that purposely would have led us to our utter destruction."
['- Understood not, C. C. C. C. MS.]
[2 Would assent unto this your first article, Ibid.]
[3 Vid. Collection of Tenets from the Canon
Law, p. 72.J
[4 A spiritual or temporal judge, MS. C. C.
C. C.]
f5 But these be good, Ibid.]
[e But for your own parts, Ibid.]
[7 An indifferent law, Ibid.]
[8 The bishops, Ibid.]
[9 What meant then those, Ibid.]
[10 And them that moved you, Ibid.]
[n You give, Ibid.]
[12 Yet in our hearts, Ibid.]
OF THE REBELS, DEVON.
167
If you did thus, then would you do13 the parts of true, faithful, and loyal subjects14,
and should declare to the world, that all that you have hitherto done was done by error
and ignorance. And I would nothing doubt of the king's majesty his clemency and mercy
towards you.
But yet, to the intent that you may further know how unreasonable your first article
is, I will yet rehearse another sort of the holy laws and decrees. One is : " That no lay
man may have a benefice to farm 15." Another is : " That none of the clergy may give
any thing to the relief of the commonweal and necessity of their own realm, without the
consent of the bishop of Rome 15." Another is : " That no layman may meddle with
election or any other thing, that pcrtaineth unto any of the clergy16." Another is : " That
none of the clergy ought to give any oath of fidelity to their princes, except they have
temporal lands of them ir." Another is : " That princes ought to obey the bishops and the
decrees of the church, and to submit their heads unto their bishops, and not to be judges
over the bishops ! V Another is this : " Whosoever offendeth the liberties of the church,
or doth break any interdiction that cometh from Rome, or conspireth against the person
or estate of the bishop or see of Rome, or by any ways ofFendeth, disobey eth, or rebelleth
against the same bishop or see, or that killcth a priest, or offendeth personally against a
bishop or other prelate, or invadeth, spoileth, withholdeth, or wasteth lands belonging
to the church of Rome, or to any other church immediately subject unto Rome ; or who
soever invadeth any pilgrims that go to Rome, or any suitors to the court of Rome, or
that let the devolution of causes unto that court, or that put any new charges or impo
sitions, real or personal, upon a church 19 or ecclesiastical person ; and generally, all others
that offend20 in the cases contained in the bull, which is usually published by the bishops
of Rome upon Maundy Thursday ; all these can be assoiled by no priest, bishop, arch
bishop, nor by none other, but only by the bishop of Rome, or by his express licence81."
These, with an infinite number of like sort, be the godly and holy decrees which you long
so sore for, and so much desire.
Now would I know, whether you think that these decrees were made for the common
wealth of all realms, or only for the private weal of the bishop of Rome, and of his bishops
and clergy ; and whether you like and long for these laws ; or now, at the hearing of
them, your longing is done ? If you like them, well : for my part I would you had them
practised among you for a while, (so that the rest of the realm were not troubled, neither
with you nor with your decrees,) until you repented yourselves of your foolish demands.
I think within a year you would kneel on your knees to the king's majesty, desiring him
to take from your necks the yokes and altars which you had made for yourselves.
But to conclude the sum of the first article22 in few words : it is nothing else but a
clear subversion of the whole state and laws of this realm ; and to make this realm to be
wholly governed by Romish laws, and to crown the idol and antichrist of Rome king of
this realm, and to make our most undoubted and natural king his vile subject and slave.
Oh ! what was in your minds to ask such a thing, and so presumptuously to say, that
you will have it ? I trust there be not in you so much malice and devilishness, as the
article containeth, but that you were craftily subornate by subtle papists to ask and
demand you wist not what.
If you had asked, that the word of God might be duly observed and kept every where
within this realm, and whosoever would gainsay23 God's word, to be holden as a heretic;
if you had24 declared yourselves to be godly men; all that be godly25 would have com
mended and furthered your request. But forasmuch as you ask Romish canons and
decrees to be observed and kept here in England, and whosoever shall againsay them,
to be holden as heretics, there is neither godly nor truly English man, that will allow you,
or consent to your articles. But clean contrary to your articles, a great number of godly
[13 Should you do, Ibid.]
[u Loving subjects, Ibid.]
[15 Vid. Collection of Tenets from the Canon
Law, p. 72. J
[I6 Ibid.]
[17 Ibid. p. 73.]
['« Ibid.J
[19 Upon any church, MS. C. C. C. C.]
[20 All other that offend, Ibid.]
[21 Vid. Collection of Tenets, &c. p. 74.]
[22 Of your first article, MS. C. C. C. C.J
[23 Againsay, Ibid.]
[24 Heretic ; you had &c., Ibid.]
[25 And all that be godly, Ibid.]
168
ANSWER TO THE FIFTEEN ARTICLES
persons within this realm, for the very love that they have to God, that his name may be
glorified above all things, be daily humble suitors to the king's majesty, that he, following
the steps of his father, will study and travail to weed out of this his realm all popish
decrees, laws, and canons, and whatsoever else is contrary to God's word ; and that the
speakers against God's word may be taken (as they be indeed) for heretics. And is any
of you so far from reason, that he thinketh the king's majesty ought to hearken to you,
that by force and stubbornness1 say, you will have Romish laws and decrees kept in this
realm, and to turn his ears from them that with all humility be suitors for God's word ?
But now will I come to your other articles, wherein I will be brief, forasmuch as in
the first I have been long and tedious.
YOUR SECOND ARTICLE IS THIS:
" We will have the law of our sovereign lord king Henri/ VIII. 2 concerning the Six
Articles3 to be used again, as in his time tliey were."
Letting pass your rude style, nothing becoming subjects to say, "You will have:"
First, I examine you of the cause of your wilful will, wherefore you will have these six
articles ; which never were laws in no region but this ; nor in this realm also, until the
31st year of king Henry VIII2; and in some things4 so enforced by the evil counsel of
certain papists, against the truth, and common judgment both of divines and lawyers, that
if the king's majesty himself had not come personally into the parliament house, those laws
had never passed. And yet within a year or little more the same most noble prince was
fain to temper his said laws5, and moderate them in divers points : so that the statute of
Six Articles continued in his force little above the space of one year. Is this then so great
a matter to make these uproars, and to arise against the whole realm ? Will you take
away the present laws of this realm, (which be and ever have been the laws of all other
countries also,) and set up new laws, which never were but in this realm only, and were
here in force not fully thirteen months ? And how chanceth it, that you be so earnest in
this article, which is directly contrary to your first article, but you know not6 what
neither of the articles meaneth, but be persuaded by perverse papists to ask you wot not
what ? But now here is the repugnance of the two articles7 : by your first you will
have all general councils and decrees observed and kept ; and by your second article you
will have the Six Articles used again. Then let us compare the general councils and
decrees with the Six Articles ; and you shall see them agree as well together as black
and white.
First, it is contained in the canons of the apostles8, that a priest under no pretence of
holiness may put away his wife ; and, if he do, he shall be excommunicated : and the
[l Force and stoutness, C. C. C. C. MS.]
[2 Henry VIII. the most noble prince of famous
memory, Ibid.]
[3 The following are the six articles, which were
" resolved by the convocation the old popish way,"
and enacted by the parliament, under the title, " An
act for abolishing diversities of opinions." Cran-
mer and other divines argued boldly against them,
but unsuccessfully.
First That in the sacrament of the altar, after
the consecration, there remain no substance of bread
and wine, but under these forms the natural body
and blood of Christ were present.
Secondly. — That communion in both kinds was
not necessary to salvation to all persons by the law
of God ; but that both the flesh and blood of Christ
were together in each of the kinds.
Thirdly — That priests, after the order of priest
hood, might not marry by the law of God.
Fourthly — That vows of chastity ought to be
observed by the law of God.
Fifthly.— That the use of private masses ought
to be continued ; which as it was agreeable to God's
law, so men received great benefit by them.
Sixthly — That auricular confession was expe
dient and necessary, and ought to be retained in the
church. Vid.Burnet's Hist, of Reformat. Vol. I. pp.
518, 19. Ed. Oxon. 1829. Collier's Eccl. Hist. Vol.
V. p. 38. Ed. Lond. 1840, 1. Strype's Eccl. Mem.
Vol. I. Part I. pp. 542, 3. Ed. Oxon. 1822.J
[4 And then in some things, MS. C. C. C. C.J
[5 The said laws, Ibid.J
[6 But that you know not, Ibid.]
[7 But now hear the repugnance of your two
articles, Ibid.]
, >; «5ia'«O[/os,
[8
eai; <5e <=K/3a\\?7, a<£opi£eV0a>. Canon. Apostol. can.
vi. Labb. et Cossart. Tom. I. col. 26. Ed. Lutet.
Paris. 1671.]
OF THE REBELS, DEVON.
169
Six Articles say, that if a priest put not away his wife, he shall be taken for a felon. If
he keep her not still, he must be excommunicate by the canon of the apostles : and if he
keep her still, he must suffer death by the Six Articles. You be cunning men, if you
can set these two together. Also the council of Nice, which was the chief of all the
general councils, and was celebrated more than twelve hundred years past, decreed clean
directly contrary to the Six Articles. For where the Six Articles command all priests to
be separate from their wives, Nicene council determined clean contrary, that they should
not be separated, confessing such copulation to be holy and godly9. And the council
Gangrense, which was about the same time, so much allowed the marriage of priests,
that they accursed them10 that would abstain from the ministration" of priests, because
they were married18. These councils vary so far from the Six Articles, that either you
must put the general councils out of your book, or else the Six Articles.
Likewise concerning private masses, the law of Six Articles far differeth from the
canon of the apostles, and from the councils Nicene and Antioch, as shall be declared in
the next article.
Other things there be divers also in the Six Articles, which cannot stand with sundry
old canons, decrees, and councils : so that if you will stand to the canons, decrees, and
councils, you must of force be constrained utterly to put out of your book your second
article, which rcquireth the usage of the Six Articles. But now for shortness of time I
will come to your third article, which is this :
THE THIRD ARTICLE.
" We will have the mass in Latin, as was before, and celebrated by the priest, without
any man or woman communicating with him."
Forasmuch as there is nothing with you but " will," let your will be conferred with
reason and God's word ; and then you shall see how far your will differeth from them
both. First, as touching the Latin masses, whatsoever the priest saith in the old masses,
whether he pray and ask any thing of God, or give thanks to God, or make the true
profession of the faith, or whatsoever he doth besides13, all he doth in your persons and in
your names; and you answer unto that which he saith, sometime A men, sometime fit
cum spiritu tuo, and sometime other things, as the matter serveth. For all the whole
that is done should be the act of the people14 and pertain to the people, as well as to the
priest. And standcth it with reason, that the priest should speak for you, and in your
name, and you answer him again in your own person ; and yet you understand never a
word, neither what he saith, nor what you say yourselves ? The priest prayeth to God
for you, and you answer Amen, you wot not whereto. Is there any reason herein ?
Will you not understand what the priest prayeth for you, what thanks he giveth for you,
what he asketh for you ? Will you neither understand what he saith, nor let your hearts
understand what your own tongues answer ? Then must you needs confess yourselves to
be such people as Christ spake of, when he said, " These people honour me with their
lips, but their hearts be far from me." Had you rather be like pies or parrots, that be
taught to speak, and yet understand not one word what they say, than be true Christian
men, that pray unto God in heart and in faith ? The priest is your proctor and attorney,
[9 'Ev 06 Ttp 7re/ol TOVTOV /SouXeueaGat, TOI
aXXois edoKei J/O/AOI/S tTreiadyeiv, CTTUTKOTTOVS /cat
•7r/oe<r/3uTc'/oous, Cta/cdi/ovs -re /cat viroSiaKovous /utf
crvyKaQevdeiv Tats ya/i.eTats, asirpiv iepa<rt)at 7Jya'-
yovTO. avao'Tas oe IIa</>i/oi/Tios o 6/u.oXoyjjTjjs
dvTelTre' TI/JLLOV fie TOV yd/j.ov aVoKaXwf, <rax£/oo-
<rvvi]V Be T\}V irpos Tas i^tas yvvdiKu.'s (rvvovcriav,
<rvvepou\ev<r£ TTJ <rvi>6$u> fj.i] TOLOVTOV QeaQai VO/JLOV'
XaXeirov yap elvai TO Trpdy/uia ipepeiv' icrtos de
Kai auTots /cat Tats TGUTWJ/ yayueTais TOV /ztj <ra>-
<ppovelv aiTta yeiMjVeTat eTTtjveae &e /cat »j avv-
o^os TY\V /3ou\)jf, /cat Trepl TOVTOV ovoev CVOJJLO-
tftVt/aei'. Sozomen. Eccl. Hist. Lib. i. cap. xxiii.
Via. Todd's Life of Abp. Cranmer, Vol. I. p. 2G7,
Ed. Lond. 1831.]
[10 Accursed all them, MS. C. C. C. C.J
[u From the administration, I bid.]
[12 d. Et TIS TOV ydfj.ov fj.e/ui<poiTO, Kai TI\V KaQ-
evoovarav /UFTa TOV dvSpos auT7/9, ovarav TTKTTJ/V /cat
euXa/3>;, (Bde\va'a'oiTo t/ fie/jitfioiTo, cos dv /ztj cvva-
fjievi]v eis /SacriXetai/ ei<reX6eti/, dvddefia etrTw. Con-
cil. Gangren. circa A.D. 324. Labb. et Cossart.
Tom. II. col. 415.J
[13 He doth beside, MS. C. C. C. C.]
[14 Action of the people, Ibid.]
170
ANSWER TO THE FIFTEEN ARTICLES
to plead your cause, and to speak for you all ; and had you rather not know than know
what he saith for you ? I have heard suitors murmur at the bar, because their attornies
have pleaded their cases in the French tongue, which they understood not. Why then be
you offended, that the priests, which plead1 your cause before God, should speak such
language as you may understand ? If you were before the king's highness, and should
choose one to speak for you all, I am sure you would not choose one that should speak
Greek or Hebrew, French or Italian ; no, nor one that should speak Latin neither. But
you would be glad to provide such one as should speak your own language, and speak so
loud, that you might both hear him, and understand him ; that you might allow or dis
allow that that he said in your names. Why do you then refuse to do the like unto
God ? When the priest desireth any thing of God3 for you, or giveth thanks for you, how
can you in your heart confirm his sayings, when you know not one word what he saith ?
For the heart is not moved with words that be not understand.
But if reason will not persuade you, I will prove what God's word will do unto you.
St Paul, in the first epistle to the Corinthians3, saith, that whosoever shall speak to the
people in the church to their edification, must speak such language as the people may
understand ; or else he willeth him to hold his peace, and speak softly to himself and to
God. For he which speaketh4 a strange language which the people understand not, doth
not edify them, as St Paul saith. And he giveth an example of the trumpet in the field,
which when it giveth such a sound that the soldier understandeth, it availeth much 5 :
for every soldier thereby knoweth what to do. But if such a blast be blown as no man
understandeth, then the blast is utterly in vain : for no man knoweth thereby, whether
the horsemen shall make them ready, or leap upon horseback, or go to their standard ; or
whether the footmen shall make them ready, or set themselves in array, or set upon the
enemy, or retire to the standard. Even so should the priests be God's trump in his
church : so that if he blow such a certain blast that the people may understand, they be
much edified thereby ; but if he give such a sound as is to the people unknown, it is
clearly in vain, saith St Paul : for he speaks to the air6; but no man is the better or
edified thereby, nor knoweth what he should do by that he heareth. Furthermore, in
the same place St Paul saith, that if a man giveth thanks to God in a language to the
people unknown, how can they say Amen to that they understand not ? He doth well in
giving thanks to God ; but that nothing availeth or edifieth the people, that know not
what he saith. And St Paul in one brief sentence concludeth his whole disputation of
that matter, saying : " I had rather have five words spoken in the church to the instruction
and edifying of the people, than ten thousand in a language unknown, that edifieth not."
And for this purpose allegeth7 the prophet Esay, who saith, that " God will speak to his
people in other tongues, and in other languages ;" meaning thereby, that he would speak
to every country in their own language. So have the Greeks the mass in the Greek
tongue, the Syrians in the Syry tongue, the Armenians in their tongue, and the Indians
in their own tongue. And be you so much addict to the Romish tongue, (which is the
Latin tongue,) that you will have your mass in none other language but the Romish
language ? Christ himself used among the Jews the Jews' language, and willed his
apostles to do the like in every country wheresoever they came. And be you such
enemies to your own country, that you will not suffer us to laud God, to thank him, and
to use his sacraments in our own tongue; but will enforce us contrary8, as well to all
reason, as to the word of God ?
So many as be godly9, or have reason, will be satisfied with this. But the mere
papist will be satisfied with nothing. Wherefore I will no longer tarry to satisfy them
that never will be satisfied, but will proceed to the second part of this article, wherein
you say that you will have neither men nor women10 communicate with the priest. Alas,
good simple souls ! how be you blinded with the papists ! How contrary be your articles
Which pleadeth, C. C. C. C. MS.J
Desireth of God any thing, Ibid.]
To the Corinthes, Ibid.]
For he that speaketh, Ibid.]
That the soldiers understand, then it availeth
much. Ibid.]
[6 For he speaketh to the air, Ibid.]
[7 This purpose S. Paul allegeth, Ibid.
[R Will enforce things contrary, Ibid.]
f9 As either be godly, Ibid.]
[10 Man nor woman, Ibid.]
OF THE REBELS, DEVON.
171
one to another ! You say in your first article, that you will have all general councils and
decrees observed, and now you go from them yourselves. You say, you will have nobody
to communicate with the priest. Hear then, what divers canons, decrees, and general
councils say clean against you. There is one decree which saith thus : " When the conse
cration is done, let all the people receive the communion, except they will be put out of the
church11." And in the canons of the apostles, in the eighth chapter, is contained, "That
whensoever there is any mass or communion, if any bishop, priest, deacon, or any other of
the clergy, being there present, do not communicate, except he can shew some reasonable
cause to the contrary, he shall be put out of the communion, as one that giveth occasion
to the people to think evil of the ministers12." And in the ninth chapter of the same
canons of the apostles, and in the general council held at Antioch, is thus written :
" That all Christian people that come into the church, and hear the holy scriptures read,
and after will not tarry to pray, and to receive the holy communion with the rest of the
people, but for some misordering of themselves will abstain therefrom, let them be put out
of the church, until by humble knowledging of their fault, and by the fruits of penance,
and prayers, they obtain pardon and forgiveness13." And the council Nicene also sheweth
the order, how men should sit in receiving the communion, and who should receive first14.
All these decrees and general councils utterly condemn your third article, wherein you
will, that the priest shall receive the communion alone, without any man or woman com
municating with him. And the whole church of Christ also, both Greeks and Latins,
many hundred years after Christ and the apostles15, do also condemn this your article;
which ever received the communion in flocks and numbers together, and not the priest
alone.
And besides this1", the very words of the mass (as it is called) shew plainly, that
it was ordained not only for the priest, but for other also to communicate with the
priest. For in the very canon, which they so much extol, and which is so holy that
no man may know what it is, (and therefore is read so softly that no man can hear
it,) in that same canon, I say, is a prayer containing this ; that " not only the priest,
but also as many beside as communicate with him, may be fulfilled with grace and
heavenly benediction17." How agreeth this prayer with your article, wherein you say,
that neither man nor woman shall communicate with the priest? In another place
also of the said canon, the priest prayeth for himself, and "for all that receive the
[n Peracta consecratione omnes communicent,
qui noluerint ecclesiasticis carere liminibus. Sic
enim et apostoli statuerunt, et sancta Romana tenet
ecclesia. Corpus Juris Canon. Ed. Paris. 1687.
Peered Pars in. De Consecrat. Dist. n. can. x.
Tom. I. p. 453.]
[12 t/. EiVts eTTior/coTros, ?j TTpetrftuTepos, i) oid-
«coz/09, ?/ CK TOV KaT(i\6yov lepaTiKov, Trpocrtpopd?
yevo/jLevi}s fit] /ueTaXa'/3oi, TIJV a'tTiav e'nrdTW /cat eaV
•y euXoyos, <ryyyj/a)'|Utjs Tvy^aveTW. ei Se /uj Xeyet,
a (pop i£eo-0a>j a>« aJVios /3\a'/3»]s yev6p.evo<i TU> Xa<5,
K.ai inrovoiav ircujj'o-as /CCCTCC TOU TrpoaeveyKavTO's.
Canon. Apostol. can. viii. Labb. et Cossart. Tom.
I. col. 26-28.]
[13 0'. Ilaj/Tas TOUS eiaioVras TTKTTOVS, Kal TWV
ypa(pwv a.KovovTa<S) /ntj irapa^evovra^ Be Trj irpocr-
€VXV Ka^ TN dyia jueTaXjj't/fet, als aTafciav efj.Troi.ovv-
Tas TTJ eKK\ii(ria, dcpopi^eo-Qai XP'J* Ibid. can. ix.
col. 29. Ila'vTas TOUS eiatoi/Tas eis TI}V enKXija-iav
TOU 0eou, Kal TWV iepwv ypa(pa>v a'/couojnras, fit]
KoivwvovvTas fie eu^s a/za TO! Xaai, tj a7ro<rr/oe<£o-
I]V fj.erd\inl/iv T»/S ev%api(rTias /CCCTGC riva
taj/, TOUTOUS ctTTo/SXt/Tous yiveaOai TT/S c/c-
rtas, etos av e£o/j.o\oyrjo'd/j.6voi /cat 5ei£ai/Tes
/uerai/oias, »cat Trapa/caXecrai/Tes, Tvyjelv
eri/yyi/w'jUTjs. Concil. Antioch. I. A. D.
340. can. ii. Ibid. Tom. II. col. 561.]
[14 i»j. THX0ei> eis TJJI/ dyiav KCLI /xeya'X»/i/ crvvo-
^OJ/, OTl ev Tl(7l TOTTOIS KOL TToXcOTt TOIS
/oots TJJJ/ evyjapicrTiav ol SiaKovoi ioatriv' oirtp
OVT€ b Kavtav OVTC 1} crvvt]Qe'ia TrapeScoKe, TOI/S e^-
ova-iav firj e^ovra^ irpocrfpepeiv TO?S Trpo<r<pfpovai
a/uLaTov X/oi<rrov. /cd/ceij/o6c
OTI jjo~r] Tti/e« TWV diaKovtov Kal irpo Ttav e-TTiaKOTrcov
Trjs eu^a/t)i<TTias aTTTOj/Tat. TO.VTO. /j.ev ovv liiravTa.
Trepi\ipi](jQu)' Kal efjL/j.eveT(acrav ol diaKovoi TOIS idiots
/xeV/oois, ei^ores OTI TOV fj.ev eTTio-Koirov v
eitrt, Ttav <5e TrpevfivTepwv eXa-TTOus
\afj.(3aveTio<rav ce /cara TJ/I; Ta£iv TI\V ev-^apiarTiav
peTa TOUS TT/oecr/^UTepous, ij TOU eTTiarKoirov GIOOVTO?
avTols rj TOV Trpe<r(3vTepov. a'XXa
ev /nearia TWV Trpea-fivTepwv e£ecrT(a -rot's Si
irapd Kavova ydp Kalirapd Ta£iv etrTi TO yivop.evov.
el 8e Tts /xrj 6eXot ireitiap-%elv Kal jue-ra TOVTOV?
TOI/S opous, TreTravaQdi TT/S SiaKovias. Concil. Nicttn.
can. xviii. Ibid. Tom. II. col. 37-]
[15 His apostles, MS. C. C. C. C.]
[1G Beside this, Ibid.]
[17 Suppliceste rogamus, omnipotens Deus : jube
hzec perferri per manus sancti angeli tui in sub
lime altare tuum, in conspectu divinas majestatis
tuae : ut quotquot ex hac altaris participatione
sacrosanctum Filii tui corpus et sanguinem sump-
serimus, omni benedictione ccelesti et gratia re-
pleamur, per eundem Christum Dominum nos
trum. Amen. Canon Missae, Missale Sarisbur. fol.
cxxxii. Ed. 1533. Missale Rom. p. 238. Ed. Mech
lin. 1840.]
172
ANSWER TO THE FIFTEEN ARTICLES
communion with him, that it may be a preparation for them unto everlasting life1."
Which prayer were but a very fond prayer, and a very mocking with God, if nobody
should communicate with the priest. And the communion concludes with two prayers
made in the name of the priest and them that communicate witli him, wherein they
pray thus : " O Lord, that thing which we have taken in our mouth, let us take it
also with pure minds2, that this communion may purge us from our sins, and make
us partakers of heavenly remedy3." And beside all this, there be an infinite sort of
post-domm unions in the mass-books ; which all do evidently shew, that in the masses
the people did communicate with the priest.
And although I would exhort every good Christian man often to receive the holy
communion, yet I do not recite all these things to the intent, that I would in this
corrupt world, when men live so ungodly as they do, that the old canons should be
restored again, which command4 every man present to receive the communion with the
priest : which canons, if they were now used, I fear that many would receive it un
worthily. But I speak them to condemn your article, which would have nobody,
neither man nor woman, to be communicated with the priest : which your article con-
demneth the old decrees, canons, and general councils, condemneth all the old primitive
church, all the old ancient holy doctors and martyrs, and all the forms and manner
of masses that ever were made, both new and old. Therefore eat again this article,
if you will not be condemned of the whole world, and of yourselves also by your first
article ; wherein you will all decrees and general councils to be observed. But foras
much as I have been so tedious5 in this article, I will endeavour myself to be shorter
in the next.
YOUR FOURTH ARTICLE IS THIS:
" We will have tJie sacrament hang over the high altar, and there to be worshipped,
as it was wont to be ; and they which will not thereto consent, we ivill have them
die like heretics against the holy catholic faith."
What say you, 0 ignorant people in things pertaining to God? Is this the holy
catholic faith, that the sacrament should be hanged over the altar and worshipped?
and be they heretics that will not consent thereto? I pray you, who made this
faith? Any other but the bishops of Rome? and that more than a thousand years
after the faith of Christ6 was full and perfect! Innocent III. about 1215 years after
Christ, did ordain that the sacrament and chrism should be kept under lock and key7.
But yet no motion8 is made of hanging the sacrament over the high altar, nor of the
worshipping of it. After him came Honorius III. and he added further, commanding
that the sacrament should be devoutly kept in a clean place, and sealed, and that the
priest" should often teach the people reverendly10 to bow down to the host, when it was
lifted up in the mass time, and when the priest should carry it to the sick folks n. And
f1 Haec sacrosancta commixtio corporis et sangui-
nis Domini nostri Jesu Christi n'at mihi omni-
busque sumentibus salus mentis et corporis, et ad
vitam aeternam promerendam et capescendam przepa-
ratio salutaris, per eundem ipsum Dominum nos
trum. Amen. Missale Sarisbur. fol. cxxxiv.]
[2 With pure mind, MS. C. C. C. C.J
[3 Quod ore sumpsimus, Domine, pura mente
capiamus: et de munere temporali tiat nobis reme-
dium sempiternum. Missale Sarisbur. fol. cxxxiii.
2. Missale Rom. p. 244. J
[4 Which commanded, MS. C. C. C. C.]
[5 I have been too tedious, Ibid.]
[6 After Christ's faith, Ibid.]
[7 Statuimus, et in cunctis ecclesiis chrisma et
eucharistia sub fideli custodia clavibus adhibitis
conserventur ; ne possit ad ilia temeraria manus
extendi, ad aliqua horribilia vel nefaria exercenda.
Corpus Juris Canon. Ed. Paris. 1687. Decretal.
Gregor. IX. Lib. in. Tit. xliv. cap. i. Tom. Up
196.]
[" No mention, MS. C. C. C. C.J
[9 That the priests, I bid.]
[I0 Reverently, Ibid.]
[u Ne propter incuriam sacerdotum divina in-
dignatio gravius exardescat, districte pra-cipiendo
mandamus, quatenus a sacerdotibus eucharistia in
loco singular! mundo et signato semper honoritice
collocata, devote ac fideliter conservetur. Sacerdos
vero frequenter doceat plebem suam, ut cum in
celebratione missarum elevatur hostia salutaris, se re-
verenter inclinet, idem faciens cum earn defert
presbyter ad infirmum. Corpus Juris Canon.
Decretal. Gregor. IX. Lib. in. Tit. xli. cap. x.
Tom. II. p. 193.]
OF THE REBELS, DEVON.
173
although this llonorius12 added the worshipping of the sacrament, yet he made no men
tion of the hanging thereof over the high altar, as your article proporteth13. Nor
how long after, or by what means, that came first up into this realm, I think no man
can tell. And in Italy it is not yet used until this day. And in the beginning of
the church it was not only not used to be hanged up, but also it was utterly forbid to
be kept.
And will you have all them that will not consent to your article, to die like heretics
that hold against the catholic faith ? Were the apostles and evangelists heretics ? Were
the martyrs and confessors heretics ? Were all the old doctors of the church heretics ?
Were all Christian people heretics, until within three or four hundred years last past,
that the bishops of Rome taught them what they should do and believe ? All they
before rehearsed neither hanged the sacrament over the altar, neither worshipped it, nor
not one of them all spake any one word, either of the hanging up. or worshipping
of the sacrament! Marry, they speak very much of the worshipping of Christ himself,
sitting in heaven at the right hand of his Father. And no man doth duly receive the
sacrament, except he so, after that manner, do worship Christ, whom he spiritually re-
ceiveth, spiritually feedeth and nourisheth upon, and by whom spiritually he liveth,
and continueth that life that is towards God. And this the sacrament teacheth us.
Now to knit up this article shortly. Here is the issue of this matter: that you
must either condemn of heresy the apostles, martyrs, confessors, doctors, and all the
holy church of Christ, until the time of Innocentius and Honorius, because they hanged
not the sacrament over the altar to be worshipped; or else you must be condemned
yourselves by your own article, to die like heretics against the holy catholic faith.
Now to your fifth article.
YOUR FIFTH ARTICLE IS THIS :
" We ivill have the sacrament of the altar but at Easter delivered to the lay-people ;
and then but in one kind."
Methinks you be like a man that were brought up in a dark dungeon, that never
saw light, nor knew nothing that is abroad in the world. And if a friend of his,
pitying his ignorance and state, would bring him out of his dungeon, that he might
see the light and come to knowledge, he, being from his youth used to darkness, could
not abide the light, but would wilfully shut his eyes, and be offended both with the
light, and with his friend also. A most godly prince of famous memory, king Henry
VIII. our late sovereign lord, pitying to see his subjects many years so brought up in
darkness and ignorance of God by the erroneous doctrine and superstitions14 of the
bishop of Rome, with the counsel of all his nobles and learned men, studied by all
means, and that to his no little danger and charges, to bring you out of your said
ignorance and darkness unto the true light and knowledge of God's word. And our
most dread sovereign lord that now is, succeeding his father, as well in this godly
intent, as in his realms and dominions, hath with no less care and diligence studied
to perform his father's godly intent and purpose. And you, like men that wilfully
shut15 their own eyes, refuse to receive the light, saying you will remain16 in your
darkness. Or rather you be like men that be so far wandered out of the right way,
that they can never come to it again without good and expert guides : and yet when
the guides would tell them the truth, they would not be ordered by them, but would
say unto them, We will have and follow our own ways.
And that you may understand how far you be wandered from the right way in
this one article, wherein you will have the sacrament of the altar delivered to the
lay-people but once in the year, and then but under one kind; be you assured, that
[l2 This Innocentius, MS. C. C. C. C. Strype
has here corrected the C. C. C. C. MS.]
[13 Your article purporteth, Ibid.]
[14 Doctrines and traditions, Ibid.]
[15 That wilfully shutteth, Ibid.]
f 16 Saying that you will still remain, Ibid.]
174
ANSWER TO THE FIFTEEN ARTICLES
there was never such law nor such request made among Christian people until this
day. What injury do you to many godly persons, which would devoutly receive it
many times, and you command the priest to deliver it them but at Easter ! All
learned men and godly1 have exhorted Christian people (although they have not
commanded them) often to receive the communion. And in the apostles' time the people
at Jerusalem received it every day, as it appears2 by the manifest word of the scrip
ture3. And after, they received it in some places every day; in some places four
times in the week; in some three times; some twice; commonly4 everywhere at the
least once in the week. In the beginning, when men were most godly and most fer
vent in the Holy Spirit, then they received the communion daily. But when the Spirit
of God began to be more cold in men's hearts, and they waxed more worldly than
godly, then their desire was not so hot to receive the communion as it was before.
And ever from time to time, as the world waxed more wicked, the more the people
withdrew themselves from the holy communion. For it is so holy a thing, and the
threatenings of God be so sore against them that come thereto unworthily, that an
ungodly man abhorreth it, and not without cause dare in no wise approach thereunto .
But to them that live godly it is the greatest comfort that in this world can be
imagined. And the more godly a man is, the more sweetness and spiritual pleasure
and desire he shall have often to receive it. And will you be so ungodly to command
the priest that he shall not deliver it to him but at Easter, and then but only in one
kind ? when Christ ordained both the kinds, as well for the laymen as for the priests ;
and that to be eaten and drunken at all times.
What enemies be you to all laymen, and to yourselves also, to refuse5 to drink of
Christ's cup, which he commanded all men to drink upon, saying, " Take and divide
this among you;" and, "Drink ye all6 of it!"
But what need any more be brought for the reproving of this article, than your
own first article, where you will have kept all decrees and councils? Now in the
decrees, De Consecrat. Di. 2, there is one decree that commandeth all men to receive
the communion at the least thrice in the year, at Easter, Whitsuntide, and Christmas7.
Another commandeth every man to receive the same upon Shere-Thursday8. The council
Agathense saith, that all laymen which receive not the communion at Christmas, Easter,
Whitsuntide, shall not be taken for catholics9 : and the decree10 of Gelasius11, that the
receiving under one kind is great sacrilege. Then by your first article you do not
only condemn this your fifth article, but also you shew yourselves not to be catholics,
except you receive the communion at the least three times in the year, and that under
both the kinds, which is clean repugnant to this article. And yet I pray God you
may receive it worthily once in your life : which you shall never do, except you won
derfully repent this your misbehaviour ; and all your life-time study to amend and re
dress that you have now offended. Now to your sixth article.
f1 All learned and godly men, C. C. C. C. MS.]
[a As it appeareth, Ibid.]
[3 Words of the scripture, Ibid.J
[4 And commonly, Ibid.]
[6 Also that refuse, Ibid.]
[c Drink you all, Ibid.]
[7 Etsi non frequentius, saltern in anno ter laici
homines communicent (nisi forte quis majoribus
quibuslibet criminibus impediatur), in Pascha vide
licet, et Pentecoste, et Natali Domino. Corpus
Juris Canon. Ed. Paris. 168J, Decreti Pars iii. De
Consecrat. Dist. ii. can. xvi. Tom. I. p. 455.]
[8 In co3na Domini a quibusdam perceptio eu-
charistiae negligitur : quae quoniam in eadem die ab
omnibus fidelibus (exceptis iis, quibus pro gravibus
criminibus inhibitum est) percipienda sit, ecclesi-
asticus usus demonstrat : cum etiam poenitentes
eadem die ad percipienda corporis et sanguinis
dominici sacramenta reconcilientur. Id. ibid. can.
xvii. Ibid.
Shere-Thursday : the Thursday before Easter,
formerly so called. See Dr Wordsworth's Eccl.
Biogr. Vol. I. p. 295 ; and Nares' Glossary under the
phrase. Todd's Life of Cranmer, Vol. II. p. 105.]
[9 Seculares, qui in Natali Domini, Pascha, et
Pentecoste non communicaverint, catholici non cre-
dantur, nee inter catholicos habeantur. Id. ibid,
can. xix. (ex Concil. Agathen.) A. D. 506. Ibid.
Vid. Labb. et Cossart. Tom. IV. col. 1386. Ed.
Lutet. Paris. 16JO.]
[10 Decree of Gelasius saith, MS. C. C. C. C.J
[n Comperimus autem, quod quidam sumpta
tantummodo corporis sacri portione a calice sacri
cruoris abstineant. Qui proculdubio (quoniam nescio
qua superstitione docentur adstringi) aut integra
sacramenta percipiant, aut ab integris arceantur :
quia divisio unius ejusdemque mysterii sine grandi
sacrilegio non potest provenire. Corpus Juris Ca
non. Decreti Pars iii. De Consecrat. Dist. ii.
can. xii. Tom. I. pp. 454, 5.]
OF THE REBELS, DEVON.
175
YOUR SIXTH ARTICLE IS THIS :
" We will that our curates shall minister the sacrament of baptism at all times, as
well in the week-day as on the holy-day."
Who Ictteth your ministers to baptize your children every day, if any cause of neces
sity so do require ? But commonly it is more convenient, that baptism should not be
ministered but upon the holy-day, when the most number of people be together; as
well for that the whole church13 there present may rejoice together of the receiving of
new members of Christ into the same church, as also, that all men being present may
remember, and the better know, what they promised themselves by their godfathers
and godmothers in their own baptism ; and be the more earnestly stirred in their hearts
to perform the same; and also may all together pray for them that be baptized, that
they may have grace to perform their profession. St Gregory Nazianzene, as great a
clerk as ever was in Christ's church, and master to St Hierome, counselled, that chil
dren should not be christened until they came to three years of age or thereabout,
except they were in danger of life 13. And it was thought sufficient to our forefathers
to be done two times in the year, at Easter and Whitsuntide ; as it appeareth by
divers of their councils and decrees14, which forbid baptism to be ministered at any
other time than Easter and Whitsuntide, except in case of necessity. And there re
mained lately divers signs and tokens thereof. For every Easter and Whitsun-even,
until this time, the fonts were hallowed in every church, and many collects and other
prayers were read for them that were baptized. But alas! in vain15, and as it were
a mocking with God: for at those times, except it were by chance, none were bap
tized, but all were baptized before 1<J. For as vigils, otherwise called watchings, remained
in the calendars upon certain saints' evens, because in old times the people watched
all those nights 17 ; and Vigilantius, because he speaketh against 18 these watchings, was
condemned of heresy 19 ; but now these many years those vigils remained in vain in the
books, for no man did w^atch : even so until this day the order and form of christen
ing was read and kept every year at Easter and Whitsuntide, but none was then
christened. Wherein it appeareth, how far we be swerved from our forefathers.
And, to conclude this article shortly, if you will needs have baptism ministered no
[12 The whole church of Christ, Ibid.]
[13 Hepi 8e TWV aXXtav Sid(a/j.i yvw/jujv, TI}V T/oie-
Tiav ai/a/ieti/ayres, TJ piKpov ei/ros TOUTOV, »j VTT&P
TOVTO, OUTOOS dytd^etv Kai t|/u^as /cat <ra)/xccTa
TW /xeyaXw /iUffTtjptw T?/« TeXeicoaews. Gregor.
Nazianz. Orat. xl. in Sanctum Baptismum. Tom. I.
p. 658. Ed. Paris. 1630.]
[14 Non ratione auctoritatis alicujus, sed sola te-
meritate praesumitur, ut passim ac libere natalitiis
Christi, apparatione, necnon et apostolorum seu
martyrum festivitatibus, innumeras, utasseris, plebes
baptismi mysterium consequantur : cum hoc sibi
privilegium et apud nos et apud omnes ecclesias
dominicum specialiter Pascha defendat cum sua
Pentecoste. Corpus Juris Canon. Ed. Paris. 1687.
Decreti Pars iii. De Consecrat. Dist. ii. can. xi.
Tom. I. p. 469. — Duo tempora, id est, Pascha et
Pentecoste, ad baptizandum a Romano pontifice le-
gitime sunt prasfixa. Unde, quia manifestime patet
baptizandis in ecclesia electis haec duo tempora, de
quibus locuti sumus, esselegitima; dilectionem ves-
tram monemus, ut nullos alios dies huic observantiae
misceatis. Id. ibid. can. xii. Ibid. — Proprie in
morte crucifixi et in resurrectione ex mortuis poten-
tia baptismi novam creaturam condidit, ex veteri :
ut in renascentibus et mors Christi operetur, et
vita, ut appareret ex hujus doctrinae spiritu re-
generandis filiis hominum et in Dei filios adop-
tandis ilium diem esse, et illud tempus electum, in
quo per similitudinem formamque mysterii ea, qua;
genmtur in membris, his, quae in ipso sunt capite
gesta, congruerunt. § 2 — De catechumenis bap
tizandis id statutum est, ut in Pascha; solennitate
vel Pentecostes, quanto majoris celebritatis major
celebritas est, tanto magis ad baptizandum veniant :
ceteris solennitatibus infirmi tantummodo debe-
ant baptizari, quibus quocumque tempore con-
venit baptismum non negari. Id. ibid. can. xv.
Ibid — Si qui necessitate mortis, aEgritudinis, obsi-
dionis, persecutionis, et naufragii urgentur, omni
tempore debeant baptizari. Id. ibid. can. xvi. Ibid. —
Venerabilis baptismi sacramentum non nisi in festi-
vitate Paschali et Pentecostes tradere praesumat
episcopus, exceptis iis, quibus, urgente mortis peri-
culo, talibus oportet, ne in aetemum pereant, reme-
diis subveniri. Id. ibid. can. xvii. Ibid. pp. 469,
70.]
[15 But all was in vain, MS. C. C. C. C.J
[16 For none were baptized at those times, except
it were by chance, but all were baptized before,
Ibid.]
[17 See Bingham's Antiquities of the Christian
Church, Book xni. chap. ix. sect. iv. Vol. IV.
pp. 357—363. Ed. Lond. 1840.]
[18 He spake against, MS. C. C. C. C.]
[19 Vid. Hieron. adv. Vigilant. Epist. Ix. Tom.
II. pp. 83—87. Ed. Francof. 1684. Bayle's Dic
tionary, Vol. IX. pp. 713—16. Ed. Lond. 1739.]
176
ANSWER TO THE FIFTEEN ARTICLES
more at one time than another, then must you needs renounce your first article ; which
willeth the councils and decrees of the forefathers to l>c observed and kept. And this
briefly sufficeth for the sixth article.
YOUR SEVENTH ARTICLE IS THIS:
" We will have holy bread and holy icater every Sunday1, palms and ashes at the
times accustomed; imayes to be set up again in every church; and all other
ancient old ceremonies used heretofore by our mother holy church."
Oh ! superstition and idolatry, how they prevail among you. The very true hea
venly bread of life, the food of2 everlasting life, offered unto you in the sacrament of
the holy communion, you refuse to eat, but only at Easter. And the cup of the
most holy blood, wherewith you were redeemed and washed from your sins, you refuse
utterly to drink of at any time. And yet in the stead of these you will eat often of
the unsavoury and poisoned bread of the bishop of Rome, and drink of his stinking
puddles, -which he nameth holy bread and holy water. Consider, 0 ignorant people,
the authors and intents of the makers of them both. The water of baptism, and the
holy bread and wine of the holy communion, none other person did ordain, but Christ
himself. The other, that is called holy bread, holy water, holy ashes, holy palms3,
and all other like ceremonies4 ordained the bishops of Rome; adversaries to Christ,
and therefore rightly called antichrist5. And Christ ordained his bread, and his wine6,
and his water, to our great comfort, to instruct us and teach us what things we have
only by him. But antichrist on the other side hath set up his superstitions, under
the name of holiness, to none other intent, but as the devil seeketh all means to draw
us from Christ, so doth antichrist advance his holy superstitions, to the intent that
we should take him in the stead of Christ, and believe that we have by him such
things as we have only by Christ ; that is to say, spiritual food, remission of our
sins, and salvation.
First, our Saviour Christ ordained the water of baptism to signify unto us, that as
that water washeth our bodies outwardly, so be we spiritually within washed by Christ
from all our sins. And as the water7 is called water of regeneration, or new birth, so it
declareth unto us, that through Christ we be born anew, and begin a new life towards God ;
and that Christ is the beginning of this new life. And as the body that is new born,
although it have life within it, yet can it not continue [without meat and drink ; even so
can we not continue]8 in the spiritual life towards God, except we be continually nourished
with spiritual food : and that spiritual food is Christ also. For as he is the first beginning
of our spiritual life, so is he the continuance and ending thereof. And for this cause did
Christ ordain in the holy communion to be eaten bread, and drunken wine, that we should
surely believe, that as our bodies be fed with bread and wine in these holy mysteries,
so be we out of doubt that our souls be fed spiritually with the lively food of Christ's
body and blood; whereby we have remission of our sins and salvation9. But the
bishop of Rome invented new devices of his own making, and by them promised re
mission of sins and salvation, that he might be set up and honoured for a saviour
equal to Christ; and so to be esteemed above all creatures, and to sit in the temple
of God, that is to say, in the church of Christ, as he were God.
And to bring this to pass he hath horribly abused holy scriptures, altering them
to his purpose, in the stead of Christ's most holy blood putting in his holy water:
[' Holy water made every Sunday,MS. C.C.C.C.]
[2 Heavenly bread, the food, &c. Ibid.]
[3 Vid. p. 148. n. 6.]
[4 And all such other like, MS. C. C. C. C.]
[5 Called antichrists, Ibid.]
[6 His bread, his wine, Ibid.]
[» As that water, Ibid.]
[8 The passage within brackets is supplied from
the C. C. C. C. MS.]
[9 " But my meaning is, that the force, the
grace, the virtue, and benefit of Christ's body that
was crucified for us, and of his blood that was shed
for us, be really and effectually present with all
them that duly receive the sacraments : but all this
I understand of his spiritual presence." Vid. Pre
face to the Reader, Ed. 1551. Cranmer's Answer to
Winchester, Vol. I. p. 3, Park. Soc. Ed.]
OF THE REBELS, DEVON. 177
as it appeareth evidently in this sentence of St Paul written in the ninth chapter
of the Hebrews 10 : " If the blood of oxen and goats," saith St Paul, " and the ashes of
a young cow purified the unclean, as touching the purifying of the flesh, how much
more the blood of Christ, which through the eternal Spirit offered himself without11
spot unto God, shall purge your consciences from dead works for to serve the living
God ! And for this cause he is the Mediator of the new covenant 12." Consider well this
sentence of Paul, and you shall find two purifyings, one of the body, and another of
the soul or conscience. You shall find also two mediators : one was the priest of
Moses' law, and the other is Christ. The priests of the old law, with the blood of
oxen and goats, and other their sacrifices, purged only the bodies of them that were
defiled; but the soul or conscience they could not help. But our Saviour Christ by
his own blood purged both body and soul. And for that cause he, and none other,
is the Mediator of the new covenant12. But the bishop of Rome, to make himself
also a mediator with Christ, hath taken upon him to purify the soul and conscience
with holy water, holy salt, and other his holy creatures of his own devising, to the
intolerable injury of Christ's blood, which only hath the effect13. And to bring this
to pass, he hath most shamefully changed the words of the scripture, and wrested
them to his purpose ; some words putting out, and also in the stead of Christ's blood
putting in his own holy water and salt. For whereas St Paul saith, "If the blood
of oxen and goats and the ashes of a cow purified the unclean, as touching the puri
fying of the flesh : " here the bishop of Rome leaveth out these words, " as touching
the purifying of the flesh." And where St Paul, extolling the effects of Christ's blood
in comparison of the blood of oxen and goats, saith, " How much more the blood of
Christ, which through the eternal Spirit offered himself, being without spot, unto God,
shall purge your consciences:" here the bishop of Rome, extolling his water and salt,
puts14 out Christ's blood, and in the place thereof puts his15 holy water and salt; say
ing, "How much more water, which is sprinkled with salt and hallowed with godly
prayers, shall sanctify and purify the people16!" O intolerable blasphemy against the
most precious blood of Christ ! O shameless audacity and boldness, so to corrupt
and pervert God's holy word ! If he by his holy water presume to purify our souls,
as Christ did by his blood, what is that else but to make himself equal, and another
mediator with Christ? And what is it to tread under foot17 the Son of God, and
to make the blood of the new testament, whereby he was sanctified18, like other
common things, and to dishonour the Spirit of grace, if this be not ? And yet, not
contented with this blaspheming the blood19 of Christ, he preferreth his holy creatures
far above the blood of Christ, promising by them many benefits which by the blood
of Christ be not promised. For in the same place he promiseth by his holy cere
monies to take away from us dearth and scarcity of all worldly things, and to mul
tiply and increase us with the same ; also to defend us from the assaults of the devil,
and all his deceits, and to give us health both of body and soul. But all men see
him so shamefully to lie in these worldly things, that no man that wise is will trust
him in the rest. Nor no man that is godly will desire such things to remain still,
which so much have deceived simple people, and dishonoured God, and been contume
lious to the blood of Christ.
But now to your images, which, you say, you will have set up again in every
church. What moved you to require this article, but only ignorance ? For if you had
known the laws of God, and the use of godly religion, as well before the incarnation
[10 To the Hebrews, MS. C. C. C. C.]
[n Himself being without spot, Ibid.J
[12 Of the new testament, Ibid.]
[13 That effect, Ibid.J
[14 Putteth out, Ibid.J
[u Putteth his, Ibid.J
[1G Aquam sale aspersam populis benedicimus,
ut ea cuncti aspersi sanctificentur et purificentur ;
quod et omnibus sacerdotibus faciendum esse man-
dam us : nam si cinis vitulae aspersus populum
sanctificabat, atque mundabat,s. a venialibus; multo
magis aqua sale aspersa divinisque precibus sacrata
populum sanctificat, atque mundat a venialibus.
Durandi Rational. Divin. Ofnc. Lib. iv. c. 4.
p. 63. Ven. 1609.J
[17 To tread under his foot, MS.[C. C. C. C.]
[18 Whereby we be sanctified, Ibid.J
[l9 Blaspheming of the blood, Ibid.J
[CRANMER, II.]
178
ANSWER TO THE FIFTEEN ARTICLES
of Christ, as four or five hundred years next after, and by whom images were first
brought into Christ's church, and how much idolatry was every where committed by
the means of the same ; it could not have been that ever you would have desired this
article, except you had more affection to idolatry than to true religion. For Almighty
God among the ten commandments rehearsed this for the second, as one of the chief:
" Thou shalt not make to thyself any graven image, nor the likeness of any thing
that is in heaven above, or in the earth beneath, or in the water1 under the earth.
Thou shalt not bow down to them, nor worship them." This commandment was dili
gently kept in the old Testament, so long as the people pleased God. For in their
tabernacle was not one image, less nor more, that the people might see : although
upon the propitiatory were two cherubims2 of gold by the commandment of God;
and that was in such a place as the people never came near, nor saw3. But when
the people, forgetting this commandment, began to make them images, and to set them
up in the place of adoration, by and by they provoked God's indignation against
them, and were grievously punished therefore.
The church of Christ likewise in the new Testament, for the space of four or five
hundred years after Christ's ascension, utterly refused to have images in the church,
a place of adoration; as it may plainly appear4 by all the old ancient authors that
lived and wrote in that 'time : insomuch5 that above four hundred years after Christ,
when some superstitious and ignorant people in some places began to bring painted
images, not into the church, but to the church-doors, the great clerk Epiphanius,
bishop at Cyprus, finding such a painted image of Christ, or some other saint, hanging
at the church-door in a town called Anablatha, he cut it in pieces, saying, that "it
was against the authority of scripture that in the church of Christ should hang the
image of a man." And the same Epiphanius wrote unto the bishop of Jerusalem,
that he should command the priests, that in no wise they should suffer such images
to be hanged in the church of Christ, which were contrary "to our religion6.
But peradventure you will marvel, and ask me the question, how it was brought
to pass, that of late years all churches were so full of images, and so much offering
and pilgrimages done unto them, if it were against the commandment of God, against
the usage of all godly people in the old Testament, and also against the custom of
Christ's church in the new Testament, so long as it was pure and holy, and kept
from idolatry ? "Who was able to bring this to effect, contrary both to God's express
commandment, and the custom of all godly people from the beginning of the world
until four or five hundred years after Christ? No man surely could have wrought
this thing so much contrary to God, but antichrist himself, that is to say, the bishop
of Rome; to whom God hath given great power to work great wonders, to bring
into error those that will not believe the truth. But by what means did he compass
this matter? By such means as were most meet7 for himself, and as he hath com
monly practised in all other matters ; that is to say, by sedition and murder, by con
federacies and persecutions, by raising the son against the father, the children against
their mother, and the subjects against their rulers ; by deposing of emperors and princes,
and murdering of learned men, saints and martyrs. For thus he wrought against the
[l Nor in the water, MS. C. C. C. C.]
[2 Were set twox:herubims, Ibid.]
[3 Never came, nor saw them, Ibid.]
[4 The word " appear" is put in the C. C. C. C.
MS. evidently by another hand.]
[5 So much, MS. C. C. C. C.]
[6 Praeterea quod audivi quosdam murmurare
contra me, quia quando simul pergebamus ad sanc
tum locum, qui vocatur Bethel, ut ibi collectam
tecum ex more ecclesiastico facerem, et venissem
ad villam, qua? dicitur Anablatha, vidissemque ibi
praeteriens lucemam ardentem, et interrogassem,
quis locus esset, didicissemque esse ecclesiam, et
intrassem ut orarem ; inveni ibi velum pendens in
foribus ejusdem ecclesiae tinctum atque depictum,
et habens imaginem, quasi Christi, vel sancti cujus-
dam : non enim satis memini, cujus imago fuerit.
Cum ergo hoc vidissem, in ecclesia Christi contra
auctoritatem scripturarum hominis pendere imagi
nem, scidi illud, et magis dedi consilium custodibus
ejusdem loci, ut pauperem mortuum eo absolverent
et efferrent Nunc autem nisi quod potui reperire,
et precor ut jubeas presbyteros ejusdem loci dein-
ceps praecipere, in ecclesia Christi ejusmodi vela,
quae contra religionem nostram veniunt, non ap-
pendi. Epiphan. Epist. ad Joan. Episc. Hier. Tom.
II. p. 317. Ed. Colon. 1682. Vid. Bingham's An
tiquities of the Christian Church, Vol. II. Book
vin. chap. viii. Sect, vi.]
[7 A*was most meet, MS. C. C. C. C.J
OF THE REBELS, DEVON.
179
emperor8 of the east parties from Gregory II. his time until Gregory III.*; who at
length, after this condition10 had endured above five hundred years, in a council held
at Lyons, by feigned promises persuaded the emperor of the east to condescend to his
purpose, as well to receive images into the churches, as to other his requests. But
nevertheless the bishop of Rome failed of his purpose. For yet to this day the Christian
men in the east do not allow images to stand in their churches ; neither the Greeks,
nor the Armenians, nor the Indians, nor none11 other Christian men. And, that more
is, search all the world12 throughout, of what religion soever they be, whether they
be Jews, Turks, Saracens, Tartaries, or Christian people, and you shall not find an
image in none of their churches, but that was brought in by the bishop of Rome, and
where the bishop of Rome is, or within these forty years was, taken for the head of
the church and Christ's vicar in earth.
And at the beginning the bishops of Rome, to cloak their idolatry, pretended to have
images set up only for a remembrance to laymen, and to be, as it were, laymen's books.
But after, they defined plainly that these should be13 worshipped. And so it increased
at length, that images were kneeled unto, offered unto, prayed unto, sought unto, incensed
and pilgrimages done unto them, and all manner of superstition and idolatry that could
be devised. Almighty God knoweth our corrupt nature better than we do ourselves.
He knoweth well the inclinations of man14, how much he is given to worship creatures
and the works of his own hands ; and specially fond women, which commonly follow
superstition rather than true religion. And therefore he utterly forbad the people the
use of graven images, specially in places dedicated to the honour of God, knowing
assuredly that of the having would follow the worshipping of them.
Now (thanks be to God !) in this realm we be clearly delivered from that kind of
idolatry, which most highly offended God, and we do according to the council Eleber-
tirie, which ordained that no images should be in churches15. And this council is so
ancient, that is was about the same year that Nicene council was. What should then
move you to ask again your images in the church, being not only against God's com
mandments, and the use of God's church evermore since the beginning of the world,
when it was pure from idolatry, but also being chargeable to the realm, and great
occasion of heinous idolatry, but that some papistical and covetous priests have per
suaded you hereto? which care neither for God's honour16, nor your damnation, so
that they may have any commodity or profit thereby.
I have been very long in this article, and yet the matter is so large that it requireth
much more to be spoken therein, which for shortness of time I am constrained to leave
until a more occasion; and to come to your eighth article.
YOUR EIGHTH ARTICLE IS THIS :
" We will not receive the new service, because it is but like a Christmas game ; but
we will have our old service of matins, mass, even-song, and procession in Latin,
as it was before. And so we the Cornish men, whereof certain of us understand
no English, utterly refuse this new English."
As concerning the having of the service in the Latin tongue, is sufficiently spoken
of in the answer to your third article. But I would gladly know the reason why the
Cornish men17 refuse utterly the new English, as you call it, because certain of you
understand it not; and yet you will have the service in Latin, which almost none of
you understand. If this be a sufficient cause for Cornwall to refuse the English service,
because some of you18 understand none English, a much greater cause have they, both
[8 Against the empire, Ibid.]
[9 Gregory IT. May 18, A. D. 715, to Feb. 20,
A.D. 732. Gregory III. March 18, A.D. 732, to
Nov. 27, A.D. 741. Vid. Mosheim's Eccl. Hist.
Vol. II. Part ii. chap. iii. § 11. pp. 154, 5, and 673.
Ed. Lend. 1845.]
[10 This contention, MS. C. C. C. C.]
[H Nor nor none, Ibid.]
[12 Search the all world, Ibid.]
[13 That they should be, Ibid.]
[14 Inclination of man, Ibid.]
[15 Placuit picturas in ecclesia esse non debere,
ne quod colitur et adoratur, in parietibus depin-
gatur. Concil. Eliberit. A. D. 305, cap. xxxvi. Labb.
et Cossart. Tom. I. col. 974. Ed. Lutet. Paris. 107 1 .]
[16 God's dishonour, MS. C. C. C. C.]
[17 Why you Cornish men, Ibid.]
f18 Some of them, Ibid.]
12—2
180
ANSWER TO THE FIFTEEN ARTICLES
of Cornwall and Devonshire, to refuse utterly the late service1 ; forasmuch as fewer of
them know the Latin tongue than they of Cornwall2 the English tongue. But where
you say that you will have the old service, because the new is " like a Christmas game,"
you declare yourselves what spirit you be led withal, or rather what spirit leadeth them
that persuaded you3 that the word of God is but like a Christinas game. It is more
like a game and a fond play to be laughed at of all men, to hear the priest speak aloud
to the people in Latin, and the people listen with their ears4 to hear; and some walking
up and down in the church, some saying other5 prayers in Latin, and none understandeth
other. Neither the priest nor his parish6 wot what they say. And many times the
thing that the priest saith in Latin is so fond of itself, that it is more like a play than
a godly prayer.
But in the English service appointed to be read there is7 nothing else but the
eternal word of God : the new and the old Testament is read, that hath power8 to save
your souls ; which, as St Paul saith, " is the power of God to the salvation of all that
believe;" the clear light to our eyes, without the which we cannot see; and a lantern
unto our feet9, without which we should stumble in darkness. It is in itself the wisdom
of God, and yet " to the Jews it is a stumblingblock, and to the Gentiles it is but fool
ishness : but to such as be called of God, whether they be Jews or Gentiles, it is the
power of God, and the wisdom of God." Then unto you if it be but foolishness and
a Christmas game, you may discern yourselves what miserable state you be in, and
how far you be from God. For St Paul saith plainly, that the word of God is foolish
ness only to them that perish ; but to them that shall be saved it is God's might and
power. To some it is a lively savour unto life, and to some it is a deadly savour unto
death. If it be to you but a Christmas game, it is then a savour of death unto death.
And surely persuade yourselves that you be not led with the Spirit of God, so long as
the word of God savourcth no better unto you10, but seemeth unto you11 a Christmas
pastime, and foolishness. And therefore the old service pleaseth you better : which in
many things is so foolish and so ungodly, that it seems rather12 to be old wives' tales and
lies than to sound to any godliness. The devil is a liar, and the author of lies ; and they
may think themselves governed rather of his spirit, than of God, when lies delight more
than God's most true word.
But this I judge rather of your leaders than of yourselves, who by ignorance be
carried away by others 13, you wot not whither. For when the service was in the Latin
tongue, which you understood not, they might read to you truth or fables14, godly or
ungodly things, as they pleased; but you15 could not judge that you understood not.
And what was the cause 16 why St Paul would have such languages spoken in the church
as that people 17 might understand ? that they might learn and be edified thereby, and
judge of that which should be spoken, whether it were according to God's word or not.
But forasmuch as you understand not 18 the old Latin service, I shall rehearse some
things in English that were wont19 to be read .in Latin, that when you understand them,
you may judge them whether they seem to be true tales, or fables ; and whether they
or God's word seem to be more like plays and Christmas games. " The devil entered
into a certain person, in whose mouth St Martin put his finger ; and because the devil
could not get out at his mouth, the man blew him20 out behind." This is one of
the tales that was wont to be read in the Latin service, that you will needs have
again. As though the devil had a body, and that so crass that he could not pass out
by the small pores of the flesh, but must needs have a wide hole to go out at. Is this
t1 The Latin service, MS. C. C. C. C.]
[2 Them of Cornwall, Ibid.]
[3 Persuaded to you, Ibid.]
[4 Listen to some, Ibid.]
[5 Some in the church, saying other, Ibid.]
[6 Nor the parish, Ibid.]
[7 Is there, Ibid. J
[8 Old Testament, the word that hath, Ibid.]
f9 To our feet, Ibid.]
[10 No better to you, Ibid.]
[n Seemeth to you, Ibid.]
[12 Seemeth rather, Ibid.]
I13 By other, Ibid.]
[14 Truths or fables, Ibid.]
[15 For you, Ibid.]
[16 And that was the cause, Ibid.]
[17 As the people, Ibid.]
[18 You understood not, Ibid.]
f 19 Which were wont, Ibid.]
[2f) Three words are omitted.]
OF THE REBELS, DEVON.
181
a grave and godly matter to be read in the church, or rather a foolish Christinas tale, or
an old wives' fable, worthy to be laughed at and scorned of every man that hath either
wit or godly judgment? Yet more foolish, erroneous, and superstitious things be read
in the feasts of St Blase, St Valentine, St Margaret, St Peter, of the Visitation of Our
Lady, and the Conception, of the Transfiguration of Christ, and in the feast of Corpus
Christi, and a great number mo : whereof some be most vain fables, some very super
stitious, some directly against God's word, and the laws of this realm ; and all together
be full of error and superstition. But as Christ commonly excused the simple people
because of their ignorance, and justly condemned the scribes and Pharisees, which by
their crafty persuasions led the people out of the right way; so I think not you so
much to be blamed as those Pharisees and papistical priests, which, abusing your sim
plicity, caused you to ask you wist not what, desiring rather to drink of the dregs of
corrupt error, which you knew not, than of the pure and sweet wine of God's word,
which you may and ought to understand. But now have I sufficiently spoke21 of your
eighth article : I will go forward unto the ninth.
YOUR NINTH ARTICLE IS THIS :
" We will have every preacher in his sermon, and every priest at the mass22, pray
specially by name for the souls in purgatory, as our forefatliers did."
To reason with you by learning, which be unlearned, it were but folly : therefore I
will convince your article with very reason. First, tell me, I pray, if you can23, whether
there be a purgatory or no ; and where, or what it is. And if you cannot tell, then I
may tell you that you ask you wot not what. The scripture maketh mention of two
places where the dead be received after this life, of heaven and of hell ; but of purgatory
is not one word spoken. Purgatory was wont to be called a fire as hot as hell, but not
so long during. But now the defenders of purgatory within this realm be ashamed so
to say : nevertheless they say it is a third place ; but where or what it is, they confess
themselves they cannot tell. And of God's word they have nothing to shew, neither
where it is, nor what it is, nor that it is. But all is feigned of their own brains24, with
out authority of scripture.
I would ask of them then, wherefore it is, and to what use it serveth ? For if it be
to no use, then it is a thing frustrate and in vain. Mary, say they, it is a place of
punishment, whereby they be purged from their sins, that depart out of this life not
fully purged before. I cannot tell whether this saying be more foolish25, or more con
tumelious to Christ. For what can be more foolish than to say, that pains can wash sins
out of the soul ? I do not deny but that corrections and punishments26 in this life is a
calling of men to repentance and amendment, and so to be purged by the blood of Christ.
But correction without repentance can nothing avail ; and they that be dead be past the
time of repentance; and so no correction or torments in purgatory can avail them.
And what a contumely27 and injury is this to Christ, to affirm that all have not28 full
and perfect purgation by his blood, that die in his faith ! Is not all our trust in the blood
of Christ, that we be cleansed, purged, and washed thereby ? And will you have us now
to forsake our faith in Christ, and bring us to the pope's purgatory to be washed therein ;
thinking that Christ's blood is an imperfect lee or soap that washeth not clean ? If he
shall die without mercy that treadeth Christ's blood under his feet, what is treading of
his blood under our feet, if this be not ? But if according to the catholic faith, which
the holy scripture teacheth, and the prophets, apostles, and martyrs confirmed with their
blood, all the faithful that die in the Lord be pardoned of all their offences by Chri&t,
and their sins be clearly sponged and washed away by his blood ; shall they after be cast
into another strong and grievous prison of purgatory, there to be punished again for
[21 Sufficiently be spoken, MS. C. C. C. C.]
[* At his mass, Ibid.]
[-3 I pray you, if you can, Ibid.]
[«• Their own brain, Ibid.]
[M Be more foolishness, Ibid.]
[26 But correction and punishment, Ibid.]
[27 And how great a contumely, Ibid.]
fea All they have not, Ibid.J
182
ANSWER TO THE FIFTEEN ARTICLES
that which was pardoned before ? God hath promised by his word, that the souls of the
just1 be in God's hand, and no pain shall touch them : and again he saith, " Blessed
be they that die in the Lord. For the Spirit of God saith, that from henceforth they
shall rest from their pains." And Christ .himself saith : " He that believeth in him that
sent me, hath everlasting life, and shall not come to judgment, but shall pass from death
unto life." And is God no truer of his promises a but to punish that which he promiseth
to pardon ? Consider the matter by your own cases. If the king's majesty should pardon
your offences, and after would cast you into prison, would you think that he had well
observed his promise ? For what is to pardon your offences, but to pardon the punish
ment for the same? If the king would punish3 you, would you take that for a pardon ?
Would you not allege your pardon, and say that you ought not to be punished ? Who
can then, that hath but a crumb of reason in his head, imagine of God that he will after
our death punish those things that he pardoned in our life-time ?
Truth it is that scripture maketh mention of paradise and Abraham's bosom after
this life ; but those be places of joy and consolation, not of pains and torments. But
yet I know what subtle sophisters use to mutter in men's ears to deceive them withal.
David, say they4, with many other, were pardoned of their offences, and yet were
they sore punished after for the same of God ; and some of them so long as they lived.
Well, be it it were so. Yet after their lives they were not punished in purgatory there
fore : but the end of their lives was the end of their punishment. And likewise it is
of original sin after baptism, which although it be pardoned, yet after-pains6 thereof
continue so long as we live. But this punishment in this life- time6 is not to revenge our
original sin, which is pardoned in baptism, but to make us humble, penitent, obedient
to God, fearful to offend, to know ourselves, and ever to stand in fear and awe ; as, if a
father that hath beaten a wilful child for his faults should hang the rod continually at
the child's girdle, it should be no small pain and grief to the child, ever hanging by his
side : and yet the father doth it not to beat the child for that which is past and for
given; but to make him beware hereafter that he offend not again, and to be gentle,
tractable, obedient, and loath to do any thing amiss. But after this life there is no such
cause of punishment; where no rod nor whip can force any man to go any faster or
farther, being already at the end of his journey. Likewise a master that hath an unthrifty
servant, which out of his master's sight doth nothing but riot and disorder himself, if he
forgive his servant, and for the love he beareth to him, and the desire he hath to see him
corrected and reformed, he will command him never to be out of his sight, this com
mand7, although indeed it be a great pain to the servant, yet the master doth it not to
punish those faults, which before he had pardoued and forgiven, but to keep him in stay,
that he fall no mo to like disorder. But these examples and cases of punishment here
in this life can in no wise be wrested and drawn to the life to come ; and so in no wise
can serve for purgatory.
And furthermore, seeing that the scriptures so often and so diligently teach us, almost
in every place, to relieve all them that be in necessity, to feed the hungry, to clothe the
naked, to visit the sick and the prisoner8, to comfort the sorrowful, and so to all others9
that have need of our help ; and the same in no place make mention10 either of such
pains in purgatory, or what comfort we may do them ; it is certain that the same is
feigned for lucre, and not grounded upon God's word. For else the scripture in some
place would have told us plainly what case they stood in that be in purgatory, and what
relief and help we might do unto them. But forasmuch11 as God's words speak eth not
one word of neither of them both, my counsel shall be, that you keep not the bishop of
Rome's decrees that you may come to purgatory, but keep God's laws that you may
come to heaven : or else I promise you assuredly that you shall never escape hell. Now
to your next article.
[r Of the Jews, Strype.j
[2 Of his promise, MS. C. C. C. C.]
[3 Pardon, Strype.]
[4 David, they say, MS. C. C. C. C.]
[5 Yet certain pains, Ibid.]
[6 In our life-time, Ibid.]
[7 This commandment, Ibid.]
[8 The prisoners, Ibid.]
[9 To all other, Ibid.]
I10 In no place maketh mention, Ibid.]
[n So MS. C. C. C. C.— Strype, But as for
such.]
OF THE REBELS, DEVON.
183
YOUR TENTH ARTICLE IS THIS:
" We will have the bible, and all books of scripture in English, to be called in again.
For we be informed that otherwise the clergy shall not of long time confound the
heretics."
Alas ! it grievoth me to hear your articles ; and much I rue and lament your igno
rance; praying God most earnestly once to lighten your eyes that you my see the truth12.
"What Christian heart would not be grieved to see you so ignorant, (for willingly and
wilfully, I trust, you do it not,) that you refuse Christ, and join yourselves with anti
christ ? You refuse the holy bible and all holy scriptures so much, that you will have
them called in again; and the bishop of Rome's decrees you will have advanced and
observed. I may well say to you as Christ said to Peter, " Turn back again, for you
savour not godly things." As many of you as understand no Latin cannot know God's
word but in English, except it be the Cornish men, which cannot understand likewise
none but their own speech. Then you must be content to have it in English, which you
know, or else you must confess that you refuse utterly the knowledge thereof. And
wherefore did the Holy Ghost come down [[among the apostles 13] in fiery tongues, and
gave them knowledge of all languages, but that all nations might hear, speak, and learn
God's word in their mother-tongue ? And can you name me any Christians in all the
world14, but they have, and ever had15, God's word in their own tongue ? And the Jews,
to whom God gave his scriptures in the Hebrew tongue, after their long captivity among
the Chaldees, so that mo of them knew the Chaldee rather than the Hebrew 16 tongue,
they caused the scripture to be turned into the Chaldee tongue, that they might under
stand it : which until this day is called Targum. And Ptolemy, king of Egypt, caused
sixty [[seventy] of the greatest clerks that might be gotten to translate the scripture out
of Hebrew into Greek. And until this day the Greeks have it in the Greek tongue, the
Latins in the Latin tongue, and all other nations in their own tongue. And will you
have God farther from us than from all other countries ; that he shall speak to every man
in his own language that he understandeth and was born in, and to us shall speak a
strange language that we understand not ? And will you that all other realms shall laud
God in their own speech, and we shall say to him we know not what ?
Although you savour so little of godliness that you list not to read his word your
selves, you ought not to be so malicious and envious to let them that be more godly, and
would gladly read it to their comfort and edification. And if there be an English
heretic, how will you have him confuted but in English? and whereby else but by
God's word ? Then it folio weth, that to confute English heretics we must needs have
God's word in English, as all other nations have it in their own native language. St Paul
to the Ephesians teacheth all men, as well laymen as priests, to arm themselves, and to
fight against all adversaries with God's word ; without the which we cannot be able to
prevail, neither against subtle heretics, puissant devils, this deceitful world, nor our own
sinful flesh. And therefore, until God's word came to light, the bishop of Rome, under
the prince of darkness, reigned quietly in the world, and his heresies were received and
allowed for the true catholic faith. And it can none otherwise be but that heresies must
reign where the light of God's word driveth not away our darkness.
YOUR ELEVENTH ARTICLE IS THIS:
" We will have Dr Moreman and Dr Crispin17, which hold our opinions, to be safely
sent unto us; and to them we require tlie king's majesty to give some certain
livings, to preach among us our catholic faith."
[12 See his truth, MS. C. C. C. C.]
[13 In C. C. C. C. MS. but not in Strype.]
[u Any Christian nation in all the world, Ibid.]
[15 And ever have had, Ibid.]
[16 The Chaldee than the Hebrew, Ibid.J
£ 17 « of Crispin," Strype says, " I find little, but
184
ANSWER TO THE FIFTEEN ARTICLES
If you be of Moreman's and Crispin's faith, I like you much the worse. For " like
lettuce, like lips." And to declare you plainly the qualities of Crispin and Moreman,
and how unmeet men they be to be your teachers, they be persons very ignorant in God's
word, and yet thereto very wilful, crafty, and full of dissimulation. For if they were
profoundly learned, and of sincere judgments, as they be not, they might be godly
teachers of you. Or if they were not toto wilful, and standing wholly in their own con
ceits, they might learn and be taught of others1. But now they be so wilful that they
will not learn, and so ignorant that they cannot teach, and so full of craft and hypocrisy
that they be able to deceive you all, and to lead you into error after themselves. So
that if you ask them, you ask your own poison. Now if a man were in such a sick
ness that he longed for poison, (as many diseases desire things most noyful unto them,)
yet it were not the part of a good physician to give it unto them. No more is it the
office of a most godly prince to give you such teachers (although you long never so
sore for them) as he knoweth would corrupt you, feeding you rather with sour and
unwholesome leaven of Romish pharisaical doctrine, than with the sweet, pure, and whole
some bread of God's heavenly word. And where you would have God's word in English
destroyed, and Crispin and Moreman delivered unto you, you do even as the people of
the Jews did ; which cried out that Christ might be crucified, and that Barabbas, the
strong thief, might be delivered unto them.
YOUR TWELFTH ARTICLE IS THIS:
" We think it very meet, because the lord cardinal Pole is of the king's blood2, that
Tie should not3 only have his pardon, but also be sent for to Rome, and promoted
to be of the Mny's council."
In this article I will answer no more but this : If ever any cardinal or legate were
beneficial unto this realm, we may have some hope of some other to follow his steps :
but if all that ever were in this realm were pernicious and hurtful unto the same, I know
not why we should be with child to long for any mo. For by the experience of them
that have been heretofore, we may conjecture of them that be to come. And I fear me
that cardinal Pole would follow rather the whole race of the rest, than to begin a better
of himself. Surely I have read a book of his making4, which whosoever shall read, if
he have a true heart to our late sovereign lord king Henry VIII, or to this realm, he will
judge cardinal Pole neither worthy to dwell in this realm, nor yet to live. For he doth
that he was once proctor of the university of Oxon,
and doctor of the faculty of physic, and of Oriel
college. Moreman was beneficed in Cornwall in king
Henry's time, and seemed to go along with that king
in his steps of reformation, and was observed to be
the first that taught his parishioners the creed, the
Lord's prayer, and the ten commandments in Eng
lish ; yet shewing himself in the next king's reign
a zealot for the old superstitions. Hence we per
ceive the reason why the archbishop charged him to
be a man full of craft and hypocrisy. In queen
Mary's time he was for his popish merits preferred to
be dean of Exeter, and was coadjutor to the bishop
(Voisey )ofthat diocese. "Vid.Strype'sMem. of Abp.
Cranmer, Vol. I. p. 265, 6. Ed. Oxon. 1840. " But
it may be doubted whether Strype has not confused
Richard and Edmund Crispin, both of Oriel college,
and both proctors of the university of Oxford." Vid.
Dr Jenkyns' Remains of Abp. Cranmer, Vol. IV.
p. 238. Moreman was engaged in the disputation
in the con vocation -house about the real presence,
on the day of the third session, Oct. 23, 1553.
Vid. Foxe's Acts and Monuments, p. 1411. Ed.
Lond. 1583. Burnet's Hist, of Reformat. Vol. II.
pp. 529, 532, Ed. Oxon. 1829.]
[' Of other, C. C. C. C.MS.]
[2 " He was of the blood royal, and cousin-ger-
main to the king, (Henry VIII.) by both the houses
of York and Lancaster, being by his mother de
scended from the duke of Clarence, brother to king
Edward IV. ;" and was " educated with princely
munificence by him." Vid. Collier's Eccl. Hist.
Vol. IV. p. 389. Ed. Lond. 1840, 41. Burnet's
Hist, of Reformat. Vol. I. p. 444.]
[3 Blood, should not, MS. C. C. C. C.]
[4 The book is entitled by Strype and Collier,
" De Unione Ecclesiastica," by Burnet, " De Unitate
Ecclesiastica," and was written against Henry's
divorce from Queen Katherine, and his assuming the
supremacy. It was completed in March, 1535, but
not published till twelve months afterwards. Vid.
Collier and Burnet, ut supra ; and Strype's Memorials
of Abp. Cranmer, Vol. I. pp. 63, 4. Todd's
Life of Abp. Cranmer, Vol. II. p. 132. Ed. Lond.
1831.]
OF THE REBELS, DEVON. 185
extend all his wits and eloquence in that book to persuade the bishop of Rome, the
emperor, the French king, and all other princes, to invade this realm by force. And sure
I am, that if you have him, you must have the bishop of Rome also : for the cardinal
cannot be a subject, but where the other is his head. This sufficeth briefly to this
article.
YOUR THIRTEENTH ARTICLE IS THIS:
" We will that no gentleman sJiall have any mo servants than one to wait upon him,
except he may dispend one hundred mark land. And for every hundred mark we
think it reasonable he should have a man."
Yet have you not foreseen one thing, you wise disposers of the commonwealth. For
if a gentleman of an hundred mark land5 (who by your order must have but one
servant, except he might spend two hundred marks) should send that one servant to
London, you have not provided who shall wait upon him until his servant come home
again. Nor you have not provided where every gentleman may have one servant that
can do all things necessary for him. I fear me the most part of you that devised this
article, (whom I take to be loiterers and idle unthrifts,) if you should serve a gentleman,
he should be fain to do all things himself, for any thing that you could or would do for
him. But one thing methink very strange : for where much complaint is made of divers
gentlemen, because they keep not houses, you provide by your order that no gentleman
shall keep house, but all shall sojourn with other men. For who can keep an household
with one servant, or with two servants, after the rate of two hundred marks, or with
three, after the rate of three hundred, and so upward ? For here, it seems6, you be
very desirous to make gentlemen rich : for after this proportion every gentleman may
iv UD clearly in his coffers at the least the one half of his yearly revenue, and much
more.
But it was not for good mind that you bare to the gentlemen, that you devised this
article ; but it appeareth plainly that you devised it to diminish their strength, and to
take away their friends, that you might command gentlemen at your pleasures. But
you be much deceived in your account. For although by your appointment they lacked
household servants, yet shall they not lack tenants and farmers : which, if they do their
duties, will be as assured to their lords as their own household servants. For of those
lands, which they have or hold of their lords, they have their whole livings for themselves,
their wives, children, and servants. And for all these they attend their own business,
and wait not upon their lords but when they be called thereto. But the household
servant, leaving all his own business, waiteth daily and continually upon his master's
service ; and for the same hath no more but meat and drink and apparel for himself only :
so that all tenants and farmers, which know their duties, and be kind to their lords, will
die and live with them, no less than their own household servants. Therefore I would
wish you to put this phantasy out of your heads, and this article out of your book, as
well for the unreasonableness as for the ungodliness thereof.
For was it ever seen in any country since the world began, that the commons did
appoint the nobles and gentlemen the number of their servants ? Standeth it with any
reason to turn upside down7 the good order of the whole world, that is every where,
and ever hath been, that is to say, the commoners to be governed by the nobles, and the
servants by their masters? Will you now have8 the subjects to govern their king, the
villains to rule the gentlemen, and the servants their masters ? If men would suffer this,
God will not ; but will take vengeance of all them that will break his order, as lie did
of Dathan and Abiram : although for a time he be a God of much sufferance, and
hideth his indignation under his mercy, that the evil of themselves may repent, and see
their own folly.
P Of an hundred pounds land, MS. C.C.C.C.] I \7 To turn upso down, Ibid. J
f 6 But here it seemeth, Ibid.] [8 Will you have now, Ibid.]
186
ANSWER TO THE FIFTEEN ARTICLES
YOUR FOURTEENTH ARTICLE IS THIS:
" We will that the lialf part of the abbey-lands and chantry-lands in every man's
possession, hoivever he came by them, be given again to two places, where two of
the chief abbeys were1 within every county; where such half part shall be taken
out, and tliere to be estdblislied a place for devout persons, which shall pray for
the king and the commonwealth. And to the same we ivill have all tlie alms of
the church-box given for these seven years"
At the beginning you pretended that you meant nothing against the king's majesty,
but now you open yourselves plainly to the world that you go about to pluck the crown
from his head ; and, against all justice and equity, not only to take from him such lands
as be annexed unto his crown, and be parcel of the same, but also against all right and
reason to take from all other men such lands as they came to by most just title, by gift,
by sale, by exchange, or otherwise. There is no respect nor difference had amongst you,
whether they came to them by right or by wrong. Be you so blind that you cannot see
how justly you proceed to take the sword in your hands against your prince, and to
dispossess just inheritors without any cause? Christ would not take upon him to judge
the right and title of lands between two brethren ; and you arrogantly presume not only
to judge, but unjustly to take away all men's right titles ; yea, even from the king him
self. And do you not tremble for fear that the vengeance of God shall fall upon you,
before you have grace to repent ? And yet you, not contented with this your rebellion,
would have your shameful act celebrated with a perpetual memory, as it were to boast
and glory of your iniquity. For, in memory of your fact, you would have stablished in
every county two places to pray for the king and the commonwealth : whereby your
abominable behaviour at this present may never be forgotten, but be remembered unto
the world's end; that when the king's majesty was in wars both with Scotland and
France, you, under pretence of the commonwealth, rebelled, and made so great sedition
against him within his own realm, as never before was heard of. And therefore you must
be prayed for for ever, in every county of this realm.
It were more fit for you2 to make humble supplication upon your knees to the king's
majesty, desiring him not only to forgive you this fault, but also that the same may never
be put in chronicle nor writing ; and that neither shew nor mention may remain to your
posterity, that ever subjects were so unkind to their prince, and so ungracious towards
God, that, contrary to God's word, they should so use3 themselves against their sovereign
lord and king. And this I assure you of, that if all the whole world should pray for you
until doomsday, their prayers should no more avail you than they should avail the devils
in hell, if they prayed for them, unless you be so penitent and sorry for your disobedience,
that you will ever after, so long as you live, study to redub4 and recompense the same
with all true and faithful obedience, not only yourselves, but also procuring all other, so
much as lieth in you ; and so much detesting such uproars and seditions, that if you see
any man towards any such things, you will to your power resist him, and open him unto
such governors and rulers as may straightway6 repress the same. As for your last
article, thanks be to God, it needeth not to be answered, which is this.
YOUR LAST ARTICLE IS THIS:
For the particular griefs of our country, we will have them so ordered, as Humphry
Arundel and Henry Bray, the Icing's mayor of Bodman, shall inform the king's
majesty, if they may have safe conduct under the Icing's great seal to pass and
repass with an lierald ofarmsQ."
[' Abbeys was, C. C. C. C. MS.]
[s More meet for you, Ibid.]
[3 Would so use, Ibid.]
[4 Redub : repair, or make amends for.]
[5 As may straightways, C. C. C. C. MS.]
[6 "Humphry Arundel, the leader of the ten
thousand Devonshire rebels, was of good family,
and governor of St Michael's Mount. He was sent
OF THE REBELS, DEVON.
187
Who ever heard such arrogancy in subjects, to require and will of their princes, that
their own particular causes may be ordered, neither according to reason, nor the laws of
this realm, but according to the information of two most heinous traitors ? "Was it ever
heard before this time, that an information should be a judgment, although the informer
were of never so great credit ? and will you have suffice the information of two villainous
papistical traitors? You will deprive the king of his lands7 pertaining to his crown, and
other men of their just possessions and inheritance, and judge your own causes as you list
yourselves. And what can you be called then but most wicked judges, and most errant
traitors ? except only ignorance or force may excuse you ; that either you were constrained
by your captains 8 against your wills, or deceived by blind priests and other crafty per
suaders, to ask you wist not what. How much then ought you to detest and abhor such
men hereafter, and to beware of all such like, so long as you live; and to give most
humble and hearty thanks unto God, who hath made an end of this article, and brought
Arundel and Bray to that they have deserved ; that is, perpetual shame, confusion, and
death ! Yet I beseech God so to extend his grace unto them, that they may die well
which have lived ill. Amen.
to London after being for some time confined at
Exeter, and there executed. Bray was mayor of
Bodmin, in Cornwall." Dr Jenkyns (Remains of
Abp. Cranmer, Vol. II. p. 244) remarks that "at
tempts, it is said, were made to exculpate the mayor
of Bodmin, on the ground of his having been
forced into the insurrection against his will. As if
this defence had been successful, Sir Anthony King
ston, provost-marshal of the army, appointed a day
for dining with him. Having been c right heartily
welcomed,' he after dinner expressed a wish to see a
pair of gallows, which he had desired his host to
erect. On coming thither and beholding them, he
said to the mayor, ' Think you, master mayor, that
they be strong enough?' 'Yea, sir,' quoth he,
'that they are.' ' Well then,' said Sir Anthony, 'get
you even up unto them, for they are provided for
you.' The mayor, greatly abashed herewith, said,
'I trust you mean no such thing to me.' 'Sir,'
said he, ' there is no remedy • ye have been a busy
rebel, and therefore this is appointed for your re
ward.' And so without respite or stay there was the
mayor hanged. But Boyer, and not Bray, is the
name given by Holinshed to this victim of King
ston's cruel pleasantry. It may therefore be doubted
whether he is correctly described as mayor of Bod
min. The story perhaps may apply to another
person named Boyer, who is said by Strype to have
suffered death among the rebel leaders." See
Strype's Eccl. Mem. Vol. II. Part i. p. 281. Ed.
Oxon. 1822. Holinshed 's Chronicles, Vol. III.
pp. 1006, 1026.]
[7 Of the lands, C. C. C. C. MS.]
[8 " Of whom the chief gentlemen captains were,
Humfrey Arundell, Esquire, governor of the mount,
James Rosogan, John Rosogan, John Payne, Tho
mas Underfill, John Soleman, William Segar. Of
priests which were principal stirrers, and some of
them governors of the camps, and after executed,
were to the number of eight, whose names were
Rob. Bochim, John Tompson, Roger Barret, John
Wolcocke, Wil. Asa, James Mourton, John
Barow, Rich. Benet ; besides a multitude of other
popish priests, which to the same faction were ad
joined. The number of the whole rebellion, speak
ing with the least, mounted little less than to the
sum of ten thousand stout traitors." Foxe's Acts
and Monuments, p. 1305. Ed. Lond. 1583. " Their
names were Arundel, Pomeroy, Coffin, Winslade,
Rosogan, Holmes, Bury, Underhil, Soleman, Segar,
Boyer, Lee, two mayors, Pain, Maunder, Ashridge,
Thompson, Baret, Bocham, Wolcock, Alsa, Mor
ton, Welsh, Barrow, Benet ; which last-recited nine
were priests." See Strype's Eccl. Mem. Vol. II.
Part i. p. 281.]
188
[THE ARCHBISHOP'S NOTES
FOR A HOMILY AGAINST REBELLION1.]
c.c.c.c.
MSS. cii.
pp. 529— 534.
Strvpe's
Mem. of
Abp. Cran-
mer, Vol. ii.
App. No. 41.
pp. 84(1— -2.
Ed. Oxon.
184U.
Sentences of the Scripture against Sedition.
1 Cor. iii. Cum sit inter vos zelus et contentio, nonne carnales estis^ et sicnt homines
ambulatis ?
1 Cor. vi. Quare non magis injuriam accipitis ? Quare non magis fraudem
patimini ?
Jac. iii. Si zelum amarum habetis, et contentions sint in cordilus vestris, Sfc. non
cst ista sapientia dcsursum desccndens a Patre luminum, sed terrena, animalis, diabolica.
Uli enim zelus ct contentio, ibi inconstantia et omne opus malum2^ $c. \_Qucv autem
dcsursum cst sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, fyc.
Fructus autem justiticc in pace seminatur facientilus pacem.~]3
Jac. iv. Unde bella et lites inter vos4 ? Nonne ex concupiscentiis vestris, quce mili
tant in membris vestris ?
How God hath plagued sedition in time past.
Numb, xvi.5 Dathan and Abiram, for their sedition against Moses and Aaron, did
miserably perish by God's just judgment, the earth opening and swallowing them down
quick.
2 Reg. [Samuel] xv. and xviii. Absalom, moving sedition against David, did
miserably perish likewise.
2 Reg. [Samuel] xx. Seba for his sedition against David lost his head.
3 Reg. [1 Kings] i. and ii. Adonias also for his sedition against Solomon was
slain.
Acts viii. Judas and Theudas for their sedition were justly slain.
Acts xxi. An Egyptian likewise, which moved the people of Israel to sedition,
received that he deserved.
Tumults in England. Jack Cade. Jack Straw.
In Germany for their sedition wrere slain almost in one month about two hundred
thousand.
The sword by God's word pertaineth not to subjects, but only to magistrates.
Though the magistrates be evil, and very tyrants against the commonwealth, and
enemies to Christ's religion ; yet the subjects must obey in all worldly things, as the
Christians do under the Turk, and ought so to do, so long as he commandeth them not do
against God.
How ungodly then it is6 for our subjects to take the sword, where there reigneth a
most Christian prince, most desirous to reform all griefs !
f1 "The archbishop procured sermons to be
made against the rebellion;" one was made by Peter
Martyr, and another written by M. Bucer against
the sedition ; and " an office of fasting was com
posed for this rebellion, which, being allayed in the
west, grew more formidable in Norfolk and York
shire. For I find a prayer composed by the arch-
bishop, with these words preceding: 'The exhorta
tion to penance, or the supplication may end with
this or some other like prayer.' And then the
prayer followeth* After this follow some rude
draughts, written by archbishop Cranmer's own
hand, for the composing, as 1 suppose, of an homily
or homilies to be used for the office aforesaid."
Strype's Mem. of Cranmer, Vol. I. pp. 266, 8, 9.]
[2 Opus pravum, C. C. C. C. MS.]
[3 This passage is not in Strype. |
[4 In vobis, C. C. C. C. MS.]
[5 Num. 18. Strype.]
[6 Ungodly is it then, C. C. C. C. MS.]
* Vid. end of Sermon concerning time of Rebellion, p. 202.
NOTES ON REBELLION.
189
Subjects ought to make humble suit to their prince for reformation of all injuries, and
not to come with force.
The sword of the subjects at this present cometh not of God, nor for the commonweal
of the realm ; but of the devil, and destroyeth the commonweal.
First, For that it is against the word of God.
Secondly, For that they raise so many lies ; whereof the devil is ever the author.
Quia ' mendax est et pater ejus.
Thirdly, For that they spoil and rob men, and command every man to come to them,
and to send to them what they please.
Fourthly, For that they let the harvest, which is the chief sustentation of our life,
and God of his goodness hath sent it abundantly ; and they by their folly do cause it to
be lost and abandoned.
Fifthly, For that they be led by rage and fury, without reason; have no respect7
neither of the king's authority8 ; nor of the papists in the west country ; nor of our affairs
in France, nor Scotland ; which by their sedition is so much hindered, that there could not
be imagined so great a damage to the realm.
Sixthly, That they give commandments in the king's name, and in pain of death,
having none authority so to do.
Ever against God the devil hath raised sedition.
As appcareth by the sedition of Dathan and Abiram ; and all the murmurations of
the children of Israel against Moses and Aaron.
Also, of the conspiracy9 against Zorobabel in the re-edifying of the temple.
Also, against Christ and his apostles, in sundry parts of the world.
Also, in Germany lately, and now among us. For the devil can abide no right
reformation in religion.
Civil war is the greatest scourge that can be, and most certain argument of God's
indignation against us for our ingratitude ; that we either will not receive his true word,
or that they which receive the same dishonour God in their living, when they pretend to
honour him with their mouths. Which ingratitude and contumely God can in no wise
bear at our hands.
The remedies to avert God's indignation from us is to receive his word, and to live
according thereunto, returning unto God with prayer and penance. Or else surely
more grievous affliction shall follow, if more grievous may be than civil war among
ourselves.
The chief authors of all these tumults be idle and naughty people, which nothing have,
nor nothing or little will labour to have ; that will riot in expending, but not labour in
getting.
And these tumults first were excitated by the papists and others which came from
the western camp, to the intent, that by sowing division among ourselves we should
not be able to impeach them 10.
[7 Having no respect, Ibid.]
[8 King's minority, Ibid.]
f 9 Of the conspiracies, Ibid.]
[10 The allusion is probably to the rebellion at
Wymondham, in Norfolk, and Norwich, headed by
Ket, the tanner. Vid. Burnet's Hist, of Reformat.
Vol. II. pp. 242, 3. Ed. Oxon. 1829.]
190
A SERMON
CONCERNING THE TIME OF REBELLION1.
c.c.c.c. THE common sorrow of this present time2, dearly beloved brethren in Christ, if I
PP. 409-499. should be more led thereby, than by reason and zeal to my country, would move me
rather to hold my peace, than to speak. For the great evils, which we now suffer at
this present time, are to be bewailed with tears and silence, rather than with words. And
hereunto I might allege for me the example of Job, who when he came to his extreme
misery, he lying upon a dunghill, and three of his friends sitting upon the ground by him,
for the space of seven days for great sorrow not one of them opened his mouth to speak a
word to another. If then the miserable state of Job, like a most hard and sharp bit,
stopped his mouth from speaking, and the lamentable case of their friend stayed those
three men, being of speech most eloquent, that they could not utter their words ; surely
it seemeth that I have a much more cause to be still and hold my peace. For there was
the piteous lamentation of no mo but of one man, or one household, and that only con
cerning temporal and worldly substance ; but we have cause to bewail a whole realm, and
that most noble, which lately being in that state, that all other realms envied our wealth
and feared our force, is now so troubled, so vexed, so tossed and deformed, (and that by
sedition among ourselves, of such as be members of the same,) that nothing is left un-
attempted to the utter ruin and subversion thereof. And besides this, the eternal punish
ment of God threateneth sore as well the authorers and procurers of these seditions, as all
other that join themselves unto them. So that we be constrained day and night to bewail
the decay, not only of a worldly kingdom and most noble realm, but also the eternal
damnation of innumerable souls.
These reasons perchance might move some men to be quiet and hold their peace ; but me
they do not so much move, which know right well that our common sorrow and lament
able state cannot be remedied with silence, nor good counsel can be given with holding
my peace. Now therefore, in this common sorrow, I know nothing that is more able to
suage our griefs, and to comfort our heaviness, than is the word of God. For as the sun
many times with his beams driveth away great thick and dark clouds, and stayeth great
storms of winds ; so doth the light of God's word stay men's minds, bringing them from
[* Dr Jenkyns supposes that, u although this
sermon has been placed among Cranmer's works, his
claim to it is not indisputable." It is here printed
from the C. C. C. C. MS. written by a secretary,
but corrected throughout by the archbishop ; re
specting which the following memorandum at the
commencement of the MS. has been left by arch
bishop Parker: "Hie sermo prius descriptus Latine
a Petro Martyre." The Latin sermons referred
to are found in the same collection, CCCXL, Arti
cles 4 and 6. The English sermon is founded on
the two in Latin by P. Martyr, but is not a trans
lation of them, sentences being omitted and new
matter added. They contain " descriptions of the
disturbed state of the country, and of the angry
feelings existing between the gentry and the lower
orders." Both the Latin and English sermons con
tain the same topics and examples as the rough
notes of the archbishop*. Dr Jenkyns conjectures
that " Cranmer placed these brief notes in the hands
of P. Martyr, to be expanded into a regular homily ;
and that afterwards, from the materials thus pre
pared in Latin, he drew up the English sermon
which follows." It is probably the same " which
Burnet says was preached by Cranmer on a fast-
day at court, and which he saw at C. C. C. C.
under the archbishop's own hand, being the only
sermon of his that he ever saw." He was un
doubtedly mistaken with respect to the hand-writing,
and he gives no authority for the rest of his state
ment, which the expressions of the concluding prayer
somewhat corroborate. Strype appears to think a
" fast-day was appointed on account of the insurrec
tions, that the archbishop directed sermons on the
occasion to be composed for the curates to read to
the people, and that this was one of them which
was printed for common use." See note, p. 188.
Strype's Mem.of Abp. Cranmer, Vol. I. pp. 266—8.
Burnet's Hist, of Reformat. Vol. II. Part i. p. 242,
and Part n. pp. 239—41. App. B. i. No. 36. Jen
kyns' Remains of Abp. Cranmer, Vol. II. p. 248.]
[2 This sermon was probably directed against
the Norfolk rebellion headed by Ket. Vid. p. 189.
n. 10.]
* Vid. p. 188.
A SERMON ON REBELLION.
191
trouble to quietness, from darkness to brightness, from heaviness and desperation to glad
ness, joy, and comfort. Wherefore I most humbly beseech Almighty God to grant me
by his Spirit, that out of holy scripture I may plainly set out before your eyes the
principal causes of all these tumults and seditions : for if the causes be once known, it
shall be the more easy to provide remedy therefore.
The general cause of all these commotions is sin, and under Christian profession un
christian living. But there be also certain special causes, of the which some pertain both
to the high and lower sort, as well to the governors as to the common people; some
appertain only to the people ; and some again only to the governors and rulers. 3And of
them I will first begin to speak.
The governors and rulers be ordained of God (as St Paul declareth in his epistle to the
Romans) for this intent and purpose, that they should be God's officers and ministers
here in earth, to encourage and advance them that be good, and to rebuke and correct in the g°-
those that be evil.
But herein, O good Lord, be merciful unto us ; for we have been too remiss in punish
ing offenders, and many things we have winked at. We have suffered perjury, blasphemy,
and adultery, slandering and lying, gluttony and drunkenness, vagabonds and idle persons,
either lightly punished, or else not punished at all ; either thinking this clemency for the
time expedient for the commonwealth, or else not duly weighing how grievous those
offences be in the sight of God. And whilst we lacked this right judgment of God's
wrath against sin, lo ! suddenly cometh upon us this scourge of sedition, the rod of God's
wrath, to teach us how sore God hateth all wickedness, and is displeased with his
ministers that wink thereat. For except we be duller than stocks and stones, we must
needs feel that this plague is the grievous scourge of God for our offences, that we have
suffered too much them that have offended against his most holy name. We have dis-
simuled the matter, we have been cold in God's cause, and have rather winked at than
punished the contempt both of God and his laws.
And this surely is one great cause, wherefore we suffer worthily this plague of God.
Heli suffered his children too much, and was too soft in chastising of them, when they
sinned against God ; but that his softness was the destruction of him, his children, and of
a great number also of the people of Israel. David, because in time he did not correct his
three sons Amon, Absolon, and Adonias, he lost them all three, and was in great danger
to be destroyed by them himself. And if the perils of this most chosen king of God do
little move us, let us call to our remembrance, I pray you, the plague of God against the
whole tribe of Benjamin, because they let pass unpunished the abominable abusing of the
Levite's wife; whereof followed that the whole tribe of Benjamin was almost utterly
destroyed ; for there was slain of them above twenty-five thousand, and there was left
alive of the whole tribe no mo but six hundred. Consider, I pray you, by this example,
how certain and present destruction cometh to commonweals, because offenders against
God are unpunished. And whensoever the magistrates be slack in doing their office
herein 5, let them look for none other but that the plague of God shall fall in their necks
for the same. Which thing not only the foresaid examples, but also experiences within
ourselves, doth plainly teach us. For whensoever any member of our body is diseased or
sore, if we suffer it long to continue and fester, do we not see that at length it doth infect
the whole body, and in process of time utterly corrupteth the same? But for what
purpose, brethren, do I speak so much of this matter ? Verily, for none other intent,
but that when we know one of the causes of these evils, we may duly repent and
amend the same.
But peradventure some will say, If the governors offend because they do not justly
[3 "Ac ne videar potentioribus nostroque ordini
aequior esse quum par sit, ab eo sermon em auspica-
bor," &c. Pet. Mart. " This clause is favourable to
the supposition, that the sermon was prepared, at
least in the first instance, for the archbishop's own
us£." See p. 190. n. 1. Jenkyns' Remains of Abp.
Cranmer. Vol. II. p. 250.]
[4 The marginal notes are in the archbishop's
hand -writing.]
[5 "When the magistrate by negligence or pre
posterous pity will not punish for sin, then Gotl
striketh, as ye may see by the universal flood, by the
fire in Sodom and Gomorre." Bp. Hooper, Sermon
111. upon Jonas, p. 484, Park. Soc. Ed. 1843.]
192 A SERMON ON REBELLION.
punish offenders, what doth that pertain to us the common people, which have not
offended ? Let them repent that have offended ; let them be sorry for their slackness in
punishment, and more sharply correct from henceforth such as by their horrible offences
provoke God's indignation against us all. Nay, not so, my friends ; let no men charge
the governors, and excuse themselves : we have offended God both high and low ; we
have deserved this plague at God's hands, and much more. Therefore let every man
search his own conscience, and (like as Daniel did) let every man confess and bewail as
well his own sins, as the sins of the heads and rulers. And let every man for his own
part correct and amend himself, forasmuch as he knoweth that our offences be the causes
not only of private, but also of public and common calamities.
Now the time requireth to declare another cause of our sedition, which is the greedy
secumia desire and, as it were, worshipping of riches, wherewith both the high and low sort being
Avaritia. too much blinded have brought our realm to this point. And surely nothing more hath
caused great and puissant armies, realms, and empires to be overthrown, than hath done
the insatiable covetousness of worldly goods. For hereby, as by a most strong poison,
whole realms many times have come to ruin, which seemed else to have endured for ever :
sundry commonwealths, which before were conserved in unity, have by incurable disorder
been divided and separated into many parts. This manner of vice, if it be unseemly unto
any other people, to them surely that profess Christ it is utterly shameful and detestable ;
which above all nations should be the true esteemers and lovers of pure godly things
which be eternal and immortal, and ought to seek for right judgment and estimation of
things only at their own profession. For as many of us as be truly called Christians of
Christ, do confess that we be redeemed by him, not through the vain and uncertain riches
of this world, but through the strong and perfect obedience whereby he submitted himself
unto his Father, to be obedient even unto the death of the cross. Worldly-wise men
esteem worldly riches and wealth above all other things ; but the wisdom of God csteemeth
obedience above all things, that is to say, that a man should submit his will to God's
will, that he should not desire to use any thing in this world, no, not his own life, but as
it shah1 please God and be to his glory ; and to be content with that state, place, and
degree, that God, the Author of all good things, hath called him unto. With this sacrifice
of obedience Christ did reconcile us unto his Father, humbling himself to his Father's will
even to the death of the cross ; and he hath commanded all them that profess to be his
disciples to follow this his example.
But, alas ! how far be all they from this rule and example, which come with force of
arms in the king's majesty's realm without his licence and authority, mustering themselves
in unlawful assemblies and tumults, to the disorder and disquietness of the whole realm,
and of a greedy and covetous mind to spoil and rob and take from others ; or they also,
which through covetousness of joining land to land, and inclosures to inclosures, have
wronged and oppressed a great multitude of the king's faithful subjects ! I speak of both
these sorts of people together, because both of them be diseased with a like sickness. But
are they so ignorant in godly religion, that they know not that God is the distributor and
giver of the goods of the world ? And if they know this, why then do they go about to
get goods of this world by unlawful means, contrary to God's will and commandment ?
Wherein what other thing else do they than forsake their master Christ, and yield them
selves unto Satan, worshipping him for their God, because he promiseth to give them the
lands and goods of this world ? But, Almighty God, I beseech thee, open the eyes of
these blind persons, that they may once see and perceive that the true riches of Christian
men be not gold, silver, or great possessions, but those things which neither " the eye hath
seen, nor the ear hath heard, nor man's heart can comprehend." Is it not a great wonder
that the devil should so rob these men of their wits, that either oppress the poor, or stir
these commotions, that they do forget death ? For if they did call to their remembrance
that death every day and hour hangeth over their heads, they would not be so greedy of
worldly goods, that for the same they would either do injury to their neighbour, or con
found all things upsy down with seditious uproars and unquietness ; seeing that of all the
goods in this world they shall carry with them when they die not the value of one
farthing. No ; he that dieth in the displeasure of God, were he never so rich, shall not in
A SERMON ON REBELLION. 19,'J
the world to come be able to buy one drop of water to quench the flames of everlasting
fire, wherewith he shall be tormented in hell. We came naked into this world, and
naked we shall depart hence again.
What madness is it then so to labour and toil both day and night, yea, to adventure
both body and soul, for these things that be so transitory ; which we be sure we shall not
possess after this life, and be unsure whether we shall keep them so long or no ? For wo
see by common experience, that many which have had great possessions and riches, arc
suddenly by divers chances brought to great lack and extreme poverty. For the which
cause St Paul doth teach us, that we ought not to " put our confidence in riches which
are uncertain and unstable ;" for riches be like an untrusty servant, which runneth from
his master when he has most need of him. The wretched man, saith the prophet David,
" doth hoard up great treasures, but he cannot tell for whom." We see by daily expe
rience that men be so mad, when they once give themselves to covetousness, that they
less esteem the I6ss of their honesty, commonwealth, liberty, religion, yea, of God himself
and everlasting life, than the loss of their riches.
But here methinketh I hear some of these unlawful assemblers mutter and say, "Sir,
it is truth that you have said; covetousness is it that undoeth all this realm, and this was thattheySe
the cause of our assemblies, to have the covetousness of the rich men and gentlemen [J^ISd the
reformed, and that the poor might be provided for." But to this I answer on this wise : S'th!"
That gentlemen were never poorer than they be at this present, for the more part. And
in what case soever the gentlemen be in, yet who gave subjects authority to levy armies Sutxiitis non
in a king's realm without his leave and consent ? Or when had ever any such commotion giadium!1'"
good success, or came to good end ? Who did ever see the feet and legs divide them
selves from the head and other superior parts ? Doth it then become the lower sort of
the people to flock together against their heads and rulers ? and specially now at this time A tempore.
in the king's majesty's tender age, when we be round about environed with other enemies ;
outward with Scots and Frenchmen, and among ourselves with subtle papists, who have
persuaded the simple and ignorant Devonshire men, under pretence and colour of religion,
to withstand all godly reformation. Shall we now destroy our realm, and make it a prey
to om; adversaries ? Remember the fable of ^Esop, that when the frog and the mouse did
fight together, the puttock came, and snatched them up both. What greater pleasure can
we do to the Scots and Frenchmen, than to be at variance within ourselves, and so make our
realm a prey for them? What joy is this to the bishop of Rome, to hear that the blood
of Englishmen (for the which he hath so long thirsted) is now like to be shed by their
own brethren and countrymen ! But let us be joined together like members of one body,
and then we shall have less need to fear our foreign enemy. It is an easy thing to break
a whole fagot, when every stick is loosed from another ; but it is hard to break the
fagot, when it is fast bound together.
But perad venture some will say : The gentlemen have done the commons great wrong,
and things must needs be redressed. But is this the way, I pray you, to reform that is
amiss, to redress one injury with another ? Is it the office of subjects, to take upon them
the reformation of the commonwealth, without the commandment of common authority ?
To whom hath God given the ordering and reformation of realms ? To kings or to sub
jects ? Hearken, and fear the saying of Christ : " He that taketh the sword shall perish
with the sword." To take the sword, is to draw the sword without authority of the
prince. For God in his scriptures expressly forbiddeth all private revenging, and hath
made this order in commonweals, that there should be kings and governors, to whom he
hath willed all men to be subject and obedient. Those he hath ordained to be common
revengers, correctors, and reformers of all common and private things that be amiss. And
he hath forbidden all private persons to presume to take any such thing upon them,
because he would not that his godly order should be broken or troubled of any man.
Christ refused to divide the inheritance between two brethren, because he would not
intermeddle with that office unto the which lie was not sent of his Father. How pre
sumptuous then be they that enterprise to be judges in the limits and bands of lands, not
being called thereunto, neither having any commission to do it ? Among the Israelites,
when they had entered into the land of Canaan, none durst be so bold as to usurp unto
himself either house, city, or land ; but they tarried till Josue their governor had divided
•I Q
[CRAKMER, TT.l
194 A SERMON ON REBELLION.
the same, and every man was contented with his appointment. And why then do not
our people patiently tarry, till our Josue, that is the king's majesty, and his council do
make just reformations, as they intend to do ; but will take upon themselves to be re
formers and judges of their own causes, and so by uproars and tumults hinder the most
godly purposes and proceedings of him and his council ?
Paupertatis But poverty, they say, constrained them to do as they have done. So might the thief
Seteuumu? say, that poverty constraineth him to rob, if that would excuse him. But this is no
iiu. !' sufficient cause of their disobedience. For our Saviour Christ was so poor that he saith
of himself, " Foxes have buries, and birds of the air have nests ; but the Son of man
hath no place where he may lay his head." And Peter also forsook all that he had, and
followed Christ's poverty. And yet they both paid quietly tribute to Caesar. And we
read not that they made any business, or gathered numbers of people together to stir a
commotion, crying, as heaven and earth should go together, that it was not justly ordered
that they which were most godly had no possessions, and yet wrere compelled to pay
tribute to Ca?sar. They said no such words, but paid their tribute without murmuring
or grudging. They to whom God hath sent poverty in goods, let them also be poor and
humble in spirit, and then be they blessed in heaven, howsoever they be here in earth.
Christ himself saith, " Blessed are the poor in spirit, for theirs is the kingdom of heaven."
For no poverty can move such men to do anything against God's commandments, or to
disquiet the commonwealth.
This sedition But although they pretend that poverty constraineth them thus to do, be they so
relieve but blind that they cannot see that this sedition doth not remedy, but increase their poverty?
Be their eyes so hard shut in their heads, that they cannot see what evil they have done
to their own commonwealth, what victuals they have consumed, how they have hindered
the harvest upon the ground which God sent them to be their living the next year ? and
so they destroy their own livings themselves. They nothing consider how many men
they have undone, how many they have spoiled and robbed, how many children they
have caused to be fatherless, and wives to be widows. And what be they the better
therefore ? What have they gotten thereby, but only loaded themselves with the burden
of the spoil and robbery of other men, whom they be never able to satisfy ? And yet
they may be assured that God will be satisfied of them for their evil doings, even unto
the uttermost farthing.
And although their offences be as great as may be thought, thus to consume and
annoy their own country, their own friends and neighbours, yet the mercy of God is
never consumed to them that will repent and amend. Wherefore let us pray God for
them, that he will give them eyes to see, and ears to hear, and hearts to understand their
own misdemeanour and folly.
But the great part of them that be the chief stirrers in these insurrections be ruffians
nis procipui and sturdy idle fellows, which be the causes of their own poverty, commonly resorting to
tippling and to alehouses, much drinking and little working, much spending and little
getting ; and yet will they be clad gorgeously, fare daintiously, and lie softly, which, neither
caring for God nor man, seek now nothing else, but to get something by spoil and robbing
of other men. These fellows make all this hurly-burly in every place, and when the rage
of the people is quieted in one place, then they run to another, never quiet themselves,
nor ceasing to disquiet other, until at length they hope to come to their prey. Happy
is that place where none such be, and in great danger be they where many such be. This
realm had never so many ; and that evidently appeareth at this present time.
ncbu- All the holy scripture exhorteth to pity and compassion upon the poor, and to help
est dandum. them ; but such poor as be oppressed with children or other necessary charges, or by fire,
water, or other chance, come to poverty, or for age, sickness, or other causes, be not able
to labour : but to such as be poor by their own folly, that be able to labour and will not,
the scripture commandeth in no wise to aid them or help them, but chargeth utterly all
men to abhor them. But these men, repugning against God, gape at nothing else, but
unjustly and by force to take from other men that which God hath given unto them by
their just labour.
And yet they pretend that they mean nothing else but a reformation of things that
l>e amiss ; and they complain much of rich men and gentlemen, saying, that they take
A SERMON ON REBELLION.
195
the commons from the poor, that they raise the prices of all manner of things, that they
rule the poverty, and oppress them at their pleasure. Thus they excuse their own out
rageous presumption by charging the gentlemen. But whilst they look so earnestly at
other men's faults, they do not see their own. They speak much against Achab, that
took from Naboth his vineyard ; but they follow not the example of Naboth, who would
rather lose his vineyard, than he would make any commotion or tumult among the
people. They make exclamations against Achab, and yet follow him rather than the
patience of Naboth. We never read that any just man, which is praised in the scripture,
did take sword in his hand as against his prince or nobility, although he suffered never
so much wrong or oppression. And yet now they accuse the gentlemen of taking of Q"od sit falsa
commons, which take from the gentlemen both the common and proper. They charge
the rich men that they enhance the prices ; but in this unseemly commotion they take
from the rich man what they list without any price. They say that the gentlemen rule
the poor and oppress them at their pleasure. But they so say that be out of all rule
and order, and rule the gentlemen as pleaseth them, except they will have their goods
spoiled, their houses brent, and further be in danger of their lives1. They say, gentlemen Q"<>
have ruled aforetime, and they will rule now another while2. A goodly realm shall that return, si
be, that shall be ruled by them that never had experience to govern, nor cannot rule *
isgu-
bernarutur.
themselves. A prentice must learn seven years before he can be a good merchant: no
less time were required to be a good governor.
But if God were so offended with our realm, and by our ingratitude and wickedness
were so much provoked to indignation against us, that he would make them governors
and rulers over us, O Lord, what a realm should this be ! What fruit should we see of
their governance ? What end or measure would be of their covetousness ? What justice
should be looked for at their hands, if they were rulers, which now, being but private
persons, without law or justice take from every man at their pleasure ? How would
they temper themselves being in authority, that now without authority be ruled by their
own affections, without the fear of God, or respect to reason or honesty ! It is a common
and a true saying, that authority sheweth what every man is ; and a gentleman will ever
shew himself a gentleman, and a villain a villain. We see daily by experience that a gen
tleman in authority hath a respect to his reputation and worship ; but a villain called to
office and authority commonly regardeth neither God, worship, nor honesty, but to catch
what he can by right or by wrong : for unto him all is fish that cometh to the net.
And yet it is reported, that there be many among these unlawful assemblies that Q"°d ^nt
pretend knowledge of the gospel, and will needs be called gospellers ; as though the gospel Ecffibu
were the cause of disobedience, sedition, and carnal liberality, and the destruction of those evangeilum.
policies, kingdoms, and commonweals, where it is received. But if they will be true
gospellers, let them then be obedient, meek, patient in adversity and long-suffering, and
in no wise rebel against the laws and magistrates. These lessons are taught in the gospel,
both by evident scriptures, and also by the examples of Christ and his apostles. Christ
[l "As for the other malcontents, the other
rabble of Norfolk rebels, thus he proceeded to argue
with them : Ye pretend a commonwealth. How
amend ye it ? By killing of gentlemen, by spoiling
of gentlemen, by imprisoning of gentlemen ? A
marvellous tanned commonwealth. Why should ye
thus hate them ? For their riches or for their rule ?
Rule they never took so much in hand as ye do now
In countries some must rule, some must obey,
every man may not bear like stroke ; for every man
is not like wise. And they that have seen most, and
be best able to bear it, and of just dealing beside, be
most fit to rule If riches offend you, because ye
wish the like, then think that to be no common
wealth, but envy to the commonwealth. Envy it is to
appair another man's estate, without the amendment
of your own. And to have no gentlemen, because ye
be none yourselves, is to bring down an estate, and
to mend none. Would ye have all alike rich ? That
is the overthrow of labour, and utter decay of work
in this realm," &c. Sir John Cheke, The Hurt of
Sedition. "Cheke's treatise is precisely of the sam«
date with this sermon, and throws much light on it.
It will be found in Holinshed, Vol. III. p. 1042.
See also Strype's Life of Cheke, ch. iii. sect, u." —
Jenkyns.J
[2 "Some crieth, Pluck down inclosures and
parks ; some for their commons ; others pretend the
religion ; a number would rule another while, and
direct things as gentlemen have done : and indeed
all have conceived a wonderful hate against gentle
men, and taketh them all as their enemies. The
ruffians among them, and the soldiers, which be the
chief doers, look for spoil. So that it seemeth no
other thing but a plague and a fury among the
vilest and worst sort of men." A Letter from Pro
tector Somerset to Sir Philip Hobby, concerning
the rebellions at home. Burnet, Hist of Reformat.
Vol. II. App. B. i. No. 36, pp.239— 40. Ed. Oxon.
1829, quoted by Dr Jenkyns.]
13—2
196
A SERMON ON REBELLION.
Multo dete-
riores sunt
rebelles et
scditiosi
quam avari.
Odium nebu-
lonuni in no-
biles et
divites.
Against them
that refuse
the king's
pardon.
himself was poor, and pronounceth himself them to be blessed that patiently suffer
poverty; the apostles forsook all that they had, and followed Christ; the prophets
oftentimes refused great riches offered unto them : and can they say that they have the
spirit of the prophets and the apostles, which, having no possessions of their own, go
about by force, violence, and sedition, to get other men's? No; this spirit is not of
Christ, but of the devil ; and such a spirit, as among the Romans Catiline, Cethegus,
and Manlius were inspired withal; and here in England, Jack Straw, Jack Cade the
blacksmith, Captain Aske, and divers other rebels, who have suffered just punishment
after their deserving.
And although here I seem only to speak against these unlawful assemblers, yet I
cannot allow those, but I must needs threaten everlasting damnation unto them, whether
they be gentlemen or whatsoever they be, which never cease to purchase and join house
to house, and land to land, as though they alone ought to possess and inhabit the earth.
For to such Esay the prophet threateneth everlasting woe and the curse of God, except
they repent and amend their lives in time. But yet their fault excuseth not those, which
without the commandment of the king and his laws have taken harness upon their backs,
and refused to lay it down when they were by the king's authority commanded so to do.
What other reward can I promise to them, than the anger and vengeance of God, which
they shall feel both in this life and in the life to come, both sorer and sorer than they
look for, except they acknowledge their fault, and amend by time ?
But let us now compare these two destructions of the commonweal together, the
covetous men, which (as they say) do inclose and possess unjustly the commons, and
these mutineers, which rashly and without all reason will be both the hearers, judgers,
and reformers of their own causes ; and, that is most unjustice of all and against all
man's law and God's law, this they will do, the other parties neither heard nor called,
and thereunto they take the king's power upon them, the authority of the magistrate,
and the sword, which they never had by no lawr. Which of these two is the greater
injury? which is the more intolerable robbery? which is the more pernicious confusion?
Is this a remedy to their griefs ? is this to bring in justice ? I am sure themselves, being
quiet from their furor and rage, cannot so think. Foolishness is not healed by madness,
theft is not amended with spoil aud ravine; neither is the commonwealth stayed or
made strong by the breach of laws, orders, and states. Wherefore let both parties lay
away this so furious and excessive desire of vain and worldly things, which, as we have
now learned by experience, and as the apostle saith, " is the root of all evils."
But now I will go further to speak somewhat of the great hatred which divers of
these seditious persons do bear against the gentlemen ; which hatred in many is so out
rageous, that they desire nothing more than the spoil, ruin, and destruction of them that
be rich and wealthy; for this thing many of them do cry and openly profess. Oh a
goodly purpose, and benefit to the realm ! this declareth what spirit they be led withal.
If these devilish spirits might have their wills, what destruction should hang over this
realm ! what miserable state should this commonweal come unto ! This noble realm,
which yet is feared of all nations, should then be a prey to all nations, to the Frenchmen,
to the Scots, and to every realm that would spoil them ; and among ourselves should be
such confusion, that every man should spoil other, if he were stronger. For take away
gentlemen and rulers, and straightway all other fallcth clearly away, and followeth bar-
barical confusion. Oh ! how far be these men from all fear of God ! for God commandeth
all inferiors most readily to obey their superiors ; but these, more like beasts than men,
bend themselves clearly against God, not only to disobey, but also to destroy, their supe
riors which God hath appointed over them. The scripture saith, " He that hateth his
brother is a murderer" before God : but these men not only mortally hate, but also
threaten the destruction not only of one man, but of one whole state, and that, next the
king's majesty, the chief state of the whole realm.
And not only this, but, that which is more wonderful and to be lamented, part
of them do despise and openly refuse the king's majesty's pardon1. He is loath to
[' "Pardon was proclaimed in Norwich by a
herald on the 31st of July, ineffectually, Ket the
leader declaring, that he needed no pardon, having
' done nothing but that belonged to the duty of a
A SERMON ON REBELLION.
197
n°
shed his subjects' blood, although they be unworthy the name of his subjects ; but
they seek to shed the blood of them which have hitherto defended their blood from
shedding. He, like a merciful prince, is loath to cut off the members of his body,
although many of them are so rotten and corrupt, that, if they might, they would
infect the whole body. And what madness is it, that diseased members refuse to bo
anointed with the most soft and gentle ointment of his majesty's mercy ! He is as
careful of their health and life as it were possible if they were his children ; although Gra^us peo-
by these seditions and uproars he hath been more grievously offended, than the gen- seXsn"
tlemen have offended them, with whom they be angry. For the gentlemen, in case E^ql
those things be true wherewith they be charged, yet they have only done wrong to
the poor commons in their inclosures and such like matters. But by these seditions the
majesty of a most high and godly king is hurt and wronged, forsomuch as they take
upon them his office, and as it were pulleth the sword out of his hands. For he is
ordained of God to have the hearing and decision of such causes, and to have the ad
ministration and distribution of these worldly goods; but they in their rage do in a
manner pull him out of his throne and chair of estate, and cast him down to the
ground, who is here in earth God's vicar and chief minister, and of whom only next
unto God dependeth all the wealth and felicity of this realm; as it would soon ap
pear, if he were missing, which God forbid, and all the realm should bewail. Verily,
when I consider with myself their unjust desire in revenging, and the king's majesty's
gentleness in suffering and pardoning, methink I see the accustomed order of things
to be clean turned and changed upside down : for Solomon saith, " A king's anger is
like the roaring of a lion." But their sovereign lord doth not roar against them,
(which notwithstanding have grievously offended and provoked his anger,) but rather
doth fawn upon them, and use them gently. Contrariwise they, which ought to be as
gentle and meek as lambs, whose part it were either to hold their peace and not
open their mouths, or else to speak very mildly and lowly, do now roar and make
outcries like most cruel lions : the which thing how justly they do it, God's vengeance
(except they take heed) will speedily declare.
One thing there is, which after all I think necessary to be added hereunto, and
that in mine opinion is the head and beginning of all these tribulations. For the ntum maio-
gospel of God now set forth to the whole realm is of many so hated, that it is re- cmite^ptus
ject, refused, reviled, and blasphemed ; and by those which have received the same, and evangem."
would be counted to be great favourers thereof, yet it sustaineth much injury and reproach,
and by their occasion is ill spoken of. For the great number of them, pretending a
zeal thereto in their lips, and not in their hearts, counterfeiting godliness in name, but
not in deed, live after their own pleasure, like epicures, and so ungodly as though
there were no God. And what is it that St Paul calleth the having of God's truth
in unrighteousness, if this be not it ? These, having more knowledge of God than
they had before, and receiving a taste of the heavenly gifts, notwithstanding retain
their old vices in their corrupt manners and dissolute conversation, being nothing
amended, but rather paired8. Which thing being in this case, what other thing should
we look for than the severe and terrible judgment of God, to make us an ex
ample to all them that abuse his word, (sith by repentance we will not be amended,
nor by the pure word of God be healed,) that thereby all men may learn how abo
minable it is before God, his name to be so dishonoured, and the doctrine of the
gospel so lightly esteemed? The heathen poet3 could not wink at such men, but
with his pen rubbed them on the gall, which, pretending holiness, so dissolutely did
live. And shall God's judgment leave them unpunished, which, always having in
their mouth "the gospel, the gospel," reasoning of it, bragging of it, yet in their
conversation live after the world, the flesh, and the devil? which, as St Paul wrote
unto Titus, "confessing God with their mouth, deny him with their deeds?"
true subject.' The rebels were defeated, and Ket
taken on the 27th of August. This sermon was
probably delivered in the interval. Holinshed, Vol.
III. p. 1032— 103<J."_Jenkyns, Remains of Abp.
Cranmer, Vol. II. p. 262.]
[2 Paired : impaired, made worse. ]
[3 Juvenal, Sat. n. 3. Qui Curios simulant, et
Bacchanalia vivunt.J
198 A SERMON ON REBELLION.
But such as rejoice and brag in such things, utterly deceive themselves. Whoso
listeth to read the histories of the heathen people and greatest idolaters, he shall not
find among them all any region, people, or nation that was so scourged by God, so
oft brought into servitude, so oft carried into captivity, with so divers, strange, and
many calamities oppressed, as were the children of Israel. And yet they bragged and
gloried that none other nation but the^ only had the law of God, their rites and
ceremonies of God, God's promises and his testaments. And so it was indeed : never
theless St Paul, writing to the Romans, doth most sore rebuke and reprove them,
saying: "Thou art called a Jew, and dost trust in the law, and makest thy boast
of God, and knowest his will, and allowest the things that be best, and are informed by
the law, and thinkest that thou art a guide to the blind, a light to them that are
in darkness, a teacher of them that be ignorant, a doctor to them that be unlearned,
which hast the true form and knowledge of the truth by the law. But yet thou
which teachest another teachest not thyself; thou preachest that a man should not
steal, yet thou stealest ; thou sayest that a man should not commit adultery, but thou
breakest wedlock. Thou abhorrest images, and yet thou dost commit idolatry by
honouring of them. Thou that makest thy boast of the law, through breaking of the
law dishonourest God : for the name of God is ill spoken of among the heathen by
your means."
Thus the apostle St Paul charging the Jews, chargeth us also, which with our
mouths say that we have received the word of God, and yet our conversation is
contrary and ungodly. Why then do we marvel, if we suffer these punishments for
our dissimulation and hypocrisy? For God useth first to begin and correct his own
family : then if he should suffer this amongst us unpunished, should not he be thought
to approve sin, to be a favourer of the wicked, and the God of unthrifts and lewd
people ?
The church of God, most dearly beloved brethren, ought not to be reputed and
taken as a common place, whereunto men resort only to gaze and to hear, either for
their solace or for their pastime. But whatsoever is there declared of the word of
God, that should we devoutly receive, and so earnestly print in our minds, that we
should both believe it as most certain truth, and most diligently endeavour ourselves
to express the same in our manners and living. If we receive and repute the gospel
as a thing most true and godly, why do we not live according to the same? If we
count it as fables and trifles, why do we take upon us to give such credit and autho
rity unto it ? To what purpose tendeth such dissimulation and hypocrisy ? If we
take it for a Canterbury tale, why do we not refuse it ? why do we not laugh it out
of place, and whistle at it? why do we with words approve it, with conscience re
ceive and allow it, give credit unto it, repute and take it as a thing most true,
wholesome, and godly, and in our living clearly reject it? Brethren, God will not
be mocked : for this cause did God so severely and grievously punish the Jews above
all other nations. And sith our cause is the like and the same, the selfsame ire and
displeasure of God is now provoked and kindled against us.
The empire of Rome never appeared to be in worse case, or in a more troublous
and unquiet state, than when Christ's religion was preached and received among them.
Whereupon arose neither few nor small complaints of the heathen, ascribing all these
adversities unto the receiving of the gospel and the religion of Christ. To whom the
godly and learned fathers and martyrs made answer, that it was not long of Christ's
doctrine and religion, which teach things most virtuous and godly, that such calami
ties did ensue ; but it was long of the corrupt execution and negligent observation of
the same religion. For our Lord did say, The servant which knoweth his master's
commandment, and doth it not, shall be sorer punished, than he which knoweth not
his master's will, and offendeth by ignorance : whereby it is evident, as the word of
God (if it be godly received, and with all the heart embraced) is most comfortable,
of most efficacy, strength and virtue; so otherwise, if it be trodden under foot, re
jected, and despised, or craftily under the cloke of dissimulation and hypocrisy received,
it is a compendious and a short way unto destruction, it is an instrument whereby
A SERMON ON REBELLION. 199
the punishment and displeasure of God is both augmented and also more speedily
and sooner brought upon us, as we have most justly deserved.
If we will consider the histories of the books of the Kings, we shall no time find
mo prophets among the people of Israel, nor the light of the word of God more
spread abroad every where, than it was a little before the captivity and destruction of
the same by the Babylonians. A man would think that even at that same time God
had set up a school of holy scriptures and doctrine : then were the heavenly prophets
in all places and to all men declared. But because so great knowledge of God and
of his doctrine no good fruits did follow, but daily their living and conversation went
backward and became worse, the said miserable destruction and captivity did ensue.
And yet a worse captivity and misery fell upon the same people, when most perfect
knowledge of God was offered unto them by the coming of Christ, what time the
Lord Jesus Christ himself did preach there, his apostles did preach there, yea, many other
disciples, evangelists, and doctors did preach there ; whose preachings and doctrines when
they would not receive, nor fruitfully and condignly accomplish and execute, then sprang
up so many dissensions, tumults, and commotions, that at the last they were brought
unto utter subversion and destruction in the time of Vespasian and Titus.
Of the chances of the Germans, which in a manner have suffered the same, because
it is so lately done, I need not much to speak !. It is yet before our eyes and in pre
sent memory, so that it needeth no declaration in word.
These things before rehearsed have I for this intent and purpose spoken, that we
should acknowledge and repute all these seditions and troubles, which we now suffer,
to be the very plague of God for the rejecting or ungodly abusing of his most holy
word, and to provoke and entice every man to true and fruitful repentance and to
receive the gospel, (which now by God's mercy and the good zeal of the king's ma
jesty and his council is every where set abroad,) not feignedly and faintly as many
have done, nor stubbornly and contemptuously to reject it and forsake it, as many
other do now-a-days, not knowing what it is, but thankfully to take and embrace it
at God's hands, and with all humbleness and reverence to follow and use the same
to God's glory and our benefit.
Ye have heard now, as I suppose, the chief and principal causes of these tumultu-
ations. Now shall I shew you by examples of times past, what plagues of God
remaineth for them that stir up seditions, unless they repent in time, and cease from
their shameful and ungodly enterprises.
The children of Israel in the desert did oftentimes seditiously use themselves against Q,,0modo
Moses, but always did follow great plagues of death : so that this was the end of it, *££
that six hundred and twenty thousand which came out of Egypt all died and were slain, u
and no mo came to the land of Canaan but two persons only. How miserably Core,
Dathan, and Abiron perished, making of sedition, the holy bible manifestly and at
large dcclareth. Mary2 seditiously used herself against her brother Moyses ; and was
she not suddenly stricken with a leprosy, of the which she had perished, if Moyses for her
had not made intercession to God ? Absolon against his father king David was sedi
tious; but was not he miserably hanged by the hair in a wood by the punishment
of God ? Seba and Adonias for their sedition, lost they not both their lives ? In the
rebellion made against Nabucodonozor in the time of the prophet Hieremy, which
instantly dissuaded them from their fury, they little regarding his admonition went
down unto Egypt, where at the last they were all destroyed. Did not the tribe of
Ephrata make a commotion against Jephthe their judge, but were they not all miser
ably slain therefore?
If I would recite and add hereunto all the histories of the heathen, which declare
the miserable end of seditious persons and rebellions, I should be more prolix and
tedious than this present time doth suffer. Wherefore I shall think it sufficient for
this time to bring unto your remembrance the great destruction of the rude and homely
[' The archbishop alludes here probably to the Sleidan, De Statu religionis ; Lib. v. p. 8f>. Ed
war in Germany, A.D. 1525, in which the rustics Francof. 1568.]
were defeated, and Muncer their leader slain. Vid. I [2 Miriam. Numb, xii.]
200 A SERMON ON REBELLION.
people, which not many years ago chanced to rise in Germany, by and by after that
the word of God began there to shine and flourish, of the which were slain within
the time of three months above an hundred thousand persons1. And what followed
further thereof? Great dearth of victual, great hunger and penury.
J? aiiourdy -^ut methinks that I have not done my office and duty, until I have shewed also
^ne reme(Kes to appease God's wrath, and to avoid his plagues. And to shew you
the sum in few words, the only help and remedy is repentance: for other medicine
and preservative can I give you none by God's word, but that which Christ did preach
and declare unto the world, and which also his faithful messenger, John the Baptist,
coming before to prepare his ways, did also teach, saying, " Repent you and amend,
and the kingdom of heaven shall come unto you." And on this wise did our Lord
Jesus Christ instruct his disciples, to whom he gave commandment specially to preach
repentance and remission of sins, when he sent them forth into all the world to preach
m his name. The effect of sin is to put us away from God, the very well-spring
.Sttntiffi °^ a^ goocmess; but by penance we return again to him from whom we were gone
and departed by sin ; that as we went from God, and ran after worldly things, being
inflamed with insatiable desires thereof, so by penance we return from worldly crea
tures unto God the Creator of all things. And what mutation and change can be more
comfortable or more to be desired than this ? By repentance we be sorry for those
things which greatly pleased us before; we forsake those things which we much made
of before, not without great contempt of God, and violation of his most holy laws.
Wherefore sith repentance doth bring so many benefits, that thereby we be re
turned unto God, that we be altered into a better mind, that we bewail those things
which we before unjustly loved ; who doth not manifestly perceive that it is the only
refuge and anchor of our health and salvation? And for this cause is penance so
much commended unto us, both of Christ himself, and of St John, and of Christ's
apostles.
Sir ru!t"tim ^n<^ W^ (^0^1 ^0(^ ^or^ear an(^ ^ l°n£ defer to make punishment upon sin ?
jmnire deiin- Surely, because he would have us to repent and amend. And why doth he many times
strike so sore at length those that continue in evil doings? Because that with the
rod he would constrain to repent and amend such as by gentleness and long-suffering
wax worse and worse. If God did not tarry for us, looking for our repentance and
amendment, we should have perished by God's righteous judgment long before this
time. If God by and by should have punished offences, we should not have had Peter
among the apostles, the church should have lacked that elect vessel Paul, yea, we all
long ago had been destroyed. And if God should have suffered us any longer, being
so evil as we were, peradventure we should have forgotten God, and died without
repentance.
cur tandem Wherefore that thing that God so much desircth of us, and hath provoked nnto,
Eivcrtu. first by long- suffering, and now by sore punishing, that is true and godly repentance.
Let us consider well in our minds, how many ways God doth call and allure sinners
to penance. Our first parents Adam and Eve, after they had transgressed God's com
mandment, he called them unto him, he rebuked them, he sharply punished them,
to endure again to repentance. And after, when all things in the earth were corrupted
by the sins of man, God commanded Nohe to build an ark, to save him and all that
were righteous, that only the wicked might be drowned throughout all the world.
And for what purpose was the ark so long in making, but for a long preaching and
warning of the world to repent and amend ? How oft is it read in the book of
Judges, that the children of Israel were given over unto the hands of heathen princes,
that they should be punished by them, and by punishment repent and amend ! It is
an extreme impiety and madness to think that God is cruel and delighteth in the
punishment of his people, but for their amendment. For so did the Marcionists and
the Manichees blaspheme God, which for this purpose did accuse him of cruelty and
iminercifulness, that thereby they might take away all credit from the old Testament.
But we do acknowledge that God did therein shew his great mercy, that the Israelites,
f1 See note, p. 199. J
A SERMON ON REBELLION. 201
admonished by afflictions, whom no speaking nor writing could move, might by re
pentance return again to God. Also the great slaughter, that the other tribes of Israel
suffered of the tribe of Benjamin, came of none other cause, but that they being con
verted by penance might at the last obtain the victory.
Furthermore, the prophets sent of God did most earnestly persuade all men to
repentance. The godly king David was no otherwise healed than by repentance. And
the prophet Holy was sent to Achab king of Israel to call him to repentance. And
by the same Manasses king of Judah did obtain remission. By the selfsame repent
ance did his father Ezechias obtain prolongation of his life. The king of Nineve,
with all his people, by the means of repentance had God merciful unto them. The
great king Nabucodonozor, after that he had repented, recovered not only his former
state, being changed from a beast to a man, but also was restored to his empire and
kingdom, which before he had lost. By the same means did Peter obtain remission
of his abjuration and denial of Christ. By the same Paul of a persecutor became
an apostle. Mary Magdalene, at the feet of the Lord, taking repentance was absolved
and remitted. And the thief on the cross by this same remedy obtained salvation.
This did the apostles persuade unto them that received their preaching, as it ap-
peareth in the Acts of the Apostles. This did Peter propound unto Simon Magus.
This did Paul commend unto the Corinthians, and almost to all other to whomsoever
he wrote, and did both often and diligently beat it into men's heads. This we must
receive as the first part of the gospel. This God requireth of all offenders, if they
will be reconciled unto him. Wherefore now let us repent while we have time; for
the axe is laid ready at the root of the tree to fell it down. If we will harden our
hearts, and will not now be repentant of our misdoings, God will surely strike us
clean out of his book.
Hitherto ye have heard of the profit and commodity of repentance : now shall ye
hear what it is, and of what parts it consisteth. And to declare it plainly and grossly qL
unto you, it is a sorrow conceived for sins committed, with hope and trust to obtain
remission by Christ, with a firm and effectual purpose of amendment, and to alter all
things that hath been done amiss.
I have described unto you this heavenly medicine; which if we use, God hath
promised by his prophet, that " if our sins were so red as scarlet, they shall be made
as white as snow." But God's word hath thus much prevailed among us, that in
the stead of sorrow for our sin is crept in a great looseness of living without repent
ance: in the stead of hope and trust of remission of our sins is come in a great
boldness to sin without the fear of God : instead of amendment of our lives I see
daily every thing waxeth worse and worse. So that it is much to be afraid, that
God will take away from us his vineyard, and bestow it to other husbandmen which
will till it better, that it shall bring forth fruit in due season. We be come to the
point almost that Hieremy spake of, when he said : " The people spake not that was
right, no man would repent him so much of his sin that he would once say, What
have I done? Every man ran after his own way, as a horse runneth headlong in
battle; they have committed abominable mischief, and yet be they nothing ashamed,
nor know the way to be abashed."
These words of Hieremy may well be spoken of us this present time. But let us
repent in time without further delay. For we have enough and overmuch already
provoked God's wrath and indignation against us. Wherefore let us pray and fall
down and lament before the Lord our Maker ; for " he is the Lord our God, and we
are the people of his pasture and the sheep of his fold. To-day if we hear his voice,
let us not harden our hearts, as the people did in the desert :" for of continuance in
evil living there is none other end to be looked for than eternal damnation ; but of
repentance and perfect conversion unto God the end is perpetual salvation and ever
lasting life. And if we do not repent in time, at the last we shall be compelled to
hear this terrible voice of damnation : " Go, ye wicked, into everlasting fire, which is
prepared for the devil and those that be his." Then there shall be no remedy; then
no intercession shall serve; then it shall be too late to come to repentance. Let us
rather repent and turn in time, and make intercession unto the Lord by his Son Jesus
202
A SERMON ON REBELLION.
Christ. Let us lament for our sins, and call for God's merey^ that when Christ shall
come at the last day, we may hear these words of him : u Come to me, you that be
blessed of my Father, and take possession of the kingdom which my Father hath pre
pared for you."
And now with this humble prayer let us make an end :
O Lord, whose goodness far exceedeth our naughtiness, and whose mercy passeth
all measure, we confess thy judgment to be most just, and that we worthily have
deserved this rod \vherewith thou hast now beaten us. We have offended the Lord
God : wre have lived wickedly : we have gone out of the way : we have not heard thy
prophets which thou hast sent unto us to teach us thy word, nor have done as thou
hast commanded us: wherefore we be most worthy to suffer all these plagues. Thou
hast done justly, and we be worthy to be confounded. But wre provoke unto thy
goodness ; we appeal unto thy mercy ; we humble ourselves ; we knowledge
our faults. We turn to thee, O Lord, with our whole hearts, in pray
ing, in fasting, in lamenting and sorrowing for our offences.
Have mercy upon us, cast us not away according to our
deserts; but hear us, and deliver us with speed,
and call us to thee again according to thy
mercy ; that we, with one consent,
and one mind, may evermore
glorify thee, world
without end1.
Amen.
[' " There are two copies of this prayer in the
C. C. C. C. MS. One is placed at the end of the
sermon : the other, which is a draft corrected by
Cranmer, stands by itself, bearing the title de
scribed by Strype, Cranmer, Vol. I. p. 269. Ed.
Oxon." — Jenkyns.J
203
[NOTES ON JUSTIFICATION,
WITH
AUTHORITIES FROM SCRIPTURE, THE FATHERS, AND THE
SCHOOLMEN2.]
AUGUSTINUS, Defide ad Petrum. " Fundamentum est Christus Jesus, id est, . . . Christi fides, . . . scilicet Stillincflect
qu» per dilectionem operatur, ... per quam Christus habitat in cordibus, . . . quse neminem perire shut3." S Library.
THOMAS. " Fidete . . . et spes attingunt . . . Deum secundum quod ex ipso provenit nobis vel cognitio 1108. f. 58.
veri vel adeptio boni ; sed caritas attingit . . .Deum, ut in ipso sistat, non ut ex eo aliquid nobis proveniat4."
AUGUSTINUS et ALIPIUS Bonifacio, Epist. 106.
" Quis nos . . . . ab ilia perditionis massa .... discernit, nisi qui venit quaerere et salvare quod perierat ?
Unde apostolus interrogat, dicens, 'Quis enim te discernit?' Ubi si dixerit homo, 'Fides mea,' 'voluntas
mea,' ' bonum opus meum ;' respondetur ei : ' Quid .... habes quod non accepisti ?' " &c.
" Si aliquid boni operatur homo, ut gratiam mereatur, non ei merces imputatur secundum gratiam, sed
secundum debitum. Si autem credat in eum qui justificat impium, ut deputetur fides ejus ad justitiam,
(' Justus enim ex fide vivit,') profecto antequam gratia justificetur, id est, Justus efficiatur, impius quid est nisi
impius ? Quern si debitum sequeretur, quid ejus merito nisi supplicium redderetur ?"
" Si quis autum dixerit, quod gratiam bene operandi fides mereatur, negare non possumus, imo veto
gratissime confitemur."
" Jpsa est justitia ex fide, qua credimus nos justificari, hoc est, justos fieri, gratia Dei per Jesum Christum
Dominum nostrum, ut inveniamur in illo non habentes nostram justitiam quae ex lege est, sed earn quae est per
fidem Christi. Quae est ex Deo justitia in fide ? Utique in fide qua credimus nobis justitiam divinitus dart,
non a nobis in nobis nostris viribus fieri."
" Justificati gratis per gratiam ipsius, ne fides ipsa superba sit. Nee dicat sibi, Si ex fide, quomodo pi(fes non
gratis ? Quod enim fides meretur, cur non potius redditur quam donatur ? Non dicat ista homo fidelis ;
quia cum dixerit, ' Ut merear justificationem habeo fidem ;' respondetur ei : ' Quid habes quod non accepisti ?'
Cum ergo fides impetrat justificationem, (sicut unicuique Deus partitus est etiam ipsius mensuram fidei,) non
gratiam Dei aliquid meriti praecedit humani, sed ipsa gratia meretur augeri, ut aucta mereatur perfici, comi-
tante non ducente, pedissequa non praevia voluntate6."
AUGUSTINUS, Enchirid. ca.3. " Quseris quonam modo sit colendus Deus? Hie si respondero,/efe,spe,
caritate colendum Deum ; profecto dicturus es, brevius hoc dictum esse quam velis : ac deinde petiturus, ea
tibi breviter explicari, qua ad singula tria ista pertineant, quid credendum scilicet, quid sperandum, quid
amandum sit7"
Et ca. 8. "Fides est et malarum rerum et bonarum, et periturarum rerum8 et praesentium et futurarum,
. . . . et suarum rerum . . . . et alienarum Spes autem non nisi bonarum rerum est, nee nisi futurarum, et
ad eum pertinentium qui earum spem gerere perhibetur. Quae cum ita sint, propter has causas distinguenda
erit fides a spe, sicut vocabulo, ita et rationabili differentia Jam de amore quid dicam, sine quo fides
nihil prodest I Spes vero sine amore esse non potest ' Demones credunt et contremiscunt,' nee tamen
sperant vel amant : propter quod .... Paulus fidem qua? per dilectionem operatur approbat atque com-
mendat, qure utique sine spe esse non potest. Proinde nee amor sine spe est, nee sine amore spes, neque
utrumque sine fide9."
CYRILLUS, In Joh. lib. x. ca. 16. " ' Sicut palmes non potest ferre fructum a semet ipso, nisi manserit in
vite ; sic nee vos, nisi in me manseritis.' Manifesting jam ex hoc loco discimus sincera fide palmites justos
viti fideles fieri. Sed non est minoris curse, jugiter per caritatem, id est, mandati servationem, Christo
[2 The following "notes on Justification" are
printed from MSS. in the Lambeth Library, which
formerly belonged to Archbishop Stillingfleet, and
which are in Archbishop Cranmer's hand-writing,
except where otherwise noted. The passages printed
in italic type are underscored in the MSS. in red
ink, (Dr Jenkyns conjectures,) "by Cranmer him
self." Vid. Jenkyns' Remains of Abp. Cranmer,
Vol. II. p. 121, and Burnet's Hist, of Reformat.
Vol. II. pp. 576, 7. Ed. Oxon. 1829.]
[3 August. De Fid. et Op. cap. xvi. Tom. IV,
p. 31. Ed. Paris. 1635 ; where utique for scilicet,
permittit for sinit; and the whole passage is greatly
compressed in the quotation.]
[4 Thorn. Aquin. Summ. Theolog. Secund. Se-
cundse. q. xxiii. Art. vi. Conclus. Tom. II. p. 69.
Antverp. 1569.]
[5 The side note is inserted in the margin with
red ink in the archbishop's hand-writing.]
[s August, et Alip. Bonifacio, Epist. cvi. Tom.
II. pp. 181, 2 ; where, si autem credit in eum,
and qu& ex Deo est justitia, in fide utique est;
qua credimus. The Benedictine editors call
this Epist. clxxxvi. Alyp. et August, ad Pauli-
num.]
[7 Id. Enchirid. ad Laurent, cap. ii. in. Tom.
III. p. 66.]
[8 Rerum is omitted by Dr Jenkyns, Vol. II. p.
135.]
[9 August. Enchirid. ad Laurent, cap. viii. p.
67, where est itaque fides et malarum.]
204
NOTES ON JUSTIFICATION.
inhaerere Non igitur tufficit ad perfectionem (id est, ad sanctificationem, quae per Christum in spiritu
est) iTi numero palmitum redpi, sed oportet ardenti caritate atque continuo immaculate Christum sequi1."
THOMAS. Ad Hebr. x.2 lect. 4. " Justitia duplex est. Una, quo ad humanum judicium, Rom. x. ' Igno-
rantes Dei justitiam et suam qurerentes statuere,' &c. Ab'a, quo ad divinum, Luc. i. ' Erant ambo justi
ante Deum ' Illud autem per quod homo justificatur apud Deum est fides. Horn. iii. ' Justitia Dei per
fidem Jesu Christi.' Cujus ratio est : quia per hoc est homo Justus, per quod ordinatur ad Deum. Illud
autem per quod primo . . . ordinatur in Deum est fides. Et ideo dicit, * Justus meus ... ex fide vivit.' Nee solum
Justitia per fidem, sed etiam per fidem justificatus vivit. Sicut enim per animam vivit corpus, ita anima per
Deum. Unde, sicut per illud per quod primo unitur anima corpori, vivit corpus : ita per id per quod primo
vnitur Deus anima', vivit anima. Hoc autem est fides Gal. ii. ' Quantum nunc vivo, .... in fide vivo
Filii Dei.' Fides autem si non est formata caritate, mortua est, et ideo non vivificat animam sine caritate.
Gal. v. ' Fides quae per dilectionem operatur.' 1 Joh. iii. ' Nos scimus quod translati sumus de morte ad
vitam, quum diligimus fratres3."
HUGO DE STO. VICTORS, to. 3. Summa Scntentiarum tract. I. ca. 2. " De fide tanquam fundamento omnium
bonorum spes et caritas oriuntur, quia nihil potest sperari vel speratum amari, nisi prius credatur. Licet
simul sint tempore, et non prius fides .... quam spes et caritas ; tamen in causa fides pratcedit spem et
caritatem4."
AMBKOSIUS. Rom. x. " * Finis legis Christus ad salutem omni credenti :' hoc dicit, quia perfectionem
legis fiabet, qui credit in Christum. Cum enim nullus justificaretur ex lege (quia nemo implebat legem nisi
qui speraret in promisso Christo), fides posita est, qua crederet perfectionem legis, ut omnibus pra:termissis
fides satisfaceret pro tota lege et prophetis5."
THOMAS. 1 Cor. xiii. "De fide, spe, et caritate dicitur, Ecclus. ii. ' Qui timetis Deum, credite in ilium.,
quantum ad fidem. ' Qui timetis Deum, sperate in ilium,' quantum ad spem. ' Qui timetis Deum, diliyite
eum,' quantum ad caritatem. Tria ergo ista manent nunc6."
MAOISTEB SENTENTIARUM, Ii. ii. Di. 23.
"Fides est virtus, qua creduntur quae non videntur7."
Di. 26.
" Spes est virtus, qua spiritualia et aeterna bona sperantur8."
Di. 27.
" Caritas est dilectio, qua diligitur Deus propter se, et proximus propter Deum vel in Deo9."
AUGUSTINUS.
" Fides est credere quod non vides 10."
DORBELLUS, Ii. iii. di. 23.
" Fides acquisita prtecedit caritatem, .... sed fides infusa non infunditur sine caritate n."
Di. 26.
" Respectu actus desiderandi est aliqua virtus theologica. Sed ilia non potest esse fides nee caritas, quia
est spes. Probatio minoris : — Quia omnis actus fidei est credere, nullum autem desiderare est credere ; et
caritas est suprema virtus affectiva, et per consequens supremus amor habitualis; amor autem amicitia?,
quo volumus Deum esse in se bonum, est simpliciter perfectior amore concupiscentia?, quo desideramus Deum
esse bonum nostrum : ergo caritas, quae inclinat ad amandum Deum amore amicitiae, est alia virtus ab ilia
quae inclinat ad desiderandum nobis bonum infmitum."
Eadem di.
" Credere me justum finaliter esse salvandum non est nisi fides applicata ad quoddam particulare : sed
desiderare istud est actus spei. Et sic certitudo sperantis non est actus spei, sed prajcedit ipsum 12."
Di. 27.
** Ad diligendum Deum super omnia est aliqua virtus theologica inclinans ; haec autem caritas est. Et
distinguitur a spe, quod actus ejus non est concupiscere amanti bonum, in quantum est commodum amantis,
sed tendere in objectum secundum se, etiam si per impossibile circumscriberetur commoditas amantis."
Et mox. " Licet posset poni amicitia quaedam acquisita ex actibus dilectionis divinao inclinans ad Deum
[' Cyril. Alex, in Joan. Lib. x. cap. xvi. Ed.
(Lat.) Paris. 1508, where facere fructum, ex hoc
loco dicimus, palmites insertos viti. The Greek will
be found, Cyril. Op. Tom. IV. p. 8/4. Ed. Lutet.
Paris. 1638.]
[2 The chapter is omitted by Dr Jenkyns.]
[3 Thorn. Aquin. Op. in Epist. ad Heb. cap. x.
Lect. iv. Tom. XVI. fol. 421, 2. Ed. Venet.
1593, where Erant autem is read for erant ambo,
and npud Deumf — ordinatur apud Deum, vivit
— Quod autem nunc, — caritatem^ fratres, are
omitted.]
[4 Hugo de S. Viet. Summa Sentent. Tract, i.
cap. ii. Tom. III. p. 298. Ed. Mogunt. 1617.]
[5 Ambros. In Epist. ad Rom. cap. x. Tom. III.
p. 145. Ed. Colon. Agrip. 1616, where inpromissum
Christum, qua tradcret. — This treatise is con
sidered spurious, and has been attributed to Hilary
the deacon.]
[6 Thorn. Aquin. Op. in 1 Epist. ad Cor. cap.
xiii. Lect. iv. Tom. XVI. fol. 82, 2.J
[7 Pet. Lombard. Magist. Sentent. Lib. in.
Dist. xxiii. p. 287, (2.) Ed. Colon. Agrip. 1566.]
[8 Id. ibid. Dist. xxvi. p. 293, (2.) where, est
autem spes virtus.]
[9 Id. ibid. Dist. xxvii. p. 294, (2.)]
[10 Quid est enim fides nisi, &c — August. In
Joan. Evang. cap. viii. Tractat. xl. Tom. IX. p. 124.]
[n Fides autem ista praecedit caritatem, et per
consequens est acquisita ; quia infusa non infundi
tur sine caritate. — Nicol. de Orbellis in Sentent.
Exposit. Sent. in. Dist. xxiii. fol. xix. Ed. Paris.
1498.]
[12 Id. ibid. Dist. xxvi. foil, xxii., xxiii.]
NOTES ON JUSTIFICATION.
205
diligendum, tamen actus dilectionis non elicitur ita intensus mediante tali habttu, sicut mediante caritate a
Deo infusa, per quam etiam acceptatur a Deo humana operatic 13."
DL 31.
" Habitus caritatis manebit in patria, quod ibi erit actus ad quern inclinat, sed diligendi Deum in se14."
St Paul saith that we be justified freely by faith without works, because no man stniingfleet
i ill •!• i MSS. Lam-
SnOUld glory in hlS WOrkS. beth Library.
1108. f. ey.
Ephes. ii. " Gratia salvi facti estis per fidem, idque non ex vobis ; Dei donum est : non ex operibus, ne
quis glorietur."
Titus iii. " Apparuit gratia Dei Salvatoris nostri, non ex operibus justitiae quae fecimus nos, sed secundum
suam misericordiam salvos nos fecit."
Rom. iii. " Omnes peccaverunt, et egent gloria Dei, justificati gratis gratia ipsius per redemptionem quic
est in Christo Jesu." Et mox. " Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Operum?
Non, sed per legem fidei. Arbitramur enim fide justificari, &c. Si Abraham ex operibus justificatus est,
habet gloriationem, sfed non apud Deum."
Gal. iii. " Si data esset lex, quae posset vivificare, vere ex lege esset justitia. Sed conclusit scriptura
omnia sub peccatum, ut promissio ex fide Jesu Christ! daretur credentibus."
[Gal.] v. " Evacuati estis a Christo, quicunque in lege justificamini ; a gratia cecidistis. Nos autem Spiritu
ex fide spem justitiae exspectamus."
1 Cor. i. " Videte vocationem vestram, fratres, quia non multi sapientes secundum carnem, non multi
potentes, non multi nobiles; sed quae stulta sunt mundi elegit Deus, &c. ut non glorietur omnis caro coram
ipso."
" Christus factus est nobis sapientia a Deo, justitiaque et sanctificatio et redemptio, ut, quemadmodum
scriptum est, qui gloriatur in Domino glorietur."
Gal. vi. " Mihi absit gloriari, nisi in cruce Domini nostri Jesu Christi."
ORIGENES.
"Audi quid dicat apostolus: 'Mihi absit gloriari, nisi in cruce Domini nostri Jesu Christi.'
Vides apostolum non gloriantem super justitia sua, neque super castitate, neque super sapientia, neque
super ceteris virtutibus vel actibus suis ; sed apertissime pronunciantem et dicentem, <Qui gloriatur in
Domino glorietur.' " Et mox : " Quis vel justitia sua gloriabitur, cum audiat Deum per prophetam
dicentem, ' Omnis justitia vestra sicut pannus mulieris menstruatae ? ' Sola igitur justa gloriatio est in fide
crucis Christi 15."
BASILIUS.
"Dicit apostolus quod ' Christus nobis factus est sapieutia a Deo, justitiaque et sanctificatio et redemptio,
ut, quemadmodum scriptum est, qui gloriatur in Domino glorietur' Hsec enim est perfecta ac integra
gloriatio in Deo, quum neque ob justitiam suam quis se jactet, sed novit quidem seipsum verse justitise indig-
num esse, sola autem fide in Christum justificatur. Et gloriatur Paulus ob justifies sues contemptum, et quia
quaerit per Christum justitiam ex Deo in fide 16."
HlERONYMUS.
" Convertentem impium per solam fidem justificat Deus, non per opera bona quze non habuit. Alioquin
per impietatis opera fuerat puniendus 17."
TlIEODORETUS.
" < Ego sum qui deleo iniquitates tuas propter me, et peccatorum tuorum non recordabor.' Nee enim
ullis operibus, sed per solam fidem rnystica bona consecuti sunt™."
AlTGUSTINUS.
" Si gratia est, gratis datur. Quid est 'gratis datur?' Nihil boni fecisti, et datur tibi remissio
peccatorum. Attenduntur opera tua, et inveniuntur omnia mala. Si quod debetur istis operibus, Deus red-
deret, utique damnaret Non reddit Deus debitam pcenam, sed donat indebitam gratiam'19.
Nee quod recti sunt corde, sed ut recti sint corde, praetendit justitiam suam qua justificat impium."
De Spiritu et Litera, ca. 7 20.
AMBROSIUS.
" Ideo nemo glorietur in operibus, quod nemofactis suis justificatur ; sed qui Justus est, donatum habet21."
Idem. " Manifesto beati sunt, quibus sine labore aut opere aliquo remittuntur iniquitates et peccata
teguntur, nulla ab eis requisita poenitentiae opera, nisi tantum ut credant22."
[13 Id. Dist. xxvii. fol. xxiii., where hujusmodi
operatio for humana.}
[14 Id. Dist. xxxi. fol. xxvi.]
[15 Origen. Comment, in Epist. ad Rom. Lib.in.
Tom. IV. p. 517. Ed. Paris. L733— 59.]
[1G Basil. Horn. xxii. De Humilitat. Tom. I. p.
473. Ed. Paris. 1G38.]
[I7 Hieron. In Epist. ad Rom. cap. iv. Tom.
IX. p. 220. Ed. Francof. 1684.]
[18 Theodoret. Serm. vii. De sacrificiis. Tom.
IV. p. 587. Ed. Lutet. Paris. 1642.]
[19 August. In Psalm, xxxi. Proefat. Tom.
VIII. p. 77-]
[20 Id. De Spiritu et Litera, ad Marcell. cap. vii.
Tom. III. p. 307.]
[21 Ambros. Epist. xli. Lib. vi. Tom. V. p. 143.
Ed. Colon. Agrip. 1616, where quia nemo factis.]
[22 Id. Comm. in Epist. ad Rom. cap. iv. Tom.
III. p. 124.]
206 NOTES ON JUSTIFICATION.
Idem. " Convenit . . . . ut creatura in solo nomine Domini Creatoris consequatur salutem, hoc est, per
fidem1:'
LOMBARDUS.
" ' Ubi est gloriatio tua1 ? . ... Sola fide sine operibus prcccedentibus fit homo Justus*"
BRUNO.
" Vereperfidem excluditur gloriatio [tud\ ; nam fides sola justificat sine omni opere legis3"
PROSPER, De Gratia et Lib. Arb.
" Qui credunt, Dei aguntur Spiritu : qui non credunt, libero avertuntur arbitrio. Conversio ergo nostra
ad Deum non ex nobis, sed ex Deo est, siout apostolus dicit : ' Gratia salvi facti estis per fidem, et hoc non
ex vobis, sed donum Dei est, et non ex operibus, ne quis glorietur.'"
Et mox : " Non juste agebat homo, et aucta est justitia ejus. Nee ad Deum gradiebatur, et confirmatus
est cursus ejus. Nee diligebat Deum, et inHammata est caritas ejus. Sed cum esset sine fide ac proinde
impius, accepit Spiritum Dei etfactus est Justus."
Et mox: " Gratia igitur Dei quo scunque justificat, non ex bonis meliores, sed ex mails bonos fecit, postea
per profectum ex bonis factura meliores4."
CHRYSOSTOMUS. Rom. iii.
"Dicens Paulus, * Exclusa est gloriatio? simul etiam ostendit quomodo sit exclusa. Quomodo igitur
exclusa est ? inquit ; ' Per quam legem ? Operum ? Nequaquam, sed per legem fidei: Qua? vero ista
fidei lex est? Per gratiam videlicet salvari5"
Meaning thereby to exclude the merit and dignity of all works and virtues, as insuf
ficient to deserve remission of sin, and to ascribe the same only to Christ.
Horn. iv. " Ideo ex fide ut secundum gratiam."
OBIGENES
BASILIUS
HlERONYMUS ra
AUGUSTINUS
THEODORETUS
AMBROSIUS
CHRYSOSTOMUS postea.
AMBROSIUS.
"Dignitatem et meritum non facit nisi fides6."
AUGUSTINUS.
"Opera bona sequuntur justificatum, non pracedunt justificandum 7."
" Per gratiam justificatur homo gratis, id est, nullis suorum operum prcccedentibus meritis. Alioquin
gratia jam non est gratia." De Spiritu et Lit. ca. 10 7.
" Nihilque aliud velit intelligi in eo quod dicit gratis, nisi quod justificationem opera non prcucedunt."
De Spiritu et Lit. [ca.] 2G8.
"Per fidem impetratio gratise contra peccatum, per gratiam sanatio animae a vitio peccati, per animai
sanitatem libertas arbitrii," &c. De Spiritu et Lit. ca. 30 9.
BERNARDUS.
" Non est quo gratia intret, ubi jam meritum occupavit Deest gratite quicunque meritis deputat.
Gratia me reddit justificatum gratis, et sic liberatum a servitute peccati10."
BRUNO.
" Fides credentis reputatur ei ad justitiam, quod justificatur sine omni merito per solam fidem11."
CHRYSOSTOMUS.
" Non ex benefactis, nee laboribus, nee pensatore, sed sola gratia justificavit genus nostrum. Quod et
Paulus declarans dicit, « Nunc autem absque lege justitia Dei manifestata est.' Justitia autem Dei per fidem
Jesu Christi, non per ullum sudorem aut dolorem ls."
t1 Id. In Epist. ad Rom. cap. ix. Tom. III.
p. 144, where ut in solo nomine Domini et conditoris
consequatur salutem creatura.~\
[s Pet. Lombard. Magist. in Paul. Epistt. Col-
lectan. ad Rom. cap. iii. foil. 17, 8. Ed. Paris. 1537.]
[3 Brunon. Exposit. in Pauli Epistt. Ad Rom.
iv. fol. xi. Ed. Paris. 1509.]
[* Prosper. Ad Rutin. cap. vi. 7- col. 92, Ed. Paris.
1711, where non enim juste agebat ety and spiritum
fidei. — Ibid. cap. ix. 10. col. 93, where bonos facit. ]
[5 Chrysost. in Epist. ad Rom. Horn. vii. cap.
iii. Tom. IX. p. 487. Ed. Paris. 1718—38.]
[G Ambros. in Epist. ad Rom. cap. iii. Tom. III.
p. 124. Ed. Colon. Agrip. 1616.]
[7 August. De Spiritu et Litera, ad Marcell.
cap. x. Tom. III. p. 308. Ed. Paris. 1635, where
per ipsam quippe justificatur gratis.]
[8 Id. ibid. cap. xxvi. p. 314, where nisi quia.\
[° Id. ibid. cap. xxx. p. 316.]
[10 Bernard, in Cantica, Serm.lxvii. Tom. I. col.
1504. Ed. Paris. 1690.]
f n Brunon. Exposit. ad Roman, iv. fol. xii.]
[12 Chrysost. Adv. Judaeos, Orat. vii. Tom. I.
p. 665.]
NOTES ON JUSTIFICATION.
207
Idem. " Ne tuao confidas pcenitentiae ; tua namque pcenitentia tanta nequit peccata delete13."
" Si sola foret pcenitentia, jure timeres : sed postquam cum poenitentia commiscetur Dei misericordia,
confide, . . . quia tuam vicit nequitiam 14."
GENNADIUS.
" Gratis, hoc est, absque bonis operibus salvus factus es, ut nihil contuleris praeter fidem. Justificatus
autem gratis justificaris, et a tergo venis post yloriam et beneficium Dei. Egent gloria Dei, hoc est, a tergo
veniunt, et non praeoccupaverunt glorificare Deum. Ideo omnes qui crediderunt in Christum, gratis justin-
cantur, credere tamen coimportantes16."
LOMBARDUS.
"Per .... fidem justificatur impius, ut deinde ipsa fides incipiat per dilectionem operari. Ea enim sola
bona opera dicenda sunt, qucefiunt per dilectionem Dei. Ipsa enim dilectio opus fidei dicitur18."
ERASMUS.
" His qui pure simpliciterque Christo fidunt, hoc praestat fides, ut pro justis habeantur, nulla legis ob-
servatcB commendatione, sed solius fidei17."
AUGUSTINUS.
" Quomodo ergo justificabitur homo per fidem sine operibus ? Responderet ipse apostolus, Propterea hoc
dixi tibi, O homo, ne quasi de operibus tuis prasumere videreris, et merito operum tuorum accepisse fidei
gratiam 18."
PROSPER, in Psalm, cii.
" Retributiones Dei non secundum merita humana sunt factae. Nam damnatio peccatoribus debebatur,
sed gratia prsestita est malis, et salus perditis."
Et mox : " Ostendit per quos gradus gratiae anima humana salvetur. ' Qui propitius sit,' inquit, ' omnibus
iniquitatibus tuis.' Non ait, omnibus virtutibus tuis, quie utique nulla; ei inessent, nisi fieret rcmissio
peccatorum. Quae ne rursus exsurgant, 'Sanat,' inquit, 'omnes languores tuoa19.'
CHRT.SOSTOMUS. Rom. iii.
" Cujusnam gratia omnia fecit lex? Quatenus justum redderet hominem. Verum illud praestare lex non
potuit: ' Omnes enim,' inquit, 'peccaverunt.' Adveniens vero fides illud praestitit. Quamprimum enim homo
credidit, confestim simul Justificatus est20."
ANSELMUS. Rom. iv.
" Non ideo apostolus dicit, ' Arbitramur hominem justificari per fidem,' uti, si quis crediderit, non ad eum
pertineat bene operari ; sed ideo potius, ut nemo putet meritis priorum bonorum operum se pervenisse ad donum
justificationis qucB est in fide Nam Justificatus per fidem, quomodo potest nisi juste deinceps operari ?
quamvis nihil anted juste operatus ad fidei justificationem pervenerit Sequuntur enim opera justificatum,
non praecedunt justificandum."
Idem. " Manifestum est Jacobum loqui de operibus quae fidem subsequuntur. Paulus sine praocedentibus
operibus dixit hominem sola fide justificari. Nemo enim fidem suis prcecedentibus meritis habere potest, et ideo
qui per fidem gratis sibi datam justificatur, non in se sed in Domino glorietur21."
When St Paul said, "We be justified freely by faith without works," he meant of all
manner of works of the law, as well of the Ten Commandments, as of ceremonials
and judicials.
Rom. iii. "Ex operibus legis non justificabitur omnis caro. Nam per legem agnitio peccati. Legem
ergo destruimus per fidem ? Absit, sed legem stabilimus."
Rom. ii. "Si praeputium justificationes legis servaverit, nonne praeputium illius pro circumcisione
imputabitur? Et judicabit quod est ex natura praeputium (si legem servaverit) te qui per literam et
circumcisionem transgressor es legis."
" Qui praedicas non furandum, furaris : qui dicis non moechandum, mcecharis : qui abominaris idola,
sacrilegium facis: qui in lege gloriaris, per praevaricationem legis Deum inhonoras."
" Circumcisio quidem prodest, si legem observes. Si autem praevaricator legis sis, circumcisio tua
prEeputium facta est."
Rom. iv. "Lex iram operatur; ubi enim non est lex, nee praevaricatio."
Rom. v. "Peccatum non imputatur, cum non est lex."
"Lex subintravit, ut abundaret delictum."
[13 Id. De Pccnit. Horn. viii. Tom. II. p. 341.]
[14 Id. ibid.]
[15 The passage has not been found. It does
not appear what work of his is here intended.]
[16 Pet. Lombard. Magist. Sentent. Lib. in.
Dist. xxiii.p. 288. Ed. Colon. Agrip. 1566.]
[17 Erasm. In Epist. ad Rom. cap. iv. Tom. VII.
col. 788, Ed. Lugd. Bat. 1703—6, where pure sim
pliciterque fidunt illi . . . his . . . fides non pra'stat.}
[18 August. In Psalm, xxxi. Praefat. Tom.
VIII. p. 77. Ed. Paris. 1635, where respondet, hoc
tibi dixi, and te accepisse.}
[19 Prosper, in Psalm, cii. col. 379. Ed. Paris.
1711.]
[20 Chrysost. in Epist. ad Rom. Horn. vii. Tom.
IX. p. 488.]
[21 Anselm. in Pauli Epistt. Enarrat. In Ro
man, iv. pp. 25, 26. Ed. Colon. 1545. But these com
mentaries are supposed to have been written by
Herv. Natalis. See Coci Censura Patrum. p. 433, 4.
Ed. Helmes. 1683.
In the Lambeth MSS. this extract from Anselm
appears to be in another hand than that of the arch
bishop.]
208
NOTES ON JUSTIFICATION.
Rom. vii. " Peccatum non cognovi, nisi per legem. Nam et concupiscentiam non novissem, nisi lex
dixisset, Non concupisces. Lex quidem sancta, et mandatum sanctum et justum et bonum. Quod ergo
bonum est, mihi factum est mors ? Absit. - Scimus enim quod lex spiritualis est, ego autem carnalis. —
Invenio igitur legem volenti mihi facere bonum, quum mihi malum adjacet. Condelector enim legi Dei
secundum interiorem hominem."
Rom. viii. "De peccato damnavit peccatum in came, ut justificatio legis impleretur in nobis."
Rom. ix. " Israel persequens legem justitiae in legem justitiao non pervenit. Propter quid? Quia non
ex fide, sed tanquam ex operibus legis."
2 Cor. iii. "Litera occidit, spiritus autem vivificat."
Gal. ii. " Si per legem est justitia, ergo Christus gratis mortuus est."
[Gal.] iii. " Si data esset lex, quae posset justificare, vere ex lege esset justitia."
Ephes. ii. " Gratia salvi facti estis per fidem, idque non ex vobis."
Philippen. iii. " Secundum justitiam quae est in lege factus irreprehensibilis. - Omnia reputavi ster-
cora esse, ut Christum lucrifaciam, et reperiar in illo non habens meam justitiam qua* est ex lege, sed
illam quae est ex fide Christi."
Tit. iii. " Apparuit gratia Dei Salvatoris nostri, non ex operibus justitia? qua; fecimus nos, sed secundum
suam misericordiam salvos nos fecit."
The same meant divers ancient authors, as well Greeks as Latins, when they said,
" We be justified by only faith, or faith alone."
ORIGENES supra.
HIERONYMUS.
"'Ex operibus legis non justificabitur omnis caro.' Quod ne de lege Mosi tantum dictum putes, et
non de omnibus mandatis, (quae uno legis nomine continentur,) idem apostolus scribit dicens, ' Consentio
legi Dei' &C.1"
GENNADIUS.
" Gratis servaris, hoc est, sine operibus virtutum, aut offidis rectis et perfectis 2."
TIIEODORETUS }
AMBROSIUS
BERNARDUS J
AUGUSTINUS, De Spiritu et Litera, ca. 8, 13, 14, 29 3. Et, Ad Simplicianum, q. 2.
THOMAS.
" 'Arbitramur justificari hominem ex fide sine operibus legis.' Non . . . solum sine operibus caremonialibus
(quae gratiam non conferebant, sed solum significabant), sed etiam sine operibus moralium prceceptorum, sed
illud ad, 4"c- Tit. iii. 'Non ex operibus justitiae V "
Idem. " Moralium praeceptorum legitimus usus est, ut homo attribuat eis quod in eis continetur. * Data
est lex ut cognoscatur peccatum.'. ..Non est ergo in eis spes justificationis, sed in sola fide. Rom. iii. 'Arbi
tramur justificari hominem per fidem sine operibus legis 5.' "
AUGUSTINUS, De Spiritu et Lit. ca. 4.
"Doctrina...illa, qua mandatum accepimus continenter recteque vivendi, litera est occidens, nisi adsit
vivificans Spiritus 6."
St James meant of justification in another sense, when he said, "A man is justified
by works, and not by faith only." For he spake of such a justification which is a
declaration, continuation, and increase of that justification which St Paul spake of
before.
Jac. ii. "Si fidem quis dicat se habere, opera autem non habeat, &c.7"
"Ostende mihi fidem tuam ex operibus tuis, et ego ostendam tibi fidem meam ex operibus meis."
"Abraham pater noster nonne ex operibus justificatus est, cum immolaret filium suum super altare?"
1 Mac. ii. "Abraham in tentatione nonne inventus est fidelis?"
Gen. xxii. "Tentavit Deus Abraham."
Apoc. [xxii.] "Qui Justus est, justificetur adhuc."
BEDA.
"Credere in Deum soli novere qui diligunt Deum, qui non solo nomine fiunt Christiani, sed et factis
et vita."
[x Hieron. Ad Ctesiph. Epist.xliii.Tom.il. p.
172. Ed. Francof. 1684, where consentio enim.]
[2 See the preceding page, note 15.]
[3 August. Tom. III. pp. 307, 9, 10, 16.]
[4 Thorn. Aquin. Op. Venet. 1593. Ad. Rom.
cap. iii. Tom. XVI. fol. 13, 2, where secundum
illud ad Tit. iii. Dr Jenkyns has omitted the
words sed illud ad, &:c., and inserted the following,
gu& fecimus nos fecit, which are not found in
the Lambeth MSS. Vid. Jenkyns' Remains of
Abp. Cranmer, Vol. II. p. 128.]
[5 Id. in 1 Tim. i. Tom. XVI. fol. 175, 1.
where Ilorum legilimus^]
[6 August. De Spiritu et Litera, ad Marcell.
Tom. III. p. 305.]
[7 Dr Jenkyns has added the following words :
numquid poterit fides salvare eum? Vol. II. p.
128.]
NOTES ON JUSTIFICATION. 209
Et mox. " Cum [Jacobus] bona opera commemorat Abraham, quae ejus fidem comitata sunt, satis ostendit
Paulum apostolum non ita per Abraham docere justificari hominem per fidem sine operibus, ut, si quis
crediderit, non ad eum pertineat bene operari ; sed ad hoc potius, ut nemo arbitretur meritis priorum bono-
rum operum se pervenisse ad donum justificationis, qua3 est in fide 8.
Unde apostolus Paulus dicit posse hominem sine operibus, scilicet praecedentibus, justificari per fidem.
Nam justificatus per fidem quomodo potest nisi juste operari 9 ? "
Glossa ordinaria.
" Probavit [apostolus,] eos qui opera non habent, veram fidem non habere Quod Abraham per fidem
sine operibus justificatus dicitur, de operibus quae pnecedebant intelligitur; quia per opera quae fecit insons
non fuit, sed sola fide. Hie de operibus agitur quae fidem sequuntur, per quae amplius justificatur, cum jam
per fidem fuisset Justus. . . . [Heb. xi.] 'Fide Abraham obtulit filium suum, cum tentaretur.' Haec oblatio fuit
opus et testimonium fidei et justitiae10."
HUGO CARDINALIS.
"Apostolus loquitur ad Rom. de operibus praecedentibus fidem, quibus non Abraham nee alius jus
tificatus est: hie vero est sermo de operibus sequentibus fidem; qua; dicuntur justiftcare, turn quod justi-
ficationem jam habita/n per fidem infusam notificant, turn quod earn perficiunt et conservant. Et tune res
fieri dicitur, quando perficitur, vel quum innotescit11."
Et mox : " [Abraham per fidem fuit justificatus ;] opera autem fidem perficiunt, notificant, augmentant,
et confirmant 12."
LYRA.
"'Et suppleta est scriptura dicens, Credidit Abraham Deo, et imputatum est ei ad justitiam'...Ex obla-
tione Isaac scriptura ilia dicitur esse suppleta, in quantum per hoc magnitude fidei Abrahae fuit aliis
declarata13."
PROSPER, De Vita contemplativa, Li. iii. ca. 21.
" Fides — quae est justitia? fundamentum, quam nulla bona opera praecedunt, et ex qua omnia — proce-
dunt, ipsa nos a peccatis omnibus purgat, mentes nostras illuminat, Deo reconciliat !4/' &c.
Idem, in Libro Sententiarum ex Augustino : " Sicut duo sunt officia medicinae, unum quo sanatur infirmitas,
aliud quo custoditur sanitas; ita duo sunt dona gratia?, unum quod aufert carnis cupiditatem, aliud quod
facit animi perse verari virtutem 15."
Idem, eodem, ca. 7. et in Psal. ciii. " Caritas Dei et proximi propria et specialis virtus est piorum atque
sanctorum, cum cetera) virtutes et bonis et malis possunt esse communes16."
This proposition, that we be justified by Christ only and not by our good works, is a
very true and necessary doctrine of St Paul and other the apostles and prophets, taught
by them to set forth thereby the glory of Christ, and mercy of God by Christ.
1 Timo. ii. "Unus Deus, unus Mediator Dei et hominum."
Rom. xi. " Si ex gratia, non ex operibus; alioqui gratia jam non est gratia."
" Si ex operibus, jam non est gratia."
1 Cor. i. "Ut non glorietur omnis caro," sed, "qui gloriatur, in Domino glorietur."
Gal. iii. "Abrahae dictae sunt promissiones et semini ejus. Non dicit seminibus, sed quasi in uno, et
semini tuo, qui est Christus."
Although all that be justified must of necessity have charity as well as faith, yet
neither faith nor charity be the worthiness and merits of our justification, but that is to be
ascribed only to our Saviour Christ, which was offered upon the cross for our sins, and
rose again for our justification.
Tit. iii. "Non ex operibus justitiae quae fecimus nos, sed secundum suam misericordiam salvos nos fecit."
Daniel, ix. "Non in justificationibus nostris prosternimus preces ante faciem tuam, sed in miserationibus
tuis multis."
ANSELM. Rom. iii.
" Ne fides ipsa superbire incipiat et dicat : Si ex fide, quomodo gratis ? Quod enim fides meretur, potius
redditur quam datur. Sed si quis dixerit, Ut merear justificationem, habeo fidem ; respondetur ei, ' Quid
habes quod non accepisti17 ? ' *
THOMAS fo. sequenti.
[8 Ven. Bed. In Epist. Jacob. Tom. V. p. 942.
Ed. Basil. 1563.]
[9 Id. ibid.]
[10 Bib. cum Gloss. Ord. et Expos. N. de Lyra,
Pars vi. fol. 212, 3. In Jac. cap. ii. Ed. Basil. 1502,
where Justus, Isaac, and est opus.]
[u Hug. de S. Charo. Epist. Jacob, cap. ii. Tom.
VII. fol. 316, Ed. Col. Agrip. 1621, where tune
quia, turn quia, and quando innotescit.]
[12 Id. ibid., where opera enim, and consum-
mant.~\
[13 Nic. de Lyra, ubi supr.]
[14 Prosper. Append. Op. de Vit. Contempl.
Lib. in. cap. xxi. col. 73. Ed. Paris. 1J11.]
[I5 Id. Lib. Sentent. ex August. CXXXI. col.
561.]
[16 Id. in Psalm, ciii. col. 383.]
[>7 Anselm. in Rom. iii. p. 24.]
[CRANMER, II.]
210
NOTES ON JUSTIFICATION.
Yet nevertheless, because ly faith ice know God's mercy and grace promised by his
word, (and that freely for Christ's death and passion sake,) and leliece the same, and,
being truly penitent, we by faith receive the same, and so excluding all glory from
ourselves, we do by faith transcribe the whole glory of our justification to the merits of
Christ only, (which properly is not the nature and office of charity;) therefore to set
forth the same, it is said of faith in ancient writers, "we be justified only by faith," or,
"by faith alone," and in St Paul, "we be justified by faith freely without works."
Rom. iv. "Ideo ex fide, ut secundum gratiam."
Gal. iii. "Christus nos redemit ex maledicto legis, factus pro nobis maledictus: ut in gentes benedictio
Dei fieret in Christo Jesu, ut promissionem Spiritus acciperemus per fidem."
Acts x. " Huic omnes prophetae testimonium perhibent, remissionem peccatorum accipere per nomen
ejus omnes qui credunt in cum."
[Acts] xiii. "Notum sit vobis, viri fratres, quod per hunc vobis remissio peccatorum annunciatur, et ab
omnibus a quibus non potuistis in lege Mosis justificari, in hoc omnis qui credit justificatur."
AUGUSTINUS.
" His qui gratiam (quam commendat apostolus et percipit fides Christi) putatis esse naturam, verissime
dicit: 'Si ex naturajustitia, ergo gratis Christus mortuus est1.'"
PROSPER.
11 Si aliqui consequi hoc per gratiam confitentur, et id non accepit nisi fides ; quac accepta non cst, in ipsa
cst meritum : cui non donum datur, sed meritum redditur2."
AMBROSIUS.
' Per fidem . . . prsedicationis Jesu Christi agnoscitur donum dudum promissum a Deo, vel sumitur3"
THEODORETUS in folio 1° praecedentc 4.
HISICHIUS.
" Miseratus .... Deus humanum genus, cum illud ad explenda legis opera infirmatum vidisset, jam non
ex operibus salvari, sed per gratiam, hominem voluit. Gratia vero ex misericordia atque compassione
pr.Tbetur, etfide comprchenditur sola, 'non ex operibus,' ut Paulus dicit, nam 'gratia jam non erit gratia5.'"
BERNARDUS.
" Oleum misericordiao non reponit nisi in vasa fidei 6."
THOMAS.
" Fides hominis imputatur ad justitiam, . . . non quidem ita, quod per fidem justitiam mereatur, sed quod
ipsum credere cst primus actus justitia;, quam Deus in eo operatur. Ex eo enim quod credit in Deum justi-
fi can tern, justificationi ejus subjicit se, et sic recipit effectum7."
MAGISTER SENTENTIARUM.
"Per... fidem justificatur impius, .. .ut deinde ipsa fides incipiat per dilectionem operari. Ea cnim
sola bona opera dicenda sunt, qua) fiunt per dilectionem Dei. Ipsa enim dilectio opus fidei dicitur6"
Antididagma.
"Per fidem (qua absque dubitatione firmiter confidimus nobis, qui veram peccatorum poenitentiam
habemus, peccata nostra propter Christum esse dimissa) justificamur tanquam per causam susceptivam9."
AUGUSTINUS, DC Spiritu et Lit.
"Per legem fidei quisque cognoscit, si quis bene vivit, Dei gratiam se habere, et ut perficiatur in dilec
tionem ju >titiae non se aliunde consecuturum. Quae cogitatio pium facit, quia pietas est vera sapicntia10."
Contra Julianum. "Ex fide autem justitiam ideo dicit esse ex Deo, quia Deus 'unicuique partitur
mensuram fidei,' et ad fidem pert inet credere, quod 'Deus in nobis operetur et velle11,'" &c.
" Fides habetur, quod aliquanto post dicit, quum ' omnis qui invocaverit nomen Domini salvus erit :' ad
quam salutem pertinet, ut opera nulla sint, et justitia nobis ex Deo sit12."
[' Eis qui gratiam, quam commendat et percipit
fides Christi, putant esse naturam, verissime dicitur :
Si per naturam justitia est, ergo, &c (Gennadii)
De Eccles. Dogm. cap. xlviii.J
[2 Prosper. Resp. ad Excerpt. Gen. Dub. ix.
where illiquid confcrri liomini, and debitum red
ditur.}
[3 Ambros. Comm. in Epist. ad Rom. cap. iii.
Tom. V. p. 187. Basil. 1567.]
[4 Vid. p. 205.]
[5 Isych. In Levit. Lib. iv. cap. xiv. fol. 81. (1.)
Ed. Basil. 1527, where salvare.]
[6 Bernard, in Annunt. Domin. Serrn. iii. Tom.
I. col. 1G9, Ed. Paris. 1586, where vase fiduciee
ponis.]
[7 Thorn. Aquin. Comm. in Paul. Epist. Ed.
Venet. 1593. Ad Rom. cap. iv. fol. 14, 1, where
Credenti autem in eum quijustificatimpiiim, com-
putabitur hcec ejus fides ad justitiam, &c.J
[8 Pet. Lomb. in Paul. Epistt. Collectan. ad
Rom. cap.iv. fol. 18, F.etad Gal. cap. v. fol. 157, E.
Ed. Paris. 1537.]
[9 This passage has not been found.]
[10 August. Lib. De Spiritu et Litera, capp.
x. xi. 17, 8. Tom. III. p. 308, Ed. Paris. 1635,
where si quid and Dei gratia.]
[n Id. Op. Imperf. contr. Julian. Lib. n. 158.
Tom. X. col. 1016. Ed. Paris. 1679—1709, where in
nobis DC us.]
f12 Id. ibid. Lib. i. cap. cxli. Tom. X. col.
955, where fides cnim habct, quoniam omnis, opera
bona et, and Deo sint.]
NOTES ON JUSTIFICATION.
211
Idem. "Fides in nobis, Christus in nobis. Quid cnim aliud dicit apostolus, 'habitare Christum in
cordibus nostris per fidem ?' Ergo fides tua de Christo, Christus est in corde tuo 13."
Et In Psalm, cxviii. "In lege . . . factorum est Dei jubentis justitia; in lege autem fidei subvenientis
misericordia u."
ORIGENES. Rom. iv.
" Jam sane considerabis, sic ut de fide dictum est, quod reputatum est ei ad justitiam, ita de aliis virtutibus
dici possit," &c.
Et mox : " Quod autem dicit, ' Ei vero qui operatur,' &c. videtur ostendere, quasi in fide quidem gratia
sit justificantis, in operc vero justitia tribuentis15."
Et longe infra super hunc locum, 'Ideo ex fide, ut secundum gratiam.' "In superioribus, inquit,
distinctionem dedit mercedis et gratia), dicens mercedem rem debitam esse, gratiam autem nullius esse
debiti, sed benevolentiae beneficium. Et in prcesenti ergo loco ostendere volens, Deum hcereditatem pro-
missionum non ex debito, scd ex gratia dare, dicit quia h&reditas a Deo his qui credunt, non ex mercedis
debito, sed fidei munere concedatur. Sicut enim (ut exempli gratia dixerim) hoc quod subsistimus non
potest intelligi, quasi ex operis nostri mercede subsistamus, sed evidenter Dei munus est quod sumus, et
gratia Conditoris, qui esse nos voluit; ita, etsi haereditatem promissionum Dei capiamus, divinae gratia;
est, non alicujus debiti aut operis merces16."
AUGUSTINUS.
"Medicina enim animae vulnerum, et una propitiatio pro delictis omnibus, est credere in Christum17.''
"Credentibus sufficit fides ad justificationem18."
" ' Credidit Abraham Deo, et reputatum est illi ad justitiam, et amicus Dei appellatus est.' Quod credidit
Deo, intus in corde, in sola fide cstl'J."
" Ipsa justitia est ex fide, qua credimus nos justificari, hoc est, justos fieri, gratia Dei per Jesum Christum
Dominum nostrum20."
'Ne quis glorietur.'
AUGUSTINUS.
" Non hoc ideo dicit, quod opera bona pia cogitatione facta frustrentur (cum Dcus reddat cuique secun
dum opera ejus, sitque gloria Dei operanti bonum,) sed quod opera ex gratia, non ex operibus gratia21."
THOMAS. Ephes. ii.
" ' Justificati per gratiam ipsius.' Idem enim est salvari et justificari."
" Subdit rationem quare Deus salvat homines per fidem absque meritis praocedentibus : ut ne quis
glorietur in seipso, sed tota gloria in Deum referatur 1 Cor. i . * Ut non glorietur omnis caro in
conspectu ejus22.'"
AMBBOSIUS. Ephes. ii.
"Verum est, quod omnis gratiarum actio salutis nostrae ad Deum referenda est, qui misericordiam
suam nobis praestat, ut revocaret errantes ad vitam, non quaerentes rectum iter. Ideoque non est glori-
andum nobis in nobis ipsis, sed in Deo ; qui nos regeneravit nativitate coelesti per fidem Christi 23."
HIEKONYMUS. Ephes. ii.
"Hoc autem totum propt erea [dixit,] ne quis glorietur a semet ipso et non a Deo se esse salvatum24."
'Ideo ex fide ut secundum gratiam.'
THEOPHYLACTUS. Rom. iv.
" Quia lex iram operatur, propterea ex fide dicitur justificari Abrahamus ac haores constitui, ut secundum
gratiam omnia fiant26."
(ECUMENIUS.
"Per legem, inquit, non confirmantur promissiones, quod secundum modum aliquem impediuntur.
Quomodo ? Quia lex iram operatur, eo quod non observatur : nemo enim illam poterat implere. Undo
autem ira, quomodo haereditas? Quomodo hsereditatem accipiet, qui irritavit? Quomodo venient promis
siones? Fides, inquit, gratiam inducit Dei ; existente autem gratia, veniunt et implentur promissiones 26."
[13 Id. in Joan. Evang. cap. xi. Tractat. xlix.
19. Tom. IX. p. 149. Ed. Paris. 1635, where ait
apostolus, and per fidem in cordibus vestris.~]
[14 Id. in Psalm, cxviii. Concio x. Tom. VIII.
p. 552.]
[15 Origen. in Epist. ad Rom. Lib. iv. 1. Tom.
IV. p. 522, Ed. Paris. 1733-59, where quod repu-
tata, ita ut de aliis, justitia retribuentis, rem debiti
esse, sed per gratiam dare, ut exempli causa.]
I16 Id. ibid. 5. p. 528.]
[17 August. Op. Serm. cxliii. De Verb. Evang.
Job., xvi. Tom. V. col. 690, Ed. Paris. 1679—1709,
where medicina omnium, and delictis hominum.]
[18 Id. Ad Paulin. Epist. Tom. II. col. 666.]
[19 Id. Serm. ii. 9. Tom. V. col. 9 ; where cre
didit enim Abraham.]
[20 Id. ad Paulin. Epist. clxxxvi. 8. Tom. II.
col. 666. where ipsa est justitia.]
[21 Id. ibid. 4. col. 665, where hoc utique totum
ideo. . . . Non quia bona opera frustrantur, cum
Deus reddat unicuique secundum opera ejus,
sitque gloria . . . omni operanti bonum ; sed quia
opera ex gratia, non ex operibus gratia.]
[22 Thorn. Aquin. Op. In Epist. ad Ephes. cap. ii.
Lect. iii. Tom. XVI. pp. 138, 9. where 1 Cor.ii.]
[23 Ambros. in Epist. ad Ephes. cap. ii. Tom. III.
p. 235. Ed. Colon. Agrip. 1616, where quia omnes.]
[24 Hieron. in Ephes. cap. ii. Tom. IX. p. 169.
Ed. Francof. 1684.]
[25 Theophylact. in Epist. ad Rom. cap. iv.
Tom. II. p. 33. Ed. Venet. 1754—63.]
[2G CEcumen. in Epist. ad Rom. Comm. cap. v.
Tom. I. pp. 253, 4. Ed. Paris. 1630—31.]
14—2
212
[EXAMINATION AT OXFORD BEFORE BROKES,
SEPTEMBER, 1555 '.]
[Poxe's Act
and Monu
ments, pp
1872—81, ed.
Lond. 1583.1
Dr Brokes,
Dr Martin,
Dr Story,
commis
sioners
against the
archbishop.
The order of
setting and
placing the
commission
ers.
[AFTER the disputations done and finished in Oxford between the doctors of both universities and the
three worthy bishops, Dr Cranmer, Ridley, and Latimer, ye heard then how sentence condemnatory
immediately upon the same was ministered against them by Dr Weston and other of the university:
whereby they were judged to be heretics, and so committed to the mayor and sheriffs of Oxford. But
forasmuch as the sentence given them2 was void in law, (for at that time the authority of the pope
was not yet received into the land,) therefore was a new commission sent from Rome, and a new
process framed for the conviction of these reverend and godly-learned men aforesaid. In which com
mission, first was doctor James Brokes, bishop of Gloucester, the pope's subdelegate 3, with doctor Martin
and doctor Story, commissioners in the king and queen's behalf, for the execution of the same Im
primis, here is to be understand, that the coming down4 of the foresaid commissioners, which was
upon Thursday, the 12. of September, anno 1555, in the church of St Mary, and in the east end of
the said church, at the high altar, was erected a solemn scaffold for bishop Brokes aforesaid, repre
senting the pope's person, ten foot high. The seat was made that he might sit under the sacrament
of the altar. And on the right hand of the pope's delegate, beneath him, sat doctor Martin, and on
the left hand sat doctor Story, the king and queen's commissioners, which were both doctors of the
civil law And anon one of the proctors for the pope, or else his doctor, called, " Thomas, archbishop
of Canterbury, appear here, and make answer to that shall be laid to thy charge: that is to say, for
blasphemy, incontinency, and heresy : and make an answer here to the bishop of Gloucester, representing
the pope's person."
• *•*•••
When doctor Martin had ended his oration, the archbishop beginneth, as here followeth.
Cranmer: — "Shall I then make my answer?"
Martin : — " As you think good ; no man shall let you."
And here the archbishop, kneeling down on both knees towards the west, said first the Lord's prayer.
Then rising up, he reciteth the articles of the creed. Which done, he entereth with his protestation, in
form as followeth.]
The Faith and Profession of doctor Cranmer, archbishop of Canterbury before
the Commissioners5.
The pro- This I do profess as touching my faith, and make my protestation, which I desire
protestation you to note. I will never consent that the bishop of Rome shall have any jurisdiction
ofDrCran- .,,..,. i ,
mer before Within tlllS realm.
sbner™"" Story : — Take a note thereof.
Martin : — Mark, M. Cranmer, how you answer for yourself. You refuse and deny
him, by whose laws ye yet do remain in life, being otherwise attainted of high treason",
and but a dead man by the laws of this realm.
Cranmer : — I protest before God I was no traitor ; but indeed I confessed more at
my arraignment than was true.
Martin: — That is not to be reasoned at this present. You know ye were con-
[' The examination of Archbishop Cranmer is
printed from Foxe's Acts and Monuments, pp. 1872
—1881. Ed. Lond. 1583. The "Processus contra
Cranmerum," which contains the official report of
the examination, sent by Brokes to Cardinal James
de Puteo, will be found in the Appendix. See
Cranmer's second Letter to Queen Mary, Sept.
1555. Burnet's Hist, of Reformat. Vol. II. p. 064.
et seq. Ed. Oxon. 1829.]
[2 Other editions read, " Given against them."]
[3 Subdelegate to the Cardinal de Puteo, who is
called in the Processus cont. Cranm. " Judex ac
Commissarius a sanctissimo domino nostro papa
specialiter deputatus." Strype's Mem. of Abp.
Cranmer. Todd's Addenda, No. 2. Vol. II. p. 1069.
Ed. Oxon. 1840.]
[4 Other editions read, " that at the coming
down."]
[5 Vid. the Archbishop's letters to queen Mary,
and to a Lawyer, Sept. 1555, and his Appeal to a
General Council, infra p. 224.]
[6 Vid. the Archbishop's letters to queen Mary,
Sept. 1555. Foxe's Acts and Monuments, p. 1871.
Ed. Lond. 1583. Burnet's Hist, of Reformat. Vol.
II. p. 664, etseqq. Strype's Mem. of Abp. Gran-
mer, Vol. II. p. 459. Ed. Oxon. 1840.]
EXAMINATION BEFORE BROKES. 213
demned for a traitor, and res judicata pro veritate accipitur. But proceed to your
matter.
Crammer : — I will never consent to the bishop of Rome ; for then should I give
myself to the devil : for I have made an oath to the king, and I must obey the
king by God's laws. By the scripture the king is chief, and no foreign person in his causes ai-
own realm above him. There is no subject but to a king. I am a subject, I owe cSnmS^ean
my fidelity to the crown. The pope is contrary to the crown. I cannot obey both : thepope.ve
for no man can serve two masters at once, as you in the beginning of your oration
declared by the sword and the keys, attributing the keys to the pope, and the sword
to the king. But I say the king hath both. Therefore he that is subject to Rome
and the laws of Rome, he is perjured ; for the pope's and the judge's laws are contrary, The laws of
they are uncertain and confounded. and the m
A priest indebted, by the laws of the realm shall be sued before a temporal judge; miry." c<
by the pope's laws, contrary7.
The pope doth the king injury, in that he hath his power from the pope. The
king is head in his own realm : but the pope claimeth all bishops, priests, curates,
&c. So the pope in every realm hath a realm.
Again, by the laws of Rome the benefice must be given by the bishop ; by the
laws of the realm the patron giveth the benefice. Herein the laws be as contrary as
fire and water.
No man can by the laws of Rome proceed in a prcemunire ; and so is the law of
the realm expelled, and the king standeth accursed in maintaining his own laws. There
fore, in consideration that the king and queen take their power of him, as though God
should give it to them, there is no true subject, unless he be abrogate, seeing the crown
is holden of him, being out of the realm.
The bishop of Rome is contrary to God, and injurious to his laws : for God com- The pope's
manded all men to be diligent in the knowledge of his law ; and therefore hath appointed SS^S
one holy-day in the week at the least, for the people to come to the church, and hear God*
the word of God expounded unto them, and that they might the better understand it,
to hear it in their mother tongue, which they know. The pope doth contrary : for
he willeth the service to be had in the Latin tongue, which they do not understand.
God would have it to be perceived : the pope will not. When the priest giveth thanks,
God would that the people should do so too, and God will them to confess all together :
the pope will not.
Now as concerning the sacrament, I have taught no false doctrine of the sacrament The real pre-
of the altar : for if it can be proved by any doctor above a thousand years after Christ, to
that Christ's body is there really, I will give over. My book was made seven years
ago, and no man hath brought any authors against it. I believe, that whoso eateth
and drinketh that sacrament, Christ is within them, whole Christ, his nativity, passion,
resurrection, and ascension, but not that corporally that sitteth in heaven.
Now Christ commanded all to drink of the cup: the pope taketh it away from
the laymen : and yet one saith, that if Christ had died for the devil, that he should
drink thereof.
Christ biddeth us to obey the king, etiam dyscolo PU<TKO\O>] : the bishop of Rome
biddeth us to obey him. Therefore, unless he be antichrist, I cannot tell what to
make of him. Wherefore if I should obey him, I cannot obey Christ.
He is like the devil in his doings, for the devil said to Christ : " If thou wilt fall Thr pope
down and worship me, I will give thee all the kingdoms of the world." Thus he ti^detiun
took upon him to give that which was not his own. Even so the bishop of Rome *
giveth princes their crowns, being none of his own : for where princes either by election,
either by succession, either by inheritage 8 obtain their crown, he saith, that they should
have it from him.
Christ saith, that antichrist shall be. And who shall he be ? Forsooth, he that The pope
advancoth himself above all other creatures. Now if there be none already that hath SS5?"
[7 Vid. Collection of Tenets from the Canon
Law, p. 72, nn. 12, 13.]
R Other editions read, "by inheritance."'
214
EXAMINATION BEFORE BROKES.
Matt. xvi.
Mark viii.
The pope's
laws against
the laws of
this realm.
To be called
universal
head is a
mark of
antichrist.
Gregory.
The bishop
of Gloucester
charged with
perjury.
Warham,
archbishop,
gave up first
the supre
macy to the
king.
advanced himself after such sort besides the pope, then in the mean time let him be
antichrist.
Story: — Pleaseth it you to make an end?
Cranmer : — For he will be the vicar of Christ, he will dispense with the old and
new Testament also, yea, and with apostasy.
Now I have declared why I cannot with my conscience obey the pope. I speak
not this for hatred I bear to him that now supplieth the room, for I know him not.
I pray God give him grace not to follow his ancestors. Neither say I this for my
defence, but to declare my conscience, for the zeal that I bear to God's word, trodden
under foot by the bishop of Rome. I cast fear apart ; for Christ said to his apostles,
that in the latter days they should suffer much sorrow, and be put to death for his
name's sake : " Fear them not," saith he, " but fear him, which, when he hath killed
the body, hath power to cast the soul into fire everlasting." Also Christ saith, that
"he that will live shall die, and he that loseth his life for my name's sake, he shall
find it again." Moreover he said : " Confess me before men, and be not afraid ; for
if you do so, I will stand with you : if you shrink from me, I will shrink from you."
This is a comfortable and a terrible saying : this maketh me to set all fear apart.
I say therefore, the bishop of Rome treadeth under foot God's laws and the king's.
The pope would give bishopricks ; so would the king. But at the last the king
gat the upper hand; and so are all bishops perjured, first to the pope, and then to
the king.
The crown hath nothing to do with the clergy. For if a clerk come before a judge,
the judge shall make process against him, but not to execute any laws. For if the judge
should put him to execution, then is the king accursed in maintaining his own laws.
And therefore say I, that he is neither true to God, neither to the king, that first received
the pope. But I shall heartily pray for such councillors as may inform her the truth; for
the king and queen, if they be well informed, will do well."
Martin : — As you understand then, if they maintain the supremacy of Rome, they
cannot maintain England too."
Cranmer : — I require you to declare to the king and queen what I have said, and
how their oaths do stand with the realm and the pope. St Gregory saith, 'He that
taketh upon him to be head of the universal church, is worse than the antichrist1.' If
any man can shew me that it is not against God's word to hold his stirrup, when he
taketh his horse, and kiss his feet, (as kings do,) then will I kiss his feet also.
And you, for your part, my lord, are perjured; for now ye sit judge for the pope, and
yet did you receive your bishoprick of the king2. You have taken an oath to be adversary
to this realm3; for the pope's laws are contrary to the laws of the realm.
Gloucester : — You were the cause that I did forsake the pope, and did swear that
he ought not to be supreme head, and gave it to king Henry the eighth, that he ought
to be it ; and this you made me to do.
Cranmer: — To this I answer, you report me ill, and say not the truth, and I will
prove it here before you all4. The truth is, that my predecessor, bishop Warham,
[l Ego autem fidenter dico, quia quisquis se
universalem sacerdotem vocat, vel vocari desiderat,
in elatione sua antichristum praecurrit, quia super-
biendo se prasponit — Gregor. Magni Papa; I. Op.
Lib. vn. Indict. 15. Epist. xxxiii. Ad Maur. Au
gust. Tom.. II. col. 881. Ed. Paris. 1/05.]
[2 "Ant. Wood's account of Brokes is, that he
was Fellow of C. C. C. and B. A. 1531 ; D.D. 1546 ;
Master of Balliol, 1547 ; Bishop of Gloucester, on
the deprivation of Hoper, April 1, 1554. This is
inconsistent with the statement here attributed to
Cranmer, both on the point of his doctor's degree,
and his appointment to a bishoprick ; but it is not
inconsistent either with 'the more full answer of
the archbishop,' printed below, or with his letter to
the queen (Sept. 1555), or with Brokes's official
report. It must therefore be concluded that this
narrative is, as Foxe suspected, not to be trusted.
See Wood, Athenae, Vol. I. p. 314. Ed. Bliss."
Jenkyns' Remains of Abp. Cranmer, Vol. IV. p.
87,n.h.]
[3 Other editions read, " to the realm."]
[4 " Archbishop Parker gives the following ac
count of the first admission of the king's supremacy
by the clergy : ' Clerus Anglicanus, qui Cardinali
[WolseioJ ut Romani pontificis legato obtempera-
bant, ob admissam receptamque papse potestatem
actione de prcemunire teneri putabatur : cujus vi
proscribi et cum bonis atque membris adjudicari
regi debuit, nisi rex misertus esset. Itaque ....
consilium iniit clerus de tarn dira poena redimenda.
... At rex, qui solus regnare, nee divisum et dis-
EXAMINATION BEFORE BROKES.
215
. uni-
gave the supremacy to king Henry the eighth, and said that he ought to have it before
the bishop of Rome, and that God's word would bear him6. And upon the same was
there sent to both the universities, Oxford and Cambridge, to know what the word
of God would do touching the supremacy; and it was reasoned upon and argued at
length. So at the last both the universities agreed, and set to their seals, and sent ^°ih
it to king Henry the eighth to the court, that he ought to be supreme head, and not scribed to the
the pope. Whereupon you were then doctor of divinity at that time, and your consent '"••« -y befcw
was thereunto, as by your hand doth appear. Therefore you misreport me, that I was archbishop.
the cause of your falling away from the pope, but it was yourself. All this was in
bishop Warham's time, and whilst he was alive; so that it was three quarters of a year
after, ere ever I had the bishoprick of Canterbury in my hands, and before I might do
any thing. So that here ye have reported of me that which yo cannot prove, which
is evil done.
Gloucester : — We come to examine you, and you, methink, examine us.
Talk between doctor Martin and the archbishop.
Martin : — Master Cranmer, ye have told here a long glorious tale, pretending some
matter of conscience in appearance, but in verity you have no conscience at all. You
say that you have sworn once to king Henry the eighth against the pope's jurisdiction,
and therefore you may never forswear the same; and so ye make a great matter of
conscience in the breach of thc said oath. Here will I ask you a question or two.
What if ye made an oath to an harlot, to live with her in continual adultery, ought you
to keep it ?
Cranmer: — I think no.
Martin : — What if you did swear never to lend a poor man one penny, ought you
to keep it ?
Cranmer: — I think not.
Martin: — Herod did swear whatsoever his harlot asked of him he would give
her, and he gave her John Baptist's head. Did he well in keeping his oath ?
Cranmer: — I think not.
Martin: — Jephthe, one of the judges of Israel, did swear unto God, that if he
would give him victory over his enemies, he would offer unto God thc first soul that
came forth of his house. It happened that his own daughter came first, and he slew
her to save his oath. Did he well?
Cranmer: — I think not.
Talk between
Dr Martin
and the arch
bishop.
Unadvised
oaths are not
to be kept.
Jephthe's
oath.
pertitum de clero et populo suo gubernando cum
papa officium amplius gerere voluit, non alia condi-
tione hac oblata pecunia redimere clerum voluit,
quam si se solum suum totiusque populi proxime
ac secundum Christum protectorem siipremumque
Caput in ea synodo agnoscerent. Hujus consilii
Cranmerus et Cromwellus clam auctores f uisse existi-
mabantur. Clerus animo toto jam obstupuit ; non-
dum enim quid sibi hie novus vellet titulus, aut
quorsum tenderet, prospexit. Sed nasuti quidam
olfecerunt rei exitum ; inter quos fuisse Warhamum
archiepiscopum, ex his qua; mox dicemus, veri-
simile est. Magnse res ; deliberating diu ; procrasti-
nationes et prorogationes crebra> ; disputatum saepius.
Tandem archiepiscopus, cum exquisivisset praesu-
lum de ea re sententias, ac plerique siluissent, ' Qui
tacet,' inquit, ' consentire videtur :' responsumque
illico fuit: ' Ergo tacemus omnes.' Verum postea,
cum neque tutum neque e gravitate synodi fore cer-
nerent sic illudere regi, frequentes ierunt in sen-
tentiam his verbis conceptam : ' Ecclesia; et cleri
Anglicani singularum protectorem, supremumdomi-
num, et, quantum per Christi leges licet, etiam su-
premum caput, regiam majestatem agnoscimus.'
(See Parker, Ant. Eccles. Brit. Warham ; Wilkins'
Concilia, Tom. III. p. 725; Burnet's Hist, of
Reformat. Vol. I. p. 227. This resolution was
voted on the llth Feb. 1531. But the title of
Supreme Head was not given to the king by Act
of Parliament till 1534; (Stat. 26 Hen. VIII.
cap. i.) Nor does it appear to have been acknow
ledged by the universities before that year. Wilkins,
ibid. pp. 771, 775 ; Burnet's Hist, of Reformat.
Vol. III. App. b. ii. No. 27, p. 72; State Papers,
Vol. I. p. 425.) Yet Cranmer' s words, as here
reported, imply, that it had been formally approved
by them during the primacy of Warham. This is
another reason, in addition to those given in a pre
ceding note, for suspecting the accuracy of this ac
count of the examination."— Jenkyns' Remains of
Abp. Cranmer, Vol. IV. p. 88.]
[5 Vid. Todd's Life of Abp. Cranmer, Vol. 1.
p. 69. Ed. Lond. 1831.]
216
EXAMINATION BEFORE BROKES.
The arch, .^
swom to the
king, ought
not to swear
The arch
bishop sworn
first to the
j>ope by pro
testation.
Dr Martin
would prove
the arch
bishop per
jured in for
swearing hi
the pope.
Dr Cranmer
unwilling to
archblsho
Martin: — So saith St Ambrose, De Offlciis : Miseralilis neccssitas, qua) solrif//,-
parricidio1 ; id est, "It is a miserable necessity which is paid with parricide." Then,
master Cranmcr, you can no less confess by the premises, but that you ought not to
have conscience of every oath, but if it be just, lawful, and advisedly taken.
Cranmer : — So wras that oath.
Martin: — That is not so. For first it was unjust, for it tended to the taking
away of another man's right. It was not lawful, for the laws of God and the church
were against it. Besides, it was not voluntary ; for every man and woman were com
pelled to take it.
Cranmer: — It pleaseth you to say so.
Martin : — Let all the world be judge. But, sir, you that pretend to have such a
conscience to break an oath ; I pray you, did you never swear, and break the same ?
Cranmer : — I remember not.
Martin : — I will help your memory. Did you never swear obedience to the see
of Rome ?
Cranmer: — Indeed I did once swear unto the same.
Martin: — Yea, that you did twice2, as appeareth by records aud writings here
ready to be shewed.
Cranmer : — But I remember I saved all by protestation that I made by the counsel
of the best learned men I could get at that time3.
Martin: — Hearken, good people, what this man saith. He made a protestation
one day to keep never a whit of that which he would swear the next day. AVas this
the part of a Christian man ? If a Christian man would bargain with a Turk, and before
he maketh his bargain, solemnly before witness readcth in his paper that he holdeth
secretly in hand4, or pcrad venture protesteth before one or two, that he mindeth not to
perform whatsoever he shall promise to the Turk ; I say, if a Christian man would serve
a Turk5 in this manner, that the Christian man were worse than the Turk. AVhat would
you then say to this man, that made a solemn oath and promise unto God and his
church, and made a protestation before quite contrary ?
Cranmer: — That which I did, 1 did by the best learned men's advice I could
get at that time.
Martin : — I protest before all the learned men here, that there is no learning will save
your perjury herein ; for there be two rules of the civil law clean contrary against you :
(and so brought forth his rules ; which being done, he proceeded further.) But will you
have the truth of the matter ? King Henry the eighth even then meant the lamentable
change which after you see came to pass : and to further his pitiful proceedings, from the
divorcement of his most lawful wife to the detestable departing from the blessed unity of
Christ's church, this man made the foresaid protestation, and, on the other side, he
letted not to make two solemn oaths quite contrary : and why ? for otherwise, by the
laws and canons of this realm, he could not aspire to the archbishoprick of Canterbury.
Cranmer : — I protest before you all, there was never man came more unwillingly
to a bishoprick than I did to that : insomuch that when king Henry did send for [me] in
post, that I should come over, I prolonged my journey by seven weeks at the least,
thinking that he would be forgetful of me in the mean time6.
[' Ambros. De Officiis, Lib. in. cap. xii. Tom.
IV. p. 38. Colon. Agrip. 1616.]
[2 Dr Jenkyns supposes that the oaths here re
ferred to were the two which Cranmer took at his
consecration, and were all that Martin meant
Remains of Abp. Cranmer, Vol. IV. p. 91.]
[3 See Strype's Mem. of Abp. Cranmer, Vol. I.
pp. 27,28. Ed. Oxon. 1840; Hallam's Constit. Hist.
8vo. Vol. I. p. 135, note ; Todd's Life of Abp. Cran
mer, Vol. I. p. 58.]
[4 Other editions read, " in his hand."]
[5 Other editions read, " should serve a Turk."}
[8 Dr Jenkyns remarks hereon, that " this asser
tion has been questioned, but without sufficient rea
son. (See Lingard, Vol. VI. p. 254 ; Todd's Life
of Abp. Cranmer, Vol. I. p. 50.) Warham died on
the 23d of Aug. 1532. The precise date of Cranmer's
return from the continent is not known. Strype
indeed states, that Cranmer was in England and
present at the marriage of Anne Boleyn, on the 14th
of November. He may possibly have been then in
England ; but neither was Anne Boleyn married on
that day, nor was Cranmer present on the occasion.
See his letter to Hawkyns. It is certain that on the
20th of October, he was still in Germany, at Villach ;
and the letter which he wrote from that place contains
no allusion to his coming home. Nor were the bulls
for his promotion applied for at Rome till the end
of January, 1533." Jenkyns' Remains of Abp.
Cranmer, Vol. IV. p. 92, n.]
EXAMINATION BEFORE BROKES.
217
Martin:— You declare well by the way that the king took you to be a man of
good conscience, who could not find within all his realm any man that would set forth
his strange attempts, but was enforced to send for you in post to come out of Germany.
What may we conjecture hereby, but that there was a compact between you, being then v»
queen Anne's chaplain, and the king : " Give me the archbishoprick of Canterbury, and
I will give you licence to live in adultery ? "
Cranmer : — You say not true.
Martin :— Let your protestation, joined with the rest of your talk, give judgment.
Hinc prima mali labes. Of that your execrable perjury, and his coloured and too
shamefully suffered adultery, came heresy and all mischief to this realm.
And thus have I spoken as touching your conscience7 you make for breaking your
heretical oath made to the king. But to break your former oath, made at two sundry
times both to Qod and his church, you have no conscience at all. And now to answer
another part of your oration, wherein you bring in God's word, that you have it on your
side, and no man else, and that the pope hath devised a new scripture, contrary to
the scriptures of God ; ye play herein as the Pharisees did, which cried always, Verbum Nay, the
Domini, verbum Domini, ' The word of the Lord, the word of the Lord,' when they cried not
meant nothing so. This bettereth not your cause, because you have God's word for mini, but
you ; for so Basilides8 and Photinus the heretics said that they had God's word to i^/n^as
maintain their heresy. So Nestorius, so Macedonius, so Pelagius, and, briefly, all the nowP!gainrt
heretics that ever were, pretended that they had God's word for them ; yea, and so the ams'.'™1
devil, being the father of heresies, alleged God's word for him, saying, Scriptum est, It
^ vHttcn.' So said liu to Christ, Mi/f.c tc, <l<'<t)'snm, 'Cast thyself backward11;' which
you applied most falsely against the pope. But if you mark the devil's language well, it
agreed with your proceedings most truly. For, Mitte te deorsum, ' Cast thyself down
ward,' said he ; and so taught you to cast all things downward. Down with the sacra
ment! down with the mass! down with the altars! down with the arms of Christ, and up so did king
with a lion and a dog! down with the abbeys! down with the chauntries! down with SSdSwn*1
hospitals and colleges ! down with fasting and prayer ! yea, down with all that good and pentsof"1"
godly is ! All your proceedings and preachings tended to no other, but to fulfil the devil's are com'-3"1
request, Mitte te deorsum. And therefore tell not us that you have God's word. For God ^^
hath given us by his word a mark to know that your teaching proceeded not of God, but J
of the devil, and that your doctrine came not of Christ, but of antichrist. For Christ
said10 there should come against his church lupi rapaces, id est, 'ravening wolves;'
and pseudo-apostoli, id est, ' false apostles.' But how should we know them ? Christ
teacheth us, saying, Ex fructibus eorum cognoscetis eos ; id est, ' By their fruits ye shall fruits of the
know them/ Why, what be their fruits? St Paul declareth : Post carnem in eon- onEe25»j5»
. more, let the
cupiscentia et immunditia ambulant : potestatem contemnunt, &c. : i. e. After the conversation
flesh they walk in concupiscence and unclcanness ; they contemn potentates' Again, givejudg-
In diebus novissimis erunt periculosa tempora, erunt seipsos amantes, cupidi, elati, im-
moriyeri parentibus, proditores, &c. : i.e. ' In the latter days there shall be perilous
times : then shall there be men loving themselves, covetous, proud, disobedient to parents,
treason-workers.' Whether these be not the fruits of your gospel, I refer me to this
worshipful audience: whether the said gospel began not with perjury, proceeded with
adultery, was maintained with heresy, and ended in conspiracy.
Now, sir, two points more I marked in your raging discourse that you made here :
the one against the holy sacrament ; the other against the pope's jurisdiction and
the authority of the see apostolic.
Touching the first, ye say you have God's word with you, yea, and all the doctors. Doctrine of
I would here ask but one question of you, whether God's word be contrary to itself, and ment.
whether the doctors teach doctrine contrary to themselves, or no ? For you, master
Cranmer, have taught in this high sacrament of the altar three contrary doctrines, and yet
you pretended in every one verbum Domini.
[7 Other editions read, " touching the con-
science."]
T8 Other editions read, " for Basilides."]
[9 Other editions read, "Cast thyself down-
ward."]
[to Other editions read, " Christ foresaid."]
2] 8
EXAMINATION BEFORE BROKES.
first a Pagan,
Cranmer: — Nay, I taught but two contrary doctrines in the same1.
Martin: — What doctrine taught you when you condemned Lambert the sacra-
mentary, in the king's presence in Whitehall ? 2
Cranmer: — I maintained then the papists' doctrine.
Martin: — That is to say, the catholic and universal doctrine of Christ's church.
And how when king Henry died ? Did you not translate Justus Jonas's book ?3
then a Catho- £ J J
ljc- Cranmer: — I did so.
Martin : — Then there you defended another doctrine touching the sacrament, by
the same token that you sent to Lynne your printer ; that whereas in the first print
there was an affirmative, that is to say, Christ's body really in the sacrament, you sent
then to your printer to put in a ' not,' whereby it came miraculously to pass, that Christ's
body was clean conveyed out of the sacrament4.
Cranmer : — I remember there were two printers of my said book ; but where the
same 'not' was put in, I cannot tell.
Martin: — Then from a Lutheran ye became a Zwinglian, which is the vilest
heresy of all in the high mystery of the sacrament ; and for the same heresy you did
help to burn Lambert the sacramentary, which you now call the catholic faith and
God's word.
Dr Cranmer Cranmer : — I grant that then I believed otherwise than I do now; and so I did,
the know- until my lord of London, doctor Ridley, did confer with me, and by sundry persuasions
IcdKeofthe f , , M* • • 5
sacrament by and authorities of doctors drew me quite from my opinion .
bishop Kid-
ley. _
f1 Vid. Jenkyns' Remains of Abp. Cranmer,
Vol. IV. p. 95, where is found the following note :
" Dr Wordsworth seems to think this declaration
decisive against the common belief, that Cranmer at
one time held the Lutheran tenets on the eucharist.
Yet such an opinion seems to have been entertained,
not only by Foxe, to whom Dr W. traces it, but by
the archbishop's contemporaries in general. (See [Dr
J.'s] Preface.) It is therefore scarcely to be surrender-
ed on the authority of a conversation, which, there is
reason to suppose, has not been reported accurately.
As far indeed as it rested on the translation of Justus
Jonas' Catechism, it must be admitted to be with
out foundation : for Cranmer repeatedly declared,
that the doctrine there taught, though it had been
misunderstood, was none other than that which was
maintained in the Defence. But the following ex
tract from his Answer to Smythe's Preface leaves a
strong impression, that in his passage from transub-
stantiation to the tenets of the Church of England,
he had paused at the Real Presence according to the
Lutheran sense. Smythe, he says, ' understood
not the matter — no more than he understood my
book of the Catechism ; and therefore reporteth un
truly of me, that I in that book did set forth the
real presence of Christ's body in the sacrament.
Unto which false report I have answered in my
fourth book, the eighth chapter. But this I confess
of myself, that not long before I wrote the said Cate
chism, I was in that error of the real presence, as I
was many years past in divers other errors; as of
transubstantiation, of the sacrifice propitiatory of
the priests in the mass, of pilgrimages, purgatory,
pardons, and many other superstitions and errors
that came from Rome. . . . But after it had pleased
God to shew unto me, by his holy word, a more
perfect knowledge of his Son Jesus Christ, from
time to time, as I grew in knowledge of him, by
little and little I put away my former ignorance.' " —
See Writings of Abp. Cranmer on the Sacrament,
Vol. I. pp. 190, 226, 7; (Answer to Smythe's Pre
face), p. 374, Park. Soc. Ed. ; Wordsworth's Eccl.
Biogr. Vol. III. p. 550 ; Preface to Crunmer's
Catechism, p. 18. Ed. Oxon. 1829; Boner's at-
tack on Cranmer ; Foxe's Acts and Monuments
pp. 1312, 1317. Ed. Lond. 1683.]
[2 "John Nicholson, alias Lambert, burnt for
denying the corporal presence, A.D. 1538, was not
condemned by Cranmer, but by the king in person,
Crumwell reading the sentence. Before his sentence
was passed, there was a disputation, opened by a
speech from Sampson, bishop of Chichester. The
king himself disputed against Lambert's first posi
tion, and then he commanded Thomas Cranmer,
Archbishop of Canterbury, to refute him." Jenkyns.
— Vid. Foxe's Acts and Monuments, pp. 1122, et
seqq. ; Strype's Mem. of Abp. Cranmer, Vol. I.
pp. 92—94. Ed. Oxon. 1840.]
[3 The book commonly called " Cranmer's Cate
chism," translated under his direction from a cate
chism compiled in Latin by Justus Jonas. See
Preface to Cranmer's Catechism, ed. Oxford, 1829;
Todd's Life of Cranmer, Vol. II. p. 45.]
[4 "This catechism was printed first, by the
archbishop's order, about the time of king Henry's
death, or soon after. In a second edition the word
' not' was inserted in a certain place of the book,
to alter the doctrine of the real presence, which was
asserted in the first edition. This Dr Martin...
threw in his dish at his examination in Oxford.
But the archbishop professed his ignorance con
cerning the foisting of that word." — Strype's Mem.
of Abp. Cranmer, Vol. II. p. 569. The word "not"
has not been found in any copy extant — Vid.
Jenkyns' Remains of Abp. Cranmer, Vol. IV.
p. 97.]
[5 Ne quis autem putet, hunc sanctum Dei
martyrem ad asserendam hanc de cccna Dominica
explicationem . . . vel temere vel factiose descen-
disse ; neutiquam id te latere velim, pie lector, hunc
virum, post multam scripturarum pervestigationem,
ex unius beati martyris Ridlei episcopi Londinensis
institutione sero tandem (nimiium anno 1546) in
earn quam hie tuctur sententiam adductum esse —
Preface to Embd. Ed. of the Defence of the Sacra
ment, Vol. I. Appendix, pp. 2, 6. Park. Soc. Ed.]
EXAMINATION BEFORE BROKES.
219
Martin : — Now, sir, as touching the last part of your oration, you denied that
pope's holiness was supreme head of the church of Christ.
Cranmer : — I did so.
Martin: — Who say you then is supreme head?
Cranmer : — Christ.
Martin: — But whom hath Christ left here in earth his vicar and head of his
church ?
Cranmer : — Nobody.
Martin : — Ah ! why told you not king Henry this, when you made him supreme
head? and now nobody is. This is treason against his own person, as you then made him.
Cranmer : — I mean not but every king in his own realm and dominion is supreme King Henry
head, and so was he supreme head of the church of Christ in England.
Martin : — Is this always true ? and was it ever so in Christ's church ?
Cranmer : — It was so. pnTver a! b°
Martin: — Then what say you by Nero? He was the mightiest prince of the bead over alt
earth, after Christ was ascended. Was he head of Christ's church ?
Cranmer : — Nero was Peter's head.
Martin : — I ask, whether Nero was head of the church, or no ? If he were not, it
is false that you said before, that all princes be, and ever were, heads of the church
within their realms.
Cranmer : — Nay, it is true, for Nero was head of the church, that is, in worldly
respect of the temporal bodies of men, of whom the church consisteth ; for so he beheaded
Peter and the apostles. And the Turk too is head of the church of Turkey.
Martin : — Then he that beheaded the heads of the church, and crucified the
apostles, was head of Christ's church ; and he that was never member of the church, is
head of the church, by your new found understanding of God's word.
wat> not su-
Creme head
utonly of
his own
realm. The
Interrogatories objected to the archlishop^ with Ms Answers annexed to the same6.
1. Interrog. First was objected, that he, the foresaid Thomas Cranmer, being yet interroga-
free, and before he entered into holy orders, married one Joan, surnamcd black, or brown, against the
dwelling at the sign of the Dolphin, in Cambridge7.
Answ. Whereunto he answered, that whether she was called black or brown he The first
knew not ; but that he married there one Joan, that he granted. theTrc?i°- °
2. Interrog. That, after the death of the foresaid wife, he entered into holy orders,
and after that was made archbishop by the pope.
Answ. He received (he said) a certain bull of the pope, which he delivered unto the
king, and was archbishop by him.
3. Interrog. Item, that he, being in holy orders, married another woman, as his The second
second wife, named Anne ; and so was twice married °. the
Answ. To this he granted.
4. Interrog. Item, in the time of king Henry the eighth he kept the said wife
secretly, and had children by her9.
Answ. Hereunto he also granted ; affirming that it was better for him to have his
own, than to do like other priests, holding and keeping other men's wives.
marriage of
arch
bishop.
[G See the Processus contra Cranmerum in the
Appendix.]
[7 "And so being Master of Arts and Fellow of
the same college, [Jesus college,] it chanced him to
marry a gentleman's daughter: by means whereof
he lost and gave over his fellowship there, and be
came the reader in Buckingham college [now Mag
dalene ;] and for that he would with more diligence
apply that his office of reading, he placed his said
wife in an inn, called the Dolphin, in Cambridge,
the wife of the house being of affinity unto her."
Foxe's Acts and Monuments, p. 1860. Upon the
death of his wife he was re-elected Fellow of Jesus.
Todd's Life of Abp. Cranmer, Vol. I. p. 8.J
[8 He married the niece of Osiander, during his
embassy in Germany, about the beginning of the
year 1532. Strype's Mem. of Abp. Cranmer, Vol. 1.
p. 15 ; Todd's Life of Abp. Cranmer, Vol. I. p. 31I.J
[9 Thomas and Margaret, who survived the
archbishop, and were restored in blood A. D. 15ti3,
and Anne, who died before his death. Vid. Genea
logical Table in Vol. I. of Todd's Life of Abp.
Cranmer.J
220
EXAMINATION BEFORE BROKES.
The arch
bishop
and books,
5. Interrog. Item, in the time of king Edward lie brought out the said his wife1
openly, affirming and professing publicly the same to be his wife.
Answ. He denied not but he so did, and lawfully might do the same, forasmuch as
the laws of the realm did so permit him.
6. Interrog. Item, that he shamed not openly to glory himself to have had his
wife in secret many years.
Answ. And though he so did, (he said,) there was no cause why he should be
ashamed thereof.
7. Interrog. Item, that the said Thomas Cranmer, falling afterward into the deep
bottom of errors, did fly and refuse the authority of the church ; did hold and follow the
heresy concerning the sacrament of the altar ; and also did compile and caused to be set
abroad divers books.
Answ. Whereunto, when the name's of the books were recited to him, he denied not
such books which he was the author of2. As touching the treatise of Peter Martyr upon
the sacrament, he denied that he ever saw it before it was abroad, yet did approve and
well like of the same. As for the Catechism3, the book of Articles, with the other book
against Winchester, he granted the same to be his doings.
8. Interrog. Item, that he compelled many, against their wills, to subscribe to the
same articles.
Answ. He exhorted (he said) such as were willing to subscribe : but against their
wills he compelled none4.
9. Interrog. Item, forsomuch as he surceased not to perpetrate enorme and in
ordinate crimes, he was therefore cast into the Tower, and from thence was brought
to Oxford, at what time it was commonly thought that the parliament there should be
holden.
Answ. To this he said, that he knew no such enorme and inordinate crimes that ever
he committed.
10. Interrog. Item, that in the said city of Oxford he did openly maintain his
heresy, and there was convicted upon the same.
Answ. He defended (he said) there the cause of the sacrament ; but to be convicted5
in the same, that he denied.
11. Interrog. Item, when he persevered still in the same, he was by the public-
censure of the university pronounced an heretic, and his books to be heretical.
Answ. That he was so denounced, he denied not; but that he was an heretic, or his
books heretical, that he denied.
12. Interrog. Item, that he was and is notoriously infamed with the note of schism,
as who not only himself receded from the catholic church and see of Rome, but also
moved the king and subjects of this realm to the same.
Answ. As touching the receding, that he well granted ; but that receding or depart
ing (said he) was only from the see of Rome, and had in it no matter of any schism.
f1 Other editions read, "the said wife."]
[2 Dr Jenkyns, (Remains of Abp. Cranmer,
Vol. IV. p. 101, 2) says : " There is some confusion
respecting the books here mentioned, even between
the different parts of the official report ; a Discourse
of the Lord's Supper, &c. being named in Cranmer's
answer, which does not appear in the corresponding
article of accusation. Peter Martyr printed two
works on the Eucharist in 1549, one entitled Dispu-
tatio de Eucharistiac Sacramento habita in celeberr.
LJniversitate Oxoniae, &c. ; the other, Tractatio de
sacramento Eucharistiac habita publice Oxonii, &c.
The Disputation was published at the request of
Cranmer and of the royal commissioners before
whom it was held. 4 Quid enim negare ausim,'
says he in an address to the reader, 'Rever*8'"*0
Archiepisc. Cantuariensi, cui plane omnia debeo?
quidve regiis visitatoribus, qui hisce disputationi-
bus non solum interfuerunt, sed praefuerunt ? Damus
itaque tibi hanc disputationem, cui ad majorem evi-
dentiam, Tractationem de eadem re adjecimus.' To
the Tractatio was prefixed a long epistle dedi
catory to Cranmer. Both were translated into En
glish ; the latter by Nic. Udall, under the title, A
Discourse or Traictise of Petur Martyr Vermilla,&c.
See Wood, Athena- Oxon. Vol. I. p. 329. Ed.
Bliss; Strype's Eccl. Mem. Vol.11, p. 300. Ed.
Oxon. 1822; Ames' Typograph. Antiq. Ed. Dib-
din, Vol. IV. p. 314 ; Pet. Martyr, De Eucharist,
pp. 614, 662. Ed. 1562."]
[3 i.e. the Short Catechism added to the Articles
of 1552 Vid. Disputations at Oxford, Vol. I. p.
422, n. 2; Park. Soc. Ed. ; Jenkyns' Remains of
Abp. Cranmer, Vol. IV. pp. 65, ».u. 102, n. f.J
[4 The witnesses for the most part were silent on
this article, and those who gave evidence spoke
only from report. Vid. Process, cont. Cranm. Ap
pendix.]
[5 Other editions read, " But that he was con
victed."]
EXAMINATION BEFORE BROKES. 221
13. Interroq. Item, that he had been twice sworn to the pope. — And withal Dr The arch-
J -. . , bishop sworn
Martin brought out the instrument of the public notary , wherein was contained his pro- to the pope
testation made when he should be consecrated, asking if he had any thing else protested, tion.
Answ. Whereunto he answered, that he did nothing but by the laws of the realm.
14. Interrog. Item, that he, the said archbishop of Canterbury, did not only offend
in the premises, but also in taking upon him the authority of the see of Rome, in that,
without leave or licence from the said see, he consecrated bishops and priests.
Answ. He granted that he did execute such things as were wont to be referred
to the pope, at what time it was permitted to him by the public laws and determi
nation of the realm.
15. Interrog. Item, that when the whole realm had subscribed to the authority
of the pope, he only still persisted in his error.
Answ. That he did not admit the pope's authority, he confessed to be true : but
that he erred in the same, that he denied.
16. Interrog. Item, that all and singular the premises be true.
Answ. That likewise he granted, excepting those things whereunto he had now
answered.
A more full Answer of the archbishop of Canterbury to the first Oration of
lishop Brokes.
[When the bishop had thus ended his tale, my lord of Canterbury, desiring licence to speak, which
was gently granted him by the bishop, made answer to this effect :]
My lord, I do not acknowledge this session of yours, nor yet you as my lawful judge ; neither would
I have appeared here this day before you, but that I was brought hither as a prisoner. And therefore
I openly here renounce you for my judge, protesting that my meaning is not to make any answers as
in a lawful judgment, (for then would I be silent,) but only for that I am bound in conscience to answer
every man of that hope which I have in Jesus Christ, by the counsel of St Peter, and lest by my silence
many of those which are weak here present might be offended. And so I desire that my answers may
be accepted as extrajudicialia.
[And when he had ended his protestation, he began thus7:]
My lord, you have very learnedly and eloquently in your oration put me in remem- A more full
brance of many things touching myself, wherein I do not mean to spend the time the arch°f
in answering of them. I acknowledge God's goodness to me in all his gifts, and bishop to
thank him as heartily for this state wherein I find myself now, as ever I did for the oSi£.s
time of my prosperity; and it is not the loss of my promotions that grieveth me.
The greatest grief I have at this time is, and one of the greatest that ever I had
in all my life, to see the king and queen's majesties, by their proctors, here to be- Qu<*n M*ry
,.,...,. , , , „ accuseththe
come my accusers, and that in their own realm and country, before a foreign power, archbishop
If I have transgressed the laws of the land, their majesties have sufficient authority "'
and power, both from God and by the ordinance of this realm, to punish me ; where-
unto I both have, and at all times shall be content to submit myself.
Alas ! what hath the pope to do in England ? whose jurisdiction is so far different
from the jurisdiction of this realm, that it is impossible to be true to the one and
true to the other. The laws also are so diverse, that whosoever sweareth to both, The laws of
must needs incur perjury to the one. Which as oft as I remember, even for the and Fof the
love that I bear to her grace, I cannot but be heartily sorry to think upon it, how that her contrary.
highness, the day of her coronation, at which time she took a solemn oath to observe
all the laws and liberties of this realm of England, at the same time also took an
oath to the bishop of Rome, and promised to maintain that see. The state of NO man can
England being so repugnant to the supremacy of the pope, it was impossible but she to th/reaim
must needs be forsworn in the one. Wherein if her grace had been faithfully adver- pope'ul- e
tised by her council, then surely she would never have done it.
wn"'
[6 Vid. Disputations at Oxford, Vol. I. pp. 394, | [7 This passage is found only in the first edition
5, 423.] I of Foxe's Acts and 31onuments. Ed. 1503, p. 1481.]
222
EXAMINATION BEFORE BROKES.
and of the
pope de
scribed.
Kings and
princes can
their do
minions for
the pope.
Cause why
the arch-
The contra- The laws of this realm are, that the king of England is the supreme and sole governor
the laws of of all his countries and dominions; and that he holdeth his crown and sceptre of
himself, by the ancient laws, customs, and descents of the kings of the realm, and
of none other. The pope saith, that all emperors and kings hold their crowns and
regalities of him, and that he may depose them when he list : which is high treason
for any man to affirm and think, being born within the king's dominions.
The laws of England are, that all bishops and priests, offending in cases of felony
or treason, are to be judged and tried by the laws and customs of the realm. The
pope's laws are, that the secular power cannot judge the spiritual power, and that
they are not under their jurisdiction : which robbeth the king of the one part of his
people.
The laws also of England are, that whosoever hindereth the execution or proceeding
not use their Of the laws of England, for any other foreign laws, ecclesiastical or temporal, incur-
reth the danger of a procmunire. The pope's laws are, that whosoever hindereth the
proceedings or executions of his laws, for any other laws of any other king or country,
both the prince himself, his council, all his officers, scribes, clerks, and whosoever
give consent or aid to the making or executing of any such laws, stand accursed.
A heavy case, (if his curse were any thing worth,) that the king and queen cannot
use their own laws, but they and all theirs must stand accursed ! — These things and
bishop would many more examples he alleged, which (he said) stirred him that he could not give
his consent to the receiving of such an enemy into the realm, so subverting the
dignity and ancient liberties of the same.
And as for the matter of heresy and schism wherewith he was charged, he pro
tested and called God to witness, that he knew none that he maintained. But if
that were an heresy, to deny the pope's authority, and the religion which the see of
Rome hath published to the world these latter years, then all the ancient fathers
of the primitive church, the apostles, and Christ himself, taught heresy : and he de-
The pope's sired all them present to bear him witness, that he took the traditions and religion
of that usurping prelate to be most erroneous, false, and against the doctrine of the
whole scripture ; which he had oftentimes well proved by writing, and the author
AH marks of of the same to be very antichrist, so often preached of by the apostles and prophets,
in whom did most evidently concur all signs and tokens whereby he was painted
out to ^G ^^i^ to be known.
For it was most evident that he had advanced himself above all emperors and kings
of the world, whom he affirmeth to hold their estates and empires of him, as of their
chief, and to be at his commandment, to depose and erect at his good will and
pleasure ; and that the stories make mention of his intolerable and insolent pride and
tyranny, used over them in such sort, as no king would have used to his Christian
subjects, nor yet a good master to his servants ; setting his feet on the emperor's
neck, affirming that to be verified in him which was spoken only of our Saviour
Jesus Christ, in these words, Super aspidem et lasiliscum amlulabis, et conculcalis
leonem et draconem. Other some had he made to hold his stirrups3; others he had
displaced and removed from their empires and seats royal: and not content here-
withal, more insolent than Lucifer, hath occupied4 not only the highest place in
this world, above kings and princes, but hath further presumed to sit in the seat
of Almighty God, which only he reserved to himself, which is the conscience of man ;
and to keep the possession thereof, he hath promised forgiveness of sins totiens quotiens.
He hath brought in gods of his own framing, and invented a new religion, full of gain
and lucre, quite contrary to the doctrine of the holy scripture, only for the maintaining of
his kingdom, displacing Christ from his glory, and holding his people in a miserable
servitude of blindness, to the loss of a great number of souls, which God at the latter
day shall exact at his hand : boasting many times in his canons and decrees, that he
can dispense contra Petrum, contra Paulum, contra vetus et novum Testamentum ; and
religion most
erroneous.
inihepopei
The pope's
pride and
tyranny.
Psal. xci.
Marks of
antichrist
The poi>e
dispenseth
against the
new and
old Testa-
f1 Other editions read, " Antichrist must concur
in the pope."]
[2 Other editions read, " whereby he was pointed
out to the world."]
[3 Other editions read, "his stirrup."]
[4 Other editions read, " he hath occupied."]
EXAMINATION BEFORE BROKES. 223
that he, plenitudine potcstatis, tantum potest quantum Deus : \ that is, " Against Peter,
against Paul, against the old and new Testament; and of the fulness of power may do
as much as God." O Lord, who ever heard such blasphemy ? If there be any man that
can advance himself above him, let him be judged antichrist.
This enemy of God and of our redemption is so evidently painted out in the scriptures,
by such manifest signs and tokens, which all so clearly appear in him, that, except a
man will shut up his eyes and heart against the light, he cannot but know him : and
therefore, for my part, I will never give my consent to the receiving of him into this
church of England. And you, my lord, and the rest that sit here in commission, con
sider well and examine your own consciences : you have sworn against him ; you are
learned, and can judge of the truth. I pray God you be not wilfully blind. As for me,
I have herein discharged mine own conscience toward the world, and I will write also my
mind to her grape, touching this matter5.
[After this, ye heard also, how they proceeded to examine him of divers articles, whereof the chief
was, that at the time of his creating archbishop of Canterbury, he was sworn to the pope, and had his
institution and induction from him, and promised to maintain then the authority of that see; and there
fore was perjured : wherefore he should rather stick to his first oath, and return to his old fold again, than
to continue obstinately in an oath forced in the time of schism.]
To that he answered, saving his protestation, (which term he used before all his Hisanswer to
answers,) that at such time as archbishop Warham died, he was ambassador in Germany HOW bran- *'
for the king, wrho sent for him thereupon home, and having intelligence by some of his made^rc-h
friends (who were near about the king) how he meant to bestow the same bishoprick upon against his
him, and therefore counselled him in that case to make haste home, he, feeling in himself a W1
great inability to such a promotion, and very sorry to leave his study, and especially con
sidering by what means he must have it, which was clean against his conscience, which
he could not utter without great peril and danger, devised an excuse to the king of matter
of great importance, for the which his longer abode there should be most necessary,
thinking by that means, in his absence, that the king would have bestowed it upon some
other, and so remained there, by that device, one half year after the king had written for
him to come home. But after that no such matter fell out as he seemed to make suspicion
of, the king sent for him again: who, after his return, understanding still the arch-
bishoprick to be reserved for him, made means by divers of his best friends to shift it off,
desiring rather some smaller living, that he might more quietly follow his book.
To be brief, when the king himself spake with him, declaring his full intention6,
for his service sake, and for the good opinion he conceived of him, was to bestow that
dignity upon him ; after long disabling of himself, perceiving he could by no persuasions
alter the king's determination, he brake frankly his conscience with him, most humbly
craving first his grace's pardon for that he should declare unto his highness. Which
obtained, he declared, that if he accepted the office, then he must receive it at the pope's
hand ; which he neither would nor could do, for that his highness was only the supreme Sck a?thc "
governor of this church of England, as well in causes ecclesiastical as temporal, and that crTmnerT1*'
the full right and donation of all manner of bishopricks and benefices, as well as of any KSg Henry,
other temporal dignities and promotions, appertained to his grace, and not to any other ^S- to
foreign authority, whatsoever it was : and therefore, if he might serve God in that blshop-
vocation7, him, and his country, seeing it was his pleasure so to have it, he would accept ing of the
..-,•• i i ' ; matter of the
it and receive it of his majesty, and 01 none other stranger, who had no authority within pope's supre-
this realm, neither in any such gift, nor in any other thing. Whereat the king, said he, Henry0
staying a while and musing, asked me, how I was able to prove it. At which time
I alleged many texts out of the scriptures, and the fathers also, approving the supreme
and highest authority of kings in their realms and dominions, disclosing therewithal the
intolerable usurpation of the pope of Rome.
[5 Vid. Letters to Queen Mary, Sept. 1555.]
[G Other editions read, " declaring that his full
intention."]
[7 Other editions read, " if he might in that vo
cation serve God."j
EXAMINATION BEFORE BROKES.
SorrTtothe Afterwards it pleased his highness (quoth the archbishop) many and sundry times to
Protestation *a^ w^n me °f & > and perceiving that I could not be brought to acknowledge the
sSrhT'to" authority of the bishop of Rome, the king himself called doctor Oliver and other civil
no*r!m^withd lawvers '» an^ devised with them how he might bestow it upon me, enforcing me nothing
the best"* °f aSams^ m7 conscience. Who thereupon informed him, that I might do it by the way of
protestation, and so one to be sent to Rome, who might take the oath, and do every
tiling in my name. Which when I understood, I said he should do it super animam
suam : and I indeed lona fide made my protestation, that I did not acknowledge his
authority any further than as it agreed with the express word of God, and that it might
be lawful for me at all times to speak against him, and to impugn his errors, when time
and occasion should serve me. And this my protestation did I cause to be enrolled, and
there I think it remaineth.
learned in
this realm.
Because there After this, doctor Martin demanded of him, who was supreme head of the church of
tlken at this England ? " Marry," quoth my lord of Canterbury, " Christ is the head of this member,
'' as he is of the whole body of the universal church." "• Why," quoth doctor Martin,
dn the " you made king Henry the eighth supreme head of the church." " Yea,
bishop, " of all the people of England, as well ecclesiastical as temporal."
said the arch-
" And not of
the church ? " said Martin. " No," said he, " for Christ is only head of his church, and
of the faith and religion of the same. The king is head and governor of his people, which
are the visible church." " What ! " quoth Martin ; " you never durst tell the king so."
" Yes, that I durst," quoth he, " and did, in the publication of his style, wherein he was
named supreme head of the church ; there was never other thing meant."
[APPEAL AT HIS DEGRADATION
Foxe's Acts
and Monu
ments, pp.
1881 — 1884.
Ed. Lond.
158&
BEFORE DOCTOR THURLBY AND DOCTOR BONER COMING WITH
A NEW COMMISSION TO SIT UPON THE ARCHBISHOP
THE 14TH DAY OF FEBRUARY2.]
The tenor of the Appeal of the archbishop of Canterbury from the Pope to the next
General Council3.
challenge or
IN the name of the Father, and of the Son, and of the Holy Ghost.
First, my plain protestation made, that I intend to speak nothing against one holy,
pope to a catholic, and apostolical church, or the authority thereof, (the which authority I have in
round!. great reverence, and to whom my mind is in all things to obey,) and if any thing per-
adventurc, either by slipperiness of tongue, or by indignation of abuses, or else by the
[» Vicl. Strype's Mem. of Abp. Cranmer, Vol. I.
p. 24. Ed. Oxon. 1840.]
[2 "Cranmer received a citation on the 7th of
September, 1555, to appear at Rome within eighty
days. Such appearance was of course impossible,
as he was closely imprisoned at Oxford. But the
cause proceeded, as if his absence had been volun
tary. Being pronounced contumacious, he was sen
tenced by the pope to be degraded and delivered
over to the secular magistrate." Jenkyns.]
[3 Dr Jenkyns suggests that Cranmer was pro
bably assisted by a lawyer in drawing up this ap
peal. Vol. IV. p. 121. See also the Letter to a
Lawyer.]
APPEAL AT HIS DEGRADATION. 225
provocation of mine adversaries, be spoken or done otherwise than well, or not with
such reverence as becometh me, I am most ready to amend it.
Although the bishop of Rome (whom they call pope) bearcth the room of Christ in
earth, and hath authority of God, yet by that power or authority he is not become
unsinnable, neither hath he received that power to destroy, but to edify the congregation. The pope not
Therefore, if he shall command any thing that is not right to be done, he ought to take it The pop^'
patiently and in good part, in case he be not therein obeyed. And he must not be powerto de-
obeyed, if he command any thing against the precepts of God: no, rather he may lawfully butto'edify.
be resisted, even as Paul withstood Peter. And if he be aided4 by help of princes,
deceived perchance by false suggestion, or with evil counsel, cannot be resisted, but
the remedies of withstanding him be taken away; there is nevertheless one remedy of Remedy of
appealing, (which no prince can take away,) uttered by the very law of nature : forso- Jffieth with
much as it is a certain defence, which is meet for every body by the law of God, of God and
i n i nature.
nature, and of man.
And whereas the laws do permit a man to appeal, not only from the griefs and
injuries done, but also from such as shall be done hereafter, or threatened to be done,
insomuch that the inferior cannot make lawTs of not appealing to a superior power ; The inferior
and since it is openly enough confessed, that a holy general council, lawfully gathered to appeal to
together in the Holy Ghost, and representing the holy catholic church, is above the A ^^1°^
pope, especially in matters concerning faith, that he cannot make decrees that men ^'"cHor to
shall not appeal from him to a general council: therefore I, Thomas Cranmer, theP°Pe-
archbishop of Canterbury, or in time past ruler of the metropolitical church5 of Can
terbury, doctor in divinity, do say and publish before you, the public notary and
witnesses here present, with mind and intent to challenge and appeal from the persons
and griefs underneath written, and to proffer myself in place and time convenient and
meet, to prove the articles that follow. And I openly confess, that I would law
fully have published them before this day, if I might have had either liberty to come
abroad myself, or licence of a notary and witnesses. But further than I am able to
do, I know well, is not required of the laws.
1. First, I say and publish, that James, by the mercy of God priest, called car- The cause*
dinal of the pit6, and of the title of our lady in the way of the church of Rome, appeal.
judge and commissary specially deputed of our most holy lord the pope, (as he affirmed,)
caused me to be cited to Rome, there to appear eighty days7 after the citation served J£
on me, to make answer to certain articles touching the peril of my state and life.
And whereas I was kept in prison with most strait ward, so that I could in no wise {Jj
be suffered to go to Rome, nor to come out of prison, and in so grievous causes con- |j£n<J!uld llot
cerning state and life no man is bound to send a proctor ; and, though I wrould never
so fain send my proctor, yet by reason of poverty I am not able, (for all that ever
I had, wherewith I should bear my proctor's costs and charges, is quite taken from
me ;) nevertheless the most reverend cardinal aforesaid doth sore threaten me, that Note with
whether I shall appear or not, he will nevertheless yet proceed in judgment against ^sincerity
me. Wherein I feel myself so grieved, that nothing can be imagined more mischievous cfaureh doth
or further from reason.
2. Secondly, the reverend father James Brokes, by the mercy of God bishop The second
of Gloucester, judge and under-deputy (as he affirmed) of the most reverend cardinal, °
caused me to be cited at Oxford, (where I was then kept in prison,) to answer to
certain articles concerning the danger of my state and life. And when I, being un- The arch-
learned and ignorant in the laws, desired counsel of the learned in the law, that nled°to have
thing wras most unrighteously denied me, contrary to the equity of all laws both of the "aw .°
God and man. Wherein again I feel me most wrongfully grieved.
3. And when I refused the said bishop of Gloucester to be my judge, for most The third
just causes, wyhich I then declared; he nevertheless went on still, and made process
against me, contrary to the rule of the laws of appealing, which say, " A judge The papists
trary to law.
[4 Other editions read, " if he being aided."] I [« Vide Proceedings before Brokes, p. 212, n. 3.J
[* Metropolical church. Ed. 1583.] f7 Other editions read, "fourscore days."]
15
[CRANMER, u.J
226
APPEAL AT HIS DEGRADATION.
e fourth
that is refused ought not to proceed in the cause, but to leave off." And when he
had required of me answers to certain articles, I refused to make him any answer :
I said I would yet gladly make answer to the most renowned king's and queen's
deputies or attornies then present, with this condition notwithstanding, that mine
answer should be extrajudicial ; and that was permitted me. Arid with this my pro
testation made and admitted, I made answer, but mine answer was sudden and
unprovided for ; and therefore I desired to have a copy of mine answers, that I might
The papists put to, take away, change, and amend them : and this was also permitted me. Never
theless, contrary to his promise made unto me, no respect had to my protestation, nor
licence given to amend mine answer, the said reverend father, bishop of Gloucester,
(as I hear,) commanded mine answers to be enacted contrary to the equity of the
law. In which thing again I feel me much grieved.
4. Furthermore, I could not, for many causes, admit the bishop of Rome's usurped
authority in this realm, nor consent to it : first, my solemn oath letting me, which
archbishop £ made in the time of king Henry the eighth, of most famous memory1, according
could not ad- to the laws of England. Secondly, because I knew the authority of the bishop of
Rome, which he usurpeth, to be against the crown, customs, and laws of this realm
of England ; insomuch that neither the king can be crowned in this realm without
the most grievous crime of perjury, nor may bishops enjoy their bishopricks, nor judg
ments be used2 according to the laws and customs of this realm, except by the bishop
of Rome's authority be accursed both the king and queen, the judges, writers, and
executers of the laws and customs, with all that consent to them. Finally, the whole
realm shall be accursed.
5. Moreover, that heinous and usurped authority of the bishop of Rome, through
reservations of the bishopricks, provisions, annuates, dispensations, pardons, appellations,
bulls, and other cursed merchandise of Rome, \vas wont exceedingly to spoil and
consume the riches and substance of this realm; all which things3 should folio w again
by recognising and receiving of that usurped authority, unto the unmeasurable loss of
this realm.
6. Finally, it is most evident, by that usurped authority, not only the crown
of England to be under yoke, the laws and customs of this realm to be thrown down
and trodden under foot ; but also the most holy decrees of councils, together with the
precepts both of the gospel and of God.
When in times past, the Sun of righteousness being risen in the world, Christian
religion by the preaching of the apostles began to be spread very far abroad and to
flourish, insomuch that their sound went out into all the world ; innumerable people,
which walked in darkness, saw a great light ; God's glory, every where published,
did flourish ; the only cark and care of the ministers of the church was purely and
sincerely to preach Christ, the people, to embrace and follow Christ's doctrine. Then
mitthepope
authority.
The pope's
authority
cannot be
admitted in
this realm
without
perjury.
The fifth
cause.
Inconve
nience to
this realm in
receiving the
pope's au
thority.
The sixth
cause.
the church the church of Rome, as it were lady of the world, both was, and also was counted
sincere and worthily, the mother of other churches; forasmuch as then she first begat to Christ,
nourished with the food of pure doctrine, did help them with their riches, succoured
the oppressed, and was a sanctuary for the miserable, she rejoiced with them that
rejoiced, and wept with them that wept. Then, by the examples of the bishops of
Rome, riches were despised, worldly glory and pomp was trodden under foot, pleasures
and riot nothing regarded. Then this frail and uncertain life, being full of all miseries,
was laughed to scorn, whiles, through the example of Romish martyrs, men did every
Tho church where press forward to the life to come. But afterward, the ungraciousness* of damnable
' ambition never satisfied, avarice, and the horrible enormity of vices, had corrupted and
taken the see of Rome ; there followed every where almost the deformities of all churches,
growing out of kind, into the manners of the church, their mother, leaving their former
to .',,...
mnocency and purity, and slipping into foul and heinous usages.
how ami
began to
filter
Deformities
of the church
of Romo in-
other
churches.
[l In the time of most famous memory of king
Henry the eighth, Ed. 1583.J
[- Other editions read, "judgments to be used."]
[3 Which all things, Ed. 1583.]
[4 Other editions read, " afterward when the un
graciousness."]
APPEAL AT HIS DEGRADATION. 227
For the foresaid and many other griefs and abuses, (which I intend to prove, and do
proffer myself in time convenient to prove hereafter,) since reformation of the above-men
tioned abuses is not to be looked for of the bishop of Rome ; neither can I hope, by reason
of his wicked abuses and usurped authority, to have him an equal judge in his own
cause; therefore I do challenge and appeal in these writings from the pope, having The bishop
no good counsel, and from the above-named pretences, commissions, and judges, from equal JSge
their citations, processes, and from all other things that have or shall follow there- cwue.°W
upon, and from every one of them, and from all their sentences, censures, pains, and
punishments of cursing, suspension, and interdicting, and from all others whatsoever their
denouncings and declarations (as they pretend) of schism, of heresy, adultery, de
privation, degrading5, by them or by any of them in any manner wise attempted,
done, and set forward, to be attempted, to be done, and to be set forward hereafter,
(saving alway4s their honours and reverences,) as unequal and unrighteous, more
tyrannical" and violent, and from every grief to come, which shall happen to me, as
well for myself as for all and every one that cleaveth to me, or will hereafter be on
my side, unto a free general council, that shall hereafter lawfully be, and in a sure Appellation
place, to the which place I, or a proctor deputed by me, may freely and with safety wpc_to a
come, and to him or them to whom a man may by the law, privilege, custom, or council.
otherwise challenge and appeal.
And I desire the first, the second, and the third time, instantly, more instantly,
and most instantly, that I may have " messengers," if there be any man that will and i. e. Letters
J 7 . of protection
can give me them. And I make open promise of prosecuting this mine appellation, and defence.
by the way of disannulling, abuse, inequality, and unrighteousness, or otherwise as I
shall be better able; choice and liberty reserved to me, to put to, diminish, change,
correct, and interpret my sayings, and to reform all things after a better fashion,
saving always to me every other benefit of the law, and to them that either be or
will be on my part.
And touching mv doctrine of the sacrament, and other my doctrine, of what kind Defense or
° J . , . , his doctrine.
soever it be, I protest that it was never my mind to write, speak, or understand any
thing contrary to the most holy word of God, or else against the holy catholic church
of Christ; but purely and simply to imitate and teach those things only, which I
had learned of the sacred scripture, and of the holy catholic church of Christ from
the beginning, and also according to the exposition of the most holy and learned
fathers and martyrs of the church.
And if any thing hath peradventure chanced otherwise than I thought, I may The arch-
err ; but heretic I cannot be, forasmuch as I am ready in all things to follow the hSeSb.'wid
judgment of the most sacred word of God and of the holy catholic church, desiring wl
none other thing than meekly and gently to be taught, if any where (which God
forbid!) I have swerved from the truth.
And I protest and openly confess, that in all my doctrine and preaching, both of Heprotestr
the sacrament and of other my doctrine, whatsoever it be, not only I mean and judge catholic.
those things as the catholic church and the most holy fathers of old, with one accord,
have meant and judged ; but also I would gladly use the same words that they used,
and not use any other words, but to set my hand to all and singular their speeches,
phrases, ways, and forms of speech, which they do use in their treatises upon the
sacrament, and to keep still their interpretation. But in this thing I only am accused New terms of
for an heretic, because I allow not the doctrine lately brought in of the sacrament, ment brought
and because I consent not to words not accustomed in scripture, and unknown to the Hope, un-
ancient fathers, but newly invented and brought in by men, and belonging to the scripture and
destruction of souls, and overthrowing of the pure and old religion. Given, £c.
This appeal being put up to the bishop of Ely, he said, " My lord, our commis
sion is to proceed against you omni appellation? remota, and therefore we cannot
admit it."
[s Degrading, Ed. lf>83.] [B Other editions read, " most tyrannical."]
15—2
228
APPEAL AT IILS DEGRADATION.
Talk between
Dr Thurlby
and the arch
bishop about
the appeal.
Thurlby
weeping for
the arch
bishop.
" Why," (quoth he,) " then you do me the more wrong ; for my case is not as every
private man's case. The matter is between the pope and me immediate, and none other
wise : and I think no man ought to be a judge in his own cause."
" Well," (quoth Ely,) " if it may be admitted, it shall ;" and so received it of him.
And then began he to persuade earnestly with the archbishop to consider his state, and
to weigh it well, while there was time to do him good, promising to become a suitor to
the king and queen for him: and so protested his great love and friendship that had
been between them, heartily weeping, so that for a time he could not go on with his
tale. After, going forward, he earnestly affirmed, that if it had not been the king
and queen's commandment, whom he could not deny, else no worldly commodity
should have made him to have done it ; concluding that to be one of the sorrowfulest
things that ever happened unto him. The archbishop gently, seeming to comfort him,
said, he was very well content withal : and so proceeded they to his degradation. . . . '
[' The account which follows in Foxe of the j before his death, will be found in the h'rst volume of
Prayer, Exhortation and Confession of Dr Cranmer j this edition, pp. xxiii— xxix.J
22!)
LETTERS
ARCHBISHOP CRANMER.
Oxon.
«7'J.
I. TO THE RIGHT HONOURABLE, AND MY SINGULAR GOOD LORD,
MY LORD OF WILTSHIRE3.
4 IT may please your lordship to be advertised, that the king his grace, my lady your Lans<iowne
wife, my lady Anne your daughter, be in good health, whereof thanks be to God. ^original!'
As concerning the king his cause, master Raynolde Poole hath written a book 5 British^11'
much contrary to the king his purpose, with such wit, that it appeareth that he might slrype'T'
be for his wisdom of the council to the king his grace ; and of such eloquence, that if it Abpn'c°r?n-
were set forth and known to the common people, I suppose it were not possible to mpf' No1' i11
persuade them to the contrary. The principal intent whereof is, that the king his grace jj&' GQ
should be content to commit his great cause to the judgment of the pope : wherein me- 1840'
seemeth he lacketh much judgment. But he suadeth that with such goodly eloquence,
both of words and sentence, that he were like to persuade many: but me he persuadeth in
that point nothing at all. But in many other things he satisfieth me very well. The
sum whereof I shall shortly rehearse.
First, he sheweth the cause wherefore he had never pleasure to intromit himself in this
cause, and that was the trouble which was like to ensue to this realm thereof by diversity
of titles ; whereof what hurt might come, we have had example in our fathers' days by
the titles of Lancaster and York. And whereas God hath given many noble gifts unto
the king his grace, as well of body and mind, as also of fortune ; yet this exceedeth all
other, that in him all titles do meet and come together, and this realm is restored to
tranquillity and peace : so oweth he to provide, that this land fall not again to the foresaid
misery and trouble ; which may come as well by the people within this realm, (which
think surely that they have an heir lawful already, with whom they all be well content
and would be sorry to have any other, and it would be hard to persuade them to take any
other, leaving her,) as also by the emperor, which is a man of so great power, the queen
being his aunt, the princess his niece, whom he so much doth and ever hath favoured.
[2 The Letters of Abp. Cranmer have been col
lated with and corrected by the original 31 SS., as
far as has been practicable, for this edition : where
they have not been found, a note is made to that
effect.]
[3 Thomas Boleyn, father of queen Anne Bo-
leyn, was created earl of Wiltshire, Dec. 8, 1529.]
[4 Dr Jenkyns considers, that this letter was
probably written in June, l,r>31, whilst Cranmer
was in England, after his return from Rome, where,
as ambassador, he had presented his book on the
divorce to the pope, and previously to his departure
to Germany on his mission to the emperor. He
was probably residing at this time with the Boleyn
family, as had been the case before he accompanied
the earl to Italy. See Todd's Life of Abp. Cran
mer, Vol. I. p. 30, where some errors of Strype
respecting this letter are corrected. Jenkyns's Re-
mains of Abp. Cranmer, Vol. I. p. I.]
[5 The book which Pole some years afterwards
declared he had delivered to Henry VIII. uwith
secretness." Vid. Burnet's Hist, of the Reformat.
Vol. III. Pt. ii. Appendix. Book in. No. 51.
pp. 159—163. Ed. Oxon. 1829. Beccatelli, who
wrote the life of cardinal Pole, and other authors,
having made no reference to this book, led Anthony
a Wood to doubt whether it had ever been written.
Vid. Athenae Oxon. Vol. I. col. 293. Ed. Bliss.
Lond. 1813—20. Phillips (Life of Reginald Pole,
p. 66—68. Ed. Oxon. 1764) says that Pole first
declared his opinion on the divorce to Henry VIII.
personally, and afterwards, to soften the king's dis
pleasure, "sent his reasons in writing, with an as
surance, which he knew would be acceptable, that
the purport of the letter had been communicated to
nobody."]
230 LETTERS. [1531.
And where he heard reasons for the king his party, that he was moved of God his
law, which doth straitly forbid, and that with many great threats, that no man shall
marry his brother his wife : and as for the people, that longeth not to their judgment,
and yet it is to be thought that they will be content, when they shall know that the
ancient doctors of the church, and the determinations of so many great universities be of
the king his sentence : and as concerning the emperor, if he bo so unrightful that he will
maintain an unjust cause, yet God will never fail them that stand upon his party, and for
any thing will not transgress his commandments : and beside that, we shall not lack the
aid of the French king, which partly for the league which he hath made with us, and
partly for the displeasure and old grudge which he bearcth toward the emperor, would be
glad to have occasion to be avenged : these reasons he bringeth for the king's party against
his own opinion.
To which he maketh answer in this manner. First, as touching the law of God, he
think eth that if the king were pleased to take the contrary part, he might as well justify
that, and have as good ground of the scripture therefore, as for that part which he now
takcth. And yet if he thought the king's party never so just, and that this his marriage
were undoubtedly against God's pleasure, then he could not deny but it should be well
done for the king to refuse this marriage, and to take another wife : but that he should be
a doer therein, and a setter forward thereof, he could never find in his heart. And yet he
granteth that he hath no good reason therefore, but only affection1 which he beareth and
of duty oweth unto the king's person. For in so doing he should not only weaken, yea
and utterly take away the princess' title, but also he must needs accuse the most
and chief part of all the king's life hitherto, which hath been so infortunate to live
more than twenty years in a matrimony so shameful, so abominable, so bestial and
against nature, (if it be so as the books which do defend the king's party do say,)
that the abomination thereof is naturally written and graven in every man's heart,
so that none excusation can be made by ignorance ; and thus to accuse the noble nature
of the king's grace, and to take away the title of his succession, he could never find
in his heart, were [the] king's cause never so good; which he doth knowledge to be
only affection.
Now as concerning the people, he thinketh not possible to satisfy them by learning
or preaching; but as they now do begin to hate priests, this shall make them rather
to hate much more both learned men and also the name of learning, and bring them in
abomination of every man. For what loving men toward their prince would gladly
hear, that either their prince should be so infortunate, to live so many years in matrimony
so abominable; or that they should be taken and counted so bestial, to approve and take
for lawful, and that so many years, a matrimony so unlawful and so much against nature,
that every man in his heart naturally doth abhor it ? and, that is more, when they hear
this matrimony dispraised and spoken against, neither by their own minds, nor by reasons
that be made against this matrimony, can they be persuaded to grudge against the
matrimony; but for any thing they do grudge against the divorce, wherein the people
should shew themselves no men but beasts. And that the people should be persuaded
hereto, he cannot think it.
And as for the authority of the universities, he thinketh and sayeth that many times
they be led by affections, which is well known to every man, and wisheth that they
never did err in their determinations. Then he shewcth with how great difficulty the
universities were brought to the king's party. And moreover against the authority of
the universities he setteth the authority of the king's grace['s] father and his council, the
queen's father and his council, and the pope and his council.
Then he cometh again to the pope, and the emperor, and French king. And first
the pope, how much he is adversary unto the king's purpose, he hath shewed divers
tokens already, and not without a cause : for if he should consent to the king's purpose,
he must needs do against his predecessors, and also restrain his own power more than it
hath been in time past, which rather he would be glad to extend; and moreover he
[' Therefore, only affection. Strype j
J531.]
LETTERS.
231
should set great sedition in many realms, as in Portugal, of which king the emperor
hath married one sister, and the duke of Savoy the other. Then he extolleth the power
of the emperor, and diminishQeth] the aid of the French king toward us, saying, that the
emperor, without drawing of any sword, but only by forbidding the course of merchandise
into Flanders and Spain, may put this realm into great damage and ruin. And what
if he will thereto draw his sword, wherein is so much power, which, being of much
less power than he is now, subdued the pope and the French king ? And as for the
Frenchmen, Qthey] never used to keep league with us but for their own advantage, and
we can never find in our hearts to trust them. And yet if now contrary to their old
nature they keep their league, yet our nation shall think themselves in miserable con
dition, if they shall be compelled to trust upon their aid, which always have been our
mortal enemies, and never we loved them, nor they us. And if the Frenchmen have
any suspicion ihat this new matrimony shall not continue, then we shall have no succour
of them, but upon such conditions as shall be intolerable to this realm. And if they,
following their old nature and custom, then do break league with us, then we shall
look for none other, but that England shall be a prey between the emperor and them.
After all this he cometh to the point to save the king's honour, saying, that the king
standeth even upon the brink of the water, and yet he may save all his honour ; but
if he put forth his foot but one step forward, all his honour is drowned. And the
means which he hath devised to save the king's honour is this2.
The rest of this matter I must leave to shew your lordship by mouth when I speak
with you, which I purpose, God willing, shall be to-morrow, if the king's grace let me
not. Now the bearer maketh such haste that I can write no more, but that I hear
no word from my benefice, nor master Russell ['s] servant is not yet returned again,
whereof I do not a little marvel. The king and my lady Anne rode yesterday to
Windsor, and this night they be looked for again at Hampton Court : God be their
guide, and preserve your lordship to his most pleasure. From Hampton Court this
xiii. day of June, [1531 .]3
Your most humble beadman,
THOMAS CRANMAR*.
II. TO KING HENRY VIII.*
PLBASETH it your highness to understand, that at my last solicitation unto Monsieur Printed from
Grandeveile6 for an answer of the contract of merchandise between the merchants of your M«n.ofAbp.
grace's realm, and the merchants of the emperor's Low Countries, the said Monsieur Apg.Voi.ii.
Grandeveile shewed me, that forsomuch as the diet concerning the said contract was o\on.'i84o.
lately held in Flaundres, where the queen of Hungary7 is governatrice, the emperor sir'w'.
thought good to do nothing therein without her advice, but to make answer by her rather MSS.
than by me. Wherefore it may please your grace no further to look for answer of me
herein, but of the queen, unto whom the whole answer is committed.
[2 As has been observed by Strype and Mr
Todd, the beginning of the letter shews, that the
means devised were, for the king to be " content to
commit his great cause to the judgment of the
pope." Vid. Jenkyns' Remains of Abp. Cranmer,
Vol. I. p. 5, n. d.J
[3 Vid. Todd's Life of Abp. Cranmer, Vol. I.
p. 30.]
[4 So spelled in this single instance, the only one
in which it is written with the archbishop's own
hand.]
[5 This and the following letter are reports from
Cranmer whilst he was at the court of the emperor
Charles V. as sole ambassador, to which office he
was appointed by a commission with instructions,
Jan. 24, 1531-2, " wherein he was styled Consiliarius
Regius et ad Caesarem orator." Vid. Strype's Mem.
of Abp. Cranmer, Vol. 1. p. 14. Ed. Oxon. 1840.
Also Seckendorf, Comment, de Lutheran. Lib. in.
sect. 7- § xvi. Add. p. 41. Ed. Francof. et Lips.
1692.]
[6 Cranmer had divers conferences with M.
Grandeville, at Regensburgh. Strype's Mem. of
Abp. Cranmer, Vol. I. p. 16. Ed. Oxon. 1840.]
[7 "Mary, the sister of Charles V., queen
dowager of Hungary, and governess of the Nether
lands." Jenkyns.]
232
LETTERS.
[1532.
Moreover, when the said Monsieur Grandeveile inquired of me, if I had any answer
of the aid and subsidy which the emperor desired of your grace, I reported unto him
fully your grace's answer, according unto mine instructions sent unto me by your grace's
servant, William Paget. Which answer he desired me to deliver him in writing, that he
might refer the same truly unto the emperor; and so I did. Nevertheless the emperor,
now at his departing1, hath had such importune business, that Monsieur Grandeveile
assigned me to repair unto the emperor again at Lyntz ; for there, he said, I shall have
an answer again in writing. The French ambassador and I with all diligence do make
preparation to furnish ourselves of wagons, horses, ships, tents, and other things
necessary to our voyage ; but it will be at the least eight or ten days before we can be
ready to depart hence. Yet we trust to be at Lyntz before the emperor ; for he will tarry
by the way at Passaw ten or twelve days.
As for the Turk, he resideth still in Hungary in the same place environed upon
all parts, whereof I wyrote unto your highness in my last letters. And the emperor
departed from Abagh toward Vienna the second day of this month by land, not coming
by this town; but the same day the king Ferdinando2 departed from this town by
water, and at Passaw, fourteen miles hence, they shall meet, and so pass forth unto
Lyntz, which is the midway from hence unto Vienna. And there the emperor will
tarry to counsel what he will do3: and there all the ambassadors shall know his plea
sure, as Monsieur Grandeveile shewed me.
I have sent herewith unto your grace the copy of the emperor's proclamation4 con
cerning a general council, and a reformation to be had in Germany for the contro
versies of the faith. Also I have sent the tax of all the states of the empire, how
many soldiers every man is limited unto for the aid against the Turk. Wherein your
grace may perceive, that the greatest prince in Germany (only the duke of Burgundy
and Austry except) is not appointed above 120 horsemen and 554 footmen. Thus
our Lord evermore have your highness in his preservation and governance. From
Regenspurgh, the iv. day of September, [1532.]
Your grace's most humble subject, chaplain, and beadman,
THOMAS CRANMER.
Cotton MS.
Vitellius, B.
xxi. fol. 7:'-
Original
holograph.
Imperator.
20 Octob.
153^.
British
Museum.
III. TO KING HENRY VIII.5
PLEASETH it your highness to understand, that [the emperor hath made] such
speed in his journey toward Spayne, that [he hath travelled] two hundredth English
miles from Vienna, and is [now at a] town called Villach, but six Dutch miles from
Italy, [from whence, if] possible, he intendeth to pass the seas into Spayne bef[ore
Chri]stmas6. But in his passage through Italy he will speak [with the] pope, with
whom, among other matters, I suppose he will tr[eat of] a general council to be
had this next year to come, according] to his promise unto the princes of Almayne
at this last di[et]7. And I do think that he will not forget to make mention u[nto
[l Viz. to take the command of the combined
forces against the Turks. Vid. Letter III. infra.]
[2 Ferdinand was brother of Charles V. and his
successor in the empire.]
[3 Vid. Sleidan, De Statu Religionis et Reipub.
Book viii. p. 1«7. -Ed. Francof. 15U8.]
[4 Dr Jenkyns concludes that this was " the
edict of August 3rd, 1532; by which the emperor,
on the conclusion of the treaty of Nuremberg,
announced a general peace in Germany until the
meeting of a general, Christian, and free council.
The protestants on their part engaged to assist the
emperor against the Turks." Vid. Seckendorf,
Comment. Hist. Apol. de Lutheran, Lib. in. sect.
4. §ix. p. 25. Ed. Francof. et Lips. 1092. (12);
Robertson's Life of Charles V. Vol. ft I. p. 57. Ed.
Lond. 1787.]
[5 This letter being injured by fire, Dr Jenkyns
has supplied some of the deficiencies by conjecture.
Vid. Remains of Abp. Cranmer, Vol. I. p. 8.]
[G He did not land in Spain till April 22, 1533.
Vid. Robertson's Life of Charles V. Vol. III. p.
63.]
f7 See note 4 supra.]
1532.] LETTERS. 233
the] pope of your grace's great cause; wherein I humbly beseech your highness that
I may be instructed of your pleasure what I shall do. Because the said meeting
should not much empech the emperor's long [journey] into Spayne, he hath directed
letters unto the pope, to meet him [at] some place in his way toward Genua. What
place that shall be, is not yet known, as Monsieur Grandeveile informed me, but I shall
certify your grace as soon as I shall have sure knowledge thereof. But I fear that the
emperor will depart thence, before my letters shall may come unto your grace's hands :
and if not, I beseech your grace of instructions, what I shall entreat with your grace's
ambassadors unto the pope's holiness8, if we meet together, as I suppose we shall.
As touching the emperor's army of Italians and Spaniards that came out of Italy,
in their coming to Vienna by Isprugh, Passaw, Lyntz, and other places adjoining to
the waters of Enus and Danubius, they have done great damage unto all the countries
that they have passed by, as I wrote unto your highness in my last letters, dated
the second day of this month ; but now, in returning again into Italy by another way
through Austria, Stiria, and Carinthia, the Italians have done much more harm. For
eight thousand of them 9, which were conducted hither per comitem Sancti Secundi,
Martionem Colump . . . comitem Philippum Tornierum, et Jo. Baptista Castoldum, for
indignation that the emperor would not prosecute the Turk, and. for lack of payment
of their wages, departed from the emperor and from their captains, and chose captain
among themselves, and went before the emperor, spoiling and robbing all the coun
tries of Austria, Stiria, and Carinthia, more than two hundredth English miles in length,
as well churches as other houses, not leaving monstral nor the sacrament. And the men
of arms that come with the emperor, and other that follow the court, do conQsume]
all that the other left, in such sort, that I, following two days after the emperor from
Vienna, found in no town that was unwalled man, woman, nor child, meat, drink,
nor bedding ; but, thanked be God ! I found straw, hay, and corn, for my horses to
eat, and for myself and my servant to lie in, but the people were all fled into [the]
mountains for fear.
The said Italians not only robbed the towns, but also ravished the [wojmen, and
beat the men, and slew many. And yet cometh after the emperor Qthe] captain called
Fabricitis Maromaus10 with his band about three thousand, who brenneth up all the
towns which before were but spoiled, as I am informed by two of my servants which
I left at Vienna, the one sick, and the other to keep him: and they told me that
all the towns by the way, so far as Fabricius Maromaus hath gone, be clean brent
up, so much that not one house is standing, except in such strong holds as they could
not attain unto. And yet one walled town they have entered into and spoiled, which
the other that went before durst not attempt to assault ; the name of it is Newmarkes,
and a servant of mine was present, when they brake the gates and slew the porters.
Of this sacking and brenning is like to ensue great penury and default of all victuals,
and specially of corn ; forsomuch as the corn here is brent up, whereupon the people
should live this year, and sow their land against the next year. Thus is this country
miserably oppressed of all parties, but much more by them that came to defend this
country, than it was by the Turks.
So that hitherto I can see no great fruit that hath succeeded of this puissant army
assembled against the Turk. For it hath alienated the minds of the Almains from the
Italians and Spaniards much more than ever they were before. And moreover, as
far as I can understand, it hath not a little diminished the minds, as well of the
[8 " Sir Edward Karne, Dr Rennet, and sir
Thomas Elyot, were Henry VIII. 's ambassadors
with the pope at this time. In consequence of
queen Catharine's appeal, an advocation of the
divorce cause to Rome had been granted ; and it
was now pressed by her party that the king should
appear there by proxy. Henry refused, and was
labouring to procure a commission to try the ques
tion in England." Vid. Jenkyns' Remains of Abp.
Cranmer, Vol. I. p. II, who refers to Burnet's Hist.
of the Reformat. Vol. I. p. 242. Ed. Oxon. 1829.
Strype's Eccl. Mem. Vol. I. p. 341. Ed. Oxon.
1822; Mem. of Abp. Cranmer, Vol. I. p. 13. Ed.
Oxon. 1840 ; and State Papers, Vol. I. pp. 336,
346, 347.
[9 Vid. Knolles' Hist, of the Turks, p. 625.
Ed. Lond. 1638.]
[10 Discontent at the appointment of Fabricius
Maramaldus to the command was one of the causes
of the mutiny. Id. p. (523. J
234 LETTERS. [1532.
Italians as Almains, tcncards the emperor, because that he so shortly hath dissolved the
said army that came to him with so good courages, and he hath not prosecuted the
said enterprise against the Turk throughout all Hungary and Greece, according to
their expectation ; but noio the men of arms be much displeased, [and many of them do
say openly, that they will never return at his calling hereafter"^.
And now the husbandmen of this country be in such a tumultuation for the loss
of their goods and the brcnning of their houses, that they muster together upon the
mountains, and with guns and stones do slay many of the emperor's people. And in
divers places they come down from the mountains in the night, and do slay all the
small companies that they may find sleeping. And many times they come down in
the day in good companies, and rob carriages that do follow the court, and slay as
many as will withstand them : so much that they have slain many gentlemen of the
court; and yesterday they slew three or four gentlemen of Burgon, for whose death
the emperor is right pensive. But the boors put no difference between one man and
another, for all that go with the emperor be to them Italians and Spaniards. They
have also slain the ambassador of Mantua, as the constant fame hath been here con
tinually these three days. And the legate de Medicos2, at a town six miles hence
called St Vite, was taken prison [er, but was released] by favour of the emperor's letters ;
but after in another place [they would have] slain him, if he had not escaped with
good horses; [they slew] one of his men of arms with an arquebuse, and took Mon
whom your grace knoweth right well, and he had been sl[ain by the stroke of] an
halberd, if the stroke had not light short : nevertheless [his clothes] upon his breast
were cut down with the stroke unto the bare [flesh] ; and afterwards they led him
into the mountains almost two days, and [would] have slain him, if one man had
not been his friend. And [since] is word brought, that four of the said legate's car
riages be robbed, [which] came after the emperor; and every day we hear of much
murder and [robjbing done by the boors. And yet all these dangers, than[ked be God,]
I have escaped; but these two days to come I shall be [in] more jeopardy of the
boors, than I was at any time yet : nevertheless, he that conducted me safely hither,
I trust he will likewise conduct me into Italy and Spain, and afterward to England
again.
Don Ferdinando is not muck beloved in these parts, neither of the princes that be
adjoining to them, nor also of his own subjects. And this icasting of this country is
f1 The passages in Italics were written in cypher to gain ground upon an enemy always attentive and
in the original, but have been decyphered in the j on his guard, marched back to Constantinople to-
margin : those within brackets have been supplied | wards the end of autumn." Robertson's Life of
by Dr Jenkyns. | Charles V. Vol. III. pp. 58, 9, quoted in Remains
" The protestants, as a testimony of their grati- | of Cranmer. Cranmer appears to have given a
tude to the emperor, exerted themselves with extra
ordinary zeal, and brought into the field forces that
more full account of this transaction than any
other writer. " Sed taxant hie Caesarem scrip-
exceeded in number the quota imposed on them : j tores Hungari, et cum iis Pallavicinus, Lib. in.
the catholics imitating their example, one of the j cap. xi. sect. 1, quod in Hispaniam ad uxorem,
greatest and best appointed armies that had ever
been levied in Germany assembled near Vienna.
prolis generandiE cupidus, Ferdinando fratre deserto,
festinasset. Magna autem culpac pars pontifici tri-
Being joined by a body of Spanish and Italian | buenda est. Hujus enim copise, cum reliquias belli
veterans under the Marquis dal Guasto, by some | in Pannonia persequi debuissent, seditione facta,
heavy-armed cavalry from the Low Countries, and
by the troops which Ferdinand had raised in Bo
hemia, Austria, and his other territories, it amounted
in all to ninety thousand disciplined foot, and
thirty thousand horse, besides a prodigious swarm
of irregulars. Of this vast army, worthy the first
Italiam repetierunt, hostiliter in ditione Austriaca
incendiis grassatae, sic vindicare se dictitantes qua?
Germani in Italia (sub Borbonio scilicet et Frans-
pegio) patrassent." Seckendorf, Comment. Hist.
Apol. de Lutheran. Lib. in. sect. f>. § xi. p. 30.]
[2 The emperor ordered both the legate, cardinal
prince in Christendom, the emperor took the com- j Hippolytus de Medici, and Pietro Maria Rosso, to
mand in person ; and mankind waited in suspense whom the mutiny was ascribed, to be arrested, but
the issue of a decisive battle between the two
greatest monarchs in the world. But each of them
he speedily set the cardinal at liberty with many
apologies, and soon afterwards released Rosso also.
dreading the other's power and good fortune, they Ur Jenkyns suggests that Cranmer's account may
both conducted their operations with such excessive be suspected to be a different version of the same
caution, that a campaign, for which such immense transaction. Guicciardini, Istor. D'ltalia. Vol. X.
preparations had been made, ended without any Lib. xx. p. 165. Ed. Milan. 1803.]
memorable event. Solyman, finding it impossible
1532.] LETTERS. 235
like to augment the murmur of the people against him ; whereupon many men do fear
an insurrection to follow very shortly, whereunto this commotion of the commons is a
very preparative. Dens omnia vcrtat in gloriam suam : for hereof might follow such
inconvenience as in many years after should le irrcp[_arable~\.
Here hath appeared two hours before daylight every morning since the fifth or
sixth day of this month a blazing star, called cometa, straight in the east, casting
his beam upward, partly inclined toward the south, much whiter in colour than was
the other that appeared the last year. And moreover many persons here do affirm,
that they have seen above the moon a blue cross, which mine host in a city called
Indiburs and all his household did see, as they shewed me. Other do say, that they
have seen an horse-head flaming, other have seen a flaming sword. But of these
other impressions I cannot assure your grace; for I saw no mo but the comet, which
I saw within Ahese two days3. What strange things these tokens do signify to come
hereafter, God knoweth : for they do not lightly appear, but against some great muta
tion ; and it hath not be seen (as I suppose) that so ma[ny] comets have appeared in
so short time.
na is a great infection of the plague, whereof is dead many of
the emfperor's] household, and among other is dead Waldesius, a Spaniard, the em[pe-
ror's] chief secretary, and was in his singular favour. He was well learned in the
Latin tongue, and partly in the Greek ; and whensoever the emperor would have any
thing well and exactly done in the Latin tongue, it was ever put to Waldesius; and
I suppose that he made the draught of the answer of the emperor, which I sent
unto your grace inclosed with my last letters.
In my journey I passed through the place where was the first battle against the
fourteen thousand Turks that came to Ens, though many say they were but eight
thousand. In which battle were captains of our party, Cassiander, born in Croatia,
and two Turks which have been long time servants unto king Ferdinando ; one is
called Bacrcspal, and the other Turk Waylandc. But the Turks durst not abide for
fear of duke Frederick, which was very near with six thousand horsemen and a great
number of footmen. By the high way, as I rode almost two English miles, lay many
dead men and horses, part of Christian, and part of Turks. But the great number were
Turks. But to mine estimation, as much as I could view the ground, there was not
slain upon both parties two thousand men. But after in another place were slain about
two thousand Turks of the same band, and they slew again two or three thousand
Spaniards arquebusiers at the same time, and took divers prisoners, whom they carried
with them into Hungary. Beside that, from their first entering into Austria and Stiria
until their returning into Hungary again, they slew in one place and other above fifteen
or sixteen thousand Christian men, and took many prisoners, and escaped themselves
all but three or four thousand4, which were slain as I have above written. This is the
voice of this country, which I have now written unto your grace; but Monsieur
Grandeveilc shewed me otherwise, that all the said Turks were slain except two or
three hundredth, as I wrote unto your grace in my last letters. Now I have signified
unto your grace both the saying of Monsieur Grandeveile, and also the voice of this
country, permitting unto your grace's wisdom the judgment of both.
[3 " This was the end of those wonderful pre- i devastatis agris, null um immanitatis genus prater -
parations made by the two great monarchs, Solyman mittit. Cum vero pedem referret, in nostros equites,
and Charles V., in the year 1532, which held the
world in great suspense, with the fearful expectation
of some marvellous alteration ; and so much the
more, for that at the same time appeared a great
blazing star for the space of fifteen days." Vid.
Knolles* Hist, of the Turks, p. 626.— Per Septem-
brem et Octobrem visus hoc tempore cometa fuit
ante solis ortum. Sleidan, De statu Religionis et
Reipub. Book vm. p. 168. Ed. Francof. 1568.]
[4 Solymannus.-.praedatum emittit ad quinde-
qui fuerant emissi, ut rapinis et populationibus
ilium prohiberent, incidit, et diversis locis ad inter-
necionem prope concisus, tandem et ipse occumbit.
Sleidan, De statu Religionis et Reipub. Book vm.
p. 107. Ed. Francof. 1668. Knolles (p. 622) asserts
that this destruction befel a division of eight thou
sand men only, under Cason, and that the remainder
escaped with little loss to Solyman. Dr Jenkyns
appears to think that Knolles has followed "the
voice of the country," Sleidan the statement of
cim equitum millia, duce Casono. Is Lincium Granvelle. Vid. Remains of Abp. Cranmer, Vol.
usque supra Viennam excurrit, et longe lateque ! I. p. 14, n. c.J
23(5
LETTERS.
[1532,
This same day a doctor, chaplain to the bishop of Salt/burg, shewed me that the
Turk prepareth another army ; but I can hear no good ground thereof to give credence
unto as yet : as soon as I can inquire the truth, I shall certify your grace thereof.
The king Ferdinando hitherto hath accompanied the emperor, and shortly he shall
depart unto Isbrugh, where the queen is. And because that I must follow the emperor,
I thought it good to salute him before his departure from the emperor, and to offer
him my service, and to understand if he would any thing command me unto your
grace; who [commended] him unto your highness, and said that forsomuch as the emperor
[made your highness] participant of all the news here, it should not require [any other]
news sent but only this, that the emperor and he have rcceifved letters from] sundry
parts according in one thing, that Andrew Doria h[ad captijvate and taken from the
Turk Modona and Corona in Morea1, [with an]other strong hold, whereof he remem
bered not the name. But [because] that hitherto they have no letters thereof from
Andrew Doria himself, they will not yet give firm credence thereto.
Moreover the emperor hath sent for the duke William of Bavaria to come to him,
that before his departing out of Almayne he may conclu[de] peace between the king
Ferdinando and the duke of Bavaria, lest that after his departing more inconveniences]
may fall than hath been heretofore.
The duke Dalby an Hispaniard came hither to help the emperor in his wars, and
this same day is word come, that his brother's carriages, six mulettes, and fourteen
horses be taken by the boors, and two of his servants slain, and the rest fled away.
And this is done in the way which, by the grace of God, I must ride to-morrow.
As concerning the duke Frederick2, the French ambassador advised me not to speak
with him in the camp, for that should gender a suspicion unto the emperor ; and after
that the emperor had dissolved his army, duke Frederick incontinent departed with his
band of the empire toward his own dominion by Regenspurg ; so that I, going with
the emperor another way, cou[ld] not speak with duke Frederick, to understand if
he had any communication with the emperor in your grace's cause. But the French
ambassador, (which, coming to Vienna by the water of Danubius, left his horses at Pas-
saw, almost two hundredth English miles from Vienna,) was compelled to leave the
emperor, and in wagons to ride to his horses the same way that duke Frederick went.
And he promised me to speak to duke Frederick in your grace's cause, and to bring
me an answer, which as soon as he cometh I shall send unto your grace. And thus
Almighty God have your highness evermore in his preservation and governance ! From
Villach, the xxty day of October, [1532.]
Your highness
chaplain and3
[' Doria [Auria] ravaged the coasts of Pelopon
nesus, and took Coron, Patras, and Rhium, but not
Modon. Knolles' Hist, of the Turks, pp. 626, 7.]
[2 This duke Frederick was probably John
Frederick, duke of Saxony, who had lately suc
ceeded the elector John, with whom Cranmer,
having left Ratisbon incognito, had a private con
ference. Vid. Seckendorf, Comment. Hist. Apol.
Lib. in. sect. 7- § xvi.p.41, Add. ; Strype'sMem.
of A bp. Cranmer, Vol. I. pp. 18, 19. Ed.Oxon. 1840. J
[3 The signature is destroyed by fire.]
1533.] LETTERS. 237
IV. TO CRUMWELL.
MASTER Crumwcll, in my right hearty wise I commend me to you ; and likewise cotton MS.
Vespasian
pray you to be good master unto mine old acquainted lover and friend master New- p. xpni.afoi.
man this bearer, in such his suits as he at this time shall have unto you. And albeit holograph!'11
I have diverse suits and causes of mine own to be made and moved unto you at our «um.h
next meeting, which I have many times forgotten when I have been personally with
you; yet I am so much beholding to the said Mr Newman for many considerations
and respects, that I am thus bold to write unto you in his favour at this time, leaving
mine own causes apart until our next meeting, or some other good opportunity of time,
praying you to be as good unto him in the same, as ye shall be sure to have me ready
at all times to shew you any pleasure that shall lie in me. At Chanon Rowe in West
minster, the viiith day of February, £1533.]
Your own assured and very loving good friend,
THOMAS ELECT OF CANT/
V. TO KING HENRY VIII.
PLEASE it your highness, that where your grace's great cause of matrimony is (as it is ggf? Paper
thought) through all Christianity divulgated, and in the mouths of the rude and ignorant I)°'»esticr
common people of this your grace's realm so talked of, that few of them do fear to report ii.f»i;'i-w.
and say, thereof is likelihood hereafter to ensue great inconvenience, danger, and peril to holograph.
this your grace's realm, and much uncertainty of succession; by which things the said filV!. f()1- 2-
ignorant people be not a little offended : and forasmuch as it hath pleased Almighty God, Museum
and your grace of your abundant goodness to me shewed, to call me (albeit a poor wretch TOM. intro-
and much unworthy) unto this high and chargeable office of primate and archbishop in cranmer'°
this your grace's realm, wherein I beseech Almighty God to grant me his grace so XS1"*' P'
to use and demean myself, as may be standing with his pleasure and the discharge of
my conscience, and to the weal of this your grace's realm : and considering also the
obloquy and bruit, which daily doth spring and increase, of the clergy of this realm, and
specially of the heads and presidents of the same, because they in this behalf do not foresee
and provide such convenient remedies, as might expel and put out of doubt all such incon
veniences, perils, and dangers, as the said rude and ignorant people do speak and talk to
be imminent : I, your most humble orator and beadman, am, in consideration of the
premises, urgently constrained at this time most humbly to beseech your most noble
grace, that where the office and duty of the archbishop of Canterbury, by your and your
progenitors' sufferance and grants, is to direct, order, judge, and determine causes spiritual
in this your grace's realm; and because I would be right loth, and also it shall not become
me, forasmuch as your grace is my prince and sovereign, to enterprise any part of my
office in the said weighty cause touching your highness, without your grace's favour
and licence obtained in that behalf: it may please, therefore, your most excellent majesty
(considerations had to the premises, and to my most bounden duty towards your highness,
your realm, succession, and posterity, and for the exoneration of my conscience towards
Almighty God) to license me, according to mine office and duty, to proceed to the ex
amination, final determination, and judgment in the said great cause touching your
[4 Eleven bulls, the last which were received in against procuring more bulls from Rome, in order
the reign of Henry VIII., were sent by the pope, j that he might not begin the breach till forced to it
Clement VII., for Cranmer's promotion to the
archbishoprick of Canterbury. The first eight bear
date Feb. 21, the ninth Feb. 22, the tenth and
eleventh, March 2, 1533. Henry VIII. had ap
plied for them to the pope at the end of the pre
ceding January, though a statute had been passed
by Clement VII. The consecration of Cranmer by
the bishops of Lincoln, Exeter, and St Asaph, took
place on March 30, 1533. Vid. Burnet's Hist, of
Reformat. Vol. I. pp. 259, 60. Ed. Oxon. 1829;
Strype's Mem. of Abp. Cranmer, Vol. I. pp. 2f>, 7-
Ed. Oxon. 184".)
238
LETTERS.
highness : eftsoons, as prostrate at the feet of your majesty, beseeching the same to par
don me of these my bold and rude letters, and the same to accept and take in good sense
and part as I do mean ; which, calling our Lord to record, is only for the zeal that I have
to the causes aforesaid, and for none other intent and purpose. From my manor at
Lamhith, the llth day of April, in the first year of my consecration1, [1533.]
Your highness' most humble beadsman and chaplain,
THOMAS CANTUAR.
To the kings highness, from the Archbishop
of Cant, at Lambyth, the xi. day of
April, the xxv. year of your reign.
State Paper " Please it your highness, that where your grace's great cause of matrimony is, as it is thought,
foTTt1? J through all Christianity divulgated, and in the mouths of the rude and ignorant common people of this
Original your grace's realm so talked of, that few of them do fear to report and say, that thereof is likelihood
hereafter to ensue great inconvenience, danger, and peril to this your grace's realm, and much uncertainty
holograph.
Ex Biblioth.
R. Harley.
Armip. April
A.D. IOT.
f1 " This letter is wholly in the archbishop's
hand-writing; and it is not a little singular, that
another letter of the same date, and nearly of the
same tenor, likewise written by the archbishop him
self, is preserved in the State Paper office. They
both bear the marks of having been folded and
sealed, and of having been received by the king.
It is so difficult to conjecture why they were both
written, and why they differed from each other, that
the second is subjoined." Note to State Papers,
Vol. I. p. 391. This Letter is thus endorsed,
either in Paget's or Wriothesley's hand-writing,
most probably by the latter: "Letters from the
Bishop of Canterbury, monitory to the king's high
ness, with others written in the time of his process,
and the copy of the sentence subscribed by two
notaries." The first of these letters is that which
was entered by Cranmer's secretary in his book of
copies, Harl. MSS. 6148.
The following answer of Henry VIII. to Abp.
Cranmer, granting him licence to proceed to the
final determination of his cause of matrimony, may
be seen in the State Papers, Vol. I. Partn. p. 392,
from which it is here inserted.
King Henry VIII.'s letter to archbishop Cranmer,
authorising him to give a final determination
concerning the marriage between the king and
Catharine of Spain.
Most Reverend Father, &c., we greet you well.
Doing you to understand, that the 12th day of this
month of April we receive letters from you, dated at
Lambeth the 11 day of the same month, in which
letters ye writ, that, forasmuch as our great cause of
matrimony, which has long depended in question,
is divulgated (as it is thought) throughout all
Christente, and it is communed of the mouths of
no small number of our people ; and that many of
them fear not to say and report, that thereof is
likelihood hereafter to ensue great inconveniences,
dangers, and perils to this realm, and much un
certainty to our succession, whereby our said people
is seen to be not a little offended : whereupon ye,
whom God and we have ordained archbishop of
Canterbury, and primate of all this our realm of
England, to whose office it hath been, and is, apper
taining, by the sufferance of us and our progenitors,
as ye write yourself both justly and truly, to order,
judge, and determine mere spiritual causes within
this our realm, having due consideration to the
said inconveniences, dangers, perils, and incertainty,
if the said cause of matrimony should be suffered
still to continue in question, undecided ; and also re
ducing to your remembrance the great blame that
hath been arrected to the clergy of this our realm, and
specially to the heads and presidents of the same,
because they have not hitherto studied and travailed
for remedies to exclude and put out of doubt such un
certainty, inconveniences, perils, and dangers; being
moved in your conscience by reason of the premises
to endeavour yourself as far as you may, by reason
of your said office of primacy, to set some direction
and end in the said cause of matrimony, according
to the pleasure of Almighty God. And thereupon
ye duly recognising, that it becometh you not,
being our subject, to enterprise any part of your said
office, in so great and weighty cause pertaining to us,
being your prince and sovereign, without our licence
obtained so to do ; and therefore, in your most
humble wise ye supply unto us, in your said letters,
to grant unto you our licence to proceed to the exa
mination and final determination of the said cause,
in exoneration of your conscience towards God , and
for the satisfying of your bounden duty towards us,
our realm, succession and posterity, in avoiding of
the said inconveniences ; and, finally, in the end of
your said letters, ye beseech us to pardon your bold
ness and rude writing in that behalf, and to take the
same in good sense and part, as you do mean, calling
God to your record, that only for the zeal that ye
have to the premises, ye have written your said let
ters, and for none other intent, cause, or purpose.
My lord, where you write in the last part of your
said letters, whereunto we make you first answer,
that ye be moved only by the zeal that ye have to
justice, and for the exoneration of your conscience
against God, to write as you do unto us ; we cannot
of reason be discontented therewith, but condignly
praise you therein. And for that we perceive that ye
have such a good mind and fervent zeal to do justice
according to your office, for the quieting of our
realm, and for the excluding of such dangers and
perils as be in your said letters mentioned ; and also
for putting our succession and posterity out of ques
tion, doubt, and uncertainty ; we cannot but much
commend and laud your good and virtuous intended
purpose on that behalf. In consideration whereof,
albeit we, being your king and sovereign, do recog
nise no superior in earth, but only God, and not being
subject to the laws of any other earthly creature ; yet,
because ye be under us, by God's calling and ours, the
1533.] LETTERS. 239
of succession ; by which things the said ignorant people be not a little offended : and forasmuch as it hath
pleased Almighty God, and your grace of your abundant goodness to me shewed, to call me, albeit a poor
wretch and much unworthy, unto this high and chargeable office of primate and archbishop in this your
grace's realm, wherein I beseech Almighty God to grant me his grace so to use and demean myself, as may
be standing with his pleasure, and the discharge of my conscience, and to the weal of this your grace's said
realm : and considering also the obloquy and bruit, which daily doth spring and increase, of the clergy of this
realm, and specially of the heads arid presidents of the same, because they in this behalf do not foresee and
provide convenient remedies, as might expel and put out of doubt all such inconveniences, perils and
dangers, as the said rude and ignorant people do speak and talk to be imminent : I, your most humble
orator and beadman, am, in consideration of the premises, urgently constrained at this time most humbly to
beseech your most noble grace, that where my office and duty is, by your and your predecessors' sufferance
and grants, to direct and order causes spiritual in this your grace's realm, according to the laws of God and
holy church, and for relief of all manner griefs and infirmities of the people, God's subjects and yours,
happening in the said spiritual causes, to provide such remedy as shall be thought most convenient for their
help and relief in that behalf; and because I would be right loth, and also it shall not become me, forasmuch
as your grace is my prince and sovereign, to enterprise any part of my office in the said weighty cause
without your grace^s favour obtained, and pleasure therein first known : it may please the same to ascertain
me of your grace's pleasure in the premises, to the intent that, the same known, I may proceed, for my
discharge afore God, to the execution of my said office and duty, according to his calling and yours: be
seeching your highness most humbly upon my knees, to pardon me of these my bold and rude letters, and
the same to accept and take in good sense and part. From my manor at Lamhith, the llth day of April,
in the first year of my consecration.
" Your highness' most humble beadsman and chaplain,
" To the king's highness, from the Bishop of Canter. " THOMAS CANTUAR."
at Lambythe, the xi. day of April, the xxv. year
of your reiyn."
VI. TO CRUMWELL.
RIGHT worshipful Mr Crumwell, in my hearty manner I commend me to you ; state Paper
likewise praying you to have in good remembrance mine old suit for the receipt of VEii
Mr Benet's advowson of the benefice of Barnake2, that the same may be delivered to my xS
hands and custody, to the use of my friend3 for whom I have thus long sued; and ^"series
that it may please you, in case ye have not already spoken to master Benet's factor VoL IX>
in that behalf, to send this bearer my secretary, or some trusty servant of yours, with
your letters or token, and with the same letters which ye have received from Mr Benet
for the grant of the same advowson, to receive the same in your name. I am informed
that the incumbent is very sick, and in great danger and peril of life; which thing
moveth me to be the more importune in calling upon you in the premises, praying you
to continue your good mind and favour in this and in all other my suits unto you
hereafter, for which, and all other your kindness heretofore shewed, ye shall have me
your own assured always during my life. At Lamhith, the 21 day of April.
Your own assured,
THOMAS CANTUAR.
To the right worshipful and my very loving
friend Mr Crumwell, one of the king's
grace's most honourable council.
most principal minister of our spiritual jurisdiction,
within this our realm, who we think assuredly is so in
the fear of God, and love towards the observance of
his laws, to the which laws we as a Christian king have
always heretofore, and shall ever most obediently sub
mit ourself, will not therefore refuse (our pre-emi
nence and authority to us and our successors, in this
behalf, nevertheless saved) your humble request,
offer, and towardness; that is, to mean to make
an end, according to the will and pleasure of Al
mighty God, in our said great cause of matrimony,
signed with our sign manual, do license you to pro
ceed in the said cause, and to the examination and
final determination of the same ; not doubting but
that ye will have God and the justice of the said
cause only before your eyes, and not to regard any
earthly or worldly affection therein. For assuredly,
the thing that we most covet in this world is to
proceed, in all our acts and doings, as may be most
acceptable to the pleasure of Almighty God, our
Creator, and to the wealth, honour of us, our suc
cession and posterity, and the surety of our realm,
which hath so long depended undetermined, to our ! and subjects within the same.]
great and grievous inquietness and burthen of our j [2 Barnack in Northamptonshire, near Stamford.]
conscience. Wherefore we, inclining to your humble j [3 Apparently Newman. Dr Jenkyns' Remains
petition, by these our letters sealed with our seal, and of Abp. Cranmer, Vol. I. p. 17, n. m.]
240
LETTERS.
Harl. MS.
<!148. fol. 22.
British
Museum.
Copy.
VII. TO THE ABBOT OF ST AUGUSTIN'S, CANTERBURY1.
BROTHER abbot, in my right hearty wise I commend me to you : likewise praying
you to give credence to this bearer my servant in such requests and suits as he shall
have with you touching my behalf, and the same to ponder and tender with effect,
according to such special trust and confidence as I have in you ; for so doing ye shall
be sure to have me at all times as ready to shew unto you as much pleasure, when
ye shall the same desire of me. At my manor in Mortlaque, xxviii*' day of April.
To my brother abbot of St Auystyris,
besides Canterbury.
Harl. MS.
(5148. fol. 22.
British
Museum.
Copy.
VIII. TO THE ABBOT OF WESTMINSTER2.
IN my right hearty wise I commend me unto you, &c. And where it is so, as
I am credibly informed, that at this season there is a place or room of a vicar void
within the college 3 of St Marteyns, in the city of London, by the death of one master
Framton, late incumbent there, (where also you are dean,) and as I understand as
yet not appointed or named to any person : in consideration whereof, and forasmuch
as now it lieth in you by reason of your deanery to do pleasure therein; I heartily
require you to shew your lawful favour herein, in preferment of this said room, unto
this bearer sir John Smythe, one of the same college ; that forasmuch as he being both
of honest conversation and good name, thereby may have the more furtherance in this
behalf before another stranger, not being your friend and acquaintance, and in thus so
doing you shall deserve of me like commodity. And thus fare you well. From our
manor of Mortelacke, the ivth day of May.
State Paper
Office.
Miscellane
ous Letters.
Original
holograph.
Temp. Hen.
VIII.
.'{ret Series,
Vol. IX.
IX. TO CRUMWELL.
RIGHT worshipful Mr Crumwell, in my right hearty manner I commend me to
you : advertising you that I have received your letters, by which ye write that the
prior of St Gregorie's in Canterbury is willing to resign his room and office there ;
wherefore your desire is, that I shall take and accept such a person to the same room
as ye shall name unto me, promising to provide one, that not only for his discretion,
good learning, and religious life, but also for many other his commendable merits and
qualities, shall be right apt and meet to supply the said room.
[l John Sturvey, alias Essex, abbot of St Au-
gustin's, Canterbury, from lf)23 to the dissolution.
Willis' Hist, of Abbeys, Vol. I. p. 54. Ed. Lond.
1718.1
[2 " William Boston, according to his oath in
Rymer, or Benson, according to his will, was the
last abbot, and the first dean of Westminster. Some
estimate may be formed of his character from his
memorable argument on the oath of succession.
When sir Thomas More pleaded his conscience for
refusing it, he was told by the pliant abbot, that he
' might see his conscience was erroneous, since the
great council of the realm was of another mind; and
therefore he ought to change his conscience.' With
this laxity of principle, it excites no surprise that
under Henry VIII. he acquiesced in the dissolution
of the monastery, and under Edward VI. in the
spoliation of the chapter. By his conduct on the
latter occasion, says Heylyn, he 'saved the deanery,
but lost himself; for calling to remembrance, that
formerly he had been a means to surrender the abbey,
and was now forced on the necessity of dilapidating
the estate of the deanery, he fell into a great dis
quiet of mind, which brought him to his death
within a few months after.' Burnet's Hist, of Re
format. Vol. I. p. 310; Willis' Hist, of Abbeys,
Vol. I. p 207 ; Heylyn, Eccles. Restaur. Edw. VI.
p. 61. Ed. Lond. lf>74." .Jenkyns' Remains of
Abp. Cranmer, Vol. I. pp. 18, 19.J
[a The college of St Martin le Grand, within
Aldersgate, granted by Henry VII. to the abbot
and convent of Westminster. Newcourt's Reper-
torium, Vol. I. p. 424. Ed. Lond. 1708.]
1533.] LETTERS. 241
Master Crumwell, as touching this behalf, or any other thing wherein I may law
fully shew you any pleasure, ye shall be as well assured of the same as ye would be
willing to desire it of me. But the truth is, that in my mind I am entirely resolved to
prefer to the same office, and all such other when the same shall be void, some such
one person as was professed in the same house, et sic de eodem gremio, if any such
shall be found apt and meet in the same house for it ; for as long as there may be
had some one meet for that room in the same house, I do think it much inconvenient
for many considerations to provide a stranger to be head and ruler there. If there be
none so apt and meet in the said house for the said office as the law will require,
then I will be glad to provide the most meetest that can be found in any other place,
of the same rule, habit, and religion, of whose sufficiency and ability I ought, if I do
my office and duty, to have good experience and knowledge myself, afore that I will
admit or prefer him : and forasmuch as I do not know the person whom ye would prefer
to this office, and 'to the intent also that I may inquire of his learning, living, and of
other his good qualities, I pray you that I may be ascertained of his name, and of
the place where he doth deriore4; and that done, I will hereafter in this behalf make
you such further answer as I trust ye shall be pleased withal : albeit the bringer of
your letters and bearer hereof shewed me, that ye did write your said letters for him
and in his favour ; which thing, I assure you, moveth me to take longer respite in this
behalf. Ye do know what ambition and desire of promotion is in men of the church, and
what indirect means they do use and have used to obtain their purpose; which their
unreasonable desires and appetites I do trust that ye will be more ready to oppress and
extinguish, than to favour or further the same ; and I remit to your wisdom and judg
ment, what an unreasonable thing it is for a man to labour for his own promotion
spiritual. At Mortlakc, the vith day of May.
Your own assured,
THOMAS CANTUAR.
To the right worshipful and my very loving
friend master Crumwell, of the king's
graces most honourable council.
X. TO KING HENRY VIII.
PLEASE it your highness to be advertised, that I have received your grace's most state Paper
honourable letters, bearing date at your grace's manor of Grenewich, the llth day of this Domestic
present month of May, and do right well perceive the contents of the same. Signifying IfS'iS''
to your highness, that where, upon Saturday last passed, the noble lady Catharine was, °nsm;
for her non-appearance the same day afore me, and upon such certificate as the man
datary only made unto me upon his oath, pronounced contumax ; I have, this present
Monday, upon such depositions as have been made and taken afore me, by Mr Briane,
Gage, and Vaux, my fellows, your grace's servants, of and upon such words and sayings
as were spoken by the said noble lady, in the time of the execution and serving of
my monition, pronounced her vere et manifeste contumacem, so that she is (as the
counsel informed me) precluded from farther monition to appear ; by reason whereof I
shall make more acceleration and expedition in my process than I thought I should,
and I have declared my farther mind in this behalf to Mr Brian, to whom I humbly
beseech your grace to give credence. At Dunstable, the 12th day of this present
month of May, [1533.]
Your highness' most humble beadman and chaplain,
THOMAS CANTUAB,
To the king's highness, from tlw Bishop of
Canter, at Dunstable, the xii. day of
May, the xxv. year of your reign.
[4 Devnore : sojourn, dwell. Lat. demoror-]
16
LCRANMER, u.j
242
LETTERS.
[1533.
Domestic ^^
Oricfcui4&
holograph,
XL TO KING HENRY VIII.
PLEASE it your highness to be advertised, that your grace's great matter is now
brought to a final sentence, to be given upon Friday now next ensuing. And because
evcry day m ^ie ncx* week! shall be ferial, except Friday and Saturday, therefore I
cannot assign any shorter time ad audiendam sentenfiam, than in the said Friday:
at which time I trust so to endeavour myself further in this behalf, as shall become
me to do, to the pleasure of Almighty God, and the mere truth of the matter. From
Dunstablc, the 17th of May, [1533.]*
Your highness' most humble beadsman and chaplain,
THOMAS CANTUAR.
To the kiity's highness* from the Bishop of
Cant, at Dunstalle, the xtii. day of
May, the xxr. year of your reign.
Cott. MSS.
Oiho. 0. x.
fol. Kid.
Original
holograph.
British
Museum.
XII. TO CRUMWELL.
8 RIGHT worshipful master Crumwell, in my right hearty w[i&?] I commend me to
you : and likewise I thank you for your two [letters'] and good advertisement by the
same, which I trust I have \i\itherto\ satisfied, according to such trust and expectation
as the king'[.<?] highness hath in me; for where I never yet went about to \_injure~\
willingly any man living, I would be loth now to begin [jH^A] my prince, and defraud
him of his trust in me. And therefore [[/] have used all the expedition that I might
conveniently use in i\\\_e kiny's~\ behalf, and have brought the matter to a final sentence,
to \_le~\ given upon Friday next ensuing. Because every day in i\_he~\ next week shall
be ferial, except Friday and Saturday, therefore /] cannot assign any shorter time
ad audiendam sententiam, than . . . Friday : at which time I trust so to endeavour
myself furthe[V in~\ this behalf, as shall become me to do, to the pleasure of Almighfty
GW,] and the mere truth of the matter. Furthermore I pray y[ou to~\ think no
unkindncss in me, for that I have not hitherto [advertised^ you of such process as I
have made in this matter3; for I \_assure~\ you I have not hitherto written unto the
queen's grace, . . . neither to no man living, but only to the king's highness. [[.For]
divers considerations I do think it right expedient, that [the matter~\ and the process
of the same be kept secret for a time; [therefore^ I pray you to make no relation
thereof, as I know vr[ell you~\ will not. For if the noble lady Catherine should, by
the [bruit o/"] this matter in the mouths of the inhabitants of the [[country, or] by
her friends or counsel hearing of this bruit, be [moved, stirred,] counselled, or persuaded,
to appear afore me in the ti[me, or afore] the time of sentence, I should be thereby greatly
stayejjl and let] in the process, and the king's grace's counsel here prefsent shall be]
much uncertain what shall be then further done therein. For a] great bruit and
voice of the people in this behalf [[might perchance] move her to do that thing herein,
which peradventurc [[she would] not do, if she shall hear little of it. And therefore
I [pray you] to speak as little of this matter as ye may, and to [[move the] king's
[! " This is stated in a note to the State Papers to
have been the week preceding AV'hitsunday; but it will
be seen by the letter to Hawkyns, No. xiv. (p. 244)
that it was the second week before Whitsunday, or
Rogation week ; for Cranmer there says, that ' he
gave final sentence the morrow after Ascension-day.'
And in that week, according to his remark, every day
before Friday was ferial; Monday, Tuesday, Wed
nesday, the three Rogation days, being fasts, and
Ascension-day or Holy Thursday being a festival."
Jenkyns' Remains of Abp. Cranmer, Vol. I. p. 24.]
[2 This letter has been much injured by fire.
Several of the defects in the latter part of it are
rilled up from an extract printed by Heylyn, Eccles.
Resfaur. Qu. Mary, p. 177' Ed.Lond. 1C>74. Some
others are supplied from Dr Jenkyns' conjectures,
and are printed in Italic type. ]
[3 "Crumwcll, however, was not ignorant of the
proceedings, having received an account of them
from Bedyll, one of ' the counsellors in the law for
the king's part,' in a letter dated the 12th of May.
It is there stated, that cniy lord of Canterbury
handleth himself very well, and very uprightly,
without any evident cause of suspicion to be noted
in him by the counsel of the lady Katerine, if she
had had any present there.' State Papers, Vol. I.
p. 33.J." Id. ibid. p. 25.]
J533.]
LETTERS.
243
highness in like wise so to do, for the considerations above] recited. And this my
opinion in this behalf nQi[vcithstandwcf, /] do refer all and singular the premises to
the king's [pleasure] and judgment. From Dunstaple, the xviith d[ay of May] [1533.]
Your assur
TIIOM 4
XIII. TO KING HENRY VIII.
PLEASE it your highness to be advertised, that this 23U day of this present month
of May, I have given sentence in your grace's great and weighty cause ; the copy 5
whereof I have sent unto your highness by this bearer, Richard Watkyns. And
[4 The remainder of the signature is destroyed
by fire.]
[ n The sentence of divorce.
Anno incarnationis millcsimo quingentesimo
tricesimo tertio, indictione sexta, dementis papae
decimo, mensis Maii vicesimo tertio, in ecclesia
conventuali monasterii Sancti Petri Dunstablia?,
ordinis Sancti Augustini Lincoln. Dioces. nostri
Cantuariensis provincial.
In Dei nomine, Amen. Nos Thomas, permis-
sione divina, Cantuariensis Archiepiscopus, totius
Angliae primas, et apostolicae sedis legatus, in qua-
darn causa inquisitionis de et super viribus matri-
monii, inter illustrissimum et potentissimum prin-
cipem et dominum nostrum Henricum octavum,
Dei gratia Anglia et Franciae regem, tidei de-
fensorem, et dominum Hibernia?, ac serenissimam
dominam Catharinam, nobilis memoria? Ferdi-
nandi Hispaniarum regis filiam, contract! et consum-
mati, qua? coram nobis in judicio ex officio nostro
mero aliquamdiu vertebatur, et adhuc vertitur, et
pendet indecisa, rite et legitime procedentes, visis
primitus per nos et diligenter inspectis articulis
sive capitulis in dicta causa objectis et ministratis,
una cum responsis eis ex parte dicti illustrissimi
et potentissimi principis Henrici octavi factis et
redditis, visisque et similiter per nos inspectis
plurimorum nobilium et aliorum testium fide dig-
nomm dictis et depositionibus in eadem causa
habitis et factis, visisque praeterea et similiter per
nos inspectis, quam plurium 2, fere totius Chris-
tiani orbis principalium academiarum censuris seu
conclusionibus magistralibus, etiam tarn theolo-
gorum quam jurisperitorum responsis et opinionibus,
utriusque denique provinciae Anglicanas conciliorum
provincialium assertionibus et affirmationibus, aliis-
que salutaribus monitis et doctrinis super dicto
matrimonio desuper respective habitis et factis;
visisque ulterius, et pari modo per nos inspectis, trac-
tatibus seu fcederibus 3 pacis et amicitiaa inter peren-
nis famas Henricum septimum nuper regem An-
gliae, et dictum nobilis memorize Ferdinandum
nuper regem Hispaniaa desuper initis et factis ;
visis quoque peramplius, et diligenter per nos in
spectis, omnibus et singulis actis, actitatis, literis,
processibus, instrumentis, scripturis, munimentis,
rebusque aliis universis in dicta causa quomodo-
libet gestis et factis, ac his omnibus et singulis per
nos visis et inspectis, atque a nobis cum diligentia
et maturitate ponderatis et recensitis, servatisque
ulterius per nos in hac parte de jure servandis, nee
non partibus pncdictis, videlicet pra?fatoillustrissimo
et potentissiiuoprincipe Henrico octavo per ejuspro-
curatorem idoneum coram nobis in dicta causa legitime
comparante, dicta vero serenissima domina Catharina
per contumaciamabsente, cuj us absentia divina reple-
atur praesentia ; de consilio jurisperitorum et theologo-
rum, cum quibus in hac parte communicavimus, ad
sententiam nostram definitivam sive finale decretum
nostrum in dicta causa ferendam sive ferendum sic
duximus procedendum, et procedimus in hunc mo-
dum. Quia per acta, infactitata, deducta, proposita,
j exhibita, et allegata, probata pariter et confessata,
I articulataque, capitulata, partis responsa, testium
j depositiones, et dicta instrumenta, munimenta, li-
teras, scripturas, censuras, conclusiones magistrates,
opiniones, consilia, assertiones, affirmationes, trac-
tatus et fcedera pacis, processus, res alias, et cetera
praemissa coram nobis in dicta causa respective
habita, gesta, facta, exhibita, et producta ; nee non
ex eisdem, et diversis aliis ex causis et considera-
tionibus, argumentisque, et probationum generibus
variis, et multiplicibus validis quidem et cfficacibus,
quibus animum nostrum in hac parte ad plenum in-
formavimus, plene et evidenter invenimus et com-
perimus dictum matrimonium inter praefatos illus
trissimum et potentissimum principem et dominum
nostrum Henricum octavum, ac serenissimam domi-
nam Catharinam, ut praomittitur, contractum et con-
summatum nullum et omnino invalidum fuisse et
esse, ac divino jure prohibente contractum et con-
summatum extitisse : idcirco nos Thomas archi-
episcopus primas et legatus antedictus, Christi
nomine primitus invocato, ac solum Deumpra;oculis
nostrishabentes, pronullitate etinvaliditate dicti ma-
trimonii pronunciamus, decernimus, et declaramus,
ipsumque practensum matrimonium fuisse et esse nul
lum et invalidum, ac divino jure prohibente contrac
tum et consummatum, nulliusquevalorisautmomenti
esse, sed viribus et iirmitate juris caruisse et carere,
prasfatoque illustrissimo et potentissimo principi
Henrico octavo, etserenissimas dominseCatharinas non
licere in eodem practenso matrimonio remanere, etiam
pronunciamus, decernimus et declaramus ; ipsosque
illustrissimum et potentissimum principem H enricum
octavum, ac serenissimam dominam Catharinam,
quatenus de facto et non de jure dictum prastensum
matrimonium ad invicem contraxerunt et consum-
marunt, ab invicem separamus et divorciamus, atquc
sic divorciatos et seperatos, nee non ab omni vinculo
matrimoniali respectu dicti praetensi matrimonii
liberos et immunes fuisse et esse, pronunciamus,
decernimus, et declaramus, per hanc nostram sen
tentiam definitivam, sive hoc nostrum finale decre
tum, quam sive quod ferimus et promulgamus in
his scriptis. In quorum promissorum lidem et testi-
monium, has literas nostras testimoniales, sive pne-
sens publicum sententiae vel decreti instrumentum,
Stale Paper
Office.
Domestic
Letters, Vol.
11. tol. 14?.
Original
holograph.
Harl. MSS.
(.148. fol. 2.
British
Museum.
Copy.
[' This is fouu'.l in Burnet.]
[2 Qur.m plurinnim. Ibid.]
p Pactis sou ftedcribns. Ibid.]
16—2
244
LETTERS.
\vhere I was by the letters of Mr Tluirlesby, your grace's chaplain, advertised of your
grace's pleasure, that I should cause your grace's counsel to conceive a procuracy con
cerning the second matrimony, I have sent the said letters unto them, and required
them to do according to the tenor thereof: most humbly beseeching your highness,
that I may know your grace's further pleasure concerning the same matrimony, as
soon as your grace with your council shall be perfectly resolved therein. For the
time of the coronation1 is so instant and so near at hand, that the matter requiroth
good expedition to be had in the same. And thus our Lord have your highness evermore
in his blessed tuition and governance. From Dunstable, the 23li day of May, £1533.]
Your highness" most humble chaplain and beadsman,
THOMAS CANTUAR.
To the kings hlghne9s,from the Archbishop of
Cant, at DunstaUe, the xxiii. day of May.
Fari. MSS.
British*1' " ''
p. 78.
Ellis, Orig.
Letters, first
series, Lett.
XIV. TO ARCHDEACON HAWKYNS2.
IN my most hearty wise I commend me unto you, and even so would be right
to hear of your welfare, &c. These be to advertise you, that inasmuch as you
now and then take some pains in writing unto me, I would be loth you should think
your labour utterly lost and forgotten for lack of writing again : therefore, and because
I reckon you be some deal desirous of such news as hath been here with us of late in
the king's grace's matters, I intend to inform you a part thereof, according to the tenor
w^av?.1 Ed! an(* Purport used in that behalf.
kSs1824' Ariel first, as touching the final determination and concluding of the matter of divorce
craenmefbp' between mv la(ty Katherine and the king's grace, which said matter, after the convocation
Vol. i. P. so. m ^at Behalf had determined and agreed according to the former consent of the
universities, it was thought convenient by the king and his learned counsel, that I should
repair unto Dunstable, which is within four miles unto Ampthill, where the said lady
Katherine keepeth her house, and there to call her before me to hear the final sentence
in the said matter. Notwithstanding, she would not at all obey thereunto; for when
she was by doctor Lee cited to appear by a day, she utterly refused the same, saying,
that inasmuch as her cause was before the pope, she would have none other judge ;
and therefore would not take me for her judge.
Nevertheless the viiith day of May, according to the said appointment, I came unto
Dunstable, my lord of Lincoln3 being assistant unto me, and my lord of Wynchester4,
doctor Bell, Dr Claybroke, Dr Trygonnell, Dr Hewis, Dr Olyver, Dr Brytten, Mr
Bedell5, with divers other learned in the law, being counsellors in the law for the king's
part: and so there at our coming kept a court for the appearance of the said ladv
Katherine, where were examined certain witness which testified that she was lawfully
exindc fieri ac per notaries publicos subscriptos,
scribas et actuaries nostros in ea parte specialiter
assumptos, scribi et signari, nostrique sigilli ap-
pensionc jussimus et fecimus communiri.
" He likewise passed judgment (confirming the
king's marriage with queen Ann) at Lambeth, May
2f>, 1533, which is in the same Inspeximus." The
sentence of divorce here follows Rymer's Fcedera,
Vol. XIV. p. 4f)2 — 4, and has been collated with
Rennet's Hist, of England, Vol. II. Lord Her
bert's Life of Henry VIII. pp. 163, 4, and with
Burnet's Hist, of Reformat. Vol. I. Pt. i. A pp.
Book ii. No. xlvii. pp. 190—192. Ed. Oxon. 1829,
the readings of which differ in places, but not
materially.]
f1 The coronation took place on Whitsunday,
the 1st of June. Burnet's Hist, of Reformat. Vol.
I. p. 2H6.J
f 2 " Nicholas Hawkyns, archdeacon of Ely, suc
ceeded Cranmer as ambassador to the emperor
Charles V." Jenkyns.]
[3 John Longland, the king's confessor.]
[4 Stephen Gardiner.]
[3 Vid. p. 242, n. 3. " Thomas Bedyl, who was
clerk of the council, a learned man, and much made
use of by Crumwell." Strype's Eccles. Mem. Vol.
I. p. 299. Ed. Oxon. 1822.J
1533.]
LETTERS.
245
cited and called to appear, whom for fault of appearance was declared contumax ;
proceeding in the said cause against her in paenam contumaciw*, as the process of the
law thereunto belongeth ; which continued fifteen days after our coining thither. And
the morrow after Ascension-day I gave final sentence therein, how that it was indis
pensable for the pope to license any such marriages.
This done, and after our rejourneying home again, the king's highness prepared all
things convenient for the coronation of the queen7, which also was after such a manner
as followeth.
The Thursday next before the feast of Pentecost, the king and the queen being coronation
at Grenewich, all the crafts of London thereunto well appointed, in several barges of (il1' An"
decked after the most gorgeous and sumptuous manner, witli divers pageants thereunto
belonging, repaired and waited all together upon the mayor of London ; and so well
furnished came all unto Grenewich, where they tarried and wTaited for the queen's
coming to her barge: which so done, they brought her unto the Tower, trumpets,
shambes, and other divers instruments all the ways playing and making great melody,
which, as is reported, was so comely done as never was like in any time nigh to our
remembrance.
And so her grace came to the Tower on Thursday at night, about five of the clock,
where also was such a peal of guns as hath not been heard like a great while before.
And the same night, and Friday all day, the king and queen tarried there ; and on
Friday at night the king's grace made eighteen knights of the Bath, whose creation
was not alonely so strange to hear of, as also their garments stranger to behold or
look on, which said knights the next day, which was Saturday, rid before the queen's
grace throughout the city of London towards Westminster palace, over and besides
the most part of the nobles of the realm, which like accompanied her grace through
out the said city; she sitting in her hair upon a horse litter, richly apparelled8, and
four knights of the five ports bearing a canopy over her head. And after her came
four rich chariots, one of them empty, and three other furnished with divers ancient
old ladies ; and after them came a great train of other ladies and gentlewomen : which
said progress, from the beginning to the ending, extended half a mile in length by esti
mation, or thereabout. To whom also, as she came along the city, was shewed many
costly pageants, with divers other encomies spoken of children to her. [Wine also
running at certain conduits plentifully9.] And so proceeding throughout the streets,
passed forth unto Westminster-hall, where was a certain banquet prepared for her;
which done, she was conveyed out of the backside of the palace into a barge, and
so unto York-place, where the king's grace was before her coming : for this you must
ever presuppose, that his grace came always before her secretly in a barge, as well
from Grenewich to the Tower, as from the Tower to York-place.
Now then on Sunday was the coronation, which also wras of such a manner. In
the morning there assemble^d] with me at Westminster church the bishop of York10,
the bishop of London11, the bishop of Winchester12, the bishop of Lincoln13, the
bishop of Bath14, and the bishop of St Asse15; the abbot of AVestminster18, writh ten or
twelve more abbots; which all revestred ourselves in our pontificalibus, and so fur
nished, with our crosses and crosiers, proceeded out of the abbey in a procession unto
Westminster-hall, where we received the queen apparelled in a robe of purple velvet,
and all the ladies and gentlewomen in robes and gowns of scarlet, according to the
manner used before time in such business : and so her grace sustained of each side
with two bishops, the bishop of London and the bishop of Winchester, came forth
[6 Corrected by Mr Todd for contumaciam.]
[7 For the details of the coronation of Anne
Boleyn, vid. Stow's Annals, p. 562, et sqq. Ed.
London, 1615.]
[8 " She had on a kirtle of white cloth of tissue,
and a mantle of the same furred with ermine, her
hair hanging down: but on her head she had a
coif with a circlet about it full of rich stones."
Id. ibid.]
[° This passage is omitted by Dr Jenkyns.j
[10 Edward Lee.]
f" John Stokesley.]
[12 Stephen Gardiner.]
[13 John Longland.]
[14 John Clerk.]
[15 Henry Standish.]
[16 William Benson or Boston. Vid. p. 240
ii. 2.]
24(j
LETTERS.
[1533.
in procession unto the church of Westminster, she in her hair, my lord of Suffolk
bearing before her the crown, and two other lords bearing also before her a sceptre
and a white rod, and so entered up into the high altar, where divers ceremonies used
about her, I did set the crown on her head, and then was sung Te Deum, &c. And
after that was sung a solemn mass : all which while her grace sat crowned upon a
scaffold, which was made between the high altar and the choir in Westminster church ;
which mass and ceremonies done and finished, all the assembly of noblemen brought
her into Westminster-hall again, where was kept a great solemn feast all that clay ; the
good order thereof were too long to write at this time to you. But now, sir, you may
not imagine that this coronation was before her marriage ; for she was married much
about St Paul's day1 last, as the condition thereof doth well appear, by reason she is
now somewhat big with child. Notwithstanding it hath been reported throughout a
great part of the realm that I married her; which was plainly false, for I myself
knew not thereof a fortnight after it was done. And many other things be also reported
of me, which be mere lies and tales.
Other news have we none notable, but that one Fryth2, which was in the Tower
in prison, was appointed by the king's grace to be examined before me, my lord of
London, my lord of Winchester, my lord of Suffolk, my lord Chancellor3, and my
lord of Wiltshire; whose opinion was so notably erroneous, that we could not dis
patch him, but was fain to leave him to the determination of his ordinary, which is
the bishop of London. His said opinion is of such nature, that he thought it not
necessary to be believed as an article of our faith, that there is the very corporal pre
sence of Christ within the host and sacrament of the altar, and holdeth of this point
most after the opinion of CEcolampadius. And surely I myself sent for him three or
four times to persuade him to leave that his imagination; but for all that we could
do therein, he would not apply to any counsel : notwithstanding now he is at a final
end with all examinations, for my lord of London hath given sentence and delivered
him to the secular power, where he looketh every day to go unto the fire4. And
there is also condemned with him one Andrewe, a tailor of London, for the said self
same opinion.
6 If you have not heard of our ambassadors lately gone over, you shall understand
that my lord of Northfolk, my lord of Rochcforde, master Paulet, Sir Francis Bryan,
Sir Antony Browne, &c., Dr Gooderyche, D. Aldryche, and D. Thrylbey, be gone unto
France to the French king6. And, as I suppose, they go from him to the pope unto
Further you shall understand, that there is many here which wish you to succeed
[' Sir Henry Ellis observes, that this part of
Abp. Cranmer's letter settles two facts which have
been much disputed : one, that Anne Boleyn was
married on St Paul's day , the 25th of January ; the
other, that Cranmer was not present on the occa
sion. Stow (p. 543) gives the correct date, but Hoi-
linshed (Chronicles, Vol. III. p. 929. Ed. Lond.
1587) and Hall (Chronicles, f'ol. ccix. 2. Ed. Lond.
15415) state it incorrectly to have been St Erken-
wald's day, Nov. 14, 1532.]
[2 John Frith, the associate and friend of
Tyndale, the translator of the Bible, was the first
Englishman, after Wyclift'e, who wrote against the
Romish doctrine of the sacrament of the Lord's
supper, and was opposed by sir Thomas More.
For a full account of his opinions, imprisonment,
examination, and death, vid. Anderson's Annals
of the English Bible, Vol. I. pp. 339—377. Ed.
Lond. 1845. Vid. also Burnet's Hist, of Reformat.
Vol. I. pp. 338—345. Foxe's Acts and Monuments,
pp. 1031— 31). Ed. Lond. 1583; and App. Vol. III.
pp. 989-992. Ed. Lond. Ifi31.]
[;! Sir Thomas Audeley.]
[4 Both Frith and Andrew Hewet were burnt in
Smithtield on the 4th of July, 1533. Foxe's Acts
and Monuments, p. 103(5. Burnet, (Hist, of Re
format. Vol. I. p. 344), following Hall and Stow,
places their execution in 1534, but Foxe's date, as
observed by Dr Jenkyns, is strongly supported by
this letter.]
[5 This latter part of the letter is omitted, both
by Mr Todd and by sir Henry Ellis.]
[6 " The king understanding that the pope, the
emperor, and the French king, should meet at Nice
in June following, he appointed the duke of Nor
folk," ... u to go in ambassage to the French king,
and both to accompany him to Nice, and also to
commune with the pope there concerning his stay
in the king's divorce." Stow's Annals, p. 562.]
[7 The interview between the pope (Clement
VII.) and the French king (Francis I.) was at
Marseilles in October, where the marriage was
made up between the Duke of Orleance (afterwards
Henry II.) and Katherine de Medici. Burnet's
Hist, of Reformat. Vol. I. pp. 271, 2. Ed. Oxon.
1829.]
1533.]
LETTERS.
247
your uncle"; notwithstanding I would you should not think the contrary, but that
there be a great sort which would it should not come to pass : nevertheless you be
neither the nearer ne further ofF through such idle communication.
Finally, I here send unto you a bill for the bank of four ducats de largo, which
sum I would you should not take it up before you have need thereof, and therefore
I send it for your commodity and necessity ; for it is none of the king's grace's money,
nor his said grace knowcth nothing thereof, but alonely of my benevolence to serve
your purpose, in case, as I said, you should lack the same. And thus fare ye well.
From my manor of Croydon, the xvii. day of June, Q1533.]
XV. TO <THE MAYOR OF CAMBRIDGE AND HIS BRETHREN.
IN my right hearty wise I commend me unto you, and to each of you. And Hari. MSS.
where of late I wrote unto you in the favour of one of mine ally, called Humfrye copy.1* 22' '
Stockewith, concerning his liberty in absenting himself from the offices of your town,
the reasonable causes whereof I declared unto you in my other letters to you directed
in that behalf, and since that time I have no understanding nc certification of your minds
in that behalf: in consideration whereof, and forasmuch as I am some deal desirous to be
advertised of your towardness therein, I heartily desire you to send me word by this
bearer in writing, what you intend to do concerning the same. And if I herein may
perceive any kindness in you for the obtaining of my request, I will at all times be ready
to shew you like pleasure. And thus fare you well. From my manor of Croydon, the
xxv. day of June.
To Master Mayor of Cambridge and
his brethren.
XVI. TO THE MASTER9 OF JESUS COLLEGE10, CAMBRIDGE.
IN my right hearty wise I commend [me] unto you, &c. And so certifying you iiari. MSS.
that I send you here a buck to be bestowed amonges your company within your college, copy.
And forasmuch as you have more store of money, and also less need than I at this season, Of Abp.
therefore I bequeath a noble of your purse towards the baking and seasoning of him. voLiLpp
And whensoever I have so much money before hand as I am now behind hand, I shall "
repay you your noble again. And thus fare you well. From my manor of Croydon, the
xxvi. day of June ' '.
To the Master of Jesus College in Cantabrinc.
[» " On the death of Dr West, bishop of Ely,
his nephew and godson, I)r Nicholas Hawkins,
archdeacon of Ely, at that time the king's ambas
sador in foreign parts, was designed to succeed him ;
but he dying before his consecration could be
effected, the king granted his licence to the prior
and convent, dated March fi, 1534, to choose them
selves a bishop ; who immediately elected in their
chapter-house, the seventeenth of the same month,
Thomas Goodrich." Chalmers, Biogr. Diet. art.
Goodrich. Vol. XVI. p. 91).]
f9 Win. Capon. Vid. he Neve, Fasti, p. 431.
Ed, Lond. 1710.]
|10 Cranmer (about 1510, or 1511,) was elected
fellow of Jesus College. He married when he had
not attained the age of twenty-three, and before he
had been admitted into holy orders. In about a
year after his marriage his wife died. Such was
his character, and such the regard of his former
college for him, that he was immediately restored to
the fellowship he had forfeited.—Todd's Life of
Abp. Cranmer, Vol. I. pp. 3, 4, 8.J
f11 This letter is placed by Mr Todd under the
year 1552. Dr Jenkyns says he gives no conclusive
reason for his arrangement ; and that the book of
copies from which it is taken, may be fairly assumed
from the known dates of some of its contents to have
been wholly written before 153(1. Vid. Remains of
Abp. Cranmer, Vol. I. p. 31. |
248
LETTERS.
[1533.
XVII. TO
<H48'fM-*M> RIGHT hearty and well-beloved, I commend me unto you, &c. letting you to under-
c°i'y- stand, that by the great suit and instance of my special friends I have overcharged my
house with servants. Wherefore I desire you, that your son W. may be with you
at home unto such time as my business be something overpast. I can put none of
my servants from me but such as have some friends to take unto, for else I think
they should be greatly hindered thereby ; therefore I intend to put none away but such
as be my friends' children. For lether I had be bold of my own friends than of strangers,
by reason that strangers will peradvcnture take it more displeasantly and unkindly, than
I am sure my own friends will. Surely and unfeignedly I do like your son singularly
well, and therefore I intend to send for him, God willing, again, as shortly as I may
conveniently. Moreover, I have spoken with doctor Elyston in your favour, and he hath
taken day with me to St James' day next, to the intent he may be sure what the Chapel
of St Marget is worth by the year : that done, I trust that matter will come to good
effect, and that ye need not to doubt therein by God's grace; and thus fare ye well.
From my manor of Croydon, the xxvid day of June.
XVIII. TO THE BISHOP OF LINCOLN1.
Hari. MSS. MY very loving lord, I commend me heartily to you. So it is that my servant John
copy. ' ' Creke, this bearer, is in good hope of a preferment in the University of Oxforthe, by
means of special good friends which do and wTould earnestly labour for him, as he shall
declare unto you : wherein I pray you, my lord, right heartily, that he may for my sake
have your favour and assistance ; which when it shall lie in me, I would surely requite
and recompense, God willing ; who keep and preserve you ! From Croydon, the vth
day of July.
To my lord of Lincoln.
XIX. TO BALTHASOR.
Harl. MSS.
f>14«. f. 26.
Copy.
IN my right hearty wise I commend me unto you. And where it is so, that one
of my chaplains, named master Wit well2, by reason of a certain disease lying and being
within his knee, is now under your cure for the remedy of the same; and, as I am
credibly informed, [it] is so invetcrately congealed, that it is not like easily and in short
time to be dissolved, notwithstanding I understand you have declared hitherto as well
kindness as diligence to him in that behalf; wherefore I heartily thank you for your said
pains ; requiring to continue your good towardness therein as you have begun, and so to
use all such lawful expedition herein as may conveniently be devised, to the intent he
may be the sooner released of this his pain. And in so doing I shall be ready to shew
you always such pleasure as lieth in me to do, when you shall the same require. And
thus fare you well. From my manor of Croydon, the vth day of July.
To master Balthasor, surgeon unto the
kings highness.
[' John Longland, bishop of Lincoln, succeeded
archbishop Warham as chancellor of the University
of Oxford in 1532. Wood's Fasti Oxon. p. DO.
Ed. Bliss. Lond. 1813-20.]
[2 Probably John Whitwcl, the archbishop's
almoner and chaplain. Strype's Mem. of Abp.
Cranmer, Vol. I. pp. 251, 256. Ed. Oxon. 1840.]
1533.] LETTERS. 249
XX. TO THE BISHOP OF LINCOLN3.
IN my right hearty wise I commend me unto you, &c. And where there is a matter rjaji.
of variance between the warden of All Souls' College within the university of Oxford, and Copy.
this bearer, sir TV. A. priest, for the interest of a chauntry lying and being within your
diocese, from which he is expelled, as he saith, unjustly : in consideration thereof, and
forasmuch as all such variances begun without my diocese, by the statute 4 I cannot call
them before me ; having also in consideration the great cost and vexation whereby the
parties should be put to coming unto me so faj : I heartily'pray you therefore, you being
within three or four miles thereunto, to take some pains to set the parties at a unity and
peace therein, according to right and conscience. And in thus doing, I will be as ready
to shew you like pleasure at all times. And thus fare you well. From my manor of
Croydon, the viiith day of July.
To my lord of Lincoln.
XXI. TO POTTKYNS.
MASTER Pottkyns, I greet you well, &c. And where there is a collation of a benefice Hari. MSS.
now in my hands through the death of one sir Richarde Baylis, priest of the college of copy.
Mallying, according as you may be further instruct by this letter herein inclosed, the
place and room whereof I intend to dispose, I will therefore, that you send unto me a
collation thereof; and that your said collation have a window expedient to set wThat
name5 I will therein. And thus fare you well, &c. [1533.]
XXII. TO HIS CHANCELLOR.
MASTER Chancellor, I greet you well. And where I sent unto you for the process of Hari. MSS.
a variance between Pery6 and Benbowe, supposing you had taken and examined the copy. <S
witness thereof, which I understand is not as yet done : in consideration thereof, I will
that you forthwith examine the said witness, to the intent their depositions may be
joined unto your said process, and then sent again therewithal unto [me]. Thus fare
you well. From Croydon, the viiith day of July, &c.
XXIII. TO
IN my right hearty wise I commend me unto you. And where I understand, that Hari. MSS.
through the virtue of a certain commission to you directed, you have liberty and authority copy.
to examine and finish a matter in controversy of land between one A. B. of the one party,
and my loving friend C. D. of the other, father unto my trusty and wellbeloved servant
this bearer : in consideration thereof, and forasmuch as this said variance hath so long de
pended undetermined, not without great damage, and vexation of the said A. B. ; I heartily
desire you, that at this mine instance, if you can conveniently at this time use such
[3 Vid. p. 248. n. 1.] | the bishop diocesan, to the archbishop of the pro-
[4 Dr Jenkyns thinks this was probably the j vince. Statutes of the Realm. Vid. Remains of
statute 24 Hen. VIII. c. 12, for restraint of appeals
to Rome; by which it was enacted, that appeals
should thenceforth be made " from the archdeacon
or his official, if the matter be there begun, to the
bishop diocesan of the said see, if in case any of the
parties be grieved ;" and if it be commenced before
Abp. Cranmer, Vol. I. p. 36.]
[5 The name inserted was Stephen Padley, who
succeeded Richard Bayley the Uth of July, 1533.
Cranmer's Register, fol. 340, a.]
[6 Vid. Letters, No. XXVIII. p. 252. No.
XXXIII. p. 253.1
250
LETTERS.
[1533.
expedition herein, that thereby he may know now to what determination he shall stand
unto, which, after so many delays past, should now be unto him singular pleasure to
know: exhorting you furthermore to shew unto him your lawful favour in his right,
and, so doing, I will be as ready at all times, &c.
XXIV. WARRANT FOR VENISON.
n.iri. MSS. WE will and command you to bring, or cause to be brought, into our larder, to the
copy. ' ' use of our household within our manor of Otford, against the xxii1' day of this present
month, one buck of season, to be taken out of our parks of Slyndon1 within your office,
any restraint or commandment had or made to the contrary heretofore thereof in any wise
notwithstanding, and that you fail not as ye tender our favour. And these our letters
shall be your sufficient warrant and discharge in this behalf. Given under our signet
at our manor of Otford, the xviii11 day of the month of July, in the xxv. year of the
reign of, £c. and the first year of our consecration. £1533.]
TT.irl. MSS.
(5148. f. -27.
Copy.
XXV. TO KYNGESTON.
COUSIN Kyngcston2, in my right hearty wise I commend me to you: doing you to
understand that I have received your letters, and do perceive the contents of the same.
And where ye write, that your son Antony had small speed afore me, marvelling why I
did use the old process, whereby you do think that the whole matter is frustrate and
destroyed, and your son also : ye may be well assured, that I did pursue the said old
process for none other intent, than for the information of my conscience only. And albeit
I did thus use it, yet I was never minded to reduce the same in my sentence. And as I
did therein, so would or should every good judge have done, if he would do his office and
duty with equity. Ye do know well, that at the first beginning I sent for the same, and
used it for my information. If I had not, or would not so have done, I might right well
have been noted negligent, as not willing to know the truth. And I should have done
otherwise than ever any judge did hitherto, or ever will do hereafter. And it is pity that
ever I had been judge, if I would not have sought all means to be right informed. And
when I took new depositions of other witness, I did it for none other intent but upon
your son's words; supposing and trusting that he could have brought such witness as
may have countervailed the first sixteen witness brought by you, which cometh now to
none effect ; nor, as all the learned men in the law that were then present with me at that
time, as well the Dean of the Arches as also both his counsel and hcr's, did then plainly
say, it is not possible to bring any witness that should countervail the first sixteen
witness, unless the said sixteen could be rejected as not honest men, and not indifferent
to depose in the cause ; which thing although Dorothy Harp do say that she can do,
nevertheless I do not think it. And to be plain with you, as far as I do see yet in the
matter, I am at my wits' end to give you counsel in it ; for by my faith, if I could
imagine any good counsel in the same, I would be no less glad to give it you, than you
would be to take it. But in my judgment, all the learned men of England cannot give
[l In Sussex, near Arundel.J
[2 Dr Jenkyns conjectures that this may have
been sir William Kingston, commander of the
guard sent to conduct Wolsey to the king, and con
stable of the Tower at the time of Anne Boleyn's
imprisonment there : (see Ellis, Original Letters,
1st ser. Vol. II. p. 53. Ed. Lond. 1824) and
that Anthony his son may have been the sir An
thony Kingston, who, as provost-marshal of the
western army in 154!), was more distinguished for
the readiness of his wit than for his humanity. See
an instance of his cruelty in Cranmer's Answer to
the fifteen Articles of the Rebels of Devon, supra
pp. 186, 7, n. 6.J
1533.] LETTERS. 251
you counsel, except you take the other way of your son's impotency ; and yet I think
that will not serve neither. And where you write, that the setting forth of the first pro
cess and witness was only your act for three causes special in your letters expressed : I do
think verily, that if those witness examined, knowing the truth, do conceal the truth,
and depose otherwise than truth, surely they be much to be blamed and worthy great
punishment ; and then they, and you that brought them forth, have lost your son, and
not I. And contrariwise, if they knowing the truth have deposed nothing but truth, and
as they do know, then the matter must stand as it may stand with equity, and ye to be
contented therewith. Wherein you shall be well assured to have me upright and just,
without any manner of inclination to any party otherwise than justice will suifer ; but so
far as equity and justice will permit, I shall be glad to incline to your desire, and specially
seeing that it is the desire of the other party also. But meseemeth for this time, that if
your son and his wife would both set apart their wilful minds, and agree together as man
and wife, it should be great comfort to them and all their friends, and to the pleasure of
God. And if they will continue in their folly still, except I can see some better cause
why they should not be man and wife than I do see yet, I shall never consent, that he
shall live in adultery with another woman, and she with another man. For if he were
my son, I had rather that he begged all his life than to live in adultery ; and so I think
you had also. And thus our Lord preserve you ! From my manor of Otford the xix.
day of July.
XXVI. TO CERTAIN CURATES.
FORASMUCH as I am credibly informed by the churchwardens of the parish of Mailing, n.iri. MSS.
how that their church is so far in decay, that the said parish of itself is not able to repair copy. '
the same again without great help of their well-disposed neighbours ; by reason whereof
they have instantly desired of me [to] write to your parish in their behalf : I will there
fore, that ye at a convenient time exhort and move your parishioners to give their aid and
help unto them therein ; inasmuch as in so doing it will be both a right charitable deed,
and also a very good occasion whereby your said parish may require of them such like com
modity when you shall need (as they do) likewise the same. Willing you also to desire
two of the most honest men of your said parish, to take the pains in ^gathering and pre
serving of that which shall be given in this behalf. And thus fare you well. From my
manor of Otford, the xix. day of July.
To certain Curates.
XXVII. TO THE ABBOT OF WESTMINSTER3.
BROTHER Abbott, in my right hearty wise I commend me unto you, &c. And where H.ui. MSS
and forasmuch as ye were contented to promise unto me the next room that should chance copV a
hereafter to be void, among the beadmcn in the foundation4 of that noble prince of
perpetual memory, king Henry the VHth, for one John Fysshcr, whom I do much
tender in that behalf ; I heartily desire you therefore not to forget your said promise, but
that ye will remember the same, even as you would be remembered of me at such time as
it lieth in me to shew you any pleasure hereafter. And thus fare you well. From my
manor of Otford, the xix. day of July.
To my brother Abbot of Westminster.
P Vid. Letter VIII. p. 240.] I Westminster. Rymer's Fttdera, Vol. XIV. pp.
[« Vid. the oath of William Boston, abbot of I 459-62.]
252
LETTERS.
[1533.
Harl. MSS.
til 48. f. 28.
Copy.
XXVIII. TO HIS CHANCELLOR.
MR Chancellor, I greet you well. I will that you send unto me all the process of the
judges delegatory, with the depositions of such witness as I wrote of late to you of to be
examined concerning the matter of variance of matrimony between Thomas Perry and
Jane Benbowe, which if you have accordingly done, then to warn the parties to appear
before me on Monday next coming. And thus fare you well, £c.
XXIX. TO CRUMWELL.
Hari. MSS. fo niy right hearty wise I commend me unto you. And where the prior of the friar
Copy. ' preachers of Bristol sueth unto me for a licence to preach, yet am I loth to grant the
same, unless I might have some sure information by one of the council how he is dis
charged of his business before them : in consideration hereof I heartily desire you to
advertise me by this bearer, in what case he standeth, and whether he be after such
a sort and manner discharged, so that it be meet for me to give him my said licence
to preach through my province. And thus fare ye well. From my manor of Otford,
the xix. day of July.
Over this, I most heartily desire you at this mine instance to further all that in you
is this said bearer, my servant, touching his preferment to the room of the esquire bedell
of arts at Oxford, which is now in the king's grace's hands to give to whom he will at
his pleasure, forasmuch as the said university hath without his grace's assent and licence
admitted one by way of resignation to the said room, (their ' statutes and liberties as well
then as now being in the king's hands,) which admittance, as I am informed, is frustrate,
if it would so please his grace to consider the same ; therefore gladly would I that my
said servant were preferred thereunto before another, considering how it would be to him
an apt room, and also a good living therewithal. Wherefore, cftsoons I pray you to
shew unto him your lawful favour in this behalf, whereby you shall not alonely bind him
to be your daily headman, but also be sure of me to shew you any pleasure that I can
therefore. And thus fare you well. From my manor of Otford, the xix. day of July.
To my especial friend, master Cromwell.
Harl. MSS.
<i!4H. f. 28, b
Copy.
XXX. TO THE PRIORESS OF ST SEPULCHRE'S, CANTERBURY.
SISTER prioress, in my hearty wise I commend me unto you. And so likewise will
that you do repair unto me to my manor of Otford, and bring with you your nun3
which was some time at Courteupstrete, against Wednesday next coming : and that
ye fail not herein in any wise. Thus fare you well. From our manor of Otford, £e.
[1533.]
To tlie Prioress.
[l "After these troubles followed others of
greater moment between the university and town,
concerning divers liberties and privileges, the report
of which coming to the king's hearing, instructions
were sent down from him to make a surrender of
their liberties." In pursuance of these instructions
the university surrendered their privileges both regal
and papal. "Soon after, or about that time, the
burgesses surrendered up their chicfest privileges,
(though not all, as from several complaints is ap
parent,) together with an obligation, whereby they
stood bound to abide the word or decision of the
king. After he had retained them some time in his
hands, (the places in the university disposal, which
fell in that time, being bestowed by him on those
he thought lit, as particularly a bedell's place,) he
at length (after several articles had been put up
against each other in that time, which for brevity
1 omit) confirmed all the ancient privileges and
liberties of the university, and commanded all his
subjects, particularly the mayor and burghers of
Oxford, to observe, keep, and in no wise infringe
them." Wood's Annals, A.n. Io32._]
[2 Elizabeth Barton. Vid. Confutation of Un
written Verities, p. 65.]
LETTERS.
253
XXXI. TO LORD ABERGAVENNY3.
IN my right hearty wise I commend me unto your lordship, £c. And where I am n.iri. MSS.
informed by divers of my tenants of May field4, that there be certain ancient franchises copy. '
and liberties thereunto belonging, which hitherto hath been always quietly maintained by
my predecessors ; notwithstanding, as they do again report, there is one William Smythe
hath enterprised to infringe the said liberties, in serving of a supplicavit to one John Kydder
tenant there : in consideration thereof, I heartily desire you, forasmuch as I am myself
ignorant of such liberties, that you will execute and provide such condign punishment
for the offender herein as law and conscience will suffer you thereunto, so that this poor
man may have some redress thereby. Requiring you furthermore henceforward to redress
all such offences within my said liberties, upon like informations, according to your discreet
and politic wisdom in that behalf, as you shall think most necessary from time to time.
And in thus doing you shall not alonely do unto me singular pleasure, but also thereby
be sure of me to shew at all times that pleasure I may. Thus fare you well. From my
manor of Otford, the xix. day of July.
To mine especial friend my lord of
Burgavenny.
XXXII. TO THE DEAN OF THE ARCHES.
MR Dean, I greet you well. And where I am informed by one James Bulstrode, Hari. M*S.
that he hath divers witness, which could make manifest depositions concerning the matter Copy.' *
of variance in matrimony between him and one Edwardes, whose said witness as yet you
have not examined, ne will not, as he reporteth, unless you have some knowledge from
me therein : I will therefore, in case it be not repugnant or prejudicial to the course of
the law, that you take all manner of depositions, as well for the one part as for the other,
to the intent the knowledge of the truth may the more openly appear in this behalf.
And thus fare you well. From my manor of Otford, the xxi. day of July.
XXXIII. TO THE DEAN OF THE ARCHES.
MR Dean, I greet you well. And where as well the matter in controversy between Hari. MSS.
Thomas Perry and one Benbowe, as also the matter between James Bulstrode and one Cc4py.f' 2 *' b'
Edwardes, stand undetermined, the parties with importune suit always calling unto me
thereupon, and the term almost now at an end : i[n] consideration thereof, and foras
much as I am not assured what day is most convenient to appoint the said parties to be
here before me, having your assistance therewithal ; I will therefore, that ye appoint both
day and time in that behalf, willing you further to warn Doctor Townsende to be here
with you, so that he may still continue with me in the vacation time. And further, that
you appoint either party to bring with them their learned counsel, to the intent we make
the more speed therein. Over this I advertise you, that where you desire to know my
[3 Vid. p. 64, ». 2.]
[4 " Accordingly I find, in the forementioned
manuscript book of sales of kings' lands, that
Thomas, archbishop of Canterbury, did, in the first
year of king Edward VI., partly by purchase, and
partly by exchange of other lands, procure divers
lands of the king. He obtained the rectory of
Whalley, Blackbourn, and Rochdale, in the county
of Lancaster, lately belonging to the monastery or
abbey of Whalley in the same county ; and divers
other lands and tenements in the counties of Lan
caster, Surrey, London, Bangor. And this partly
in consideration of king Henry VIII. his promise,
and in performance of his will ; and partly in ex
change for the manor and park of May field in the
county of Sussex, and divers other lands and tene
ments in the counties of Middlesex, Hertford, Kent,
Buckingham, and York." Strype's Mem. of Abp.
Cranmer, Vol. I. p. 403. Ed. Oxon. 1840.]
254 LETTERS. [1533.
mind, whether you shall make privy Mr Chancellor and Pottkyns in the matter which
you wrote to me of; my mind is in that behalf, that you shall shew nothing to them
thereof, but keep the same to yourself until your next resort unto me, when you shall
know further of my mind therein. And thus fare you well. From my manor of Ot-
ford, the xxii. day of July.
XXXIV. TO DR BELL.
Hari. MSS. I HEARTILY commend me unto you : and forasmuch as ye heretofore promised me that
copy." I should have a determinate answer of you, as touching the taking to farm of your
benefice beside Southwell called Normanton for a kinsman of mine, and that the time
which ye appointed to give the same is now past : I desire you therefore, that ye without
any further delay will send me now by my servant, this bearer, a final answer in this
behalf. And where ye before made a stop herein, because of your promise which ye
made to master Basset, I assure you, he hath assigned and remitted unto me his interest
and title in the same, like as I shall plainly shew you by his letters, what time soever ye
shall require to see them. Thus fare ye well. From my manor of Otford, the xxiili
day of July.
To master Dr Bell be this delivered.
<; N:I. I'.
Copy.
XXXV. TO DR BELL.
Hari. MSS. IN my right hearty wise I commend me unto you. And even so thank you for
Copy. your benevolent kindness, which for my sake ye have shewed unto this bearer my
kinsman, requiring you hereunto, as ye have begun so to proceed with the same, in
all such his matters and affairs as he shall have hereafter to do with you. And foras
much as ye be so good to grant unto him a lease of your benefice, I require you as in that
behalf to let him enjoy it as shortly as you may conveniently, trusting also that you will
thereunto extend and enlarge your conscience, for granting sufficient years therein. And
look what pleasure or commodity on my behalf I can do for you, ye may be sure of me to
accomplish the same from time to time, £c.
To the same.
XXXVI. TO DR CLAYBROKE AND DR BASSETT.
Hnri. MSS. I HEARTILY commend me unto you : likewise thanking you for this bearer my kins-
Copy. man, to whom as I understand you be especial friend, in such matters and causes as he
hath to do with you, requiring you also in my name and behalf to give condign thanks
unto the vicars chorals at Southwell for the same. And if I may do unto you or them
any pleasure, ye shall always have me ready to that lieth in me the best I can, &c.
To doctor Claylroke and doctor Bassett.
XXXVII. TO THE DUCHESS OF NORFOLK1.
itsr.. MADAM, in my most hearty wise I commend me unto your ladyship : and so certify
you, that I have received your letter concerning the permutation of the benefice of
[' " Probably the duchess dowager, who was | rine Howard." Vid. Jenkyns' Remains of Abp.
afterwards attainted of misprision of treason, for con- j Cranmer, Vol. I. p. <17> and Burnet's Hist, of Re-
cealing the misconduct of her granddaughter, Catha- j format. Vol. 1. p. fi'2(J. Ed. Oxon. 18-!). J
1533.]
LETTERS.
255
Cheving unto your chaplain, Mr Molinex, wherein I was ever minded to satisfy your
desire so much as in me was ; but forsomueh as the said Mr Baschirche2 changed his
mind, and that he hath resigned the said benefice unto another man3, your ladyship's
further request now is, to have the next grant of the said benefice of Cheving, when it
shall be by any manner way void, promising therefore the resignation of a benefice of the
king's patronage, named Curremalet in Somersetshire, to whomsoever I shall name the
same. Truly I am right well contented to apply unto your mind therein, although this
said benefice of Cheving is well worth forty marks, which is much more than the
eighteen pounds. And where you wrote, that after so many times sent to know my
mind herein, as yet you have no word thereof : surely I commanded my servant Creke to
inform you after what condition the said benefice was resigned ; as knoweth Almighty
Jesus, who I beseech to preserve your good ladyship. From my manor of Otford, the
xxiii. day of July, [1533.]
To the right honouralle and my very good
lady the duchess of Northfolk.
XXXVIII. TO LORD ARUNDEL.
IN my right hearty wise I commend me unto your good lordship, &c. And where I Hari. MSS.
am credibly informed of a certain composition concluded between my predecessors and copy,
yours, concerning the game and other liberties in the forest of Arundell, for the number of
thirteen bucks or stags in summer, and for so many does or hinds in winter, which (as is
more plainly specified) are yearly due unto the archbishop of Canterbury's larder, within
his manor of Slyndon4 ; in consideration hereof, and forasmuch as the store of my other
parks and games are now, by reason of this last vacation, utterly wasted and decayed,
whereby I am at this season destitute of venison, both for myself and my friends ; and so
am thereby also now constrained more effectually to require of you this my said duty
herein ; I most heartily desire your lordship, that I may have these my said bucks or
stags at your pleasure at this time. And hereafter when my game is better increased and
replenished, I shall be as glad again to accomplish your requests in such like matters from
time to time, &c.
To my very singular good lord, my
lord of Arundell.
XXXIX. THE DUKE OF NORFOLK TO CRANMER.
MY lord, in my right hearty manner I commend me unto you : signifying unto the Hari. MSS.
same that the king's pleasure is, that ye do send unto me, with all speed and celerity, ropy.
all such books and writings as ye have in your custody, sealed or subscribed with the
hands of learned men, for the justifying of his highness' great cause ; and that with the
said books and writings ye do send also all such manner process in form authentic, as
hath been made by you touching his grace's said cause. From Grenwich, the vth5 day
of September, [1533.]
Yours, T. NORFOLKE.
To my lord of Canterbury his grace.
[2 Probably sir Thomas Baschurche, a priest,
sometime secretary to archbishop Warham.]
[3 Viz. Richard Astall, collated to Chevening
the loth of Oct. 1533. Vid. Cranmer's Register.]
[4 Vid. Letter XXIV. p. 250. n. l.J
[• The court of Henry VIII. was at this time
at Greenwich, where the accouchment of Anne
Boleyn was expected. The documents referred to
above were probably considered necessary to esta
blish the validity of his marriage with Anne
Boleyn, and consequently the legitimacy of her
child.]
25(>
LETTERS.
XL. TO THE DUKE OF NORFOLK.
^Y ^or(^' m my Tl$lt hrarty manner I commend me unto your good lordship:
certifying the same, that this present Sunday1 I have caused to be delivered unto master
Cromewell all such books and writings as have come to my hands concerning the king's
grace's great cause, according to the said Mr Cromewell's request, made unto me therein
in his said grace's behalf. And as for all manner process had and made in the said
matter, they be remaining in the hands of my chancellor, to be reduced in authentic form
according to the order of the law for such a process. And for this intent I have sent one
of my secretaries to bring them unto you with all celerity he can.
To my lord of Norfolk his grace.
Harl. MSS.
6148. f. 31.
Copy.
XLI. TO ROSELL2.
BROTHER Rosell, in my right hearty wise I commend me unto you, and in like wise to
my sister your bedfellow, &c. And where I understand that your son is very apt to
learn and given to his book, I will advise you therefore that ye suffer not him to lose his
time; but either that ye set him forth to school at Southwell, or else send him hither
unto me, that at the least between us he utterly lose not his youth, &c. Further, I pray
you, have me commended unto your father and mother. And thus fare ye well. From
my manor of Otford, &c.
Harl. MSS.
0148. f. 31.
Copy.
XLII. TO HIS CHANCELLOR.
MASTER Chancellor, I commend me unto you : and so will that, according to the due
form and manner of my licence in that behalf, you do admit into the arches this bringer,
Mr doctor Cave, a civilian, in as ample manner and condition as shall be most convenient
both for his state and degree therein. And thus fare you well, &c.
To master chancellor.
Harl. MSS.
6148. f. 31.
Copy.
XLIII. TO THE DEAN OF THE ARCHES.
MASTER dean, I commend me unto you, &c., signifying the same, that inasmuch as I
have admitted this bearer, Mr doctor Cave, for one of the arches, I will that you in like
condition and effect do consider and take the same from time to time accordingly, &c.
To master dean.
Harl. MSS.
HI 48. f. 31.
Copy.
XLIV. TO DR TRYGONELL.
IN my right hearty wise I commend me unto you, &c., and so in like manner
require the same to go unto my lord chancellor3, and that in my name, not alonely to
desire his lordship to shew his lawful favour unto master Hutton, of London, grocer, in
f1 Sept. 7th, 1533, on which day queen Anne
Boleyn was delivered of her daughter Elizabeth.
Burnet's Hist, of Reformat. Vol. I. p. 264. Ed.
Oxon. 1829.]
[2 Dorothy, sister of the archbishop, was married
to Harold Rosell, Esq. of Radclifre on Trent, in
Nottinghamshire. Strype's Mem. of Abp. Cran-
mer, Vol. II. p. f>02. Ed. Oxon. 1840. Todd's Life
of Abp. Cranmer, Genealogy of the archbishop's
family.]
[3 Sir Thomas Audeley. Vid. Letter XIV. p.
240. w. 3.]
1533.] LETTERS. 257
his matter which I wrote unto you of before, but also ye will so instruct and ripe him
therein, that he need not, for lack of information, be doubtful in that behalf ; and in thus
doing I will be as ready to shew unto you like pleasure when you shall require the same.
Thus fare you well, &c.
To Mr doctor Trygonell.
XLV. TO BROWGH.
I COMMEND me unto you, &c. For certain causes Amoving] me reasonably hereunto, Hari. MM.
I charge you to be with me at Otford upon Saturday next ensuing. At your coming copy
you shall know more of my mind. From my manor of Otford, &c.
To master Browgh.
XLVI. TO JOHN FLEMYNG.
I DO commend me unto you, &c. and so will, for divers considerations me moving Hari. MSS.
. (i!48 f 29 b
hereunto, that ye do repair immediately after the sight hereof unto me, at my manor copy. '
of Otford, or where by chance I shall be else. At which time you shall know further
of my mind in such matters as I have to do with you. From my manor of Otford, the
xviith day of September.
To sir John Flemyng, curate of St Nicolas
parish in BristolL
XLVII. TO CRUMWELL.
RIGHT worshipful master Crumwell, in my hearty wise I commend me to you : and state Pan-r
where I am credibly informed of a matter afore my lord chancellor depending, between ceiianeous
John Broke, plaintiff of the one party, and Richarde Mares and other, defendants of the Temp. Hen.
other, wherein hath been used marvellous delays by the means of contrary parts and their series, y<>i.
counsel, I pray you to be for my sake good master unto the said Broke, and to such as be Holograph.
of his counsel in the furtherance of his right ; and also to speak effectuously in your own
name to my lord chancellor to make a speedy end in this matter. For this doing ye
shall have me at all times ready to shew such pleasure as shall lie in me ; and I pray you
to remember my kinsman, John Padley, sanctuary man in Westminster. From Otford,
the xxiiith day of September.
Your assured,
THOMAS CANTUAR.
To the right icorshipful and my very loving
friend master Crumwell, one of the king's
graces most honourable council.
XLVIII. TO
IN my right hearty wise I commend me unto you, &c. And where I am credibly Hari. MSS.
informed that this bearer, my well beloved servant4, A. B. hath a full grant of Mr A5. Copy.'
[4 Thomas Abberforde.]
[5 Richard Astall, parson of Cheveninj. Vid. Letter XXX VI I. j>. 2o«rt.]
ft'KANMEW, II. ] '
258 LETTERS. [l-ilM.
to be the farmer of his parsonage with you ; and forasmuch as my said servant, intending
for his most surety and profit to abide thereupon, supposeth by reason he is destitute of
a convenient mansion for that behalf, that he cannot more expediently bestow himself and
his household, if he might thereunto obtain your favour, than with you : in consideration
hereof, and forasmuch as your vacant houses be now most apt for him that shall be
farmer of the said parsonage, I heartily require you to owe unto him your lawful favour
herein, and that the rather at this mine instance, which I were loth you should consider,
in case I thought it should not be more for your commodity in this your solace, than his
profit. From my manor of Otford, the iide day of October.
To the parson ' of
XLIX. TO THE PRIORESS AND CONVENT OF WILTON.
Hari. MSS. IN mv rio-ht hearty wise I commend me unto vou : and where I am advertised bv
H14ft fllh*' *
Copy. your authentic letters unto me, addressed by this bearer, sir Robert F., how desirous ye
are, for the zeal ye bear unto the good order of your religion, to have an election2 of
an abbess, whereunto by those your said letters you move and also require of me aid
concerning the same : this is to signify unto you hereby, that inasmuch as I perceive, that
this your suit doth as well proceed of your mere and own free wills, without provocation
of other men's suits, as of the love and zeal ye bear unto your said religion, I will, (the
king's grace's pleasure knowQn] therein,) do that licth in me to do ; and owe unto you
my lawful favour from time to time, &c.
To my ic ell beloved sister and sisters the
prioress and convent of the monastery
of Wilton.
L. TO
n«i. MSS. WELLBELOVED, I greet you well, &c. your supplication by this bearer I have received,
cl4py.f' 3I' b> whereby I perceive your griefs, which to redress some part after your mind (the king's
grace's pleasure known therein) I shall be as glad to do and accomplish, as any that hath
been in such a room as God now hath called me unto. From my manor of Otford, the
vth day of October, &c.
LI. TO GRESIIAM.
Hari. MSS. MASTER Gresham3, I heartily commend me unto you: thanking you for your credit
copy. ' ' unto master Gerves for me ; and also for your letter, where I am now more ascertained
of my day, which I understand is past, than I was before ; by reason whereof I am not
even now in a very readiness to accomplish your mind herein ; notwithstanding wherefore
[J Dr Jenkyns suggests that there seems to be the present instance Cecil Bodenham appears to
an error here, since the parson is spoken of in the i have been successful; who, when the convent was
letter as a third person. Remains of Abp. Cran- ' afterwards dissolved, was pensioned with the prioress
mer, Vol. I. p. 53.] and thirty-one nuns. Vid. State Papers, Vol. I.
[2 Henry VIII. and \Volsey had a dispute re- p. 313, et sqq. ; Hari. MSS. Vol. III. p. 58; Willis'
specting the appointment of an abbess of Wilton, j Hist, of Abbeys, Vol. II. App. p. 29. J
the latter having successfully supported Isabella [3 Dr Jenkyns thinks this may have been either
Jordayn, the prioress, in opposition to the wishes ; Sir Richard the father, or Sir John the uncle, of the
of Henry and Anne Boleyn. The convent had been | celebrated Sir Thomas Gresham, who were both
badly regulated, and was much in need of being ! opulent merchants in the city of London. Remains
reformed, which several of the nuns resisted. In of Abp. Cranmer, Vol. I. p. 54.]
1533.]
LETTERS.
259
I trust you shall be in no danger, for shortly I will send to the said master Gervcs to
require of him a little respite unto my next audit at Lambeth, which will not be long
unto, and then I trust to satisfy him, and be glad to do for you as great pleasure by
the grace of God, &c. From Otford the vith day of October.
LII. TO LORD ROCHFORD4.
MY lord, in my right hearty wise I commend me unto your good lordship : and Hari. MSS.
where this bringer P. M. sueth unto me to write unto you in his favour, that you would Copy.
be so good lord unto him, as to move my lord of Northfolke at your request to prefer
the same to my lord of Richmonde's5 service to the room of a secretary, which, as I
perceive, is now void : in consideration hereof, and forasmuch that at your request I took
his brother6 to my service, whose diligence and fidelity I do now much esteem, I heartily
require your lordship to tender this his said suit ; and that the rather at this my request
ye do therein the more effectually, as your discreet wisdom in that behalf doth think best
for his furtherance : for I myself have this confidence in him, that by reason he is brother
unto my said servant, he will do no less diligent service unto my said lord of Richmond
than his brother doth now unto me ; as knoweth God, who preserve you, my good lord
Rocheford. From my manor of Otford the vith day of October, &c.
To my very singular good lord, my lord
of Rocheforde, $c.
LIII. TO COLLMAN7.
MASTER Collman, I commend me unto you, &c. praying you, as my trust and fidelity Hari. MSS
is in the same, to proceed in making of a sale in Buchurste of such woods as shall be c04"y r 'M- b<
thought most best by your discretion for my profit, according to such informations as my
officers made unto you at their last being at Canterbury ; and in thus doing you shall at
this time do me pleasure. And for your further surety herein, this my writing shall be
a sufficient warrant for you at all times in this behalf, &c. vii. day of October.
To Mr Collman at Canterbury.
LIT. TO PUS CHANCELLOR,
MASTER chancellor, I greet you well. And forasmuch as I am credibly informed Hari. MSS.
that the nomination of a vicar unto the vicarage of Withbroke in the diocese of Coventry copy f' ''*'
and Lichfield belongcth unto me in the vacation of the bishop there8, which said
nomination I have given unto the prior of Coventry, [I will that] ye do dispatch the
said prior according to your form devised by the law in that behalf, and as you shall
think most convenient, &c.
To master chancellor.
[4 Brother of Anne Boleyn.J
ffl Henry Fitzroy, a natural son of Henry VlII.J
[8 Probably Rafe IMorice, the archbishop's secre
tary, in whom he had great confidence. Vid.
Strype's Mem. of Abp. Cranmer, Vol. I. pp. 97, IJfj,
394 ; Vol. II. pp. 611, 1054. Ed. Oxon. 1840.]
[7 John Colman was, in 1535, the archbishop's
bailiff' for Wyngham and its dependencies. Valor.
Eccles.]
[8 Geoffrey Blythe, bishop of Coventry and
Lichfield, died the latter end of 1533. Rowland
Lee, his successor, was elected the 10th of Jan.
1534, consecrated the 19th of April, and the tem
poralities restored to him the fith of May following.
Le Neve, Fasti, p. 125. Ed. Lond. 171fi. See
below, Letter LXXXIL]
17—2
260 LETTERS. []ji:?3.
LV. TO THE CURATE OF SUNDRIDGE.
MSS. I COMMEND me unto you, &c. And where I am advertised by this bringer, John
f. 32, b. perg^ ^.jj.^ for ]ac], Of a banns asking you defer the same from solemnizing of his matri
mony, the default whereof he reporteth was Qin] one, who in his absence for him should
have given money to the clerk for the intimation thereof: I will therefore that you make1
no further lets or impediments herein, advertising the same, that forasmuch as in con
sidering the premises there appeareth in his behalf no coven or deceit, I am content at this
time to dispense with him. From Otford, &c.
To the curate of Sunriche.
LVI. TO THE PRIOR OF CHRIST'S CHURCH, CANTERBURY.
?i4» fM:fl'h. BROTHER prior, in my right hearty wise I commend me unto you : heartily thanking
copy. yOU for y0ur good and kind token which I have received by your brothern and mine, not
deserved as yet; nevertheless you should have done me much more greater pleasure, if
you had lent it me full of gold, not for any pleasure or delectation that I have in the thing,
but for the contentation of such as I am indebted and dangered unto ; which I assure you
hath grieved me more of late, than any worldly thing hath done a great season : in this
I am bold to shew you my necessity, thinking of good congruence I might in such lawful
necessity be more bolder of you, and you likewise of me, than to attempt or prove any
foreign friends. Wherefore, trusting in your benevolence and of all my brethren for the
premises, I shall so recompense the same again, according as ye shall be well contented
and pleased withal. Thus fare ye well.
To my brother the prior of Christ's Church in Canterbury.
LVII. TO THE PARSON OF CHEVENING1.
i-M8'fM-«Sb MASTER Astall, I commend me unto you. And where you were contented that
& :«. copy, i should have the farm2 of your parsonage of Chevening for one of my servants, which
then I minded unto my servant Abberforde, supposing you would not have exacted of
him, ne charged the same further for the yearly rent and revenues thereof, than was wont
to be paid; yet, that notwithstanding, as I am informed, ye be not contented and
agreeable to take xvi". yearly therefore of him, which, as I hear say, is xls. more than
was accustomed to be paid before master Milles had raised the same ; but thereunto also
you would have him stand charged, over and besides the xvi11. with iiii11. more, which
amounteth every year to the sum of xx11 : sir, I much marvel that you will desire thus far
to exceed, in this uncertain world, from the accustomed rent thereof; I had thought you
would rather have minished the old exaction than now to increase the same. I trust,
therefore, you will not so hardly regard my first request herein ; but am sure, after the
most simple manner, ye will accomplish your said promise to me in this behalf. For in
case my friend cannot somewhat likely have a living thereby, I had rather he were
without it than have it. And what ye intend to do herein, I require you to send me an
answer thereof by this bringer. Thus fare you well. From my manor of Otford the
viii. day of October.
To the new parson of Chcvenyng, Mr A.
f1 Vid. Letters XXXVII. XLVI1I. pp. 2,15, , archbishop to farm benefices, which was distinct
2fi8.j from fee farming, which was afterwards introduced
[- It was a common practice in the times of the as a permanent commutation.]
1533.]
LETTERS.
2(J1
LVIII. TO DR DOWNES3.
IN my right hearty wise I commend me unto you : and forasmuch as heretofore I had Hari. MSS.
a promise made unto me by doctor4 Bennett, (whose soul God pardon,) for the farm of §Jy- ,
his prebend in Southwell, for a kinsman of mine named John Thorpe ; which said promise
I doubted not herein should have taken good effect in case death had not prevented the
same : in consideration hereof, and inasmuch as by the death of the said doctor Benett,
the collation of it belongeth unto my lord your master5, I heartily pray you, that if it be
yours or any of my lord's chaplains, ye will be so good unto my said kinsman as to
grant him, at this my request, to have the farm thereof, doing as other reasonably will do.
And this if you can bring to pass to succeed accordingly, I will be botli bound for tho
payment of the money thereof, and also shew unto you and yours like pleasure, &c.
ix. day of October.
To Mr doctor Dowries.
LIX. TO A PARK-KEEPER.
I COMMEND me unto you : and where upon certain communication had with this Hari. MSS.
bearer, Master Roger Herman, I have assigned unto the same vi. loads of wood, to co^!' ^' b'
be delivered out of that my park called Corell's Wood, within that your office ; I will
and command you therefore, that you suffer him to carry the same, when he shall
require it to be delivered and appointed unto him, of such waste wood as shall be
meet for fuel, to the intent the timber or young spring be not wasted thereby. And
for your surety herein this my letter shall be unto you a sufficient warrant and dis
charge. The x. day.
To the keeper of my parks, called CoreUs Wood.
LX. TO THE DEAN OF THE ARCHES.
MASTER Dean, I greet you well. And where you advise me (upon the suit of Hari. MSS.
Edwardes6 unto you) to grant a new commission to the same, for the examination &"X.f' <5'P
of certain witness, you know very well how aforetime I granted both parties to have
commissions in that behalf, at which season the said Edwardes regarded it not. And
now forasmuch (by all likelihood) as he, perceiving what the other witness hath deposed,
would hereby find some way to delay and prolong the matter; Sir, herein I signify
unto you, that I am nothing willing thereunto : for on this manner of granting com
missions we shall spend another year in waste, and be no more nearer the °matter
than we be now. And where you write unto me that master Bedell7 hath such
business, that he cannot intend to examine the witness concerning the matter in vari
ance between the abbot of Tiltey8 and my lord of London's chaplain, and so thereby
you stay in making out the commission; I will that you appoint master Trygonell
to be jointly with Mr Doctor Oliver, instead of Mr Bedell, in the said commission.
The xi. day.
To the dean of the Arches.
[3 Chancellor of the church of York, and one of
the divines employed in compiling The Institution
of a Christian Man.]
[4 Dr William Benett succeeded Gardiner, A.D.
1.529, as Henry VIII.'s ambassador at Rome, and
died abroad in the autumn, A.D. 1533. Burnet's Hist.
of Reformat. Vol. III. p. 158. Ed. Oxon. 1840;
State Papers, Vol. I. p. 33J.J
[5 The archbishop of York.]
[6 Vid. Letters XXXII. XXXIII. p. 253.]
[7 Vid. Letter XIV. p. 244, n.5.]
[8 An abbey of white monks in Essex, near
Dunmow. Tanner's Notit. Monast. Essex, xlii.
Tiltey. Ed. Lond. 178/.]
262 LETTERS. [1533.
LXI. TO STAPLETON.
Hari. MSS. IN my right hearty wise I commend me unto you : signifying to the same, that
Copy.' I am right glad to hear such good report of you as I do, as well in that ye be so
effectuously minded and given to see your pastoral cure discharged by your continual
preaching and teaching, as also in confirming the same by your good conversation,
example of living, and charitable behaviour towards your neighbours ; whercunto I
exhort you in Christ's behalf to go forward and proceed, as ye have hitherto right
well begun. And where also I am advertised, that by your both good provision, and
provident wisdom, there is a free school maintained with you for the virtuous bring
ing up of youth; I heartily require you, inasmuch as with this bearer I send now
unto you my sister's son, named Thomas Rosell1, apt (as I suppose) to learning, that
ye will at this my attemptation and request do so much as to sec him ordered and
instruct in such doctrine as shall be convenient both for his age and capacity. And
for those your pains in so doing I will always be ready to shew unto you like plea
sure. Thus fare you well. From my manor of Otford, the xiith day of October.
To master Stapleton^ parson of Byngham.
LXII. TO ROSELL.
Hari. MSS. BROTHER, I right heartily commend me unto you, and in like wise unto my sister
Copy. ' your bcdfellowT, &c. And where of late I wrote to you, that ye should send your son
to school unto Southwell, supposing at that time that those parties had been clear from
sickness, so it is as I am now advertised that they die there. In consideration thereof,
and forasmuch as I am credibly informed that master Stapleton, parson of Bingham,
hath by his provision set up a free school in his parish, of whose good name and
conversation I hear much report worthy of commendation and praise ; I will therefore
advise you that forthwith you send your said son thither unto school, to the intent
the said master Stapleton may have the governance of him, to whom I have written a
letter in that behalf. The xii. day [of October].
To my right well-beloved brother, Mr Rosell.
POSTSCRIPTA.
Hari MSS. I commend me unto you, and where I am uncertified of the deliverance of a
Co4pyf' ;<4' b' letter sent to you, and dated the xth day of this present month, the intent and purport
whereof was, that (for divers causes reasonably me moving,) you should repair unto
me at Otford, which now inasmuch as I am in doubt of the deliverance thereof, [I]
will eftsoons that you with all speed and celerity at the sight hereof do accomplish
that my said intent. And at your coming you shall know further of my mind in this
behalf. From my manor of Otford2.
LXIII. TO CRUMWELL.
state Paper RIGHT worshipful master Crumwell, in my right hearty wise I commend me to
ceUaaeoos you : and likewise pray you to have my friend Mr Newman3 in your good remeni-
TemiPHen brance for Mr Benett's advowsonage, so that it may please you to call the same out
VIII. Third
series.
Vol. IX.
Holograph. [' Vid. Letter X LI. p. 256.] | some such summons as is contained in that letter.
[2 This postscript stands here in the original Remains of Abp. Oanmer, Vol. I. p. 51.]
MSS. Dr Jenkyns thinking it out of its place has
inserted it after the Letter to Browgh (supra, p.
257), supposing that it must clearly have followed
[3 Vid. Letters IV. LX. LXXV1I. CLIII.
pp. 237, 261, 26U, 309.]
1533.] LETTERS. 263
of Mr Bcnett's kinsman's hands, and to send the same unto me by my secretary, this
bearer, whom I do send unto you purposely at this time for that matter. And at such
time as I may shew you any pleasure, I pray you to be as bold upon me. From
my manor at Otford, the xviith day of October.
Your own assured
THOMAS CANTUAR.
To the Right worshipful and iny very loving
friend Mr Crumwell, of the king's grace's
most honourable council.
<LXIV. TO THE BISHOP OF HEREFORD4.
IN my right hearty wise I commend me unto you, &c. And forasmuch as I Hari. MSS.
understand, by a supplication to me delivered by this bearer, the parson of , that BritwhMu '
heretofore, through the procuration of one Mr Robert ap David Lloyd, your receiver, bc'
the same hath persuaded divers of this complaintifFs parish, not alonely to withdraw
their tithes and oblations, but thereunto by the said David Lloyd's sinister and misre-
port to you caused his benefice to be sequestrate, and the sequestration thereof committed
to certain temporal men ; amonges whom one named Ho well Abowan, after he had
received the fruits thereof, did so waste and consume them, that when the seques
tration was relaxed, and this said complaintiff restored again, he could not, ne yet
cannot obtain of the said Abowan any restitution of his said fruits; and where also
after that time you made a final determination between this complaintiff and his
parishioners concerning the said tithes and other misorders, which for a certain time
was well observed and took right good effect, whereupon it was thought that all things
should have grown to a quietness; yet now, that notwithstanding, the said David
Lloyd hath (as this complaintiff reporteth) renewed the said variance, whereby as well
his tithes is now withdrawn again, contrary to your former determination, as also
denied him for the reformation thereof, against all right and equity : in
consideration of the premises, and inasmuch as you in your diocese ought, before all
other, to see justice ministered, I exhort you, and thereunto require the same, the
rather at this my instance and request, to see your foresaid determination concerning
these matters of variance to be executed with justice ; for this complaintiff requireth
of you none other favour in this behalf, but according to your determination he may
enjoy the effect thereof. And surely loth were I to take on me the redressing of
any such griefs within your diocese, unless for fault of justice I must be constrained
thereunto : but herein I doubt not that your discretion and wisdom will suffer any
such enormities to be unreformed, when the verity and truth of them shall be pati-
fied and made open unto you. Thus fare you well. From my manor of Otford
the xviii. day of October.
To the bishop of Haricarde.
LXV. TO PALLGRAVE5.
I DO commend me unto you : signifying to the same, that inasmuch as you write Harli Mss
(>14:».Y "
Coj.y.
unto me, as well for the agreement of the fruits of your benefice of St Dunston's G1
[4 Charles Booth, who died May 5, A.D. 1535,
and was succeeded by Edward Fox, a friend of the
f5 John Pawlesgrave was instituted to the rec
tory of St Dunstan's, the 3rd of October, 1533.
archbishop. Vid. Strype's Mem. of Abp. Cran- Newcourt, Repertorium, Vol. I. p. 331. Ed. Lond.
mer, Vol. I. p. 53. Ed. Oxon. 1840; Le Neve's | 1708.]
Fasti, pp. 110, 11. Ed. Lond. 1716.]
264
LETTERS.
concerning the last quarter in the vacation time, as also for the oblations offered there
upon your church holiday, I will that you, for a final determination herein, do resort
unto Pottekyns, to know your end, to whom I have committed the ordering of all
such matters belonging unto me: for you may right well consider, that I am neither
skilled herein, nor that it is convenient for me to meddle in such causes ; and yet
not doubting but that mine officer will minister justice unto all parties accordingly.
And where you say also, that you are not able to pay further out of hand so much
money, but thereunto requireth days of payment for the same : Sir, as touching that,
I suppose you may better bear your necessity than I may mine, considering both my
great charges hitherto, and how I am thereby at this season compelled to prove all
the friends that I can make, for the satisfying of such sums as be now due to be
paid ; and yet I think not the contrary but that I shall lack much for the accom
plishment of the same. Therefore I reckon you will rather endanger yourself to your
friends than now to require any such commodity of me, being so far behind hand.
To master Pallyravc, parson of St Dounstoris
in the East at London.
LXVI. TO LORD CHANCELLOR AUDELEY.
Hari. MSS. IN my right hearty wise I commend me unto your good lordship, &c. And where
copy.' I am advertised by this bearer, doctor Maye, my vicar-general within the diocese of
Ely ', that by reason that doctor Clyff2 and other keepeth away from him the records
and registers belonging unto his office, he cannot in divers matters and causes minister
justice accordingly ; and forasmuch also as there is none other convenient way or means,
neither by the course of the law spiritual nor temporal, for the obtaining of them, as
I am in this behalf informed; I heartily require your good lordship, that you will at
this mine instance cause a sergeant of arms to call the parties which have the custody
of the said registers before you, to the intent they may shew reasonable causes why
they ought not to deliver them : and in thus doing you shall both help to aid justice,
and do also unto me singular pleasure, which to recompense I will be at all times
ready and glad. This said bringer can further instruct your lordship in this, to whom
I pray you to give credence. Thus fare you well. From my manor at Otford, the
xxiiiith day of October.
To my Lord Chancellor.
Harl. MSS.
«I4«. f. 35.
Copy.
LXVII. TO
I GREET you well. And where this bearer, my friend master Chesewryght, one
of the king's chaplains, hath the benefice of Wisbeche given unto him, within
the diocese of Ely, whose suit unto me is for the agreement of the fruits thereof now
[' Nic. West, bishop of Ely, died April 28th,
A. D. 1533, whom Thomas Goodrich succeeded,
having been elected March 17th, and consecrated
April 19th, A.D. 1534. Le Neve's Fasti. DrMay,
as the archbishop's vicar-general, seems to have
governed the diocese in the interval. There were
two Doctors May, brothers, and both eminent men.
Dr William May, who is probably the person here
mentioned, visited the diocese of Norwich as Cran-
mer's commissary A.D. 1534, was one of the divines
engaged in drawing up the " Institution of a Chris-
tian Man," became dean of St Paul's, A.D. 1554,
was deprived under Mary, and in the reign of
Elizabeth was restored to his deanery, and after-
wards nominated to the archbishoprick of York,
but died before his consecration. Strype's Mem.
of Abp. Cranmer, Vol. I. pp. 41, 77, 209; Annals
of Reformat. Vol. I. part v. pp. 75, 230, 287, 306.
Ed. Oxon. 1824; Life of Abp. Parker, Vol. I. pp.
128, 171, 2. Ed. Oxon. 1821 ; Life of Abp. Grin-
dal, p. 56. Dr John May was master of Catharine
Hall, Cambridge, and A.D. 1577 bishop of Carlisle.
Strype's Life of Abp. Parker, Vol. I. p. 177;
Annals of Reformat. Vol. II. Part II. pp. 52, 3.
Ed. Oxon. 1840.]
[2 Probably Dr Cliff', chanter of York and dean
of Chester.]
1533.]
LETTERS.
265
in the vacation time, I will, that inasmuch as I can little skill in that behalf, that
you, with master Pottkyns, order the matter according to your discretions with favour.
And thus fare you well, &c.
LXVIII. TO HIS CHANCELLOR.
MASTER Chancellor, I greet you well. And forasmuch as this bringer, the vicar Hari. MSS.
of Milton, complaineth and findeth himself aggrieved, as well for that he is over- copy. X' b'
charged for the king's subsidy3, as also for an acre of glebe land withholden from
him; which injuries the abbot of St Austin's4 doth enforce him to sustain, both con
trary to an ancjent composition, and also the act of the parliament favouring him in
that behalf: I will that you, in consideration hereof, examine his said composition,
and thereupon send me word how you think the matter standeth, to the intent I may
see a redress in that behalf.
LXIX. TO
MY especial good lord, I most heartily commend me unto your lordship. Your Hari. MSS.
loving letter by your servant I have received, whereby I perceive your request therein ; copy. '
which to accomplish I would be as glad as any man living, if it might stand both
with my ordinary power and my honesty withal : for I fear me I have gone and
proceeded so far already by way of promise herein, that conveniently I cannot fulfil
your desire in that behalf, whereof I am right sorry ; and yet notwithstanding I will
promise you to do that I may therein, as it shall be well known to you hereafter.
LXX. TO —
IN my right hearty wise I commend me unto you. And where I am advertised Hari. MSS.
by master dean of Lincoln's5 letters of your toward mind that you bear unto my c04py.f' *'
kinsman and servant Henry Bingham0, for his preferment unto the office of the audi-
torship of the church of Lincoln, now being in your hands and disposition ; to whom,
as I understand, in that behalf ye could be right well content to declare your con
venient favour, in case you had not made a former grant unto a kinsman of your
own; which notwithstanding, as I do again perceive, your mind is to entreat your
said kinsman to relinquish his interest therein: Sir, for this your gentle and favour
able behaviour hitherto towards my said kinsman, I heartily give unto you condign
thanks therefore; requiring the same, that now, the rather at this mine instance and
request, ye will as well on your behalf as also for the obtaining the good will of
your said kinsman,, accomplish your intended purpose herein; and in so doing I shall
be at all times ready to acquit and recompense the same accordingly.
[3 Probably the subsidy granted by Convocation
A. D. 1523, consisting of the half of all spiritual
benefices, to be levied in five years. Vid. Wilkins'
Concilia, Vol. III. p. 699. Ed. Lond. 173J.]
[4 John Sturvey, alias Essex, abbot of St Au-
gustin's, Canterbury.]
[5 George Heneage succeeded to the deanery of
Lincoln 1528, and died 1548. Le Neve's Fasti, p.
146. Ed. Lond. 1716. The James Mallet, men-
tioned by Dr Jenkyns, was not dean, but pre-
centor.J
[6 Probably the Bingham who is mentioned in
the articles preferred against the archbishop, A. D.
1543, as having married Cranmer's sister whilst her
former husband was living. Vid. Strype's Mem.
of Abp. Cranmer, Vol. I. p. 168. Ed. Oxon. 1840.]
266
LETTERS.
[1533.
Harl. MSS.
(i!48. f. 36.
Copy.
LXXI. TO
IN my right hearty wise I commend me unto you. And where I am advertised by
my servant Jefere Eton, that you by your deed obligatory did stand bound in xh. to one
Thomas Eton his brother, late deceased, to pay to him lxvis. viiid. yearly, unto such time
that he were advanced to some spiritual promotion of the clear value of viii1'. by the year,
over and above all charges and reprises ; which said Thomas Eton then afterward for a
time exercised the room of the officialship in Exeter ; whereupon you denied the payment
of the said pension or annuity, contrary to the right and order of the temporal law,
as I am informed by learned counsel : therefore and inasmuch as my said servant, now
being sole executor unto his brother, must accomplish and perform his testament, I
require you, and that the rather at this mine instance and request, that ye will either now
pay unto the same all such sums of money, which in the name of a pension or annuity
were heretofore due unto the said Thomas Eton his brother, or else to conclude some
reasonable agreement with him therefore, to the intent he need not any further attempt
the law in this behalf.
LXXII. THE EARL OF ESSEX1 TO CRANMER.
Hari. MSS. MY very good lord, in my right hearty manner I commend me unto your grace; and
copy. ' ' where it hath pleased you to write unto me in favour of one Richard Stansby, that
is to admit him favourably to his declaration against a bill of complaint offered to me
against him, so that if he were found faultless of such things as be surmised in the said
complaint, he might with my favour enjoy such as conscience would require ; or else, if
he be found faulty, that then upon his submission I would weigh the matter with some
charitable favour, the sooner at your request : my Lord, so it is, that there is no such
complaint offered to me against the said Richard Stansby, wherefore I might accomplish
your said request. But the said Stansby was of late my baily, and also my copyholder
of certain lands in Bilston, in Suffolk, for the favour that of long time I did bear unto
him, until that now of late, at my court holden at Bilston foresaid, as well his dissimulate
and cloaked untruth in misusing of his office both as against me and my tenants there,
as his misdemeaning of his copyhold against the customs used within the said manor, was
by the whole homage presented. Wherefore I have seized into my hands his said
copyhold, according to right, conscience, and custom, and have also deprived him of
his office, intending never hereafter to bear him no such favour, that he shall have
any thing of me more than right and conscience shall require ; praying your grace so
to be contented therewith, nothing doubting the same, if your grace knew the said mis
demeanours. And what pleasure I may shew to any other person at your request
hereafter, I shall be glad to do the same, as our Lord knovveth; who have you in his
blessed tuition. The xiii. day of October.
By my lord of Essex.
LXXIII. TO THE EARL OF ESSEX.
Hari. MSS. ^ my right hearty wise I commend me unto your good lordship. These be to
2 37. f Copy!' advertise you, that I have received your letters dated at Stansted the xiii. day of October.
Whereby I perceive that you intend not to do any wrong to Richard Stansby, not-
[! Henry Bouchier, "in whom that line (i. e. of
the earldom of Essex) was extinct, who had been a
severe persecutor, falling from his horse, and break
ing his neck, died without being able to speak one
word." The earldom of Essex was afterwards given
to Cruvnwell, with all that fell to the crown by rea
son of the former earl dying without heirs. Burnet's
Hist, of Reformat. Vol. III. p. 2JH. Ed.Oxon.lB2'J.j
1533.]
LETTERS.
267
withstanding any complaint or presentment made against him, which is my very trust,
and the rather at my request. Wherefore eftsoons I will desire you to be so good lord
unto him, that two well learned men and indifferent may have the hearing of all matters,
that your lordship is informed that he hath misordered himself against you. And so be
it, that the said Stansby by any such misdemeanour hath not forfeit any of his land or
copyhold, then I trust your lordship will be contented that he may enjoy his lands
and copyhold according to right and conscience. And if the said two indifferent learned
men shall reasonably think that he hath misordered himself in any point, the same
Richard Stansby shall humbly require you to be his good lord, and shall to his small
power make such amends for his offences, as shall be by the said two learned men thought
reasonable. Trusting that in this his age ye will the rather be good lord unto him, and
have herein the less regard to his negligence. Which to recompense I doubt not but that
you shall have now no less good service of him, than ever you had of the same here
tofore ; and of my behalf such pleasure and commodity as you shall at any time require
of me accordingly2.
An answer to the same ly my lord.
LXXIV. TO CERTAIN GENTLEMEN IN HERTFORDSHIRE.
IN my right hearty wise I commend me unto you. And where this bringcr, Thomas iiari. MSS.
Wiggynton, one of my tenants of Tring, hath offered unto me a supplication concerning Copy. ' 3<
such injuries and wrongs as he is compelled to sustain, by reason that certain unadvised
persons, whose names are comprised in the said supplication, hath unjustly, as he re-
porteth, both slandered and spoiled him of his goods and good name; and by cause
it is against reason to give credence to one party, the other parties not heard ; and also,
forasmuch as the matter also being in a place so far distant from me, that I cannot call
the parties and witness before me without their intolerable charges : I require you,
forasmuch as you being as \vell justices of the peace as also dwelling nigh there, to whom
f. 37, b.
[2 The earl of Essex, not having paid attention
to this or any other letters, at length provoked the
following peremptory order from Henry VIII.
MSS. "By the King.
•( To our right trusty and right wellbeloved
cousin and counsellor, the earl of Essex.
" Right trusty and right wellbeloved cousin, we
greet you well. And where upon complaint made
unto us by our subject Richard Stansby for putting
him out of certain copyholds, lands, and tenements,
in your town of Bylston, which he and his ancestors
have holden of you and your ancestors many years,
it was thought by our council upon the examination
of the matter to be reasonable, that our said subject
should be restored to the possession of the said cus
tomary lands and tenements, paying his rents and ser
vices to you for the same, as hath been accustomed,
till such time as the cause of seizure thereof were
examined by our said council, and an order therein
taken as to justice and equity should appertain ; and
that afterward our right trusty and right wellbeloved
counsellor, sir Thomas Audeley, knight, our chan
cellor of England, and other of our counsellors, have
directed unto you their several loving letters, ad
vertising you of the mind of the residue of our council
in the premises, and advising you rather of yourself,
upon the humble suit of our said subject, to restore
him accordingly, than it should be done by any order
of compulsion ; which notwithstanding, ye, neither
following their wholesome admonitions, nor yet the
mind and order of our said council, will not in any
wise [be] answerable to the same, but have lately
sent to the lands and grounds in variance certain
persons unknown; which being there assembled
have forcibly kept the possession of the same, in
tending to cast out the goods of our said subject
therein ; being to the evil example of other, in case
it should be suffered, as we be informed ; whereof
we do not a little marvel : We let you to wit, that
forasmuch as it belongeth unto us to minister right
justice and equity to every of our subjects, and
willing the order and decrees of our council to be
lirmly obeyed and observed without violation, do
signify unto you the premises ; and not doubting
that ye, being of such authority and one of our
council, will conform yourself to observe and ensue
such orders as is or shall be taken by our said coun
cil, without giving evil examples to other persons,
or otherwise to give us occasion to compel you ;
which of necessity we must do, if after such pro
ceeding ye thus attempt us ; seeing it standeth not
with good congruence nor our prerogative, that the
process and orders made by us and our council, or
by our writs in causes of justice, should be resisted
by any of our subjects, by colour of any manner
liberty or franchise. And therefore we will and
command you to take good respect to yourself in this
behalf, and to follow the orders of our council there
in, as ye will answer unto us at your peril in that
behalf, and as you tender our pleasure. Veven un
der our signet, at our manor of Westminster the
x\vi. day of March."]
LETTERS.
[1533-
the administration of justice the rather belongeth, that you will take the pains to peruse
this said supplication, and thereto to see such justice ministered, as shall be thought
convenient according to law and good conscience, to the intent this poor man need not
any further to complain unto me or any other for the same.
To certain gentlemen in Hartefordshire.
LXXV. TO THE ARCHDEACON OF CANTERBURY1.
"i4H'fMIf'b MASTER archdeacon, in my right hearty wise I commend me unto you. And where
c°py- I am informed by my servant John Creake 2, that the farm of your parsonage of Hayes is
already, or else shortly like to be void, I heartily require you, at this mine instance,
that you will grant to him the preferment thereof, whensoever the same shall next
happen to be void, he finding you sufficient sureties for the payment thereof, and thereto
giving you as much as any other reasonably will give. And what you intend to do
herein, I require you to advertise me by this bearer, or as shortly as you may con
veniently. And if there be any pleasure that I may do for you again, you may be sure
to be bold of me accordingly.
To the archdeacon of Canterbury.
Cotton MSS.
Cleop. E. vi.
f. 234. b.
Original.
Burnet'sHist.
of Reformat.
App. Vol.
III. Bookii.
No. 24. p. (52.
Ed. Oxon.
1829.
LXXVI. TO BONER3.
IN my right hearty manner I commend me to you. So it is, (as ye know right well,)
I stand in dread, lest our holy father the pope do intend to make some manner of preju
dicial process against me and my church. And therefore, having probable conjectures
thereof, I have provoked4 from his holiness to the general council, according as the king's
highness5 and his council have advised me to do : which my provocation6 and a procuracy
under my seal I do send unto you herewith, desiring you right heartily to have me
commended to my lord of Winchester7; and with his advice and counsel to intimate the
said provocation, after the best manner that his lordship and you shall think most
expedient for me. I am the bolder thus to write unto you, because the king's highness
[l William Warham, the nephew of archbishop
Warham, who parted with the archdeaconry of
Canterbury, and the provostship of Wingham by
cession (March, A.D. 1534) in favour of Edmund
t'ranmer, brother of the archbishop, and had a pen
sion of £(50 per annum allowed him, during his life,
from the archdeaconry, and £2Q per annum out of
Wingham, by his successor. Strype's Mem. of
Abp. Cranmer, Vol. I. p. 24. Ed. Oxon. 1840 ; Le
Neve's Fasti, p. 13.]
[2 Vid. Letters XVIII. XXXVII. pp. 248,
255.]
[3 " I find moreover, that the archbishop of Can
terbury at this time, suspecting the pope would pro
ceed against him, by the advice of our king made
his appeal also to the council ; which he desired our
agents to intimate to the pope. The success where
of yet doth not appear in our records." Kennel's
Hist, of England, Vol. II.; Lord Herbert's Life of
Henry VIII. p. 170. Boner was at this time
Henry VIII. 's agent to pope Clement VII., and
" had made his appeal from the pope to the next
general council lawfully called." By the king and
council's advice, Cranmer "soon after did the same;
sending his appeal with his proxy, under his seal, to
Boner, desiring him, together with Gardiner, to
consult together, and to intimate his appeal in the
best manner they could think expedient for him."
Strype's Mem. of Abp. Cranmer, Vol. I. p. 31.
Burnet says that Cranmer sent the instrument with
a warrant to execute it to Crumwell, that it might
be sent to the bishop of Winchester, to get it to be
intimated to the pope in the best manner that could
be thought of;" but he gives no authority for his
assertion. Burnet's Hist, of Reformat. Vol. III. p.
ItiO. It is not probable that the archbishop's appeal
was ever presented, since Boner, in a lengthy letter
to Henry VIII., dated Nov. 13th, nine days pre
viously to that of the archbishop above, states that
the pope had gone towards Rome from Marseilles,
Nov. 12th, and that he was leaving for Lyons, Nov.
13th, the day on which his letter is dated, probably
with a view to his return home. Vid. Boner's letter
to the king, in Burnet's Hist, of Reformat. Vol.
III. Part ii. App. Book u. No. 23. pp. 49-62.]
[4 I have appealed, Strype.]
f5 As his highness, Ibid.]
[6 Which my appeal, Ibid.J
[7 Stephen Gardiner, at this time at Marseilles
as ambassador from Henry VIII. to Francis I.]
1533.] LETTERS. 269
commanded8 me thus to do, (as ye shall I trust further perceive by his grace's letters9,)
nothing doubting in your goodness, but at this mine own desire ye will be contented
to take this pains, though his highness shall percase forget to write unto you therein :
which your pains and kindness if it shall lie in me in time to come to recompense, I will
not forget it, with God's grace ; who preserve you as myself. From Lambeth, the
xxiid day10 of November, [1533].
THOMAS CANTUAR.
LXXVII. TO CRUMWELL.
RIGHT worshipful master Cromwell. I commend me heartily to you, likewise pray- state Paper
ing you to continue good master to my friend of old acquaintance, Mr Newman11, this Sneousls"
bearer, to whom, albeit I have been a tedious suitor unto you a long time, upon such iSmju&n.
comfortable promise as ye first made unto me for him, I eftsoons pray you now to make Se»'. vS?
such resolute and comfortable answer therein, as I do trust to receive from you in the
same : for seeing this was the first suit that ever I made unto you, wherein, after that ye
had answer from doctor Benet12, ye promised me that I should have my desire, and that I
should not mistrust the matter ; it would grieve me that the same should now take none
effect, seeing the matter doth now rest in your goodness and benevolence. As long
as ye were only mediator for me in it to him that had the thing, ye did ever give me
good hope and comfort in it; and therefore I do now trust verily, that, seeing the same
thing is come to your own hands and disposition at your pleasure, ye will now be as
good in it, as ye were when ye were mediator for the same. The truth is, that my
friend aforesaid was born in the same paroche, which thing moveth him to be the more
desirous of it, and me to be the more importune upon you for him ; for albeit I have
offered unto him the expectation and advowsonage of some one promotion of my collation,
of as good value as is the value of the same thing that I do desire of you, I assure
you he hath refused the same, and desired me (as a man much affectionate to his native
country) to continue suitor unto you in this behalf : so that he regardeth that benefice
much better than my said overture13. And therefore I pray you, good Mr Crumwell,
stay not with me now in this matter, seeing I have sued so long for the same, and ever
have had comfortable promise in it. And by these my letters I do faithfully promise
you, that ye shall have, when ye will, as good a benefice of my gift for the same, as
that is ; and so should ye have had and shall have, and as much other pleasure as I may
at any time shew unto you, or to any friend of yours for your sake, though I had never
written or spoken in this matter. When ye shall have cause to prove me, ye shall
be assured to find me conformable to this my promise, God willing ; who ever keep you.
From Otford the 26th day of November.
Your own assured
THOMAS CANTUAR.
To the right worshipful and my very loving
friend master Crumwell, of the kings
graces most honourable council.
[H Commandeth me this to do, Strype.]
f9 By his grace's letter, Ibid.]
[I0 xxviith day, Ibid.]
f11 Vid. Letters IV. LX. CLIII. pp. 23/, 261,
the benefice coveted by Newman was Barnack,
Cranmer seems to have failed in his application :
for Robert Benett, probably a relative of Dr \\r.
Benett to whom the advowson appears to have be-
.j longed, was rector there in 15H5. Valor Eccles."
[12 Vid. Letter LVIII. p. 2P.1.J Jenkyns' Remains of Abp. Cranmer, Vol. I. p.
[13 " If, as may be conjectured from Letter V., 73.]
270
LETTERS.
[1533.
Sfate Paper
Office. Mis
cellaneous
Letters.
Temp. Hen.
VIII. Third
series.
Vol. IX.
Original.
LXXVIII. TO CRUMAVELL.
RIGHT worshipful master Crumwcll, in my right hearty manner I commend me to you.
So it is, that I lately received certain letters from my friend doctor Goderic1, by whom
I do perceive, that ye have not only spoken to the king's highness for the loan of a
thousand marks to my use, whose pleasure is (as the same master Goderic writeth) that
I shall receive of you at this time five hundred pounds and no more; but also have
cranmerfe of practised with my lord of Wiltshire and other, which at this time do claim many duties
Vol. i. p. 99. Of me . for which your kindness I do heartily thank you, praying you to cause the same
five hundred pounds to be delivered to my secretary Thomas Berthlet, this bearer, which
shall deliver unto you an obligation for the payment thereof, at such day as is expressed
in the same; which obligation (in case the same be not made according to your mind)
I will be glad to reform, and seal unto you a new accordingly as ye shall require a new to
be made, and will send the same unto you with speed. From Otford, the 2b'th day of
November.
Your own assured,
THOMAS CANTUAR.
To the right worshipful and my xery loving
friend master Crumwell, of the king's
grace's most honourable council.
LXXIX. TO LORD ABERGAVENNY2.
Harl. MSS.
C148. f. 40.
Hritish Mu
MY very special good lord, I commend me heartily unto your lordship : signifying
to the same, that my servant John Creke hath advertised me of your loving mind towards
Copy' me, how willing you be to accompany me at Canterbury3, wherefore I give unto you
most hearty thanks. Nevertheless I will not at this season put you to any pains in this
behalf. Notwithstanding, if your lordship [do send me some venison, and especially a red
deer or two,]4 against Tuesday next, you should do unto me herein singular pleasure,
which to requite I would be always ready, God willing ; who keep and preserve your
good lordship. From my manor of Otford, the xxvii. of November.
To my lord of Burgaveny.
LXXX. TO THE ABBOT OF WESTMINSTER5.
Hari. MSS. BROTHER abbot, in my right hearty wise I commend me unto you. And where, of
Co4py f' 39' b' your benevolence, ye promised unto me the next room which should chance to be void
amonges the headmen of the foundation of king Henry the Eighth6 for one William
Fyssher c ; so it is, as I am credibly informed, that there is now one of the said rooms
void and in your disposition. I heartily require you therefore, that the said John F.
may be preferred thereunto, according to your aforesaid promise. And in so doing I will
be at all times ready to requite the same accordingly, God willing ; who keep you, &c.
The xxix. day of November.
To my brother abbot, the allot of
Westminster.
[! Probably Dr Thomas Goodrich, afterwards
bishop of Ely and lord chancellor. Vid. p. 247, n. 8.]
[2 " In October or November (A. r>. L533), the
archbishop went down to Canterbury, in order to a
visitation. The third day of December he received
the pontifical seat in the monastry of the holy
Trinity." Strype's Mem. of Abp. Cranmer, Vol.
I. p. 30. Ed. Oxon. 1840.J
[3 Dr Jenkyns suggests that " lord Abergavenny,
who held an office under him, had probably offered
to attend him on the occasion." Remains of Abp.
Cranmer, Vol. I. p. 76.]
4 [The passage within brackets is substituted in
the margin of the copy, for " if your lordship might
spare me a red deer or two," which stands otherwise
unaltered in the MS.]
[5 William Boston or Benson. Vid. Letter VIII.
p. 240.]
[6 By mistake apparently for Henry VII. and
John Fyssher. Vid. Letter XXVII. p. 2fil.J
1533.] LETTERS. 271
LXXXI. TO KING HENRY VIII.
PLEASETH it your most noble grace to understand, that the feigned revelations and iiari. MSS.
illusions of the false mm7 of St Sepulchre's here at Canterbury, and the other matters cJJJyf"1'
contained in them, now after that they have been opened and declared to the people8, be
had in great abomination and detestation unto them. And as far as I can perceive or
learn, all your grace's people here be as glad as any men may be, that the said false and
forged matters be come to light. And as concerning the prior9 and convent of my church,
(whom I have diligently examined,) I find them as conformable and reformable as any
number with whom I have communed any time. And I see them greatly sorrow and
lament, that any of their congregation10 should order himself so, that such word and
slander should grpw of this occasion, or that thereby occasion should be given to your
grace to take displeasure against the whole company, amonges whom few in comparison
of their great number appear to be knowing or consenting to the said false revelations or
illusions ; and almost only such as were doctor Bokkynge's novices, men of young years,
and of less knowledge and experience. The prior of my church, a man of great simplicity,
and void of malice, as far as I can judge, hath been touched with this matter ; but
I cannot understand that he hath reported it to any other, but only to my predecessor,
then being his ordinary and your grace's counsellor. Which prior and his brethren, the
saddest and seniors of the house, with all the other young sort, considering the matter
sounding to your grace's displeasure, which they regard as greatly as they do any thing
else in this world, (as far as I can judge,) be greatly discomforted, dismayed, and sad,
and have desired me very instantly to be a mediator for them to your most noble majesty,
to be gracious and merciful unto them, offering of their free wills (besides their fervent
prayers for your noble estate long and prosperously to endure) to do some pleasure unto
your highness after their power, to attain your gracious favour, mercy, and pardon. And
I suppose they will desire me to offer unto your grace for a pleasure, ii. or iii. c11. Wherein
I dare nothing do, unless your grace's pleasure be to me first known ; assuring your grace,
that as far as I can understand by any means that I can devise, that besides the ornaments
of the church and some plate that the prior and some officers hath, this monastery is not
aforehand, but in debt divers ways. In consideration whereof and of their good minds,
I most humbly beseech your highness to be gracious and merciful unto them, the rather
for my poor intercession ; and that they may have some comfortable word or letter from
your grace, for their comfortation in this their great pensiveness and dolour. Thus our
Lord have your grace evermore in his preservation and governance. From my place at
Canterbury e, the xiii. day of December. [[1533.]
LXXXII. TO CRUMWELL.
RIGHT worshipful Mr Crumwell, in my right hearty wise I commend me unto you : state Paper
doing you to understand, that I have received by John Anthony, this bearer, such ceiian'eous
letters as ye directed to my lord elect of Chester11, and to Mr Bedill12: by which I do Temp. Hen.
J VIII. Third
series. Vol.
[7 Vid. Confutation of Unwritten Verities, pp. i by Battely, Part in. p. 110. Ed. Lond. 1703.] Holograph.
Go, 6.] [io Dr Edward Bockyng, the chief author of
[8 A portion of an address to the people on this Elizabeth Barton's dissimulation, and her confessor,
imposture, with corrections in Cranmer's hand- and John Dering, who made and composed the
writing, is preserved in the Public Record Office, j books of her revelations, were both monks of Christ's
Tractat. Theol. et Polit. Vol. VII. A. 1. 13, pp. 37,
et seq. Dr Jenkyns supposes that it may perhaps
be part of the above-mentioned discourse by Hethe,
which the archbishop probably thought proper to
submit to the inspection of Crumwell. Vid. Re
mains of Abp. Cranmer, Vol. I. p. 76.]
[9 Thomas Goldwell, who at the dissolution of
Christ's Church, Canterbury, had been prior twenty-
three years. Somner's Antiquities of Canterbury,
Church, Canterbury. Strype's Eccl. Mem. Vol. I.
Part i. p. 278. Ed. Oxon. 1822; Mem. of Abp.
Cranmer, Vol. I. p. 30.]
[n Dr Rowland Lee, bishop of Lichfield ; but
the two sees being then incorporated, the bishops of
Lichfield were sometimes called bishops of Chester.
See the next Letter, p. 274.]
f12 Vid. Letters XII. XIV. pp. 242, 244.]
272 LETTERS. [1533.
perceive, that it is the king's grace's pleasure that my said lord elect and master Body 11,
which departed from Canterbury afore the receipt of your said letters, should leave the
parson of Aldington1, Dering the monk, and father Laurence2 behind them in ward and
safe keeping, but not as men at liberty. But forasmuch as this bearer sheweth me, that
it was your mind that the said persons should be put to liberty in their own houses upon
sufficient surety, I do now stand in doubt, whether I may commit them to ward and safe
keeping according to your said letters, or else put them at liberty in their own houses
upon sufficient surety, according to such word as the said Anthony brought unto me;
whom I do remit unto you at this time with these my letters to ascertain you of the
premises, and to bring from you such letters as shall please you to direct unto me of your
resolute mind in this behalf. The said three persons shall in the mean time remain in
ward and safe keeping, until I may know your mind in this matter. The parson of
Aldington and the monk Dering were this Tuesday at night delivered unto me at my
manor at Forde, and the other is not yet come unto me. From my manor at Forde, the
xvi. day of December. [1533.]
Your assured,
THOMAS CANTUAR.
To the right worshipful and my very loving
friend Mr Crumwell, of the king's grace's
most honourable council.
LXXXIII. TO ARCHDEACON HAWKYNS.
.^ MASTER archdeacon, i[n] my right hearty wise I commend me unto you. These be
British MU- to ascertain you of such news as be here now in fame amonges us in England. And first
Todd's Life ye shall understand, that at Canterbury within my diocese, about eight years past, there
cranmer, was wrought a great miracle in a maid by the power of God and our lady, named our
lady of Courteupstret ; by reason of the which miracle there is stablished a great pil
grimage, and ever since many devout people hath sought to that devout foresaid lady
of Courte of Strett.
The miracle was this : the maid was taken with a grievous and a continual sickness,
and induring her said sickness she had divers and many trances, speaking of many high
and godly things; telling also wondrously, by the power of the Holy Ghost as it was
thought, things done and said in other places, where as neither she was herself, nor yet
heard no report thereof. She had also in her trances many strange visions and revelations,
as of heaven, hell, and purgatory, and of the state of certain souls departed 3 ; and amonges
all other visions one was, that [she] should be conveyed to our lady of Courte of Strett,
where she was promised to be healed of her sickness, and that Almighty God should
work wonders in her ; and when she was brought thither and laid before the image of our
lady, her face was wonderfully disfigured, her tongue hanging out, and her eyes being in
a manner plucked out and laid upon her cheeks, and so greatly disordered. Then was
[' "Richard Master. He was very instrumental
in bringing Elizabeth Barton into notice, Aldington
being the place where at the commencement of the im
posture she was living as a maid-servant." Jenky ns. ]
[2 " Thomas Lawrence, being register to the
archdeacon of Canterbury, at the instance of Edw.
Bockyng wrote a great book of the false and feigned
miracles and revelations of the said Elizabeth, in a
fair hand, ready to be a copy to the printer." Stat.
25 Hen. VIII. c. 12. " She sent her revelation [to
the pope,] by Silvester Darius and by one John
Anthony Pulleon, the pope's ambassadors in Eng
land ; betwixt the which nun and Silvester Darius
Vol. VILA. i. 13.]
[3 For instance : " that my lord cardinal came
to his death before God would have had him by the
space of fifteen years, and therefore Almighty God
hath given no sentence upon him, but will defer it
till those years be expired, which it was the will of
God he should have lived in the world." MSS.
ibid. In another of her revelations she described,
"that since she died, she saw the disputations of
the devils for his [V\rolsey's] soul; and how she
was three times lift up, and could not see him,
neither in heaven, hell, nor purgatory ; and at the
last where she saw him ; and how by her penance
was interpreter this old man, one Lawrence of Can- j he was brought unto heaven." Vid. Strype's Eccl.
terbury, scribe to the archdeacon of Canterbury." Mem. Vol. 1. Part I. p. 2/3. Ed. Oxon. 1822.]
MS. Public Record Office, Traciat. Theol. et Polit. I
1533.]
LETTERS.
273
there heard a voice speaking within her belly, as it had been in a tun ; her lips not greatly
moving ; she all that while continuing by the space of three hours and more in a trance :
the which voice, when it told any thing of the joys of heaven, it spake so sweetly and so
heavenly, that every man was ravished with the hearing thereof; and contrary, when it
told any thing of hell, it spake so horribly and terribly, that it put the hearers in a great
fear. It spake also many things for the confirmation of pilgrimages and trentals, hearing
of masses, and confession, and many such other things. And after she had lain there
a long time, she came to herself again, and was perfectly whole4; and so this miracle was
finished and solemnly rung, and a book written of all the whole story thereof, and put
into print, which ever since that time hath been commonly sold and gone abroad amongst
all people. After this miracle done, she had a commandment from God in a vision, as
she said, to profess herself a nun. And so she was professed, and hath so continued, in
a nunnery at Canterbury, called St Sepulchre's, ever since.
And then she chose a monk of Christ's Church, a doctor in divinity5, to be ghostly
father, whose counsel she hath used and evermore followed in all her doing : and ever
more since from time to time hath had almost every week, or at the furthest every fort
night, new visions and revelations; and she hath had oftentimes trances and raptures,
by reason whereof, and also of the great perfectness that was thought to be in her,
divers and many as well great men of the realm as mean men, and many learned men,
but specially divers and many religious men, had great confidence in her, and often
resorted unto her and communed with her, to the intent they might by her know the
will of God; and chiefly concerning the king's marriage6, the great heresies and schisms
within the realm, and the taking away the liberties of the church ; for in these three
points standeth the great number of her visions, which were so many, that her ghostly
father could scantly write them in three or four quires of paper. And surely I think,
that she did marvellously stop the going forward of the king's marriage by the reason
of her visions, which she said was of God, persuading them that came unto her how
highly God was displeased therewith, and what vengeance Almighty God would take
upon all the favourers thereof; insomuch that she wrote letters to the pope, calling
upon him in God's behalf to stop and let the said marriage, and to use his high and
heavenly power therein, as he would avoid the great stroke of God, which then hanged
ready over his head, if he did the contrary. She had also communication with my lord
Cardinal and with my lord of Canterbury, my predecessor, in the matter; and [in]
mine opinion, with her feigned visions and godly threatenings, she stayed them very
much in the matter.
She had also secret knowledge of divers other things, and then she feigned that
she had knowledge thereof from God; insomuch that she conceived letters and sent
[4 "After mass she kneeled afore the image of
our lady of Court of Street, and said then she was
made perfectly whole, where she was perfectly whole
afore she came thither, as she hath plainly and
openly confessed afore divers of the king's grace's
council." MS. Public Record Office, Tractat.
Theol. et Polit. Vol. VII. A. 1. 13.]
[5 Edward Bockyng. "He informed the said
archbishop [WarhamJ that a voice had spoken in
her in one of her trances, that it was the pleasure of
God that he should be her ghostly father." MS.
ibid.J
[° " For all the time of her abode at Aldington,
she meddled not with the king's grace's marriage....
But after that she had been at Canterbury a while,
and had heard this said Dr Bockyng rail and jest
like a frantic person against the king's grace his
purposed marriage, against his acts of parliament,
and against the maintenance of heresies within this
realm, declaring and blustering out his cankered
malice to the said Elizabeth in the said matters,...
then soon after she began to feign herself to have
visions and revelations from God, and said that God
commanded her to say to the late cardinal, and also
to the said late archbishop of Canterbury, that if
they married, or furthered the king's grace to be
married to the queen that now is, they both should
be utterly destroyed. And so she shewed them
under such manner, that it appeared by their acts
and deeds that they gave confidence to her : for the
said archbishop had, afore her coming to him, pro-
voked from the pope to the general council, intend
ing to proceed in the king's grace's matter of matri
mony and divorce, seeing his grace could have none
indifferent justice shewed him in other places. And
the said cardinal was as well minded and bent to
go forth in the king's grace's said cause of matri
mony and divorce as any man living, according to
the law of God and the law of nature, till he was
perverted by this nun, and induced to believe, that
if he proceeded in the same, God would sore strike
him." MS. ibid.l
[cilANMER, II.]
274
LETTERS.
[1533.
them forth, making clivers people believe that those letters were written in heaven1, and
sent from thence to earthly creatures. Now about Midsummer last, I, hearing of these
matters, sent for this holy maid, to examine her2; and from me she was had to master
Cromewell, to be further examined there. And now she hath confessed all, and uttered
the very truth, which is this : that she never had vision in all her life, but all that
ever she said was feigned of her own imagination, only to satisfy the minds of them
the which resorted unto her, and to obtain worldly praise : by reason of the which
her confession many and divers, both religious men and other, be now in trouble, for
asmuch as they consented to her mischievous and feigned visions, which contained much
perilous sedition and also treason, and would not utter it, but rather further the same
to their power.
She said that the king should not continue king a month after that he were married ;
and within six months after God would strike the realm with such a plague as never
was seen, and then the king should be destroyed. She took upon her also to shew
the condition and state of souls departed, as of my lord Cardinal3, my late lord of
Canterbury, with divers other. To shew you the whole story of all the matter, it
were too long to write in two or three letters ; you shall know further thereof at your
coming home.
As touching the bishopricks that be void, ye shall understand, that doctor Salcott,
the abbot of Hydde, is elect bishop of Bangor, doctor Lee, the lawyer, is elect bishop
of Chester4. There is as yet none elect bishop of Ely: you shall know at your coming
home who shall be5. The parliament is not holden this term, but is prorogued to
the xv. day of January. The queen's grace was brought [to bed] about the xiii. or
xiv.6 day of September of a princess. I myself was godfather, the old duchess of
Northfolke and my lady marquess Dorset were godmothers. The duke of Richmonde7
hath married my lady Mary, the duke of Northfolke's daughter. From Lamethe, the
xx. day of December, A°. xxv. Reg. [1533.]
Harl MSS.
()14!t. f. 40.
Copy.
LXXXIV. TO A PRIOR.
BROTHER Prior, I do right heartily commend me unto you. And so likewise desire
the same, that at this mine instance ye will grant unto me the next admission of a
student unto the university of Oxford, when any such of your company shall here
after happen to be permitted thereunto. And for the same I will be ready to do unto
[you] as great a pleasure. From my manor of Ford, the xxv. day of December.
[l Mary Magdalen was said to have given her a
letter that was written in heaven in characters of
gold : " which is as false as God is true : for by
much inquisition Mary Magdalen is found out, and
is turned into a monk of St Augustin's in this town,
named Hawkeherste, which hath confessed the
writing thereof, and the limning of these golden
words Jehus Maria, which be written above the
letter." MS. ibid.]
[2 Vid. Letter XXX. p. 252.]
[3 Vid. p. 272. n. 3. ]
[4 " There sate but one bishop here [at Chester]
before 1541, viz. Peter, [consecrated 1067,] who
continued bishop but about twenty years ; yet several
of his successors in the see denominated themselves
bishops of Chester instead of Litchfield." Willis'
Survey of Cathedrals, Vol. I. p. 318. Ed. Lond.
172/—30. So also Le Neve's Fasti, pp. 122, 341.
Ed. Lond. 1710. Stow however says, " Dr Rowland
Lee, that married the king to queen Anne, was
made bishop of Chester, then bishop of Coventry
and Litchfield, and president of Wales." Annals,
p. 5f!2. Ed. Lond. 1031. His election to the see
of Litchfield and Coventry took place the 10th of
January, 1534. Le Neve's Fasti, p. 125.]
[5 See Letter XIV. p. 247, n. 8.]
[6 This date is incorrect, the princess Elizabeth
having been born on Sunday, September 7th. An
official note from queen Anne Boleyn to lord Cob-
ham, announcing the event, still preserved in the
Harleian collection, and printed in the StatePapers,
proves the fact. See also Holinshed's Chronicles,
Vol. II. p. 935. Ed. Lond. 1587.]
[7 Henry Fitzroy, an illegitimate son of Henry
VIII., who was at this time fourteen years old.]
1533.] LETTERS. 275
LXXXV. TO HIS CHANCELLOR AND DEAN OF THE ARCHES.
I COMMEND me unto you. And whereas the commissary8 of my jurisdiction in Harl MSS
Calice writeth unto me as well concerning my visitation there, as also for mine advice ^y f 4"
in an unlawful matrimony now depending before him ; wherein it seemeth, that he
hath further proceeded in that behalf than peradventure he ought, as you may partly
conjecture by this his letter herein inclosed : I require you therefore, that inasmuch
as these matters before specified are more largely declared in his said letter, that you,
according to the effect of them, with all celerity do send me your advice what is
most expedient to be done, touching the ready expedition hereof. Thus fare you well.
From my manor of Ford, the xxvii. day of December.
To my Chancellor and Dean of the Arches.
LXXXVI. TO THE ABBOT OF READING9.
BROTHER abbot, I commend me unto you. And whereas I am credibly informed, Hari. MSS.
that through the death of Dr Benet (whose soul God pardon !) there is the collation c
of a benefice called Aston, in Hartfordshire, in your hands and disposition; which,
forasmuch as the same standeth very commodiously for a friend of mine, I heartily
require you that at this time you will give unto me the collation thereof, not doubtino-
but that I shall exhibit and promote such a personage thereunto, as you shall here
after think the same well bestowed. And I for my part will be ready at all times
to shew unto you like pleasure accordingly.
«148. f.
'opy.
LXXXVII. TO
I COMMEND me unto you. And where I do right well perceive by a testament Hari. MSS.
now before me of one Thomas Broune, late poticary of the town of Bristow, that he. cl^y f 4°'
amongst other legacies comprised therein, hath bequeathed and given a certain garden
lying and being in C. Street to my loving friend David Hutton ; which said garden
ye (in the name and title of Marget your wife, late wife and executrix to the said
Thomas Broune) do retain and occupy, not alonely contrary to the intent of his said
will, but also against good right and conscience denieth unto the said David the just
possession thereof: I do require you, and thereto likewise exhort you, for a more quiet
ness herein, that ye, according to the delegation of the said testament, from hence
forth do not interrupt, let, or hinder the said David lawfully requiring or seeking his
interest in the said garden ; to the intent that you, in your so doing, may both accom
plish justice, and also avoid thereby farther inconvenience that may ensue on your
behalf, if he, in attempting the law against you, do attain unto the same; whereunto
you shall enforce him, if you persist in denying his just claim thereunto. And where
also the said Thomas Broune bequeathed xx1L towards the marriage of a certain maid
named Ales B., as likewise amongst the legacies of the said testament more evidently
it doth appear ; which sum of money the said David Hutton delivered unto you, to
the intent that you should in the mean season have the occupying of the same ; so
it is, as I am informed, that ye be not now willing to depart from it, and in a man-
[8 Sir John Butler. Vid. Strype's Mem. of
Abp. Cranmer, Vol. I. pp. 125, 6. Ed. Oxon. 1840. ]
j-9 a There is no authority in the manuscript for
were given by Adelia, queen to King Henry I., to the
abbot and monks of Reading, and continued in their
possession till the general dissolution. Chauncy's
this address, but there can be little doubt of its I Antiq. of Hertfordshire, p. 350. Ed. Lond. 1700."
being correct : for the manor and church of Aston ' Jenkyns.J
18—2
276
LETTERS.
[1.533.
ner denieth the receipt thereof. Therefore eftsoons I desire you, to the intent so chari
table a deed be not hindered, nor the young woman defrauded of her right, that the
said xxli- may be delivered unto the said David Ilutton, that thereby he, according
both to his office, trust, and fidelity to him committed, may as well foresee the per
formance of the said legacy, as also provide for the safe custody of the same sum
against such time it may be due to be paid.
LXXXVIII. TO CRUMWELL.1
state Paper L\ my right hearty manner I commend me unto you : certifying you, that to
edjraeous accomplish the king's commandment I shall send unto you Mr Heth2 to-morrow,
fe!fni?Hen. which for his learning, wisdom, discretion, and sincere mind towards his prince, I know
serVi voLd no man in my judgment more meet to serve the king's highness' purpose : yet for
ordinal many other considerations I know no man more unable to appoint himself to the
ToKTife king's honour than he; for he lacketh apparel, horses, plate, money, and all things
VoLri.n}Ti48. convenient for such a journey ; he hath also no benefice, nor no promotion towards
the bearing of his charges. And as you know I am in great necessity, and not able
to help him, in all these things I know no remedy, unless it please the king's high
ness to furnish him of all things necessary to his voyage, and moreover to allow him
such a diet, whereof alone he may maintain his room and office to the king's honour.
Wherein I beseech you to persuade the king's highness in my name, adding there
unto all the help that you may do also. And as for his acquaintance with the king's
great cause, I know no man in England can defend it better than he. Nevertheless
I pray you send him again to me, that we may confer it together once again, before
he depart hence. Thus our Lord have you in his preservation ! From my manor at
Otford the 5th day of January.
Your own assured
THOMAS CANTUAR.
To mine especial and singular good friend,
Master Crometcell.
[l The following are Dr Jenkyns' remarks upon
this letter ; (Remains of Abp. Cranmer, Vol. I. p.
86. ) " Mr Todd considers this letter to refer to an
embassy from England to the German princes as
sembled at Smalcald in Dec. 1535, in which Heath
was associated with Fox, bishop of Hereford, and
Dr Barnes. (Life of Cranmer, Vol. I. p. 147.) But
the object of that mission was the formation of a
protestant league against the pope, rather than the
defence of the king's marriage to Anne Boleyn ;
which was manifestly the ' great cause' now to be
maintained. The letter seems also to have been
addressed to Crumwell before he was secretary of
state ; and if so, must have been written in January,
1534. (See State Papers, Vol. I. p. 425, note.) And
it is clear from the language of Letter CLII. that
Heath filled some diplomatic situation on the con
tinent before June 1535. He may perhaps have
succeeded archdeacon Hawkyns at the court of the
emperor Charles V. early in 1534; or he may have
been sent to a meeting of the German reformers held
at Nuremberg in May of the same year; (when,
according to Seckendorf, an attempt was made on
the part of Hen. VIII. to obtain their approbation
of his divorce ;) or he may have been employed on
both these services. Upon the whole, the most pro
bable date of the letter appears to be 1534." Vid.
Letter XIV. p. 247. n. 8. Seckendorf, Comment, de
Lutheran et Reformat, pp. 75, 111. Ed. Francof. et
Lips. 1692. Lib. in. § xxvi. (8.) and § xxxix. Add.
(d)and(e).]
[2 Vid. Confutation of unwritten Verities, p. 66.
Under Elizabeth, " Heath lived, after a little trouble,
quietly and nobly in his own lordship of Cobham,
situate in Surrey. He was always honourably es
teemed by the queen, and sometimes had the honour
to be visited by her majesty." Strype's Annals,
Vol. I. p. 212. Ed. Oxon. 1824. Melancthon, who
became acquainted with him at the conferences at
Smalcald, thus speaks of him : " Unus Nicolaus
Hethus Archidiaconus humanitate et literis excellit
inter hospites nostros. Ceteri dyeva-roi ii/uei-epas
<£i\o<ro<£ias /cat yXu/cuTtj-ros, nostrae philosophise et
dulcedinis incapaces; ideo conversationem eorum
fugio, quantum possum." Seckendorf, Comment, de
Lutheran, et Reformat. Lib. in. § xxxix. Add. (e.)
p. 111. See also Wood's Athen. Oxon. Vol. I. col.
603, 4. Ed. Lond. 1691. Fuller's Church Hist. Vol.
IV. Book viii. Sect. ii. § 19. p. 191. Ed. Oxon.
1845.]
1534.] LETTERS. 277
LXXXIX. TO CRUMWELL.
RIGHT worshipful master Crumwell, in my hearty manner I commend me to you. state Paper
So it is that at my late being at Ford, it was brought to my notice and knowledge, that Miianeous"
the monk Dering3 hath lately compiled and made (sithens the first time that Mr Henry T«mp. HMJ.
Golde4 came to be examined before me) a certain treaty de Duplice Spiritu, in which <JS. vof1
mention is made, as well for the defence of the nun's revelations, as for the soluting of my original
reasons made unto the said Golde. Whereupon I have diligently examined the said holo«rai)h
Dering, which hath confessed that he hath made such a book, but he will in no wise be
known where it is, saying that he hath burned the same. That notwithstanding, I have
caused him to write the whole effect (as he saith it is) of the same book, the copy whereof
I have sent unto you sealed, which is a very minute thing, in respect of the same book
which was first made, as it is thought. And therefore I pray you to take the pains to
examine the said Golde, and such other of his adherents, as ye shall think most meet to
be examined in this matter ; whether he or they, or any of them do know of any such
book, or have seen or heard of any such or not ; and at your convenient leisure to ascertain
me of his and their sayings in this behalf, and of all such other comperts as you shall by
the same your examination try and search out. For the person, by whom I came to the
knowledge hereof, hath informed me, that the book was delivered unto the said Golde,
and that he thinketh that Golde hath it still in his custody : wherefore I do think it very
expedient that some good and politic mean be made for the trial and search of the verity
in the premises betimes, without tract or delay, praying you that it may be so. From
Otford, the 6th day of January, [1534.]
Your own assured ever
THOMAS CANTUAR.
To the right icorshipful and his very loving
friend Mr Crumwell, of the kings
grace's most honourable council.
XC. TO JOHN BUTLER5.
I COMMEND me to you : willing you that ye shall nothing do touching my visitation in Hari. MSS.
those parties at Calice, until ye shall farther know of my mind therein ; but such diligent Bruish m
inquisition as shall lie in you to make for the trial and truth of the matrimony between Jfop'y""1
Fraunceis Hastynges and his pretended wife, I will that ye shall use and make; and
especially to learn and know, how and for what cause the first matrimony between
Davison and the said pretended wife of Hastynges wras dissolved, and of the premises to
ascertain me, with as good speed as ye may therein conveniently use. This done, ye
shall afterwards know farther of my mind touching the same. Albeit in the mean time,
if Davison be dwelling or commorant within my jurisdiction there, ye shall call and con
vent him and the other two personages afore you ; and first examine the former contract :
which done, ye shall much the sooner come to the verity and truth of the second. But
in case the said Davison be in England, or in any place out of my jurisdiction, I will
then that, upon knowledge had of the certainty where he is, ye shall either write your
letters to the ordinary there, and to him intimate the very fact and merit of the same
matter, (as far as ye do know in it,) and to desire him in my name to examine the said
Davison herein, and to transmit unto you the copies of the same examination for your
information and instruction in that behalf; or else shall advertise and advise the said
f3 Vid. Letter LXXXI1. p. 272. J made relation thereof to the lady Katharyne, princess
" Henry Golde took upon him to be interpre- dowager, to animate her to make commotion in this
ter between Elizabeth Barton, and one of the pope's ! realm against our sovereign lord." Stat. 25 Hen.
orators, named Anthonye Pullyon."..." And the
said Henry Gold over this, actually travelled and
VIII. cap. 12.]
[5 Vid. Letter LXXXV. p. 275.]
278
LETTERS.
[1534.
Frauncis Hastynges and his pretended wife to be contented that the matter may be
examined where the said Davison dotli dwell. And in this behalf I require you to use
such diligence and industry as shall beseem you to use, as well for the due trial and trutli
in the premises, as for your certificate unto me in the same. From Otford, the xiiith day
of the month of January.
To master Butler^ my Commissary at
Calice.
XCI. TO THE RECTOR OF PETWORTH.
H-iri. MSS. IN my right hearty wise I commend me unto you. So it is, as I am informed, that
copy.' one John Bower1, now farmer of your parsonage of Petewourth, doth therein enjoy a lease
of yours, which by reason when it shall happen to be expired, the same much doubteth,
lest that at the end and term of the same he be clearly avoided thereof, by some other
suit, to his no little both damage and hinderance, being now so furnished and settled
therein : I require you at this my instance, ye will not alonely renew to him his said
lease from time to time, but also to suffer to continue therein all such covenants as hath
been hitherto observed between you. And in thus doing I will shew unto you like
pleasure, when you shall reasonably require the same. From Lameth the viiith day of
February.
Karl. MSS.
filtH.
Copy
f. 42.
XCII. TO
I COMMEND me unto you. And where it is so, that through a controversy, lately
begun between you and divers of your parochinars, for certain tithe which you now
challenge of them by the course of the law, and so thereby constrained, they have sued
unto me for a more quiet end in that behalf: my pleasure is therefore, that you stay your
said suit in attempting the law any further against them, until such time that I myself
being in those parts may hear the due examination hereof ; which I suppose will not be
prejudicial either to you or them, but rather most quiet for all parties at length. From
Lameheth, the viii. day of February.
Harl. MSS.
«148. f. 4-2.
Copy.
XCIII. TO THE PRIORESS OF STANFELD2.
SISTER prioress, I do right heartily commend me unto you. "Where it is so that the
vicar of Quadring is contented, for the love and favour he beareth unto this bearer, master
Nicholas Robertes, my old acquaintance, to resign unto the same his vicarage, if so that
he might obtain your good will thereunto : these shall be therefore heartily to desire and
require you, that he may herein obtain your convenient favour, and that the rather at this
instance and request. And if there be any like pleasure that I may do for you, I will be
always ready to accomplish your requests accordingly. The xiiii. day of February.
Hari. MSS.
XCIV. TO THE PARSON OF CHEVENING3.
I COMMEND me unto you. And where it is so that one Asleyne Durmeryght, \vife
unto John Durmeryght, of your parish of Chevening, hath complained to me of the
f1 John Bowyar was seneschal of the rectory
lands of Petworth, and Thomas Maundvyld was
rector. Vid. Valor Kcclesiasticus, l.iSo.j
[2 Stanfeld in Lincolnshire, a Benedictine nun
nery. The church of Quadring in the same county
was appropriated to it in the reign of Richard II.
Tanner's Not. Monast. Lincoln. Ixxi. Stanfeld.
Ed. Lond. 1787.]
[3 R. Astali. Vid. Letter LVII. p. 260.]
1534.]
LETTERS.
279
unjust and uncharitable demeanour of her said husband, for his unreasonable and oft
beating and cruel threatening of her, as in that behalf somewhat I perceive like to be true,
by reason both parties hath been examined with me : I will therefore that you from
henceforward see that there be a reformation had between them ; and that when any such
breaches hereafter shall happen in this behalf, according to your both duty and discretion,
ye set a charitable end between them : and if he or she do refuse to apply unto your
such directions, as you shall think convenient at any time, ye then do advertise me thereof
accordingly. From Croydon, &c.
To the parson of Chevenyny.
. XCV. TO THE BISHOP OF ROCHESTER4.
MY lord, in my right hearty wise I commend me unto you : and so likewise desire Hari. MSS.
the same, that whereas one master Devenyshe5, master of art and my kinsman, is very copy.** *^
desirous (for his better information and knowledge in divinity) to continue his study and
learning at the university, to be so good lord unto him at this mine instance and request,
that the same may obtain your convenient favour to be admitted one of the fellows of
St John's college in Cambridge, amongst whom (as I am advertised) there is now a room
void and at your disposition : whereunto if your lordship do admit him, I doubt nothing
at all but that you shall like the man every day better than other ; for verily I think he
lackcth not of those qualities which should become any honest man to have, over and
besides the gift of nature wherewith God hath above the common rate endued him, as
I trust the master of the college, this bearer, can more expressly ascertain your said
lordship in that behalf. And if there be any like pleasure that I may shew unto you
therefore, I will be at all times ready to accomplish the same to my power ; as knoweth
our Lord, who keep your good lordship in health. From, &c.
To my lord of Rochester.
XCVI. TO THE WARDEN0 OF ALL SOULS' COLLEGE, OXFORD.
MASTER warden, in my right hearty wise I commend me unto you. And where at n:iri. MSS.
your last being with me at Lameheth I desired your good will in a farm of yours, the J^
name whereof at that time I could not readily call unto my remembrance ; so it is, as
I am advertised, that the same is named Les Wydon in Northamptonshire7: which
forasmuch as the years and term thereof shall be shortly expired, I heartily require you,
that at this mine instance and request ye will, as effectually as you may, move the rest
of your company to accomplish this my said suit, so that by yours and their agreement
I may obtain the next lease that shall be granted in that behalf for a special friend of
mine, paying in every condition as much as any other reasonably will give for the same ;
for the which I will at all times be ready to shew both to you and them like pleasure
accordingly, &c.
To the warden of All Souls' college in
Oxford.
f. 4:2, b.
[4 This letter was probably written to John
Fisher, bishop of Rochester, aad chancellor of the
university of Cambridge, early in 1534, before his
imprisonment for refusing to take the oath of suc
cession. He had been confessor to Margaret,
mother of Hen. VII. and is supposed to have sug
gested to her the foundation of St John's and Christ's
colleges.]
[5 Perhaps William Devenish, afterwards pre
bendary of Canterbury, who, having married, was
deprived under queen Mary. Le Neve's Fasti,
p. 17. Ed. Lond. 171G.]
f6 Roger Stokeley ; elected the 10th of March
1533, resigned in 153»i. AVood's History of Oxfoid.
Vol. III. p. 269. Ed. (Gutch.) Oxon. I/So.]
[7 Lois Weedon, near Towcester.J
280 LETTERS. [1,534.
XCVII. TO THE INHABITANTS OF IIADLEIGIL
Hari. MSS. IN my right hearty wise I commend me unto you. And sorry I am to hear there is
Gopy- lack of charity, and also be many grudges amongst you, you all being Christian men, which
should be of such charity and unity as if ye were but one body. And to the intent ye
should be so, and that ye should the rather be induced to concord, and specially against
this good time1, I have desired this bearer, master Hughe Vaghan, to take the pain
to come unto you now with these my letters, and to exhort you all in my name and on
my behalf, and most specially in the name of our Lord, that you and every of you put
away such grudges2 as ye have one against another, and become lovers together as
children of God ought to do : (for whosoever is out of charity, do what he will, it is not
acceptable in the sight of God; and how can he love God that hateth his Christian
brother, which is the creature of God?) so to continue in charity here in this world
together as the sons of one Father, our Lord in heaven, that ye may be beloved of
him after in heaven.
And \vhere sir Thomas Ros3, your curate, hath been before me for these words,
which (as it is surmised) lie spake in the pulpit there, here following : " A man's goods
spent for his soul after his death prevaileth him not :" forasmuch as I am credibly informed
that no small number of you which were present at that sermon when these words were
spoken, (as it is pretended,) doth affirm that he said not so, but these: "That a man's
goods, given out of charity, and so the child of damnation, spent after his death shall not
prevail his soul :" and forasmuch as I understand that your said curate, as soon as he
heard that such matters was surmised against him by such as have not been his friends
and favourers heretofore, (as I am also credibly informed,) went into the pulpit and
declared, that he neither said, neither meant those words but of such as died out of
charity and was buried in hell, as the rich glutton was in the gospel, of which he treated
when those words were spoken, and also to the intent that the more charity should
continue among you :
I have sent the said curate to you again, desiring you which have not been his friends
heretofore to leave your grudges, and you all to accept him favourably, the rather for this
my writing. Not intending hereby, but if you or any of you shall have just cause against
him hereafter, [you] shall and may prosecute the same according to justice ; for it is not
mine intent in any wise hereby to let justice, if it be justly prosecuted without great and
probable suspicion of malice and calumnious accusation. And if any of you shall have at
any time hereafter any just cause to sue afore me, ye shall be sure of such favour as I
may lawfully shew unto you. At Lameth, the xxli. day of March.
To my well-beloved the inhabitants of
Hadleghe.
f1 i.e. the season of Easter.] | indeed by means of Sir John Rainford, knight,
[2 For a narrative of the disturbances at Had- j obtained at the archbishop's house to have him
leigh, vid. "the story of Thomas Rose," Foxe's thither. Howbeit, by means one was placed in the
Acts and Monuments, pp. 2082, et sqq. Ed. Lond. cure at Hadleigh, he could not enjoy his office again
1583.] [ there, but went to Stratford three miles off, and there
[3 Sir Thomas Rose was arrested A.D. 1533, by j continued in preaching the word three years; till at
the sergeant at arms at the instigation of Walter and | length the adversaries procured an inhibition from
John Clerke, by whom he was charged with having j the bishop of Norwich, to put him to silence." —
been "privy of the burning of the rood of Dover | Foxe's Acts and Monuments, p. 2083. Ed. Lond.
court," but he was set at liberty by archbishop
Cranmer's means ; u but yet so, that he was bounden
not to come within twenty miles of Hadleigh. After
this he came to .London, and there preached the
gospel half a year, till Hadleigh men, hearing there
of, laboured to have him to Hadleigh again ; and
1583. Strype's Mem. of Abp. Cranmer, Vol. I. pp.
395, 6. Ed. Oxon. 1840. Sir Thomas Rose was
afterwards recommended by Abp. Cranmer in a
letter to Cecil, dated 25th August, 1552, (q. v.)
with others as a fit person for an Irish arch-
bishoprick.]
1534.]
LETTERS.
281
XCVIII. TO THE ARCHBISHOP OF YORK4.
MY lord, in my right hearty wise I commend me unto you. And where at the5 last Hari. MSS.
day of the late convocation kept at Paul's in London, many questions and doubts were JJJJy.'' 2L b'
f4 Edward Lee.]
[5 i. e. The 31st of March 1534. " The general
sentence was a solemn curse to be denounced by the
curates to their parishes once a quarter : wherein a
great number of persons were wont to be accursed ;
and a large share of these execrations were framed to
fall upon those that infringed the privileges and im
munities of holy church, or that deprived it of any
of its rights or dues." — Strype's Eccl. Mem. Vol.
I. p. 253, Part. ii. No. xlvi. pp. 188—193. Ed. Oxon.
1822. Wilkins' Concilia, Vol. III. pp. 760, /O. Ed.
Lond. 1737. Wake's State of the Church, p. 479.
Ed. Lond. 1703. The following is the form used on
these occasions.
The general sentence, or curse : used to be read to
the people four times in the year. Taken out of the
Festival, printed by Wynkynde Worde, 1532: —
The GOOD men and women, I do you to understand,
Festival. tnat we tnat nave tjie cure of y0ur souls been com
manded of our ordinaries, and by the constitutions
and the law of holy church, to shew to you four
times in the year, in each quarter of the year once,
when the people is most plenary in holy church, the
articles of the sentence of cursing : so that none for
our default, neither man nor woman, fall therein ;
and if any be fallen therein, that he may through
the help of Almighty God, and all holy church,
with shrift and penance making good for his sin,
rise up and him amend. Wherefore \ do you to
understand, that cursing is such vengeance-taking,
that it departeth a man from the bliss of heaven,
from housel, shrift, and all the sacraments of holy
church, and betake him to the devil, and to the pains
of hell, the which shall endure perpetually without
end, but if he have grace of our Lord him to amend.
But therefore see that no man or woman say, that I
curse them ; for it longeth not to me, but for to
shew the points and the articles of the sentence of
cursing. For 1 do you well to wit, that whoso doth
against any of these points, that I shall shew you, he
is accursed in the deed doing, of the pope, arch
bishop, bishop, and of all holy church : and that
God Almighty give you grace for to keep you out of
cursing, listen and hear, arid I shall, through the
help of God, Father Almighty, to you then tell and
shew.
By the authority of God, the Son, and the Holy
Ghost, and his glorious mother and maiden, our
lady Saint Mary : and the blessed apostles Peter, and
Paul, and all the apostles, martyrs, confessors, and
virgins, and all the hallows of God, I denounce and
shew for accursed all those that the franchise of holy
church break or distrouble, or are against the state
of holy church, or thereto assent with deed or coun
sel. And also all those that deprive holy church of
any right to make of holy church any lay fee, that is
hallowed or sanctified. And also all those that with
hold the rights of holy church, that is to say, offer
ings, tithes, rents, or freedoms of holy church, let or
distrouble, or break : that is to say, if any man flee
to church, or churchyard, whoso him outdraw, and
all those that thereto procure or assent. And all
those that purchaseth letters of any lord's court,
wherefore letting is made in Christian court, that
process of right may not be determined or ended.
And all those that the peace of the land distrouble.
And all those that blood draw of man or of woman
in violence, or in villany make to be drawn, in
church or in churchyard, wherefore the church or
the churchyard is interdicted or suspended. And all
those that be against the right of our sovereign lord
the king. And all those that war sustain against
the king wrongfully. And all those that are com
mon robbers, revers, or manslayers, but it be in
themselves defending. And all those that be
against the great charter of the king that is con
firmed of the court of Rome. And all those that
false witness bear wrongfully : namely in cause of
matrimony, in what court soever it be or out of
court. And all those that false witness bring forth
in right of matrimony, for to distrouble man or wo
man ; or for to disherit any man of lands or tene
ments, or any other cattle. And all false advocates,
that for meed put forth any false exceptions, or
quarrels, through the which the right of matrimony
is foredone, or any other manner of right instead of
judgment. And all those that for meed or favour
maliciously man or woman bringeth out of their
good fame into wicked ; or make them for to lose
their worldly goods or honour, or them put wrong
fully to their purgation, of the which was no fame
nor renown known before that time. And also all
those that maliciously, and through cawtel or guile,
distrouble, letteth, or gainsayeth the right present
ment of our mother holy church militant here in
earth, thereas the very patron should be present ;
and all that thereto procure with word or deed, or
with false conquest, or with other power. And all
those that maliciously despise the commandment of
the king, or take a cursed man from the time that
he hath lain in cursing forty days, and will seek
for no remedy. And all those, that prisoners dis
trouble with false judgment, or false inquest ; and
all those, that their deliverance purchase against the
right of holy church. And all those that take meed
for to distrouble peace, there love should be, and
charity, or strife maintain with words or deeds, or
till they have yielded again their meed, that they
take of them, they may never be assailed : and all
those that hold houses, manors, granges of parsons,
vicars, or of any other man of holy church against
their will. And all those that any manner of movea-
ble good, or unmoveable, away bear with strength, or
wrongfully away draw or waste : of the which curs
ing they may not be assoiled, till they have made
satisfaction unto whom the wrong is done. And all
those that any manner of goods with violence or
malice bear out of holy church sted or abbey, or
house of religion, which that therein is laid or done
for warandyse or succour, or for to be kept : and all
those which that thereto procure or assent. And
all those that them maintain or sustain. And all
those that have laid hand on priest or clerk with
malice, but it be by himself defending. And all
those that give counsel to Saracenes, or help them
against Christendom. And all those that their chil-
282
LETTERS.
[1534.
moved of the reading and declaration of the general sentence commonly used at four terms
of the year; and after much communication and debatemcnts of great arguments and
reasons therein made and had, it was at the last, by the counsels of our whole house,
condescended and agreed, that the reading of the same general sentence should be for
a time suspended and stayed, until some other direction may be therein further taken and
provided, (which, as I suppose, cannot be conveniently done before the next assembly of
bishops and prelates of my province the next convocation ;) and that I should by my
letters speedily advertise your lordship of the premises, to the intent it may please you to
cause general monitions to be made within your province, that the said general sentence
be no more read or declared until some other direction may be further taken therein : I
therefore pray you, my lord, that, forasmuch as it shall be meet and convenient that one
conformity be used in your province and mine, specially touching the said general sen
tence, that the declaration and reading of the same may be respited, until some other
direction may be hereafter further taken in that behalf. And how ye shall be minded
therein, I pray you that I may be ascertained by your letters as soon as you may.
[1534.]
dren wrongfully father wittingly, or their children
witting any other man with malice. And all those
that vary or slay their generations, or their children
destroy with drinks, or with any other craft. And
all those that make false money, or thereto be as
senting. And all those that good money clip or
shear, them to advantage to deceive any man with.
And all those that false the pope's bull, or counter
feit the king's seal. And all those that buy or sell
with false measures or false weights : that is to say,
to buy with one and to sell with another. And all
those that false the king's standard themself witting.
And all those that any testament distrouble, or
thereto procure with word or with deed, wherefore
the deed's will is not fulfilled. And all those that
forswear them upon the holy dome, willing and
witting, for meed or for hate, for to do any man
or woman to lose their worldly goods or honour.
And all robbers or revers, openly or privily, by day
or by night, or any man's good steal, wherefore they
were worthy for to have judgment. And all those
that withhold any man's good, that have been
spired thrice in holy church themself witting. And
all those that distrouble the peace of holy church,
or of the land, and all the king's felons. And all
those that them maintain. And all false conspi
rators, and all false forswearers in assizes, or in
any other court. And all those that any false plaints
put forth against the franchise of holy church, or of
the king, or of the realm. And all those offerings
that are offered in holy church or in churchyard or
chapel, or in oratory, or in any other stead within the
province of Canterbury, withholden, or put away
in any other place against the will of the parson or
vicar, or their attorney in the parish that it is offered
in. And all those that their goods away give for
dread of death, in fraud of holy church, or to forbear
their debts paying. And all those that such gifts
take, or thereto help or counsel. And all those that
let prelates or ordinaries for to hold consistory,
session, or chapters, for to inquire of sins, and of ex
cess, in good amendment of man's soul. And all
witches, and all that on them believe. And all
heretics that b'elieve not in the sacrament of the
altar, that is God's own body in flesh and blood in
form of bread, and other sacraments that toucheth
help of man's soul. And all jugglers and usurers :
that is to say, that if any man or woman lend they
cattle to man or woman for any advantage to take
by covenant more or less than their own : and if there
be any such found in town or city, the city or the
town should be interdicted by the old law, and nei
ther do their mass, nor sacrament ministered, till he
were out thereof. And all that withhold tithes, or
withdraw their tithes wittingly or maliciously, to
the harm of holy church ; or tithes let to be given of
all the goods which they be commanded, and or
dained to be given by the law of holy church, that
is to say, of all fruits of herds, corns, herbs, the
ware, fruits of trees, of all manner of beasts that
are newing, of wool, lamb, and cheese, in time of
the year of swans, geese, doves, ducks, of bees,
honey, wax, of hay, as often as it is neweth, of
flax, of hemp, of wind-mills, or all manner of mills,
of all manner of merchandise of chaffering men and
of men of craft. And all those that maliciously
or wittingly any of these things, or any other with
hold, the which ought to be given to holy church
by God's law, to the harm of holy church, and all
that thereto procure in word or in deed.
Modus fulminundi sententiam.
Praslatus alba indutus cum ceteris sacerdotibus
in ecclesia existentibus, cruce erecta, candelis ac-
censis, stans in pulpito, pronunciet verba qua?
sequuntur :
Ex auctoritate Dei Patris Omnipotentis et
beata* Maria; virginis et omnium sanctorum, excom-
municamus, anuthematizamus, et diabolo commen-
damus, omnes supra dictos malefactores, ut excom-
municati sint, anathematizati, et diabolo commen-
dati : malcdicti sint in villis, in campis, in viis, in
semitis, in domibus, extra domos, et in omnibus
aliis locis, stando, sedendo, jacendo, surgendo, am-
bulando, currendo, vigilando,dormiendo, comedendo,
bibendo, et aliud opus faciendo ; et illos aluminibus
et omnibus bonis ecclesias sequestramus, et diabolo
damnamus, et in pccnis inferni animas eorum ex-
tinguamus, sicut extinguitur ista candela ; nisi
resipiscant et ad satisfactionem veniant.
Finita sententia, cxtinguat lumen ad terrorem,
pulsantiiius campanis.J
1534.1
LETTERS.
283
XCIX. TO
. . I therefore will you to cause general monitions to be made within the diocese Hari. MSS.
» _ , . j .. HI 48. f. 21. b.
of Sarum, that the said general sentence may be no more read or declared, until some Copy,
other direction may be further taken as aforesaid ; and that ye ascertain me as soon as ye
may conveniently, with speed, of your doings in the premises. From Croydon, the iv.
day of April. [1534.]
C. TO A BISHOP.
The copy of an Inhibition sent by my lord of Canterbury unto other for seditious
preaching legun in Easter week3 concerning the kings graces marriage, in
Anno Rcgni xxv°. H. VIII. [1534.]3
IN my right hearty wise I commend me unto you : letting you wit, that forasmuch Hari. MSS.
as it hath come to my knowledge, that divers persons at this present time, under the copy,
pretence of preaching to the people the word of God, which is the word of charity, unity,
and concord, do minister unto their audience matter of contention, slander, debate, and
murmur, as well concerning the true catholic doctrine of Christ's church, as also other
public matters, nothing meet ne convenient for their audience; and I therefore, calling
unto me my right well-beloved brothers in God, the bishops of London4, Winchester5,
and Lincoln6, have, for speedy remedy hereof, devised and agreed with my said brothers,
that an inhibition should be incontinently sent forth from every one of us in our diocese,
to forbid all such as have already licence to preach by any letter heretofore granted unto
them, to preach from henceforth by virtue and authority - of any such letters, but that
they shall resort to every of us in our diocese to obtain new letters and licence concerning
the same: and also all curates authorised by the law to preach in their own parish
churches shall, if they be disposed to preach, first resort unto us in like manner ; so as
at such time as they shall repair to us or our officers for any such licence, injunction shall
be made unto them to have regard and respect in their preaching to the Constitution
Provincial, in the title there De Hwreticis, in the first chapter, that is to say, that they
shall temper their matter secundum suljectum auditorum ; and in no wise to touch
or intermeddle themselves to preach or teach any such thing that might slander or
bring in doubt and opinion the catholic and received doctrine of Christ's church, or
speak of such matters as touch the prince, his laws, or succession; considering that
thereupon can ensue no edification in the people, but rather occasion of talking and
rumour to their great hurt and damage, and the danger and perils of their bodies and
souls: Wherefore, in consideration of the premises, I require you and pray you to
follow the said order, as well sending forth speedy monition or inhibition, as also in
giving instruction of such your curates as intend to preach, and other such as ye shall
[' Dr Jenkyns says of this letter, that Strype sup
poses it was addressed to the bishop of Sarum : but
in April 1534, which from the reference to the reso
lution respecting the General Sentence is clearly its
date, there was no bishop of that see ; Cardinal
Campegio having been recently deprived by act of
parliament, and his successor, Nicholas Shaxton,
not being yet elected ; and that it must therefore
have been written to some one who administered
the diocese during the vacancy. — Remains of Abp.
Cranmer, Vol. I. p. 97. n. d.]
[2 The Easter-day of 25 Hen. VIII. was the
5th of April, 1534. Ibid.]
[3 "After the archbishop's sentence against
queen Katharine and confirmation of queen Ann's
marriage," A. D. 1533, "he forbad all preaching
throughout his diocese, and warned the rest of the
bishops throughout England to do the same, . . .but
only for a time "...." it being thought convenient
that preaching at this juncture should be restrained,
because now the matter of sermons chiefly consisted
in tossing about the king's marriage with the lady
Anne, and condemning so publicly and boldly his
doings against queen Katharine; the priests being
set on work by her friends and faction." — Strype's
Mem. of Abp. Cranmer, Vol. I. p. 30. Ed. Oxon.
1840. The preaching friars were invariably on the
side of queen Katharine. Vid. Strype's Eccl. Mem.
Vol. I. p. 357. Ed. Oxon. 1822.J
[4 John Stokesley.]
f 5 Stephen Gardiner.]
[R John Longland.j
284
LETTERS.
[1534.
afterward admit by yourself or by your trusty officers, as is afore written, having such
respect to the execution hereof, as will satisfy the duty of your office in the sight of God
and man1. AVhereunto ye will, I doubt not, have such regard at all time as becometh
you. Thus, my lord, most heartily fare you well. At my manor of Lameth.
Harl. MSS.
(iUH. f. ly.
Copy.
CI. TO THE PRIORESS OF STANFELD.
SISTER prioress, in my right hearty wise I commend me unto you, and likewise to
the other my sisters of your convent. And where, at my request and instance to you
made in my other letters2 in the favour of my friend Mr N. R. for his preferment to the
vicarage of Quadring, ye, according to the effect and tenor thereof, have accomplished the
same, as now in that behalf I am advertised by your letters dated the first day of April ;
I give unto you most hearty and condign thanks therefore, trusting the said Mr Roberts,
according to my letters to him addressed for the same, will in such manner be con
formable and agreeable to all ordinances and customs as hath been heretofore used by
his predecessors for the quietness of you and your house, that ye shall have cause to
be glad to have preferred him for my sake. The which if I perceive to happen in
him the contrary, surely he shall both lose my favour and be in danger of my displeasure
therefore : and you notwithstanding to be sure of me to requite and recompense this
your gratuity and gentle behaviour accordingly. From Lamehe.
To the prioress of Stanfeld.
CII. TO N. ROBERTS.
Hari. MSS. I COMMEND me unto you. And where at my request and instance the prioress and
copy. convent of Stanfeld hath given to you the presentation of Quadring, as according to
their letters to me addressed in that behalf I am credibly informed, wherein they have
desired me also to exhort you to be content with the same, observing such laudable
customs as the late incumbent and other his predecessors hath done, without further
trouble, vexation, or unquietness to them or their house; these shall be therefore like
wise to admonish you herein, (as ye tender my favour and will avoid my displeasure,)
that according to this their reasonable request you do so endeavour yourself from
time to time to accomplish the same, that they have not just cause to repent here
after of this their benevolence declared unto you, which to happen would be unto me
great displeasure, but much more your hinderance in so doing, &c.
CIII. TO THE PRIORESS OF SHEPPEY.
Hari. MSS. SISTER prioress, I greet you well. And forasmuch as I understand by my servant
hi4a f. 39. b. Tnomas Abberforde, that the farm of your parsonage of Gillyngham is shortly like
to be void, of which (as he reporteth) you aforetime promised him the next avoidance ;
I require you, that now, the rather of this mine instance, ye will let him have the
preferment thereunto, he finding you sufficient sureties for the payment thereof. And
what you intend to do in this behalf I require you to advertise me by my secretary,
whom I send unto you for that intent. And if you will accomplish mine request
herein, I will at all time be as good unto you in other matters, wherein you shall
have to do with me.
f1 The order for the regulation of preaching,
issued in June, 1534, will be found in the Ap
pendix.]
[2 See Letter XCIII. p. 2/8.J
1534.]
LETTERS.
285
CIV. TO THE PRIORESS OF SIIEPPEY.
SISTER prioress, I commend me unto you. Where heretofore I wrote unto you Hari. MSS.
my letters in the favour of my servant T. Abbcrforde, for the lease of your farm at Copy. '
Gillyngham, whereof ye have aforetime (as I am credibly informed) made unto him
a promise, as honest witness examined by mine officers in that matter have affirmed;
I pray you that ye will now at his coming to you, not alonely finish and accomplish
your said former promise, but also for my sake to shew him such other favour therein,
as ye may shew lawfully; whereby ye shall minister unto me right good cause and
occasion to tender as much your desire another time, when ye shall any thing reasonably
desire of me. And how ye shall be minded herein, I pray you that I may be ascertained
by your letters at the return of my servant. And where my said servant hath further
informed me, that ye, at his last being with you to know your mind to my former
letters, answered him that ye would right gladly satisfy my request herein, if I would
affirm and say that ye may thus do justly without any dishonesty; I assure you I
do not see how ye may better save and conserve your honesty in this matter, than
to accomplish your promise in the same made, whereof is good record and testimony.
And if you will otherwise do, ye should by so doing cumber your conscience and
dishonest yourself much. And albeit I do trust verily 3
To the prioress of Sheppey.
CV. TO CRUMWELL.
RIGHT worshipful master Crumwell, after most hearty commendations, &c. I doubt
not but you do right well remember, that my lord of Rochester and master More4
were contented to be sworn to the Act of the king's succession 5, but not to the preamble
[3 The copy of this letter was left unfinished.]
[4 Fisher, Bishop of Rochester, and Sir Thomas
More, refused to take the preamble of the oath of
succession before Oanmer and other commissioners,
April, 13, 1534. Strype's Mem. of Abp. Oanmer,
Vol. I. pp. 36—8 ; Burnet's Reformat. Vol. I. p.
315. Ed. Oxon. 1829.]
[5Stat.25.Hen.VIIl. cap. 22. in the Statute Book,
34. in the Record, 26. in the Journal. The following
is the substance of the preamble of the act. — " The
distractions that had been in England about the suc
cession to the crown, which had occasioned the effu
sion of much blood, with many other mischiefs, all
which flowed from the want of a clear decision of
the true title, from which the popes had usurped a
power of investing such as pleased them in other
princes' kingdoms, and princes had often maintained
such donations for their other ends ; therefore, to
avoid the like inconveniencies, the king's former
marriage with the princess Katharine is judged con
trary to the laws of God, and void, and of no effect ;
and the sentence passed by the Archbishop of Can
terbury, annulling it, is confirmed, and the lady Ka
tharine is thenceforth to be reputed only princess
dowager, and not queen, and the marriage with
queen Ann is established and confirmed : and mar
riages within the degrees prohibited by Moses
(which are enumerated in the statute) are declared
to be unlawful, according to the judgment of the
convocations of this realm, and of the most famous
universities, and learned men abroad, any dispensa
tions to the contrary notwithstanding, which are
also declared null, since contrary to the laws of
God ; and all that were married within these degrees
are appointed to be divorced, and the children be
gotten in such marriages were declared illegitimate :
and all the issue that should be between the king
and the present queen is declared lawful, and the
crown was to descend on his issue male by her, or
any other wife ; or in default of issue male, to the
issue female by the queen ; and in default of any
such, to the right heirs of the king's highness for
ever; and any that after the first of May should
maliciously divulge any thing to the slander of the
king's marriage, or of the issue begotten in it, were
to be adjudged for misprision of treason, and to
suffer imprisonment at the king's will, and forfeit
all their goods and chattels to him ; and if the queen
outlived the king, she is declared regent till the
issue by her were of age, if a son, eighteen, and if
a daughter sixteen years of age ; and all the king's
subjects were to swear that they would maintain the
contents of this act ; and whoever, being required,
did refuse it, was to be judged guilty of misprision
of treason, and punished accordingly." — The oath,
it seems, was likewise agreed on in the house of
lords ; for the form of it is set down in their Journal
as follows : — u Ve shall swear to bear faith, truth,
and obedience alonely to the king's majesty, and to
his heirs of his body, of his most dear and entirely
beloved lawful wife queen Ann begotten and to be
begotten. And further, to the heirs of our said
sovereign lord according to the limitation in the
statute made for surety of his succession in the
Cott. MSS.
Cleop.E. vi.
f. 181.
Original
holograph.
British
Museum.
Harl. MSS.
2a3. f. 120.
Copy.
Strype's
Mem.ofAbp.
Cramner,
App. No. xi.
Vol. II. pp.
693,4.
Ed. Oxon.
1840.
280
LETTERS.
[1534.
of the same. "What was the cause of their refusal thereof I am uncertain, and they
would by no means express the same. Nevertheless it must needs be either the
diminution of the authority of the bishop of Rome, or else the reprobation of the
king's first prctensed matrimony. But if they do obstinately persist in their opinions
of the preamble, yet meseemeth it should not be refused, if they will be sworn to the
very act of succession; so that they will be sworn to maintain the same against all
powers and potentates. For hereby shall be a great occasion to satisfy the princess
dowager and the lady Mary, which do think they should damn their souls, if they should
abandon and relinquish their estates. And not only it should stop the mouths of them,
but also of the emperor, and other their friends, if they give as much credence to my lord
of Rochester and master More, speaking or doing against them, as they hitherto have
done and thought that all other should have done, when they spake and did with them.
And peradventure it should be a good quietation to many other within this realm, if such
men should say, that the succession, comprised within the said act, is good and according
to God's laws : for then I think there is not one within this realm, that would once
reclaim against it. And whereas divers persons, either of a wilfulness will not, or of an
indurate and invertible conscience cannot, alter from their opinions of the king's first
pretensed marriage, (wherein they have once said their minds, and percase have a per
suasion in their heads, that if they should now vary therefrom, their fame and estimation
were distained for ever,) or else of the authority of the bishop of Rome ; yet if all the
realm with one accord would apprehend the said succession, in my judgment it is a thing
to be amplected and embraced. Which thing, although I trust surely in God that it
shall be brought to pass, yet hereunto might not a little avail the consent and oaths of
these two persons, the bishop of Rochester and master More, with their adherents, or
rather confederates. And if the king's pleasure so were, their said oaths might be
suppressed, but when and where his highness might take some commodity by the
publishing of the same. Thus our Lord have you ever in his conservation. From my
manor at Croydon, the xvii. day of April.
Your own assured ever,
THOMAS CANTUAU.
CVI. TO CRUMWELL.
state Paper IN my most hearty wise I commend me unto you. And so likewise desire you
eeUaaeous to be good master unto this bearer, Robert Markeham, wrhom, for the good qualities
Temp. Hen. I know in him, I heartily desire you in all his such suits and causes as the same hath
seriel Vol. now before you, to shew unto him your lawful favour, and that the rather at this mine
original instance. And what pleasure I may shew unto you for the same, ye shall be sure
thereof accordingly. Thus our Lord preserve you. From Croydon, the xxvi" day of
April.
Your own assured,
To my especial and singular good friend,
Mr Crumwell.
THOMAS CANTUAR.
crown of this realm mentioned and contained, and
not to any other within this realm, nor foreign au
thority or potentate. And in case any oath be
made, or hath been made by you, to any person or
persons, that then ye to repute the same as vain and
annihilate. And that to your cunning, wit, and
uttermost of your power, without guile, fraud, or
other undue means, ye shall observe, keep, main
tain, and defend the said act of succession, and all
the whole effects and contents thereof, and all other
acts and statutes made in confirmation, or for execu
tion of the same, or of any thing therein contained.
And this ye shall do against all manner of persons,
of what estate, dignity, degree, or condition soever
they be ; and in no wise to do or attempt, nor to
your power suffer to be done or attempted, directly
or indirectly, any thing or things, privily or apartly,
to the let, hinderance, damage, or derogation there
of, or of any part of the same, by any manner of
means, or for any manner of pretence. So help you
God, and all saints, and the holy evangelists." —
Burnet's Hist, of Reformat. Vol. 1. pp. 294—297-1
lf>34.]
LETTERS.
287
CVII. TO CRUMWELL.
RIGHT worshipful Mr Crumwell, in my right hearty wise I commend me unto you. state Paper
Likewise praying you to have in your good remembrance such suit as I heretofore, as well eeiianeous
by mouth as writing, made unto you for my kinsman Henry Hatfilde, surveyor of my Temp. 'Hen.
lands. So it is that, by agreement lately taken between him and the prebendarpcs] series', vol.
of Southwell, he shall exchange certain lands of his for certain lands in mortmain original,
belonging to the said prebendaries. And amongst other things of the said agreement
it is condescended, that the same my kinsman shall procure the said lands, which the
said prebendaries shall have of him, to be mortmained by a certain day, for the same
lands which he shall have of the said prebendaries out of mortmain. Wherefore I heartily
pray you, that my said kinsman may have your favourable expedition as soon as it may
be : for surely, unless the same lands which the said prebendaries shall have of my said
kinsman may be mortmained afore the day shall be expired, the said agreement shall
stand void, and much inquietness shall continue in these parties, as have continued already
there this hundred years; whereof hath grown great occasion of manslaughter divers
times, as well to my said kinsman's grandfather of his father's side, as to his grandfather
of his mother's side, and to divers other : and it is to be feared, unless this agreement
take effect now, that the same variance shall continue still, which God forbid. Where
fore I pray you to be his good master for the expedition of his suit, as my special trust
is in you.
Mr Roodd hath also been with me at Croydon, and there hath subscribed the book
of the king's grace's succession, and also the conclusion "quod Romanus Episcopus non
halet major em auctoritatem a Deo sibi collatam in hoc regno Anglice quam quivis alius
externus episcopus ;" and hath promised me, that he will at all times hereafter so conform
himself as shall be always to the king's grace's contentation, and that he will at no time
hereafter preach in any doubtful case, but that he will first counsel with me therein.
Wherefore, if it may stand with the king's grace's pleasure, I would that he might
have licence again to preach ; wherein I pray you to know the king's grace's pleasure.
From Croydon the 28th day of April1.
Your assured ever,
THOMAS CANTUAR.
To the right worshipful and my very loving
friend, master Crumwell, of the king's
grace's most honourable council.
CVIII. TO
IN my most hearty wise I commend me unto you. And forasmuch as I []am^] iiari. MSS.
credibly informed by this bearer, John Hutton, that the same hath a certain suit unto British
you ; to whom for many considerations, as my friend, I owe as special favour as to c0UpSyUir
any man else of his like state and degree ; I heartily require you therefore, that he
may for my sake obtain your lawful favour in such his said suits and requests, as in
that behalf at this time shall be by him declared unto you : for the which, when it
shall lie in me, I will likewise be ready to requite and recompense the same unto
you accordingly.
P Dr Jenkyns thinks that " the mention of sub
scribing the book of the king's succession, proves that
this letter could not have been written earlier than
1534. Vet Crumwell," he says, "is not addressed
as secretary, though he was appointed to that office
before the 12th of April of this year. See Note to
State Papers, Vol. I. p. 425." He therefore supposes
that in this case the evidence for the date derived
from the address clearly fails ; and has therefore
disregarded it, as he has done in some other letters,
where, in his opinion, there are reasons, though not
so conclusive as in the present instance, for sus
pecting it. Remains of Abp. Cranmer, Vol. I.
p. 104. w. q.]
LETTERS. [1534.
CIX. TO
Hari. MSS. IN my hearty wise I commend me unto you. And so likewise desire you to be good
copy.' ' to this bearer A. B. my friend, in all those his suits and requests as he hath now to
do with you. He is the man whom for many considerations I do much favour, and
would the best that lietli in me his preferment. Wherefore I heartily require you, at
this mine instance the rather, to tender his said pursuits, and shew unto him such
your lawful favour in this behalf as you would use towards me, in case I myself had
the same now to practise with you.
CX. TO
Hari. MSS. I COMMEND me unto you. And where this bearer, Richard S., hath complained
Copy.' unto me, how that ye withhold from him an Enchiridion1 in English, supposing the
same to be of no good authority or privilege ; I will that, forasmuch as the king and
his council doth indifferently permit the said book to be read of all and singular his
subjects, ye, without any farther let or perturbation to the said Richard, do either
deliver unto him his said book, or else that ye repair unto me immediately after the
sight hereof, to declare unto me some cause why you should thus detain from him
the said Enchiridion, and so manifestly deny the authority of the same.
For inhibiting of Enchiridion.
CXI. TO THE VICAR OF CHARING.
Hari. MSS. I COMMEND me unto you, &c. And where I am advertised by this bearer, W. S..
HUH f 4.1
copy. ' that ye have a suit against him in my commissary's court at Canterbury for a matter
of defamation, the circumstances whereof he hath declared unto me; so it is that I
perceive, as well by his behaviour as by his sorrowful words, that he is right repentant
in misusing any such slanderous reports towards you, and so hath sued unto me for
to instance you in like wise not to pursue any farther herein, to his no little damage
and undoing, but charitably to remit his offence, and that the rather at this my re
quest. I therefore advise you and also require you to be contented herewith, considering
he is so willing to submit himself to you accordingly. Whereunto I do exhort you,
for divers considerations, to cease all rigorous suit in the law, specially in this cum
brous time, and to receive him friendly unto you, forgiving all displeasure and grudges
hitherto past ; as according to the rule of charity ye be bound one to another. Which
end no doubt shall both please greatly Almighty God, and also be very meritorious to
you in accomplishing the same.
To the Vicar of Charyng.
CXII. TO DR COCKS2, HIS CHANCELLOR.
Hari. MSS. IN my right hearty wise I commend me unto you. And whereas the bearer hereof
Copy.' ' ' hath been suspended, and, as he thinketh, further process made against him for a suit
[* This might have been Tyndale's translation
of Erasmus' Enchiridion Militis Christiani. Vid.
Jortin's Life of Erasmus, Vol. II. p. 178. Ed.
1758— (50. Ames, Typogr. Antiq. Dibdin, Vol. II.
p. 235. Ed. Lond. 1810—19.]
[2 John Cocks, the Archbishop's Auditor of
archbishop left the discovery of mischief intended
against him by his enemies, (A. D. 1543) to Cocks
and Hussey ; " but being secret favourers of the
papists, they handled the matter so, that nothing
would be disclosed and espied, but every thing
colorably was hid." — Strype, Mem. of Abp. Cran-
the Audience, and Vicar-General in spirituals. The | mer, Vol. I. pp. 27, 130, 1/0, 172. J
1534.] LETTERS. 2«9
of certain tithe that you demand of him before my commissary at Canterbury ; and, as
he reportcth unto me, hath been always conformable to agree with your deputies and
farmer at Egerton, for such his duties as hath been customably required of him and
other aforetime, until now of late, for certain things as meseemeth of small value, hath
been sued at the law, whereby so constrained by rigour of the same, he sueth unto me
for a more quiet and charitable end in this behalf : I therefore advise you and thereunto
exhort you, considering such towardness in him, that, specially in this cumbrous world,
ye do entreat and handle as well him as other your parishioners and neighbours after
some other more charitable means, avoiding as much as in you is the obloquy of such
enormities, wherewith the whole clergy is daily reproached and slandered ; and rather
that some charitable end should now seem to come of you, than he thus to be enforced
to seek for the same.
To doctor Cokes, my chancellor.
CXIII. TO
I COMMEND me unto you. And where at the late parliament there was a bill Hari. MSS.
promoted into the parliament house concerning certain exactions of tithes within Rum- copy.* *
ney marsh :J and other certain grounds, as I now remember, by cause that, as in the
said bill was pretended, the inhabitants there do pay not only tithes for all things that
do renew there, but also over and besides the same do pay iiid. for every acre,
contrary to all law, reason, and conscience ; which said bill I restrained at that [time],
promising to see a reformation in the same : I will therefore, inasmuch as ye partly
know the very circumstances hereof, that accordingly ye do farther so ensearch the
verity herein, that thereby, against such time as I shall have the examination thereof,
ye may make me ready and ripe in that behalf; and that herein you do your endeavour
with all speed and celerity. First day of May. £1534.]
CXIV. TO A PREACHER AT PAUL'S CROSS.
I COMMEND me unto you. Signifying to the same, that I do not a little marvel why Hari. MSS.
you should leave a note with John Blag my grocer in writing, to preach at Paul's 2 4& ' 4
Cross on the third Sunday after Trinity Sunday ; when, contrary to the same, at your Copy*
owrn request to me made, you desired that ye might be there the first Sunday after
Trinity Sunday, whereunto ye were accordingly appointed and named. And there
fore I will, that ye in any condition fail not to be at the Cross on the said first Sunday,
whatsoever other appointment or determination ye have made with yourself to the con
trary, according to such expectation, trust, and confidence as I have in you for the
accomplishment of the same. And of your mind in this behalf I will that you send
me word by this bearer, to the intent I may thereby be in full surety hereof. At
Croydon, the vi. day of May.
To one that was appointed to preach
at Paul's Cross.
CXV. TO CRUMWELL.
RIGHT worshipful master Crumwcll, I desire you, at this my instance, to be good bfHee. ^Mis-
master to sir Edward Mowll, priest, bearer hereof, and favourably to tender his suit Letters. u"
Temp. Hen.
;r
VIII. Third
[3 " A bill concerning tithes in Romney Marsh, | March, 1534, and then appears to have been drop-
having been brought up from the commons, was j ped." — Lords' Journals ; Jenkyns' Remains of
read the first time in the house of lords the 24th of I Abp. Cranmer, Vol. I. p. 107, n. u.]
EH, IT.]
290
LETTERS.
[1534.
which he shall make unto you. He was chaplain to Dr Bcnct1 at the time of his
decease, and continued with him in service as long as he was the king's ambassador in
Italy. The said chaplain hath lain sick at Pyemount, at Susa, by the space of six
months; by reason whereof he is so far in debt, that he is like all his life to be in
danger of his creditors, and to live in great poverty, unless some provision, by mean of
spiritual promotion or otherwise by your good industry and counsel, be made for him,
whereby he may be relieved, and in process of time able to satisfy his creditors. Where
fore, inasmuch as the man hath incurred many adversities, partly by sickness and chiefly
by the loss of his special good master, Dr Bcnct, and is also a very honest man and
worthy of better fortune ; I do heartily require you, at this my instance, to be as good
master to him as you may conveniently, and you shall bind me for this and other your
manifold kindness exhibit unto me, to do you such pleasure as shall lie in my power.
Written at my house at Croydon the seventh day of May, [1534.]
Your assured ever,
THOMAS CANTUAR.
To the riylit worshipful muster Orom-
iccll Ic this letter delivered.
CXVI. TO
Harl. MSS.
0148. f. 1».
British
Museum.
Copy.
MY Lord, in my most hearty wise I commend me unto you, &c. So it is, that I am
credibly informed and certified by this bearer, sir Thomas Donkester, subprior of Newes-
ham 2, that my suffragan, late abbot of the same house, is departed out of this miserable
world, of whose soul Jesus have mercy ; and forasmuch as the said late suffragan in his
life so favourfed] this bearer, and oftentimes so commended him unto me, that he (as I
perceived) intended to have preferred him to be his successor in that room and office in
the said house, (as ye, I suppose, do know right well) ; and because likewise I of mine
own knowledge and experience can record and testify of his good life, providence, and
other right commendable qualities meet for an head and ruler of that house, in whom
heretofore the chief order, administration, provision, and husbandry of the same have
only consist : I therefore right heartily pray you to be good lord unto him for my sake,
and accepting these my letters in like stead and effect as though I had written the same
unto you for myself in such a like matter ; and to bear towards him your favour and
assistance for his preferment to the said abbacy and office, as I may, for your goodness
therein, be in your danger, which I would right thankfully requite, whensoever it shall
lie in me to shew to you pleasure for yourself or for your friend; trusting now, at
this mine attemptation, ye will do that you may for the acceleration of the election,
under such both expedition and condition, that this my friend shall obtain thereby the
benefit thereof accordingly.
And albeit I may, if I would, obtain the king's grace's favourable letters, and the
queen's grace's also, for the furtherances and accomplishment of this request ; yet foras
much as I do well know that it consisteth in you to shew me this pleasure, without
further suit, I therefore do make this request only to you, praying the same to be as good
and favourable herein for this man my friend, as ye promised me to have been to my said
suffragan in the other matter. And think [not], my lord, but that I (if God grant me
life) will so thankfully remember and recompense your favour and gratuity herein, (if it
shall please you the same to shew unto me,) as ye shall have good cause to rejoice thus
to have done for me : which thing, if ye intend to satisfy my request, must be speedily
done with all celerity, lest, by delay taken therein, ye may be stayed and restrained from
that pleasure and liberty to do for your friend, which you may do in case ye so will ;
f1 Vid. Letter LV III. p. 261.]
[2 A monastery of Premonstratensians in Lin-
colnshire, the first of that order established in Eng
land, which maintained, at the dissolution, an abbot
and eleven canons. Tanner's Notit. Monast. Lin
coln. Ivi. Ed. Camb. 1/87.1
1534.] LETTERS. 291
eftsoons praying you to have the premises in your good remembrance, and no less to
esteem the same than ye would in case I had so spoken the same unto you in my
own personage. From my manor at, &c.
CXYII. TO THE CONVENT OF NEWESHAM*.
IN my right hearty wise I commend me unto you, and likewise to everich of you. Hari. MSS.
And where it hath pleased Almighty God to call your father and abbot, which was my copy. '
suffragan, to his mercy, by whose decease ye be now destitute of a governor and ruler :
I therefore pray you, and every one of you, to bear your favours and good minds to
my friend of old acquaintance sir Thomas Donkester, your brother and prior, that he,
by your favourable means and assistance, may be preferred to that vacant room for my
sake afore any other : which thing if you can be contented to do at this mine instance,
ye shall be well assured to have me to be hereafter not aloncly a right special friend to
you and your house, to the most of my power, at such time as I may shew any gratuity
and pleasure again for his sake, but also shall have such succour and comfort of him at
all times hereafter, as ye shall have cause to be glad to have preferred him for my sake.
Thus fare you well. From my manor at Lameheth, the xviii. day of May.
To the Convent.
CXVIII. TO
MY lord, in my most hearty wise I commend me unto your good lordship. And Hari. MSS.
whereas I am credibly informed, that at your commandment one sir Thomas Mownte- copy.
forde, priest, is committed to the Fleet for certain words (as is reported) by him spoken
against me, which now he utterly refuseth, and thereto offereth himself to prove the
contrary in that behalf by divers that were there present when the said words should
have been spoken of me : I most heartily desire your lordship, at this mine instance and
request, ye will discharge him for [the] time of this his trouble and vexation : for surely
of all sorts of men I am daily informed that priests report the worse of me; and there
fore so to be reported of a priest it should very little grieve me, although he had
confessed it; much less now would I then this his trouble for the same, he himself
reporting the contrary. Wherefore eftsoons I require you to be good lord unto him
herein, and that the rather at this mine instance.
Furthermore, touching my commission to take oaths of the king's subjects for his
highness' succession5, I am by your last letters well instructed, saving that I know not
how I shall order them that cannot subscribe by writing : hitherto I have caused one of
my secretaries to subscrpbje for such persons, and made them to write their shepe mark,
or some other mark, as they can scribble. Now would I know, whether I shall,
instead of subscription, take their seals.
Also, where you have sent forth commissions to justices of peace to take the same
oath, I pray you send me word, whether you have given them commission to take
oaths as well of priests as of other. And if so, then I trust my labours be abbreviate,
for in a short time the oaths (hereby) shall be take[n] through all England; which
seemeth to me very expedient so to be; trusting this expedition shall discharge your
[3 See the preceding Letter.]
[4 Dr Jenkyns offers the following observations
upon this letter: — " Strype, in his manuscript copy
of this letter (Lands. MSS. 1045.) supposes it to have
been addressed to Crumwell. But the questions
respecting the oath of succession prove its date to be
1534, when Crumwell had attained no higher rank
that it was written to the Lord Chancellor Audeley,
who was one of the commissioners appointed to
tender the oath." He founds this opinion upon the
statement of Strype, that secretary Crumwell was
one of the king's commissioners. Mem. of Abp.
Cranmer, Vol. I. p. 36. Ed. Oxon. 1840.J
[5 See Letter CV.]
than that of secretary of state. It is not unlikely
19—2
292
LETTERS.
[1534.
lordship, me, and other of much travail in this behalf: but yet I would gladly know
who shall take the oaths at the religious of Syon1, which is specially to be observed, and
also the charter houses, and observants, and other religious exempt. I beseech your good
lordship, that I may have answers herein by writing with all celerity.
Harl. MSS.
HIM',, f. 4.'..
Copy.
CXIX. TO ARCHDEACON TIIIRLBY2.
MASTER archdeacon, I commend me unto you : signifying to you, that I have received
your letters with a billet3 from the king's highness in them inclosed, whereby, amongst
other things I perceive your ambitious mind in seeking your own glory and advancement
of your name, and that unjustly without your deserts, in that you desire to have me
confess by writing your diligence, laying to my charge, that heretofore I have been
a testimony of your negligence. If you have hitherto been accounted negligent, there
is nothing (as meseemeth) as yet commenced and done on your behalf, whereby you
do not declare yourself in deed the same man that I spake in word ; although ye have
changed the kind of negligence, from a slow negligence to a rash negligence: for so
negligently you have run of heed in this matter, that you have advertised me never
a wTord of those things which I desire to know the king's pleasure in.
For there be three places specially noted in the said bill, one in the margin of the first
leaf, another in the third, where be divers \vords to be inserted within the process, of
the which I would you should know his gracious pleasure, whether he would allow those
words there or no. The third place is on the second side in the fourteenth line,
whereof I would have known likewise if the king's grace would have left out " miracles,"
which all the bishops do think good to be left out. And for the same purpose the
selfsame place in the book of parchment is void.
Of the king's grace's advertisement in these three points I would you had declared
your diligence. But for to obtain the said bill of his grace, the premises never the
more declared, was rather after mine opinion a rash negligence, than worthy to be
reputed and taken for any manner of diligence. And therefore according to your
[l Dr Jenkyns gives the following note from the
State Papers, Vol. I. p. 422, extracted from a long
and interesting letter from Bedyll to Crumwell,
dated the 28th of August, 1534; in which he la
ments "the foolishness and obstinacy of divers
religious men, so addicted to the bishop of Rome
and his usurped power, that they contemn all coun
sel, and likewise the jeopardy of their bodies and
souls, and the suppression of their houses." Nine
of the friars of Sion, he says, as soon as the preacher
began to declare the king's title of supreme head,
" departed from the sermon, contrary to the rule of
their religion, to the great slander of all the audience.
...And it is doubted that some of them will attempt
to escape out of their cloister ; and if they so did, so
men should never hear tidings of them, neither
know where they became, it were no great loss."
He states, however, "that the confessor there, and
some other of the wisest of his brethren, the abbess
and all her religious sisters, like good, wise, and
faithful ladies to our sovereign lord, be well contented
with the king's grace's said title ;" and that there
was good likelihood that the Carthusians of London
" would be brought to good conformity according to
their duty." But these hopes, at least in part, were
disappointed. See Strype, Memorials, Vol. I. pp.
195, 2/7. Vid. Remains of Abp. Cranmer, Vol. I.
p. 113. n. e. Burnet and Strype state that the nuns
and friars of Sion, with several others of the religious
orders, offered great opposition to the reformation
and to the proceedings adopted by Henry VIII.,
and that many of them also gave credence to the
sayings of Elizabeth Barton, called the holy maid
of Kent. Vid. Confutation of unwritten Verities,
pp.65, 66, also Letters LXXX I. CXLIII. pp. 271,
303. Strype's Eccl. Mem. Vol. 1. pp. 299, 300, 427.
Ed. Oxon. 1822. Burnet's Hist, of Reformat. Vol. I.
pp. 3(i6, 330, 704. Ed. Oxon. 1829.]
[a Thirlby succeeded Hawkyns in the arch
deaconry of Ely, 1534. Le Neve's Fasti, p. 74.
Ed. Lond. 1716.]
[3 Mr Todd places this "billet," or letter, as
written A. D. 1536, and as applicable to the articles
of that year. Life of Abp. Cranmer, Vol. I. 159 —
161. Dr Jenkyns suggests that it may have been
the "order for preaching and bidding of the beads
in all sermons," issued, according to Strype, (Mem.
of Abp. Cranmer, Vol. I. p. 35. Ed. Oxon. 1840.)
in June, 1534, which he gives in his Appendix,
No. iii. Remains of Abp. Cranmer, Vol. IV. p.
252, and evidently thinks, as the copy-book from
which the letter is taken seems to contain no articles
of so late a date, and as in that case also Shaxton,
who was consecrated the llth of April, 1535, would
probably have been styled "my lord of Sarum,"
that the authority of Strype is preferable to that of
Todd. Remains of Abp. Cranmer, Vol. I. p. 113,
n. g.]
1534.]
LETTERS.
293
deserts, where you were in time past esteemed but negligent in delaying, now you shall
obtain a more ample name, and be called also negligent by imprudency and precipi
tation in your most expedition. Notwithstanding, forasmuch as you would fain obtain
some other better name, to prove again your diligence I have sent the said billet again
to you, to the intent, when ye shall know [[the] king's pleasure in the premises, ye
may advertise me thereof, after such manner as in that behalf ye may deserve
to have your name changed, and not augmented, as it is now. And where I wrote
not to you before so amply as I do now, is not to be imputed to my negligence, but
to yours, by cause you did not consult with doctor Shaxton4, or doctor Buttes6, fully in
this matter. Nor yet I have not instructed you by these letters all things, but some you
must learn by mouth of doctor Shaxton, who knoweth all my whole mind herein.
And where you write, that the king's grace supposeth that I have these articles in
parchment, subscribed with hands of the council ; surely at what time I was last at
Lambeth, master Crumwell sent to me for it in the king's name, and since as yet I
hear nothing thereof. Wherefore I think it convenient that you inquire thereof, by
cause it may be forthcoming, and not required of me, where it is not as it is thought
to be.
Furthermore, ye may shew master vice-chancellor8 of Cambridge, that I have lost his
bill of Paul's Cross, and therefore I look for him these holydays to bring me another, not
doubting but that you will bear him company ; at which your resort we shall commune
of the preferment of your diligence ; and if you lack horse, you shall have of me, at
such time as you shall appoint by this bearer. Thus fare you well. From Croydon, the
xxiv. day of May.
To doctor Tlirylby, archdeacon of Ely.
CXX. TO THE RECORDER OF LONDON.
MASTER recorder, in my right hearty wise I commend me unto you. And where Hari. MSS.
heretofore I wrote unto my lord mayor of London, in the favour and preferment of one copy,
mistress Pachette, widow, for a house belonging unto the chamber of London, which
gladly she desireth to hold and occupy for her commodity and ease, in case she might the
same attain with favour of my said lord and his brethren ; and forasmuch as I am
credibly informed, that by reason of such your good testimony, discretion, and wisdom,
wherein ye be in credit with my said lord and his brethren, in such matters and affairs as
passcth from them by their grants : I most heartily require you therefore, the rather at
this mine instance and request, ye will bear towards the said mistress Pachette such your
favour and assistance for her preferment towards the said house, as I may for your bene
volence herein be in your danger for the same, in the accomplishing your like requests of
me either for yourself or for your friends. Thus fare you well. From Croydon, the
xxv. day of May.
To master Baker, recorder of London.
[4 Shaxton was taken by Anne Boleyn to be her
chaplain and almoner, having been preferred with
Latimer to the former office by Crumwell, A.D.
1531, and was soon after promoted by her to the
bishoprick of Salisbury, April 11, 1535, (Vid. supra,
n. 3.) to which he had been elected Feb. 22, 1535.
Latimer was consecrated bishop of Worcester in
September of the same year. Vid. Letter CLII. p.
30!). Burnet's Hist, of Reformat. Vol. I. p. 347.
Strype's Eccl. Mem. Vol. III. Part I. p. 570.]
[5 Dr Butts was one of the physicians to Henry
VIII., and shewed many acts of kindness to Abp.
Cranmer. Burnet's Hist, of Reformat. Vol. I. pp.
561, 687. J
[6 John Craiford, "gladiator melior quam Pro-
cancellarius." Fuller's History of Cambridge, p.
15!). Ed. Lond. 1840. J
294
LETTERS.
[1534,
Hari. MS&
& 45.
CXXI. TO THE DUCHESS OF NORFOLK.
MY most singular good lady, in my most hearty wise I commend me unto your
ladyship. And where your servant and mine ally, Thomas Cade, hath obtained a certain
office in Calice to the value of vi</. a day, which would be both for his preferment
and commodity, in case he might enjoy the same without check, and that he is con
tented to supply and discharge all manner usages and customs to the said office be
longing by his sufficient deputy, as herein divers and many doth likewise use the same
manner there ; in consideration hereof, the said Thomas intending to sue unto the king's
highness for a licence to be had in that behalf, hath made a supplication unto his said
grace for the obtaining of the same, the which I myself would gladly have promoted
for him, unless of late I had not been very importune unto his highness for sundry
matters concerning myself, whereby even now I am the more unapt to sue in this
behalf : I most heartily desire your good ladyship, therefore, (for this time,) at this mine
instance and request, you will cause some of your special friends nigh about the king's
highness to promote this his said suit, according to the supplication made in that behalf ;
wherein your good ladyship shall deserve of me such pleasure as I may, and bind him
both to owe unto you such his fidelity and service as he can, and also to be your daily
beadsman for the same. Thus our Lord long preserve your good ladyship, to his most
pleasure and your heart's ease.
To the right honourable and mine
especial good lady, my lady
duchess of Northfolke.
state Paer
Paper
1
Origin^'.
CXXII. TO CRUMWELL1.
RIGHT worshipful master Crumwcll, in my right hearty wise I commend me to you.
So it is, that upon Tuesday next ensuing I intend (God willing) to be at Rochester
in my visitation, where if ye have any special matters to be inquired of, I will be glad
to do my endeavour in the same, in case it may please you to advertise me thereof at this
side Sunday next ensuing. Furthermore, I heartily thank you for your favours and
goodness shewed to my secretary, Jamys Barnarde, this bearer, in such his suits as he
hath lately had unto you, for the reformation of such persons as lately committed
robbery upon his father ; and likewise pray you to continue the same unto him, and
specially to take further pains to examine in your own personage the said misdoers and
offenders ; whereby I trust (if it shall please you so to do) many things yet concealed
and kept secret shall manifestly appear unto you by their own confession : for if they
once look you in the face, they shall have no power to conceal any thing from you.
From Croydon, the third day of June.
Your own assured ever,
THOMAS CANTUAU.
state Taper
ibid.0'
CXX1II. TO CRUMWELL.
RIGHT worshipful master Crumwcll, in my right hearty wise I commend me to you.
So it is, that this bearer, which is master of my mint at Canterbury, hath divers times
informed me, that the provost of the king's grace's mint in the tower will not suffer him
to have for his wages and money such coiners of the tower as is lawful for him to have
by the king's grace's grant under his grace's great seal; because the same provost, as
I am informed, endeavoureth, as much as in him lieth, to discourage the merchants to
have any access or resort to my said mint, for lack of speedy coinage. And albeit the
f1 This letter and the next are endorsed, u My Lord of Canterbury,1' but by what hand is un
certain.]
1534.]
LETTERS.
295
said master of my mint may, by the king's grace's said grant, take in all places, as
well exempt as not exempt, such workmen and as many of them as he would have ; yet
he would (if it may stand with your favour and pleasure) have none other but such as
do belong unto the said tower, because they be men of true dealing and of good honesty.
Wherefore I pray you to be good master unto him, and for my sake to speak unto the
said provost, that he may have for his wages at all times such persons of the said tower
and as many of them to work with him, as he shall hereafter desire. For unless
it may please you thus to do, my said mint2 and master of the same shall be unoccupied ;
which thing the said provost, as far as I can perceive, doth most covet and desire. From
Croydon, the Oth day of June.
To the right worshipful and my very
loving friend master Crumwell,
of the king's grace's most honour
able council.
Your own ever assured,
THOMAS CANTUAK.
CXXIV. TO CRUMWELL3.
RIGHT worshipful master Crumwell, in my right hearty wise I commend me to you : state Paper
likewise thanking you for your favours borne to my cousin Molyneux, in his cause which ibid,
a long time hath depended in the Chancery ; which your favour I pray you to continue
likewise as you have begun; wherein in my opinion ye do take the just part, and for
so doing shall merit and deserve thanks of God. From Croydon, the viith day of June.
Your own ever assured,
THOMAS CANTUAR.
To the right worshipful and my very loving
friend master Crumwell, of the king's
grace's most honourable council.
CXXY. TO CRUMWELL.
RIGHT worshipful master Crumwell, in my right hearty wise I commend me to
So it is, that the provincial of the friars Austyns hath of late constituted and ordained one
friar Olyver, prior of the black friars in Cambridge, which is not only a man of very
small learning, sinister behaviour, ill qualities, and of suspected conversation of living,
(as by the letters of divers well learned personages of the said university, whereof I
have sent you one, I have been credibly informed ;) but is also the very same man
which of all other most indiscreetly preached against the king's grace's great cause, and
most defended the authority of the bishop of Rome, and of all men most unapt to bear
any rule in so noble a university, by whom also a great number of the best learned in
the same is much offended : wherefore I pray you to be a mean, that he may be amoved
from that office, and that Dr Hilsey4 or some other worshipful man may have it. There
you. State Paper
J Office.
[2 " Amongst the places where king John in his
letters makes mention of mints kept in England,
Canterbury is one, and had been so, I suppose, for
many ages. King Athelstane appointing out the
places for mints, and the number of minters through
out the kingdom, begins with Canterbury, to which
he allowed seven minters : a greater number than to
any other place in the kingdom, except London,
which was allowed to have eight. Of these seven,
four were for the king, two for the archbishop, and
the seventh for the abbot of St Augustin's When
or how the archbishop lost or left off his mintage
here, I do no where find." Somner's Antiq. of
Canterbury, p. 123, Ed. Lond. 1640. " The privi
lege was lost in the reign of Stephen." Jenkyns'
Remains of Abp. Cranmer, Vol. I. p. 118, n. 1.]
[3 This letter is endorsed, " Canterbury," and
the next, (CXXV.) "My Lord of Canterbury,"
in the same hand as Letters CXXII. and CXXIII.]
[4 "John Hilsey, a friar of the order of preachers,
first of Bristol, afterwards of Oxford, was conse
crated bishop of Rochester, (Oct. A.D. 1535) next
296
LETTERS.
[1534.
be in the same house of the black friars men of good study, living, learning, and judgment ;
and pity it were but that they should have such a head and ruler as is of like qualities.
And I delivered unto you about Easter last passed, or else afore, a certain billet con
taining such matter as the same friar Olyver preached in the last Lent ; which bill if
ye had remembered, I doubt not but that ye would have provided for the same friar
afore this time; albeit (if it may please you now to remember him) there is no time yet
lost, but that the same may be renewed again.. From Croydon, the viith day of June.
Your own ever assured,
«
To the right, worshipful and my very loving
friend master Crumwell, of the kings
grace's most honourable council.
MSS. state
ibid. '
CXXVI. TO CRUMWELL1.
RIGHT worshipful Mr Crumwell, in my right hearty wise I commend me to you.
And where the county Palantyne2 amonges all other pleasures doth much esteem the
pastime of hunting with great greyhounds, and specially with great mastiffs, which in
those parties be had in great price and value : these therefore be to pray you to advertise
the king's highness to send unto the said county a couple or two of great greyhounds,
and as many of great mastiffs : the same shall be as well accepted to him as though it
had pleased his grace to have sent him a precious jewel or reward ; which thing shall be
no great charge to his grace, and yet nevertheless shall be highly esteemed with the
receiver of the same. And therefore I pray you to have this thing in your special
remembrance, when ye shall have convenient time. From Otford, the xth day of June.
Your own ever assured,
THOMAS CANTUAR.
To the right worshipful and my very loving
friend master Crumwell, of the king's
grace's most honourable council.
Harl MSS.
<il48. f. 41.
British
Museum. '
Copy.
CXXVII. TO LATYMER.
IN my right hearty wise I commend me unto you. And where that in April last
past, upon certain urgent grounds and causes reasonably thereto moving, both I, and other
the bishops within my province, caused an inhibition3 to be had for preaching in every of
our dioceses, specially to the intent that the malignity of divers preachers might not have
place in the minds of the common people; which intending then as well to hinder the
king's grace's just cause of matrimony, as also to deprave the acts and statutes made by
the parliament4, it did appear that in their sermons they rather preached sedition than
edification ; whereupon it was amonges us concluded, that from thenceforward no bishop,
ne bishop's officer, should license any to preach without special injunction in that behalf
first to them declared in such manner, that is to wit, that all such as shall take on them
after John Fisher, executed for treason." He " was
a learned man, and a great assistant to archbishop
Cranmer, and died A. D. 1538." Strype's Cranmer,
p. 37. Dr Jenkyns adds, u It does not appear that
he obtained the appointment to which he was now
recommended ; but he afterwards became prior of
the Dominicans in London." Remains of Abp.
Cranmer, Vol. I. pp. 119,20.]
[J This letter is endorsed, " My Lord of Can
terbury," but in a different hand from the endorse-
ment of the former letters.]
[2 Lewis the Pacific, elector palatine.]
[3 See Letter C. p. 283. J
[4 Dr Jenkyns thinks that Cranmer probably
here alludes to the acts " For the submission of the
clergy to the king's majesty," " For restraining the
payment of annates," "For the exoneration from
exactions paid to the see of Rome," " For the
establishment of the king's succession," all passed
in the early part of 1534. Remains of Abp. Cran
mer, Vol. I. p. 121, n. p.]
1534.] LETTERS. 297
the office of preaching should neither preach any thing which might seem prejudicial to
the said matrimony, whereby the king's issue might come into question and doubt amongst
the vulgar people, nor likewise reprehend in their sermons any such ordinances, acts, or
statutes, heretofore made, or by the said high court of parliament hereafter to be ordained :
Therefore, inasmtich as at your instance and request I have licensed divers to preach
within my province, to whom I have neither given such injunctions accordingly as is
before specified, nor yet (though I minded so to do) conveniently I could not without
their intolerable charges and expenses in resorting so far unto me for the same ; I will that
you for my discharge herein, in my name and for my behalf, do take upon you the
administration of these said injunctions for all such as hath already had or hereafter shall
have my said licence to preach at your said request and instance. Wherein I would ye
were right circumspect that they may be well observed, or else to send me such my licences
again, of whom yc doubt for the observation hereof. Thus fare you well. [1534.J
To master Latymer, parson of Weste
Kynton^ in Wiltshire.
CXXVIII. TO CRUMWELL.
RIGHT worshipful master secretary, in my right hearty wise I commend me to you. state Paper
So it is, I intend to prefer my servant John Brice, this bearer, to the king's grace's c-eihmeous"
service, if I may the same obtain for him ; but I being discouraged thus to do, because Temp^Hen.
of late I heard you reprove him very sore, for causes you then moving and yet unknown spries'.
unto me ; being also very loath to do or attempt any thing concerning his said preferment, or^'i
unless it may first please you to stand good master unto him ; £1] am moved of very
charity and pity to desire you to be good master unto him, and for my sake (remitting
all old matters and occasions of displeasure) to bear towards him your favour and good
will, the rather at this my instance ; without which he recogniseth neither to be able to
enjoy the said preferment quietly in case it were granted, neither yet by any other
promotion to joy of himself. Wherefore I heartily pray you, good master secretary, to
be good unto him, and in this matter to make unto me or to him such comfortable answer
as may satisfy my expectation, and quiet his mind : assuring you, that I have many
times noted such pensivencss in him, conceived by your said reproving words, as I do
think him very penitent and sorrowful for your displeasure towards him. And therefore
I pray you to forgive and pardon him, as he may be your daily beadsman. From Knoll,
the 26. day of December.
Your own ever assured,
THOMAS CANTUAR.
To the right worshipful and my very loving
friend, master secretary to the kings
highness.
CXXIX. TO CRUMWELL.
RIGHT worshipful master secretary, I commend me heartily to you. And these be to state Paper
desire you to be good master unto my servant Nevell, this bearer, which hath been a ibid. '
suitor long time, to his great loss, hinderance, and utter undoing, in the matter of Wilton
Abbey, unless your charitable favour may be to him shewed. And as far as I can
perceive, the matter again him surmised was done of malice and of no just cause :
wherefore I am the more desirous to write unto you in his favour, trusting that you
will be the better unto him at this my desire ; and that he may have your favourable
letters unto the abbess8 there, whereby he may be restored unto his office according to his
Cecil Bodenham. See Letter XLIX. p. 258.
LETTERS.
[1535.
patent, without any further suit in the law. And he shall be at all times ready to stand
to all such order as please you to take therein. From Knoll, 15th day of January.
Your own ever assured,
THOMAS CANTUAR.
To the worshipful and my very loving friend
master secretary to the kings grace.
State Paper
Office.
Ibid .
Original.
CXXX. TO CRUMWELL.
RIGHT worshipful master secretary, I commend me heartily to you : likewise praying
you to have in your good remembrance the contents of such my letters, as I of late sent
unto you, for the king's grace's letters to be obtained and directed to the lord deputy
of Calico, and other his grace's counsellors there, in the favour of two such chaplains of
mine, as I intend to send thither with all speed to preach the word of God ; whom I
would have sent thither before this time, if I might have had the said letters, for which
this bearer doth only repair unto you for expedition therein, whom I pray you to dispatch
as soon as ye may. From Knoll, the 22. day of January.
Your own assured ever,
THOMAS CANTUAR.
Po the worshipful and my very loving
friend master Crumwell, secretary
to the king's most nolle grace.
CXXXI. TO LORD LISLE.
state Paper AFTER due recommendations unto your lordship, this shall be to give unto you hearty
Ptoen, Vol. thanks for this bearer, Mr Hoore1, your chaplain, whom at this time I have sent unto you
fo> /y' to be a preacher this time of Lent within the town of Calico, beseeching you, as you
have ever been good lord unto him, so to continue. Over this that I may be most heartily
commended unto my good lady your wife, with thanks unto her for the said Mr Hoore.
Thus, my lord, right heartily fare you well. At Croydon the 4th day of February.
Your assured,
THOMAS CANTUAR.
To my very loving lord, my lord Lisle,
lord deputy of the town of Calice.
[' Arthur Plantagenet, natural son of king Ed-
ward IV. having married Elizabeth (widow of
Edmund Dudley, so well known with his colleague
Richard Empson as the rapacious minister of Henry
VIII.) daughter and heiress of Edward Grey, third
viscount De L'Isle, of Kingston L'Isle, co. Berks,
was created, in 1533, lord viscount De L'Isle. He
served on board the fleet, was afterwards ambassa
dor to the king of France, and in 21 Henry VIII.
(A.D. 1533) was constituted lieutenant of Calais.
Sometime after, incurring suspicion of being privy
to a plot to deliver up the garrison to the French, he
was recalled and committed to the tower of London :
but his innocence appearing manifest upon investi
gation, the king not only gave immediate orders for
his release, but sent him a diamond ring and a most
gracious message ; which made such impression
upon the sensitive nobleman, that he died the
night following, March 3, 1541, of excessive joy.
His lordship was knight of the most noble order
of the garter. Vid. Buswell's Knights of the Garter,
Burke's Peerages extinct, dormant and in abeyance ;
Sir Harris Nicholas' Synopsis of the Peerage of
England. Art. De Lisle.
This and several letters, which will follow, have
never been before printed, and have been found
amongst the Lisle papers, preserved in the State
Paper office. It is difficult to determine the date of
this letter, but it seems probable that it may have
been written in the year 1535, from the archbishop's
signature, as well as from reference to the sub
ject in the previous letter. There are two letters
from Hore, in the eleventh volume of the Lisle
papers, signed Ri. Hore, to lady Lisle, but neither
throws any light on the above.]
1535.] LETTERS. 299
CXXXII. TO
IN mv rio-lit hearty wise I commend me unto you. And whereas I understand, that Hari. MSS.
fil4H f 40 b
the prior of the charter house within the isle of Axholme hath a certain suit unto you, British
I heartily desire you, ye will, the rather at this my request, shew unto him your con- Copy.
venient favour in all such his affairs and suits as he now hath with you. And for to
recompense the same, I will he ready at all times to shew unto you like pleasure
accordingly.
CXXXIII. TO
IN my right hearty manner I commend me unto you. And whereas you have always Hari. MSS.
heretofore exhibited and shewed favourable and special friend unto your poor tenant & 4«. '
Jackson, and now of late, for that the said Jackson being oppressed with poverty and by Ct
divers casualties fallen into decay, is grown much in your debt, ye have distrained the
goods of the said Jackson, and made reenter again into your farm, which is not alonely
to the utter destruction and undoing of the said poor man, but also great let and hinder-
ance to you in the obtaining a full satisfaction and payment of your duty : this shall
be heartily to desire and pray you, that at the contemplation of these my letters ye will
be contented not alonely to give and grant unto the said Jackson, (finding you sufficient
sureties, as well for the payment of your yearly rent, as also for the payment of five
pounds yearly over and above the said yearly rent, until the arrearages be fully satisfied
and paid,) according to the tenor of the old lease, the occupying of his farm for the terms
of xxiv. years, but also permit and suffer him to have now at Candlemas the sale of his
corn, and other profits which be risen of the said farm ; and thus shall you not alonely
do for me a right singular pleasure and gratuity, which I would bo glad to requite here
after at all times accordingly, but also bind the poor man, his wife, and children to pray
for you during their lives. And thus fare you well.
CXXXIV. TO
WELLBELOVED, I commend me heartily unto you all. Likewise praying you to be iiari. MSS.
good masters unto John Jackson your farmer, that he may have a new lease of your Copj.' 4/' b
farm for xxiv. years, to him and his assigns, according to the tenor of your former lease
in all points and clauses. And for such debts as he oweth unto you, he shall and will
find sufficient sureties to pay you at days, after the rate of five pounds a year, until the
same whole debts be fully contented and paid, over and above the yearly rent for the
farm. If it may please you thus to do for my sake, the poor man shall not alonely pray
for you, but find such surety as well for the payment of the old debts as for the yearly
farm, as shall be a good mean to you for the recovery of all that which is owing ; and
how ye shall be minded herein, I pray you ascertain me by your letters. From Lambeth.
CXXXV. TO A PRIOR,
BROTHER prior, in my right hearty wise I commend me unto you. And where this Hari. MSS.
bearer, Thomas Hogeson, my servant, hath certain business and affairs to be done in those copy.
your parties, I require you for my sake that, if he shall need of your favour herein, he
may have recourse unto you for the same ; for the which at all times I will be ready to
requite it unto you.
300
LETTERS.
[1535.
H.iri. MSS.
Copy.
CXXXVI. TO --
IN my right hearty wise I commend me unto you : likewise desiring you for my sake,
that you will bear such your favour unto this bearer, Tho. II. my servant, as thereby
lie may the rather bring to pass such his business and affairs, as at this time he hath to
do in your parties ; and for the same I will be ready at any time to shew you like
pleasure accordingly.
CXXXVII. TO
Hari. MSS. I COMMEND me unto you. And where certain of your parochians were lately afore
Copy. me at Knoll for certain crimes and causes, as ye do know, and to some of them I have
enjoined certain penance, as by a book inclosed within these my letters you shall at large
perceive; I therefore will and require you, that upon Sunday, which shall be the last day
of February1, ye see that the said persons do their penance penitently, according to the
purport of the said book, and that you certify me duly thereof by this bearer my
servant, of whom ye shall receive a monition for all such persons as can and will
gainsay to the purgation of John Manyng, assigned to be made according to the con
tents of the said monition. Wherein in all other the premises I will that you do your
diligent endeavour as shall beseem you. [1535.]
CXXXVIII. TO CRUMAVELL.
Letterfus
vorix
original'.
SSJ' S'b.
c°py-
RlG1IT worshipful master secretary, I commend me heartily to you. And where for
tne nonestv an(^ S00(* service of my servant Thomas Barthelet* I do tender his prefer-
ment, and cannot, as I would gladly, do for him unless he were disposed to be a secular,
which} as I perceive, he intendeth not ; I therefore, minding to do for him otherwise by
my friends as I may, being also now, as oftentimes heretofore, bold upon you to desire
y°u to suPPty mv necessities when I cannot compass the same myself, do by these my
letters commend and present him unto you, with no less good heart and mind than ye
presented him unto me, praying you heartily to accept him to your service at my hand,
and for my sake to set him to such beneficial exercise as ye shall think meet for him, as
he and his may pray for you : wherein I trust he shall do such service as shall always
be acceptable, and to the commutation of your mind. And how ye shall be minded
herein, I pray you to declare to the bearer hereof. From Knoll, the first day of March.
Your own ever assured,
THOMAS CANTUAR.
To the right worshipful and my very loving
friend, master secretary to the kings
highness.
omcePaMis-
Temp. Hen.
VIII. Third
series.
Vol. IX.
Original.
CXXXIX. TO CRUMAVELL.
RIGIIT worshipful master secretary, in most hearty wise I commend me unto you.
understand ye have sent for Dr Benger3 of Wingham, so it is, that yesterday,
as
[! As Sunday fell on the last day of February in
1535, Dr Jenkyns therefore assumes it to be the
year in which this letter was written. Nicolas'
Notitia Historica. Remains of Abp. Cranmer, Vol.
I. p. 12J».]
[2 See Letter LXXVIII.j
[3 Under the prosecutions, which subsequently
took place upon the Six Articles, Dr Benger was
sent to the tower; and he is probably the person
to whom the archbishop refers. Vid. Burnet's
Hist, of Reformat. Vol. III. p. 289, Ed. Oxon.
182!). J
1535.]
LETTERS.
301
the 13th day of March, I received a letter from my brother, the archdeacon of Canter
bury4, concerning the said doctor Bcnger, which I thought expedient to send unto you
with speed : the words of the letter were these :
"Upon St Matthew's even last past the said doctor Benger, being at my table,
affirmed the authority of the bishop of Rome ; and after many arguments and reasons he
said, ' These new laws may be suffered for a season, but in time to come it will cost
broken heads, and set men together by the ears:' and then I said, 'Master doctor, take
heed what you say, for I am sworn to the king's grace, and neither may nor will
conceal any thing contrary to his majesty :' who answered again, and said, ' I mean
not here, but somewhere else out of this realm.' "
These words the archdeacon writeth, but who was else present and heard the same he
writeth not : wherefore I have sent unto him for the whole process of their communi
cation to be sent in writing, with the seals of them that were present.
This day my lord of Wilshire, my lord of Burgavenny, and my lord Cobham, were
with me at Knoll, to counsel together of the king's commissions concerning the subsidy5,
directed unto us with many other; and we have appointed the Tuesday after Palm
Sunday for all the commissioners to meet at Maidstone, at nine of the clock in the
morning. And forasmuch as the same persons be in another commission, concerning
the valuation of the tenth and first-fruits of the clergy, except eight that be altered, I
have therefore sent for those eight to be also at Maidstone the same time appointed,
that under one journey we may finish two labours : and because that ye be in both the
commissions, I pray you that I may know your pleasure, whether ye will be there, as
I suppose ye cannot ; or else, if you have any thing to advertise us o f, that you would
have done there. Thus our Lord preserve you. At Knoll, the 14th day of March.
[1535.]
Your own assured ever,
THOMAS CANTUAR.
To the riaht worshipful and my very
special friend, master secretary.
DEPOSITIONS AGAINST DR BENGER.
Jhus. 1535.
Testymonye or wytnesse upon certen ivordes spoken by Doctor Benyer to Mr Provost of Wyngham,
Syr Thomas Shellmore, Curate of Wyngham, testefyeth that Doctor Benger sayed that with as good
reason he myght denye the authoritye of Paule and of all scrypture as we myght the authoryte of the Pope
of Rome.
Per me Thomam Shellmorum, prsedictum.
Edward Lacy, master Provostes servant, wytnesseth the same.
Wylliam Nores testefyeth that Doctor Benger sayed that the Pope hath authority to make lawes. And
when it was answered that it was agaynst the law of God so to doo, he sayed furthermore that this new
lernyng had set men togyther by the eares allredv, and though it wer suffered for a season, yet in tyme
commyng it wolld set men togyther by the eares and cause broken heads ; but he, reproved for so saving
of Mr Provost, qualefyed his wordes sayeng, I mene not here but some where elles ; and admonished of
his othe, sayed, he knew it well inowgh. Moreover he sayed that by what authorytie we denyed the Pope,
by the same authoryte he wolld denye the Scripture, and saye that Chryst is not yet borne, sayeng that he
wolld abyde by the same.
Mr Attfelld wytnessethe that Doctor Benger sayed that this new learnyng wyll sett men togyther
by the eares.
Thomas Laicney^s Deposition.
These be the wordys of Doctyr Benger in mastyr Archedeacon's howse. He cam in to the parlor sodenly,
where in I with certayne other wear ; and as son as he cam in he began to pyke a mater, no man sayynge
any thynge to hym, takynge hys purpose apon a fyer that was ther, and thus began : " Thys fyer, Mastyrs, ys
goode for to rost, and to scythe, and to warme, but not to burne no men, Sir Thomas, I trow," sayd he :
State Paper
Office.
Ibid.
[4 Edmund Cranmer, archdeacon of Canterbury,
and provost of Wingham. See Letter LXXV. p.
2<>}J, n. l.J
[5 The act for the subsidy, (2(5 Hen. VIII. c.
!!>,) and the act for the valuation of the tenths, &c.
(2b* Hen. VIII. c. 3.) were both passed in the ses
sion which began the 3rd of Nov. 1534. See
Statutes of the Realm. Strype's Eccl. Mem. Vol.
I. p. 325, et sqq. Ed Oxon. 1822. Burnet's Hist.
of Reformat. Vol. I. p. 320.]
LETTERS. [1535.
and I sayd agen, " Whom wolde you have burnt ?" and he sayd, " I wolde have al thys new lernyd men
burnt." And one that stode by, a merchant man, whom 1 am not vere well aqueyntyd with, sayd, " Whom
thynke you new lernyd men ? they that speakythe agenst the Poope or any other ?" And the Doctyr sayd,
" They wer no good men that wold speake agcnst hym." And I then sayd, " Take heade, master Doctyr,
what ye say, for ye are bounde by your othe to speake agcnst hym." And he sayd he was sworne to the
Chyrche. " Ye," sayd I, " ye are sworn to the Chyrche, but yt ys the Chyrehe of Inglonde and not of
Rome." And he sayde agayne he wolde nevyr speake agenst the Chyrche oft' Rome whyle he lyvyd, " nor no
mor wold any good man," sayd he. And thus partyd in a fume.
Per me Thomas Lawney.
Also Frear Brencheley aftyr many raylynge wordys in hys sermone sayd, " Mastyrs, take heade, we have
now adayse many new lawyse, I trow we shall have a newe God schortely," sayde he. Also the next
preachynge after cam a Doctyr of the monkys of Cantyrbere ther prayynge for the kynge, but namyde hym
not Head of the Chyrche; and after thys browt in a story of a kynge whyche by covetusnes reservyd godys to
hymselfe that he toke frome certayne transgresorse, wherfor he lost hys kyngdom and nevyr recoveryd yt
agene : and thus left yt ondeclaryd ; by the which many gether opynyon that he ment yt bv the kyng, to
move the commonse to insurrectyon. From the whyche help us. Amen.
CXL. TO
iiari.Mss. SISTER, in my right hearty wise I commend me unto you: signifying to you, that I
jiritish have appointed one mistress Creke1 to come to you within these three or four days,
copy, late wife unto one of my servants deceased. And forasmuch as she was left very bare,
and in great necessity and need, void now of all aid, succour, and friendship, and also
hitherto brought up both wealthily and after an honest sort and manner, and so the
rather unmeet either to serve or labour for her living; I am minded to see her to have
both an honest living, and honestly bestowed : wherefore I require you, that with all
favour you will entreat and entertain her when she shall resort unto you, and I myself
will see you contented for her board. Over this, you must be content to forbear your
chaplain Mr Rix. My lord of Wilteshere, notwithstanding my many persuasions to
the contrary, is so importunate for him, that he will not have no nay ; insomuch that
his mind is, that he come to-morrow sennight, which is Tuesday, unto Maidstone, and
so thence to depart with him home for altogethers. I pray you therefore that you
will discharge him against the same day, so that he shall not need to rejourney again
to you.
CXLI. TO MR RIX.
S'f^fb * COMMEND me to you. These be to signify to you, that my lord of Wilteshere is
copy. fully determined, notwithstanding any manner suit or insinuation to the contrary, to
have you abide with him in his household ; insomuch that he willed me on Passion
Sunday last to send you word, that you fail not to meet with him at Maidstone on
Tuesday come sennight, from whence you must depart with him ; and therefore against
that time see that you be in such a readiness, as you need not rejourney again, but
to accomplish his mind and pleasure with all your endeavour accordingly.
CXLII. TO CRUMWELL.
RIGHT worshipful, in my most hearty wise I commend me to you. And whereas
j am informed, that upon suit to you made you have of late directed your letters to the
Temp. Hen.
VJI1. Third
series.
t1 This miSht have been the widow of John i XVIII. p. 248, XXXVII. p. 255, LXXV. p. 268,
Creke, who was servant to the archbishop. Letters | LXXX, p, 2/0. J
1535.]
LETTERS.
303
master and fellows of Jesus college2 of Cambridge, moving them, forasmuch as you were
informed that certain seditious persons should trouble the quiet possession of a fanner
of theirs, lately having interest in a certain farm belonging to the said college, to
signify to you their names, to the intent you might see a reformation in that behalf:
I most heartily require you, that in this matter you will suspend your judgment, and
repel all manner information and suit made to you herein, until such time that I myself
shall farther commune with you for the same ; which, God willing, I intend shall bo
shortly, as well to have communication with you of St Stephen's, as also to do my
duty to the king's highness and the queen, whom of long I have not seen. Thus our
Lord long preserve you in health ! At Otford, the 6th day of April.
Your own ever assured,
To my singulait* and especial good
friend, master secretary.
THOMAS CANTUAR.
CXLIII. TO CRUMWELL.
RIGHT worshipful, in my most hearty wise I commend me unto you. And whereas I state Paper
Office
understand, that amongst other persons attainted of high treason the prior of Axholme,
named Webster, and master Raynold of Syon3, be judged according to the law, for Ongina1'
offending against the late act4 of parliament made for the suppressing of the usurped
power of the bishop of Rome ; surely I do much marvel of them both, specially of
Mr Raynold, having such sight in scriptures and doctors, and also of the other, which
promised me that he would never meddle for the defence of that opinion ; much pitying
me that such men should suffer with so ignorant judgments, and if there be none other
offence laid against them than this one, it will be much more for the conversion of all
the fautors hereof, after mine opinion, that their consciences may be clearly averted
from the same by communication of sincere doctrine, and so they to publish it likewise
to the world, than by the justice of the law to suffer in such ignorance. And if it
would please the king's highness to send them unto me, I suppose I could do very much
with them in this behalf. Now whether this mine advertisement shall make as well for
our sovereign lord the king's safeguard, and the weal of this his realm, as this justice,
I remit it to your discretion and wisdom. Thus our Lord preserve you in health ! At
Otford, the xxx. day of April. [1535."]
Your own ever assured,
THOMAS CANTUAR.
To my very singular and especial
friend, master secretary.
[2 Vid. Letter XVI. p. 247.]
[3 For an account of Augustine Webster, prior
of the Charter House in the isle of Axholme, Ri
chard Raynold, a monk of Sion, John Houghton,
prior of the Charter House, London, Robert Law
rence, prior of Beauvale, and John Haile, vicar of
Thistleworth, who were condemned for treason,
April 29, 1535; Vid. Strype's Eccl. Mem. Vol. I.
p. 302 et sqq. Burnet's Hist, of Reformat. Vol. I.
p. 704. Stow's Annals, p. 570, Ed. Lond. 1615.]
[4 "The statute 28 Hen. VIII. c. 10, for 'the
extirpation of the bishop of Rome's authority,* was
not passed till 1536. The act therefore to which
Cranmer here alludes must be 26 Hen. VIII. c. 13,
'For the expositions of certain treasons;' by which
it was made treason to 'practise to deprive the king
of the dignity, title, or name of his royal estate.'
As one of his titles by a former statute, 26 Hen.
VIII. c. 1, was 'supreme head,' all who denied
his supremacy were indictable for treason. See
Statutes of the Realm. The ordinary report among
the common people was, that these men had com
bined together to kill the king." Jenkyns' Re
mains of Abp. Cranmer, Vol. I. p. 134, n. g.]
.304 LETTERS. |_153f>.
CXLIV. TO CRUMWELL.
MSS. state RIGHT worshipful, in my most hearty wise I commend me unto you. And whereas I
CrumweU?1 understand by this bearer, that you hitherto hath borne unto the same your favour ; it
corre-pun - ^.jj j.j^ ^ou now> the rather for my sake, both to continue the same, and also to shew
original. j^m y0ur more ample favour in such things as now he hath to do with you, for I
suppose the man intendeth well ; and in so doing I will be always ready to accomplish
your like requests. Thus our Lord preserve you in health ! At Otford, the 6th day
of May.
Your own ever assured-,
THOMAS CANTUAR.
To the right worshipful and my very singular
good friend, master secretary.
CXLY. TO CRUMWELL.
cott. MSS. RIGHT worshipful, in my most hearty wise I commend me unto you : most heartily
thanking you, for that you have signified unto me, by my chaplain master Champion,
iCottum. the complaint of the bishop of Winchester unto the king's highness in two things con-
n!imnRef. ccriiing my visitation1. The one is, that in my style I am written, "Totius Anglia?
b.W^'o.'!-",' Primas," to the derogation and prejudice of the king's high power and authority, being
I»P. 120—12;$. Sllprcme head of the church. The other is, that his diocese not past five years agonc
Mem^of Abp. was visited by my predecessor, and must from henceforth pay the tenth part of the
App.N*'xiv. spiritualties, according to the act granted in the last session of this parliament2; where-
poi— Jo4.ppb fore he thinketh, that his diocese should not be charged with my visitation at this time.
First, as concerning my style, wherein I am named "Totius Anglia? Primas," I
suppose, that to make his cause good, (which else in deed were naught,) he doth mix it
with the king's cause, (as ye know the man lacketh neither learning in the law, neither
witty invention, ne craft to set forth his matters to the best,) that he might appear not to
maintain his own cause, but the king's ; against whose highness, he knoweth right well,
that I will maintain no cause, but give place, and lay both my cause and myself at my
prince's feet. But to be plain what I think of the bishop of Winchester, I cannot
persuade with myself that he so much tendercth the king's cause as he doth his own,
that I should not visit him : and that appeareth by the very time. For if he cast no
farther but the defence of the king's grace's authority, or if he intended that at all, why
moved he not the matter, before he received my monition for my visitation ; which was
within four miles of Winchester delivered unto him the 20li day of April last, as he
came up to the court ? Moreover, I do not a little marvel, why he should now find
fault, rather than he did before3, when he took the bishop of Rome as chief head : for
though the bishop of Rome was taken for supreme head, notwithstanding that, he had a
great number of primates under him ; and by having his primates under him his
supreme authority was not less esteemed, but much the more. Why then may not the
king's highness, being supreme head, have primates under him, without any diminishing,
but with the augmenting, of his said supreme authority ? And of this I doubt not at all,
but that the bishop of Winchester knoweth as well as any man living, that in case
this said style or title, had been in any point impediment or hindcrance to the bishop
[' Vid. Strype's Mem. of Abp. Cranmer, p. 40,
Ed. Oxon. 1840. Burnet's Hist, of Reformat. Vol.
III. p. 200.]
the title of 'legate of the apostolic see,' he was to
be designed 'metropolitan, and primate.' This last
was one of his ancient titles." Burnet's Hist, of
[2 Stat. 2fi Hen. VIII. c. 3. Session of Parlia- | Reformat. Vol. III. p. 199. The proceeding* of
ment. See Letter CXXX1X. p. 301. n. 5.] the convocation arc given in Wilkins' Concilia, Vol.
[3 "The archbishop of Canterbury's title was j III. p. 7W-]
also in convocation ordered to be altered : instead of I
1535.] LETTERS.
of Rome's usurped authority, it would not have so long been unreformed as it hath
been. For I doubt not but all the bishops of England would ever gladly have had
the archbishop's both authority and title taken away4, that they might have been
equal together : which well appeareth by the many contentions against the archbishops
for jurisdiction in the court of Rome ; which had been easily brought to pass, if the
bishops of Rome had thought the archbishop's titles and styles to be any derogation to
their supreme authority.
All this notwith standing, if the bishops of this realm pass no more of their name?,
styles, and titles, than I do of mine, the king's highness shall soon order the matter
between us all. And if I saw that my style were against the king's authority, (where-
unto I am specially sworn,) I would sue myself unto his grace, that I might leave
it; and so would have done before this time. For I pray God never be merciful unto
me at the general judgment, if I perceive in my heart that I set more by any title,
name, or style that I write, than I do by the paring of an apple, farther than it
shall be to the setting forth of God's word and will. Yet I will not utterly excuse
me herein; for God must be judge, who knoweth the bottom of my heart, and so
do not I myself: but I speak for so much as I do feel in my heart; for many evil
affections lie lurking there, and will not lightly be espied. But yet I would not
gladly leave any just thing at the pleasure and suit of the bishop of "Winchester, he
being none otherwise affectionate unto me than he is. Even at the beginning first of
Christ's5 profession, Diotrephes desired gerere primatum in ecclesia, as saith St John
in his last epistle: and since, he hath had more successors than all the apostles had,
of whom have come all these glorious titles, styles, and pomps into the church. But
I would that I, and all my brethren the bishops, would leave all our styles, and write
the style of our offices, calling ourselves apostolos Jesu Christi: so that we took
not upon us the name vainly, but were so even indeed; so that we might order our
diocese in such sort, that neither paper, parchment, lead, nor wax, but the very chris-
tian conversation of the people might be the letters and seals of our offices, as the
Corinthians were unto Paul, to whom he said : Llterce nostrce et signa apostolatus
nostri vos estis.
Now for the second. Where the bishop of Winchester allegeth the visitation of my
predecessor, and the tenth part now to be paid to the king; truth it is, that my pre
decessor visited the diocese of Winchester after the decease of my lord cardinal *, as he
did all other dioceses, sede vacante ; but else I think it was not visited by none of
my predecessors this forty years. And notwithstanding that, he himself, not considering
their charges at that time, charged them with a new visitation within less than half a
year after ; and that against all right, as doctor Incent hath reported to my chancellor ;
the clergy at that time7 paying to the king half of their benefices in five years, which is
the tenth part every year, as they paid before, and have paid since, and shall pay still for
ever by the last act. But I am very glad that he hath now some compassion of his
diocese, although at that time he had very small, when he did visit them the same year
that my predecessor did visit. And also other bishops, whoso course is to visit this year,
keep their visitation, where I did visit the last year, notwithstanding the tenth part to
be paid to the king's grace. Howbeit I do not so in Winchester diocese ; for it is now
the third year since that diocese was visited by any man, so that he hath the least cause
to complain of any bishop, for it is longer since his diocese was visited than the other.
Therefore where he layeth, to aggravate the matter, the charges of the late act granted, it
is no more against me, than against all other bishops that do visit this year, nor maketh
no more against me this year, than it made against me the last year, and shall do every
year hereafter. For if they were true men, in accompting and paying the king's subsidy,
they are no more charged by this new act than they were for the space of ten years past,
[4 And the title taken away. Burnet.]
[5 Beginning of Christ's. Strype.]
[6 Cardinal [Wolsey]. Strype.]
[7 "The convocation of 1523 granted to the
king mediam partem ' valoris omnium fructuum,
act contained a protestation, that this grant was new
and unusual, occasioned by their special regard for
his majesty, and not to be drawn into a precedent."
Wilkins' Concilia, Vol. III. p. 699. Jenkyns' Re
mains of Cranmer, Vol. I. p. 13H, «. e.J
intra quinque annos levandam.' But the
FCRANMER. II-~1
300 LETTERS. [1535.
and shall be charged ever hereafter. And thus to conclude ; if my said lord of Win
chester's objections should be allowed this year, he might by such arguments both
disallow all manner visitations that hath be done these ten years past, and that ever
shall be done hereafter. Now I pray you, good master secretary, of your advice, whether
I shall need to write unto the king's highness herein. And thus our Lord have you
ever in his preservation ! At Otford, the xii. day of May. [1535.]
Your own ever assured,
THOMAS CANTUAR.
CXLVI. TO CRUMWELL.
om«PaE MASTER secretary, in most hearty wise I commend me unto you : and so send unto
Letters"1'5 ^ ou ^cre mc^osc^ suc'1 thing as were noticed unto me this present Tuesday1, which I
vn"p' "if"' cann°t (observing my fidelity) keep undisclosed. Wherefore I require you to open the
series. Vol. same unto the king's highness, to the intent his grace's pleasure may be known herein.
IX. Original
And as touching sir John2, the parish priest of Wytesham, he is in prison at Maidstone
until such time as I shall hear word from you what shall be done in this behalf. Thus
our Lord preserve you in prosperity ! At Otford, the xxv. day of May. [1535.]
Your assured ever,
THOMAS CANTUAR.
To the right icorshipful and my singular
good friend, master secretary.
Slate Paper
Office, ibid.
Oil. Mil, 1 1
CXLVII. TO CRUMWELL.
RIGHT worshipful, in my most hearty wise I commend me unto you. And whereas
this bearer, Mr Roode of Grayes Inn, hath a certain suit for title of land depending in the
chancery3, wherein he hath divers that beareth against him ; I desire you to be so good
and favourable unto him at this my request and instance, that he may have right with
expedition ; wherein you shall do a right good deed, and have my hearty thanks for the
same. Thus our Lord preserve [you]. At Otford, the xxvii. day of May. [1535.]
Your own assured ever,
THOMAS CANTUAR.
To my singular and especial friend,
Mr Secretary.
Cott. MSS.
Cleop. E. vi.
f 2.33. b.
British
Museum.
Original.
CXLVIII. TO CRUMWELL4.
RIGHT worshipful master secretary, in my right hearty wise I commend me to you.
These shall be to advertise you, that this fourth day of June I have received the king's
[' « The 25th of May, 1535, fell on a Tuesday,
and thus determines the date of this letter." Jen-
kyns' Cranmer, Vol. 1. p. 139, n. m.]
[2 John Hastings was parson of Wyttrisham
near Tenterden in 1535. Valor. Eccles.]
[3 " If this letter is rightly placed in 1535, Crum-
well was now master of the rolls, having succeeded
Dr Taylor in that office in Oct. 1534. He resigned
it on being appointed lord privy seal, .the 2nd of
July 1536." Jenkyns' Remains of Abp. Cranmer,
Vol. I. p. 140, n. o.]
f4 "As the bishops had subscribed to the king's
supremacy the last year, so the king now required
them, by his letters, to publish and declare as much
in their own cathedral churches, and to set forth the
king's title of 'supreme head, under God, of the
Church of England ;' and to see the people in their
respective dioceses effectually instructed in this point
by the clergy in their parishes. These letters bear
date in the beginning of June this year. Which,
with a declaration to be read to the people, were
sent by Crumwell to all the archbishops and
bishops." Strype's Eccl. Mem. Vol. I. p, 285, Ed.
Oxon. 1822.]
1535.]
LETTERS.
307
grace's most honourable letters, bearing date from Grenewiche, the third of the same,
concerning such effects as be therein expressed, touching the speedy and diligent de
claration and setting forth of the king's grace's title and style of supreme head in earth,
immediately under God, of the Church of England, at such times and in all such places,
as be in the same the king's most honourable letters at length limited and assigned.
Wherein I intend (God willing) to satisfy the king's grace's express commandment
in every point to the most of my power, according to my boundcn duty, as speedily as I
may, praying you to advertise me by this bearer, or otherwise as you shall think good, of
your mind and resolution touching such doubts, as the same shall open unto you on my
behalf, concerning some of the contents of the king's grace's said letters. Thus our Lord
have you in his tuition ! At Lambeth, the fourth day of June. Q1535.]
Your assured ever,
4
THOMAS CANTUARIEN.
CXLIX. TO CRUMWELL.
RIGHT worshipful, in my right hearty wise I commend me to you. And so here state Paner
send unto you as well the priest, which in reading of the act 5 concerning the tenth part ceiianeous
of the spiritualty bid a vengeance on the king, and all those that assented to the making Temp. Hen.
of that act ; as also the woman which said, that since this new queen was made, there «ries.
was never so much pilling and polling in this realm, asking avengeance also upon her. original'.
Thus fare you well. At Lambeth, the 7th day of June. [1535.]
Your own assured ever,
THOMAS CANTUAR.
To the right worshipful and my very
singular and especial friend^
master secretary.
CL. TO CRUMWELL.
RIGHT worshipful master secretary, in my most hearty wise I commend me unto state Paper
you. And where I have sued unto the king's highness, and obtained of the same his original. '
grace's letters unto the mayor of London, in the favour of a servant of mine named
James Arnold, for his preferment unto the room of the swordbearership of London, when
it shall happen next to be vacant ; I most heartily desire you, (insomuch as my said
servant hath in the parties beyond the seas taken great pains, both with me, Mr
Aliotc6, and with master Hethe7 in the king's service,) that you will not alonely be
good master unto him, in the despatching of the king's grace's said letters, but also
at this my request and instance, to write your favourable letters unto my said lord
mayor of London8, for the better furtherance of his suit. Wherein ye shall not alonely
shew unto me singular pleasure, but also bind my said servant thereby, to be both at your
[5 " The act meant seems to be Stat. 26 Hen.
VIII. c. 3, for giving the first-fruits and tenths to
the king, which was passed in the session beginning
the 3rd of Nov. 1534. If so, this letter must have
been written in 1535, and not, as Mr Todd places it,
in 1534." (Life of Cranmer, Vol. I. p. 109.) Jen-
kyns' Remains of Cranmer, Vol. I. p. 141, n.g.]
[e Probably Sir Thomas Elyot, one of the am-
bassadors to the pope, A. D. 1532. See Letter
CLXXXI. p. 332; Strype's Eccl. Mem. Vol. I.
p. 222, &c.J
[7 See Letter LXXXV1IL p. 2JG.]
[8 See Letter CLXXXI. p. 332; "from which
it appears that the person applied to was Sir John
Champneis, lord mayor, A. D. 1534. Nothing seems
to be recorded of him, excepting that 'hebuilded in
his house an high tower of brick, the first that ever
I heard of in any private man's house, to overlook
his neighbours in this city. But this delight of his
eye was punished with blindness some years before
his death.' " Stow's Survey of London, pp. 137,
581, Ed. Lond. 1615.]
20—2
308 LETTERS. [ir,.Tf>.
commandment, and also to pray for your long prosperity. Thus our Lord have you in
his preservation ! At Otford, the last day of June. [l.r>35.]
Your own assured,
THOMAS CANTUAR.
To the right worshipful and my singular
good friend, master secretary.
CLI. TO
S. I COMMEND me unto you, &c. These be to certify yon of the king's pleasure, how
u~ *'iat ^*s Sracc ls contented that ye shall be admitted to preach on all the Wednesdays of
this next Lent before him. Whereupon I thought it very expedient, for divers considera
tions reasonably me moving thereto, to admonish you of certain things in no wise to be
neglect and omitted on your behalf in time of your preaching; which to observe and
follow according to mine advice hereafter to you prescribed, shall at the length redound
to your no little laud and praise.
First, therefore, take this order, (if ye will,) reading over the book ye take for your
purpose some processes of scripture, the gospel, pistill, or any other part of scripture in
the bible, and the same to expound and declare according to the pure sense and meaning
thereof: wherein, above all things, it will be most convenient, that ye do not at all per
suade for the defence of your own causes and matters lately in controversy2; but that
ye rather do seem utterly [to pass over] those your accusations, than now in that place
any sparkle or suspicion of grudge should appear to remain in you for the same. This
done, that likewise ye be very circumspect to overpass and omit all manner speech, cither
apertly or suspiciously sounding against any special man's facts, acts, manners, or sayings,
to the intent your audience have none occasion thereby namely to slander your adver
saries ; which would seem to many that you were void of charity, and so much the more
unworthy to occupy that room. Nevertheless, if such occasion be given by the word of
God, let none offence or superstition be unreprehended, specially if it be generally spoken,
without affection.
Furthermore, I would ye should so study to comprehend your matters, that in any
condition you stand no longer in the pulpit than an hour, or an hour and an half at the
most ; for by long expense of time the king and the queen shall peradvcnture wax so
weary at the beginning, that they shall have small delight to continue throughout with
you to the end. Therefore let the effect of the premises take no place in your mind,
specially before this circumspect audience, to the intent that you in so doing need not
to have any other declaration hereafter against the misreports of your adversaries. And
for your further instruction in this behalf, I would ye should the sooner come up to
London, here to prepare all things in a readiness, according to such expectation as is had
in you.
To the same.
f1 This letter has no address affixed, but as
it follows in the MSS. the letter to Latimer,
CXXVII. p. 296, it was most probably addressed
to him.]
[2 "During this parliament [A. D. 1534], every
Sunday at Paul's Cross preached a bishop, de
claring the pope not to be supreme head of the
church. Also in other places of the realm great
troubles were raised about preaching, namely at
Bristow, where master Latimer preached, and there
preached against him one Hobberton and Dr Powell,
so that there was great part-takings on both sides :
insomuch that divers priests and other set up bills
against the mayor, and against master Latimer ;
but the mayor (permitting laymen to preach) caused
divers priests to be apprehended and cast into New
gate, with bolts upon them, and divers other ran
away and lost their livings, rather than come to the
mayor's handling." Stow's Annals, p. 570, Ed.
Lond. 1615. Vid. Strype's Eccl. Mem. Vol. I. p.
245, Ed. Oxon. 1822, who places these events as
occurring A. D. 1533; also Letters of Latimer.
Foxe's Acts and Monuments, p. 1741, Ed. 15H3.
"Also Wilkins' Concilia, Vol. III. p. 760, for
Stokesley's inhibition of master Hugh Latymer
from preaching within the diocese of London, dated
the 2nd of October, 1533."]
1535.]
LETTERS.
309
CLII. TO THE DEAN OF THE CHAPEL ROYAL.
MASTER dean, in my right hearty wise I commend me unto you. And whereas iiari. MSS.
master Latymer, a man of singular learning, virtuous example of living, and sincere copy. '
preaching the word of God, hath lately been endangered, and suffered great obloquy3;
and also I myself, for justly licensing him to preach within the precincts and limits of
my province, have been likewise misreported ; I intending evermore the furtherance of
the truth and the pure dispensation of the word of God, in consideration of my discharge,
declaration of master Latymer, and satisfaction of such misreporters, have most humbly
desired and sued unto the king's highness, to grant unto the said master Latymer
licence to preach before his grace all the Wednesdays of this next Lent ensuing. There
fore these shall be to desire and require you, upon the king's pleasure thus known, for
to discharge the assignment already appointed, or hereafter to be, to any person in that
behalf, and require him (if any such be) to be contented with the same; for I, upon the
king's pleasure thus willing, have already admonished the said master Latymer to pro
vide therefore.
Furthermore, these shall be heartily to desire you also, that my old acquainted friend,
master Shaxton4, the queen's grace's almoner, may be assigned likewise to preach the
third Sunday in Lent before the king's grace; and that you will forthwith, upon the
sight hereof, ascertain me in your letters by this bearer, accordingly to the king's grace's
said pleasure and my request. For thus doing you shall have me ready to accomplish
condignly your requests, and shew unto you like pleasure from time to time. At
Otford, the ixth day of July5.
CLIII. TO CRUMWELL.
RIGHT worshipful, in most hearty wise I commend me unto you. And forasmuch state Paper
as at my late request you were content to accept Mr Newman6 into your service ; I here Suaneou*'*"
send him unto you now, for his further advertisement of your pleasure in that behalf, Temp^'Hen.
not doubting but that you shall be sure both to have of him a right honest and Ses. TVO"!
faithful servant, and also no less diligent service. And therefore I beseech you, and Original.
that the rather at this mine instance, to be his special good master. Thus heartily
fare you well. At Lambeth, the 12th day of July.
Your own assured ever,
T. CANTUARIEN.
To the right worshipful and my singular
good friend^ master secretary.
CLIV. TO CRUMWELL.
RIGHT worshipful master secretary, most heartily I have me commended unto you : state Pa»*r
and by this bearer I have sent you herewith inclosed two letters, one superscribed unto original11*"
my lord of Wiltshire, and the other unto me ; which letters I have sent with expedition ho
unto you, because they concern as well you as words of treason unto the king, which
[3 See Letter CLI. p. 308.]
[4 See Letter CX1X. p. 293.]
| 5 Dr Jenkyns thinks that this may be a
clerical error for January, and in arranging this and
the preceding letter he has preferred Stow's date of
the controversy at Bristol to that of Strype ; but he
says the point is exceedingly doubtful, for if Strype
is correct, these two letters were probably written in
January 1534. Remains of Abp. Cranmer, Vol. I.
pp. 125, ti.J
[" Vid. Letters IV., LXIIL, LXXVII. pp.
237, 263, 269. J
310
LETTERS.
[1535.
treason I pray you to detect unto the king's highness, which I am most sure you would
do, although I required you to the contrary. Moreover I understand the priory of
Worcester shall be shortly void; which if it so be, I pray you be good master unto
Mr Holbech1, doctor of divinity, of the house of Crowlande, or else to Dane Richard
Gorton, bachelor of divinity, of the house of Burton-upon-Trent. And if the prior-
ship of Worcester shall not be vacant, yet I pray you be good master unto these two,
when you shall find places meet for them ; for I know no religious men in England
of that habit, that be of better learning, judgment, conversation, and all qualities meet
for an head and master of an house. Thus our Lord have you ever in his preservation.
From Otford, upon the day of the assumption of our lady. [15 Aug. 1535.]
Your own ever assured,
T. CANTUARIEN.
To mine especial <jood friend, master
secretary unto the kings high
ness.
CLV. TO CRUMWELL.
state Taper RIGHT worshipful, in my most hearty wise I commend me unto you. And whereas
original. among other of the king's dominions, within this his realm, there is no part (in my
oferanm.r, opinion) that more needeth good instruction of the word of God, or aid of learned
curates to be resident, than doth the town and marches of Calice, considering specially,
not alonely the great ignorance and blindness as well of the heads now resident there,
as of the common and vulgar people, in the doctrine and knowledge of scripture, but
also having respect unto the universal concourse of aliens and strangers, which daily
diverteth and resorteth thither; I think that it will no less be a charitable and godly
deed than a singular commodity for this realm, to have in those parties at the least
two learned persons planted and settled there by the king's authority in some honest
living, whose sincerity in conversation of living and teaching shall shortly (no doubt)
clearly extinct and extirpate all manner of hypocrisy, false faith, and blindness of God
and his word, wherein now the inhabitants there be altogether wrapt, to the no little
slander (I fear me) of this realm, and prejudice of the good and laudable acts2 lately
conceived by the king's grace and his high court of parliament ; which thing to reform
lieth much in you, in case you will but move the king's highness (forasmuch as the
collations of the benefices there belongeth unto his grace) to give them, as they fall,
unto such men as be both able and willing to do God and his grace acceptable service
in discharging of their cures.
In consideration hereof, and inasmuch as I am advertised that the parsonage of St
Peter's besides Calico is like shortly to be void, and in the king's grace's disposition,
I beseech you either to obtain the same for master Garret3, whose learning and con
versation is known to be right good and honest, or else for some other as is so able
and willing to discharge the same as he is. Wherein I assure you that you shall
f1 Henry Holbech, called sometimes Henry
Rands of Holbech in Lincolnshire, was a " true
favourer of the gospel, and made much use of in
the reforming and settling of the church." Strype's
Eccl. Mem. Vol. II. p. ii. pp. Iftf, 8, Ed. Oxon.
1822. He was appointed prior of Worcester, March
13, 1536; suffragan bishop of Bristol, March 24,
J538; dean of Worcester, January 18, 1540; bishop
of Rochester, May 3, 1544, and bishop of Lincoln,
August 1», 1547. Vid. Willis" Hist, of Abbeys,
Vol. I. p. 311. Ed. Lond. 1718. Le Neve's Fasti,
pp. 141,250. Ed. Lond. IJlti.J
[J These were probably the acts which were
passed against the authority of the pope, in the
sessions, of January and of November 1531. Vid.
Letters CXXV1I. CXLIII. CXLVIII. CXLIX.
pp. 29H, 303, 307. Burnet's Hist, of Reformat. Vol.
I. pp. 291, 318, Ed. Oxon. 182!).]
[3 Thomas Garret, or Garrerd, was persecuted
and burnt at Smith field with Barnes, and H Jerome,
vicar of Stepney, for heresy : they had been amongst
the earliest converts to Luther's doctrine, and were
prosecuted under the act of the Six Articles. Three
papists, Powell, Fatherstonc, and Abell were exe
cuted at the same time and day, and in the same
place, for denying the king's supremacy. Vid.
Foxe's Acts and Monuments, pp. 1194 — 1201. Ed.
Lond. 1583; Burnet's Hist, of Reformat. Vol. I.
p. 590.]
1535.]
LETTERS.
311
accomplish a right meritorious deed before God, and deserve condign thanks hereafter
of your prince for promoting of so great a commodity for his realm.
And whereas I am informed, that the curate of St Mary's within Calice intendeth
to make suit unto you for the said benefice ; I pray you not to regard his suit, for I
know that he is nothing meet for that room, specially in this world of reformation.
Over this I beseech you to be good master unto this bearer, Henry Turncy4; for,
as I perceive, his matters be so grievously taken and borne against him, that without
your only aid and help he is like to lose his living. Surely I do much marvel of his
uncharitable handling, if it be none other than it is reported. Wherefore if you can try
out the truth, and find him not so culpable as it is pretended, you shall do a right
good deed for many considerations to restore him to his room and living again. Thus
our Lord have you in his blessed tuition ! At Otford, the viiitli day of October. [1535.J
5 1 have written to the queen's grace to obtain the gift of two the first benefices
that shall fall within the marches of Calice. I pray you commune with the queen's
grace therein, and help thereunto.
Your own ever assured,
T. CANTUARIEN.
To the right rcorshipful and my singular
good friend, Mr Secretary.
CLVI. TO CRUMWELL.
RIGHT worshipful, in my most hearty wise I commend me unto you. And whereas ^utc rapo
this bearer informeth me, that you are advertised how that I should complain of him original.
unto the king's council for his preaching ; surely I do not a little marvel that you will
think in me such lightness to complain of him, by whom I know no fault. This
is true, that when I was at the court, there were some persons which complained
unto me of him, to whom I gave less credence, by cause that afore time I heard good
report of him by many honest, sober, and discreet men ; which thing made me say
these words unto the complainers : " That forsomuch as I heard divers times so
many of both parties, some laud and some dispraise him, I could not tell to whom
to give credence." And now again, since I came unto Kent, I have had complaints
of him by divers, and of them that should seem honest and credible ; and neverthe
less divers other very honest men and of good judgments, which both heard and under
stood him, doth report contrary, testifying that lie is nothing culpable of the tilings
laid against him : wherefore, the matter standing in this controversy, I am enforced
rather to believe them which report well by him than the other ; for in mine opinion
the other commonly be such persons as little regard the promoting of the gospel, but
be rather papistical and superstitious. I therefore require you, for nothing that either
hath been reported unto me of him, or for any thing that the uncertain fame hath
conceived without due proof of him, you will thereby withdraw your favour from
him ; for if you should do so, it should be a great discourage for learned men which
favoureth the truth, to take any pains on them in setting forth of the same ; whose
labours and endeavours were never more need to be had and esteemed than now at
this season. Thus our Lord have you in his tuition! At Wingham, 12. day of
October. [1535.]
Your assured ever,
T. CANTUARIEN.
To mine especial and singular friend,
master secretary.
[4 Henry Tourney was a sufferer in the persecu
tions at Calais, against heretics, with Damplip and
others, and was sent to England, where he was con
fined till the death of Crumwcll. Vid. Foxe's Acts
and Monuments, pp. 1223, 1227, 8.]
[5 The postscript is in the Archbishop's hand.]
312
LETTERS.
[1535.
CLVII. TO CRUMWELL.
state r.ij>cr RIGHT worshipful, in my most hearty wise I commend me vmio you. And whereas
original. the priors of Davyngton did hold of the bishops of Canterbury for the time being
thirty-five acres of wood, parcel of Okcnfold wood, and nineteen acres of land in
Davyngton aforesaid, and eight acres in Tenam, within the county of Kent; which,
by reason that the said house is dissolved1, ought of right to escheat to me, as in
the right of the see of Canterbury, as this bearer shall declare unto you more at
large ; I therefore right heartily desire you, that the said parcels may not be put ne
specified within the office to be found for the king, so that by your lawful favour
in this behalf I may the better come to the trial of my right: wherein you shall
bind mo to shew unto you such pleasure as lieth in me to do accordingly. Thus
our Lord have you in his tuition ! At Ford, the 17. day of October. [1535.]
Your assured ever,
T. CANTUARIEN.
To the right worshipful and my singular
good friend, -master secretary.
State Paper
Office. Ibid.
Original.
CLVIII. TO CRUMWELL.
RIGHT worshipful master secretary, in my right hearty wise I commend me unto you :
even so praying you to be good master for my sake unto doctor Thornidoo, warden
of the manors of Christ Church in Canterbury, and to the cellerar of the same. And
first, as touching my suit for the said warden of the manors ; I beseech you heartily
that he may continue in the said office, like as you have granted unto the warden
of the manors of St Swythin in Winchester.
And as concerning the said cellerar, which I assure you is a right honest man,
and of such dexterity and wisdom, as none is like unto him in that house, to whom at
your request I gave the office of the cellerarship ; I beseech you therefore, at my request,
to grant him some liberty2 to be taken at some times in the said office for continu
ance of his health : for surely he is corpulent, full of gross humours, and much sickly ;
and if he should still continue within the house, where is no manner walk at all or
good air, his life should not only be abridged, but the said monastery should also
lack many commodities, which daily do grow and increase by his policy and wisdom
by his provision abroad; for he is the only jewel and housewife of that house3.
Wherefore, good Mr Secretary, I beseech you to tender my suit, as well concerning
[' Vid. Letter CLX. p. 313.]
[2 In the General Injunctions issued by Crum-
well, A. D. 1535, "on the king's highness behalf in
all monasteries and other houses, or whatsoever order
or religion they be," it was enjoined " that no monk
or brother of this monastery by any means go
forth of the precinct of the same." Burnet's Hist.
of Reformat. App. Vol. I. Part. u. Book iii. No. 2.
p. 218.]
[3 "Of this hall and the provision for the same
and the ordering thereof, the chief care and over
sight was entrusted to the cellerar, one of the four
great obedientiarii (or officers) of the monastery;
the sacrista, camerarius, and thesaurarius being the
other three The cellerar, no doubt, was a
great man in the college The office was in
deed so exceeding great and troublesome, that, like
as the prior had his sub-prior, .... so had this our
cellerar his sub-cellerarius to assist him and bear a
share with him, (and surely need enough,) in the
managing of this burthensome office and weighty
province. . . . He had a large part of principal housing
allotted him, all contiguous to the convent hall and
kitchen, (the sphere wherein he chiefly moved,)
namely, his hall and his lodgings, as they were called.
His hall, that which is now the archbishop's for the
keeping of his temporal courts His lodgings lay on
the west side or quarter of the cloister, into which it
had a double door, having in the windows the name,
coat of arms, and rebus or name device of Richard
Bering the monk, one of them that conspired with
the Holy Maid of Kent in Henry VIII's days, and
saluted Tyburn for his pains, who in his time was
cellerar to the church." Somner's Antiquities of
Canterbury, pp. 201, 3, 4, 5. Ed. Lond. 1WO.
" John Cross was cellerar at the dissolution." Jen-
kyns' Remains of Abp. Cranmer, Vol. I. p. 1 19,
n. eJ
1535.]
LETTERS.
313
And thus fare yo
the doctor as the said cellerar, as I may deserve it unto you.
heartily well. At Forde, the 20th day of October. [1535.]
Your own assured ever,
T. CANTUARIEN.
To the right worshipful and my singular
good friend, Master Crumwell.
CLIX. TO CRUMWELL.
RIGHT worshipful, in my right hearty wise I commend me unto you. These be state Paper
to desire you to be good master unto this bearer, Henry Turney4. For notwith- original.
standing your other two favourable letters in his behalf, he is never the better regarded :
wherefore if you be not otherwise his only aid and help, so that he may by your
means obtain the king's grace's letters according to the tenor herein inclosed, or in
such like manner, he is like to be utterly cast away; which for many considera
tions in mine opinion would (specially in this corrupt world) be no good precedent
in setting forth of the truth. I therefore pray you to continue good master unto
him, as you have hitherto done; wherein you shall do a charitable deed worthy to
be rewarded of God ; who preserve you in long health ! At Dover, the 27 day of
October. [1535.]
Your assured ever,
To the r\<jlit worshipful and my singular
good friend, Mr Secretary.
T. CANTUARIEN.
CLX. TO CRUMWELL.
AFTER most hearty commendations : this shall be to advertise you, that lately I state Paper
received a letter from you, whereby I understand that you have been advertised, original! bld
that I, pretending title to certain woods in Okenfold and to certain lands in Den-
ham lately belonging to the house of Davyngton5, and my brother8 in like manner
to the benefice sometime impropried to the same, have lately by our friends and servants
stayed the verdict that should have been given by the inquest charged for the king
upon the same.
First, as touching my brother; of whomsoever you had the same information, it
is utterly untrue ; for he stayed no verdict that should7 [have been] given for the
king by the inquest, nor yet made [claim] unto any tithes to the inquest : but he
said to Antony Ager your servant privately, that he thought it was his right to have
the tithes, and desired him to inform you of the truth. Nevertheless, Antony Ager
carried the tithes away, without any let or interruption on my brother's behalf. Not
withstanding, my brother trusteth that you will be so good unto him as to suffer
him to have the tithes, if it be his right, according to the tenor of your letter.
And as touching mine own self, I never went about to stay the verdict, but
f4 Vid. Letter CLV. p. 311.]
[5 " Davington or Daunton, a benedictine nun
nery near Feversham, was deserted from the poverty
of the house, and escheated to the crown c tanquam
locum profanum et dissolutum,' 27 Hen. VIII. i. e.
between April 1535 and April 1536. This letter
therefore was written in Nov. 1535. The priory
with its property was granted 35 Hen. VIII. to Sir
Thomas Cheney. Hasted's History of Kent, Vol.
II. p. 726." Ed. Canter. 17/8—99. Vid. Letter
CLVII. p. 312. Jenkyns' Remains of Abp. Cran-
mer, Vol. I. p. 150, n. g.]
[6 Vid. Letter LXXV. p. 268.]
[7 This letter is here torn, and it is defaced in
other places from damp.]
3J4 LETTERS. [1535.
would have been as glad that the quest should have passed according to their con
sciences, as they would themselves. Only, being informed by every man that I heard
speak, which were of learning and experience, that I had a just title, I made my claim,
and caused the quest to be informed of my title, neither staying the true verdict, (as you
were informed,) nor by any means procuring that the quest should otherwise do than their
consciences should judge right. And where you do write unto me very friendly, that
you would be sorry it should come to the king's highncss's knowledge that I should
weigh in any matter against him, I would you saw the very bottom of my heart
herein; for I trust that I have so conceived justice into my heart, that I shall not
for so small a matter, nor yet for any other worldly thing, be it never so great,
weigh in any wise contrary to right against the poorest subject within the king's
highncss's realm. And I am assured the king's grace's mind is, not to do wrong unto
any subject he hath ; and if I knew that it were his grace's pleasure to have my title
in the said lands, I wrould be more desirous to give it unto his highness, than he
can be to have it. But forsomuch as I know not but his grace would that I
should have it, if my title be good, I must needs make my claim and declare my
title ; else I must lose it, be it never so just.
The bishop of Worcester1 lately wrote unto me in your name, that I looked upon
the king's business through my fingers, doing nothing in that matter wherefore we
were sent for unto Winchester2; and I marvel not that you do so think, which knowcth
not what I have done. For first, the day before we took our leave of the king's
highness to depart home, I drew certain articles touching the bishop of Rome, to
give only occasion unto preachers that had no great exercise in that matter, what they
might say, and what titles they might study for to declare. They that have excel
lent learning cannot lack matter abundant of their own inventions; but such as be
of mean learning, have need of some matter to be ministered unto them, whereof
they may take occasion to search their books. There is not one article of those which
I have drawn j^but would supp]editatc sufficient occasion for a whole sermon, and
some of them .... will minister matter sufficient for four or five sermons, if that £they]
be searched to the bottom. Moreover at the same day I wrote certain doubts to be
moved in the council ; and because the council sat no more before our departure, my
labour therein came to none effect, saving that I delivered a copy of my articles to
certain of the bishops that were then present, thinking it good that they should pro
cure them to be preached within their dioceses ; which I, with all my chaplains, be
doing here in my diocese with all diligence : a copy of the which, as wTell articles as
doubts, I have herewith sent unto you, to the intent that if you think it good, you
may add other and take away what you please, or else make other articles all new ;
so that when they shall be devised exactly and with all diligence, you may cause
them to be sent into every diocese, to be preached throughout all the whole realm.
And when the articles shall be with all deliberation absolved, if they were then read
once or more every quarter in every parish church throughout the realm by the bishop's
authority, I think it should do as much good to persuade the people as many sermons.
Thus fare you well, good Mr Secretary ; and where at our last being together you
willed me to prove your friendship towards me, which I never doubted of, yet I
heartily pray you to declare part of it in my friend Hutton, for whom whatsoever
you shall do, I shall impute it done unto myself. I would no more desire, but that
he were so well acquainted with you as he is with me, and that you knew him as
[' Hugh Latimer, consecrated bishop of Wor
cester, Sept. A. D. 1535.]
[2 " The king, resolving to vindicate his own
right of supremacy against the encroachments of
the regal authority, and to explain to the people
the reason of excluding the pope from all jurisdic
tion in these realms." Strype's Mem.of Abp. Cran-
mer, p. 42. Ed. Oxon. 1840. In Letter CLXX VII.
popes in his dominions, especially now the Parli- pp. 326, et sqq., addressed by the archbishop to
ament had restored it to him, being at Winchester, Henry VIII. dated August 26, 1536, he makes
sent for his bishops thither about Michaelmas, especial mention of his own sermons against the
ordering them to go down to their respective dio- | authority of the bishop of Rome.]
ceses, and there in their own persons to preach up
1535.]
LETTERS.
315
I do. Again faro you well, and Almighty God long preserve you to his gospel, and
the wealth of our prince and his realm! At Ford, the 2d day of November. Q1535.]
Your own ever assured,
T. CANTUARIEN.
3 Read further.
I thank you heartily for that you be so good master unto Dr Peter4, as I am
informed that you be. I was fully minded that he should have been the dean of mine
arches, which yet he shall have, if you think it good, and that he may therewith
serve you in that room whereunto you have appointed him. Herein I pray you that
I may be advertised of your mind by this bearer ; for if it be your pleasure, I shall
make him dean before the next term. I know no man so meet for it.
To the right worship/id and my singular
friend, master secretary.
CLXI. TO CRUMWELL.
RIGHT worshipful, in my most hearty wise I commend me unto you. And albeit state Paper
that many times heretofore I have been fully purposed and minded most effectually original.
and earnestly to write unto you in the favour of this bearer, my friend Sir John Mark-
ham, touching his business and suits now depending before my Lord Chancellor ; yet
inasmuch as he hath always testified unto me that you were much better unto him
than he could wish or desire, I have deferred the same hitherto, right heartily desiring
and praying you, as you have always been his special good master and friend, so
you will, the rather at this my request, continue ; and specially now touching this his
suit before my lord chancellor, so that by your favourable word he may be the more
indifferently heard, and have the sooner an end in the same : for I assure you he is the
gentleman, whom, amongst all other, I never knew none that hath ordered himself so
uprightly in quietness amongs his neighbours within his country, as he hath ever
done, or that is universally better beloved, saving that he is only hated of him whom
no man can favour or love. I therefore eftsoons beseech you to help that he be dis
charged of this his unquiet vexation and trouble, none otherways but as it shall seem
to you just so to do ; wherein you shall not alonely shew unto me no small plea
sure, but also be sure to do for a right honest gentleman. Thus our Lord preserve
you. At Ford, the iii. day of November. Q1535.]
5 1 have known the good conversation and indiffcrency of Sir John Markham in
his country above thirty years, and that causeth me the bolder to write in his favour ;
for else I love not to intermeddle myself in other men's causes. Also Sir William
[3 The postscript is in the archbishop's hand.]
[4 This was Sir William Petre, a master of
chancery, whom Crumwell appointed to visit the
monasteries with Leigh ton, Legh, and London as
his deputies, Oct. 1535, and who with Cranmer
and others had been appointed to draw up a bill
for the enactment of the Six Articles (A. D. 1539),
which was not adopted. He was a great friend of
the archbishop, was made secretary of state, and in
conjunction with the queen, Cranmer, lord \Vrio-
thesley, (the newly appointed lord chancellor,) and
the earl of Hartford, had the government of the
kingdom entrusted to him by the king, when he
departed for France, A.D. 1541. In 1545 he was
sent as ambassador to Germany. He was also one
of the privy council appointed by Henry VHIth's
will to assist his executors, and afterwards became
a member of Edward Vlth's privy council. He
signed Edward Vlth's limitation of the crown, as
well as the letter to Mary, acquainting her that
the lady Jane Grey had been proclaimed " sovereign
according to the ancient laws of the land ;" but with
the other members of the council afterwards de
clared for queen Mary, and, A. D. 1556, was ap
pointed one of the select committee for regulating
the affairs of the kingdom during the absence of
Philip, queen Mary's husband, and became one of
queen Elizabeth's first privy councillors. Vid.
Strype's Mem. of Abp. Cranmer, Vol. I. p. 50;
Burnet's Hist, of Reformat. Vol. I. pp. 517, 663 ;
Vol. II. pp. 7, 36, 471, 478-9, 752; Vol. III. pp.
317, 490, Part 11. pp. 281, 342. Ed. Oxon. 1829.]
[8 The postscript is in the archbishop's hand.]
31(5
LETTERS.
[1535.
Mejrynge hath desired me to write unto you in his favour, whose letter1 I have sent
unto you, commending his cause also unto you ; for I know his iinpotency this five or
six years. Meseemeth it is a strange thing that the king's justices of peace should
be handled as the adversaries of these men pretend, unless some manifest and evi
dent cause were against them. I am informed that the baily of Newark boasteth,
that Sir John Markhain shall be committed unto ward before he make his answer.
Your assured ever,
T. CANTUARIEN.
To mine especial good friend, master
secretary, this be delivered.
state
No. 80.'
CLXII. TO LORD LISLE2.
AFTER my right hearty commendations to your lordship. This shall be to yield
unto the same my hearty thanks for your pains taken with my loving friend Sir Edward
Kyngisley in provision of such wines as are sent unto Canterbury for me against
this time ; wherein you have shewed unto me no small pleasure : requiring your
lordship of your like assistance in the provision of the rest, for the which I have
written my mind unto the said Sir Edward Kyngisley. And if there be any pleasure
here that I may shew unto you or any of yours, I pray you to be as bold of me;
beseeching you, my lord, that I may be heartily commended unto my lady your wife.
Thus, my lord, most heartily fare you well. At Croydon, the 17th day of November.
[1535.]
Your lordship's
T. CANTUARIEN.
To my eery loving lord, my lord
deputy of Calais.
seres. Vol.
IX. Copy.
I1 The following is a copy of Sir W. Merynge's i
letter :
State Paper " Most reverend and honourable father in God
Office. Mis- and my most singular good lord, in my most humble
lTetU'rs°US antl lowliest manner I recommend me unto your
Temp. Hen. gOO(i lordship : most humbly beseeching your grace
to be good and gracious lord to me now ; for so it
is, that my lord the bishop of Lincoln [John Long-
land] and his ungracious servant Foster, his baily
of Newark, hath delivered me a subpoena, to ap
pear in the chancery quindena Michelis next coming,
upon pain of an cn. ; and God knoweth, if I should
lose all the land and goods that I have in the world,
I may neither ride nor go but with two staves like
two crutches : and farther do I not labour, but in
my poor house to my chapel and to my garden ;
and when I go in my wagon to Newark to do
my duty in serving the king's most noble grace at
his sessions there ; and God he knoweth what pain
that is to me. I suppose, of my conscience, no poor
wretch in this world doth labour with such pain
as I do ; and now to have a subpoena, to answer
unto such matters as I never offended in, nor never
gave cause unto the bishop of Lincoln, nor unto
Foster his baily, nor never did them any manner
of displeasure, but that I did my duty in serving
the king's most noble grace at his sessions, without
that at ever I did or caused thing to be done there
contrary to the king's laws ; and that if I should
die this hour, I would take it death as I would an
swer before God . Thus, my own most singular good
lord, I beseech your lordship to be good and gra
cious lord to me, and to shew my lord chancellor
and master secretary what case 1 am in, and to re
quire them to be good lord and master to me, and to
the poor town of Newark, which without your and
their good lordships and mastership the poor town
of Newark is and shall be utterly destroyed and
undone for ever; for such bribery and such poll
ing as is there, is not within any town in England
this day. And if they can prove that ever I did
to Foster, or caused to be done, contrary to the
king's laws, then let me be punished to the example
of all others. Thus I can no more, but to my little
power I am and ever shall be during my life natural
your true headman, as knoweth the Holy Trinity,
who ever preserve your good lordship. From Mo-
rynge, the 6th day of October, by the hand of your
old headman, William Morynge.
" To his most reverend and honourable
father in God, and my most singular
good lord, my lord archbishop of
Canterbury's good grace."]
[2 This letter has never been before printed : the
date is doubtful, but upon examination of the other
letters of the archbishop, it seems probable that it
was written in this year.]
1535.] LETTERS.
CLXIII. TO CRUMWELL.
RIGHT worshipful, in my most hearty wise I commend me unto you. These shall
be to signify unto you, that at my being at Christ's church in Canterbury this last f^
week, I was desired to interpretate one article of the late injunctions, giving in the Teny>. Hcn.^
king's grace's visitation, which conccrneth the dimission, as well of such as were pro- ^rics- Vol.
fesscd under twenty years of age, as also other that be now under twenty-four. And original,
although the words be so plain, that (in mine opinion) there necdeth no interpretation,
yet forasmuch as doubts be made therein, I will not take upon me to make any expo
sition herein but such as you shall make, by whose authority the injunctions were
given.
The article is this3 : " Item, quod nullus deinceps permittatur profiteri regularcm
observantiam, aut vestem suscipere religionis per confratres hujus domus gcstari soli-
tarn, nisi vicesimum stiae aetatis annum compleverit. Et si qui jam sub vicesimo anno
complete in veste hujusmodi intra hanc domum jam induct! sunt, et si qui alii sub
vicesimo quarto anno existentes discedere velint, illaiu quamprimum se exuant; et
magistcr hujus domus suo sumptu vestibus secularibus et honestis ad prrescns ornet, et
ad amicos suos clariores cum viaticis competentibus transmittendos curet."
The first doubt is this, whether such persons only shall be dimissed of their reli
gion as were professed under twenty year of age, and be now under twenty-four; or
else both they that be now under twenty-four, though they were professed after twenty,
and also they that were professed under twenty, though they be now above twenty-
four. The second doubt is, where the prior is commanded to apparel those that shall
be dimissed in secular habits, and to send them unto their chief friends upon his
proper costs and charges ; whether he shall take from them their wages, and such money
and stuff as they have given them by their friends, or spared of their wages, or that
he shall take all manner of things from them, and send them to their friends with
only their apparel and necessary expenses. Whatsoever interpretation you shall give
hereunto, I shall see it put in execution, desiring you that I may be certified of your
mind by this bearer. Thus our Lord preserve you in health. At Canterbury, the
18th day of November. [1535.]
Your assured ever,
T. CANTUARIEN.
To the right worshipful and my special
friend, master secretary.
CLXIV. TO CRUMWELL.
AFTER most hearty commendations : this shall be to signify unto you, that my state rajw
servant Kylligrewe shewed me that your mind was, I should send unto you one of original
my servants whom I trusted as myself, by whom you might communicate unto me
your mind in certain things which you have to say unto me. And to satisfy your
mind herein I have sent unto you my chaplain, master Champion4, who hath a head
able to receive all that you put into it ; and he is of that trust, that whatsoever you
[3 The only article which appears in the " Gene- I entice nor allure no man with suasions and blandish-
ral injunctions to be given on the king's highness's | ments to take the religion upon him." (p. 222.) At
behalf in all monasteries and other houses," printed the end of the injunctions is the following passage :
by Burnet, (Hist, of Reformat. Vol. I. Part n. pp.
217—223,) from Cotton MSS. Cleop. E. 4. fol. 21,
now preserved in the British Museum, is the follow
ing : " Also, that no man be suffered to profess, or
to wear the habit of religion in this house, ere he be
twenty-four years of age complete ; and that they
" Other spiritual injunctions may be added by the
visitor, as the place and nature of the comperts shall
require after his discretion." The original word is
"jurisdictions," which Burnet suggests is evidently
meant for "injunctions."]
[4 Vid. Letter CXLV. p. 304.]
,318
LETTERS.
[1535.
MSS. State
Vol. II.
No. 77.
shall say unto him, you may impute it said only unto myself. By him also I have
sent letters to be delivered unto the king's highness by you or by him, as you shall
think good. Thus Almighty God have you alway in his preservation ! From Ford,
the 22nd day of November. [1535.]
Your assured ever,
T. CANTUARIEN.
To mine especial good friend, master
Crumwell, chief secretary unto
t/ie king's highness.
CLXV. TO LORD LISLE1.
MY very good lord, in my most hearty wise I commend me unto your lordship.
And where that upon credible report I understand that there is one Thomas King
now abiding in the town of Calice, which heretofore was married unto one Elynour
Saygrave, whose company and conversation he hath left, and liveth now incontinently
with another wroinan, denying his former marriage ; and to the intent that his both
offence and ungodly example be not unto other an occasion of evil, I have sent unto
my commissary commanding him to see them both punished according to the law.
Wherein I desire you, my lord, to be assistant unto him in this behalf, so that by
your favour and aid the same may be more earnestly accomplished as justice shall
require therein. Over this I beseech you, my lord, (inasmuch as I hear say that there
is good provision of wines with you,) that you will send me word if it be so, and
then to help me therein when I shall send to your lordship for the same ; wrherein
you shall do unto me a singular pleasure. Thus, my lord, right heartily fare you well,
beseeching your lordship to have me most heartily commended unto my good lady : I
am her own for her goodness shewed unto my chaplains. At Ford, the 20th day
of December. [1535.]
Your own assured,
T. CANTUARIEN.
To my very singular good lord,
my lord Lisle, lord deputy
of Calice.
Cott. MSS.
Vespasian,
P. xiu. fol.
7f). b.
British
Museum.
Original.
CLXVI. TO CRUMWELL.
RIGHT worshipful, in my right hearty manner I commend me unto you : likewise
thanking you for the good favour which ye bear to this bearer doctor Mallet2, my
chaplain, declaring your benevolence to him in his preferment unto the mastership of
Mychel House3 in Cambridge ; for the which your goodness, as I well perceive, he is
right sorry that he is not of ability partly to recompense the same : howbeit I beseech
f1 This letter has never before been printed : the
date is not easily to be determined, but as the arch
bishop was at Ford, Nov. 22, it may have followed
in that year.]
[2 Francis Mallet was the successor of Nicholas
Wilson, in the mastership of Michael-house, Cam
bridge, A.D. 1533. He was twice Vice-chancellor of
this university, and was chaplain to the princess
Mary : he was indicted for saying mass in the reign
of Edward VI., and sent to the tower : Parker,
afterwards archbishop of Canterbury, being " spoil
ed" of the deanery of Lincoln, May 21, A. D. 1554,
it was conferred upon Mallet by queen Mary, who
intended to have made him bishop of Salisbury.
He subscribed, by proxy, as a member of convoca
tion, the articles of A.D. 15G2. Vid. Fuller's Hist,
of Cambridge, pp. 1G9, 70. Ed. Lond. 1840.
Strype's Eccl. Mem. Vol. II. Part i. pp. 46, 447,
452; Vol.111. Part ii. p. 136. Ed. Oxon. 1822.
Annals, Vol. I. Parti, p. 490; Vol. IV. p. 613.
Life of Abp. Parker, Vol. I. p. 65. Lamb's Hist.
Account of xxxix. Articles, p. 21.]
[3 A.D. 1546, Hen. VIII. "seized Michael-
house into his hands and King's-hall, the best
landed foundation in the university. Also he took
Fistewick's-hostle, (a house unendowed.) .... Of
these three he compounded one fair college, dedi
cating it to the holy and undivided Trinity, and
endowing it with plentiful revenues." Fuller's
Hist, of Cambridge, pp. 173, 4.]
153G.] LETTERS. IU1)
you therein to accept his good mind and heart, which I know he beareth to you
unfeigncdly, reknowledging thankfully your favourable mind declared cffectuously to his
preferment.
And where it is appointed by the king's grace's visitation4, that he should bring
up to you or yours all manner statutes, muniments, and writings, that appertaineth
unto his college and to the foundation thereof, before Candlemas next; I pray you,
inasmuch as I have occupied him here in preaching within my diocese all this quarter
last past, and have appointed him to preach at Paul's Cross the Sunday immediately
before Candlemas, that you will give him liberty till a fortnight after Candlemas-day.
And by that time he shall be ready to accomplish his injunction in that behalf. Over
this, I heartily desire you to be so good unto him, as to hear him and favour his
reasonable request, in a matter concerning not only his college but also the quietness
of the whole university ; which thing if you stay not, he fears shall turn both to the
hinderance of that good order which he hath already set in his own house, and also
to the disquietness of the university. Thus heartily fare ye well. At Knolle, the
xviiith day of Januarii. £1536.]
Your own assured ever,
T. CANTUARIEN.
CLXVII. TO KING HENRY VIII.
PLEASE it your most noble grace to be advertised, that upon Friday last passed £.
one called John Milles of Chcvenyng opened a book in the church, wherein lie Ano
found this schedule which I send now unto your grace herein inclosed, in the which Treasury of
the Hcccipt
is written " Rex tanquam Tyrannus opprimit populum suum." Then the said John Milles of the Ex-
called two or three of his neighbours unto him, and consulted whose hand the said Royal Let-
writing should be of, but they could not divine who did write it: howbeit they sus- "B.\.i. .v1
pect one Sir Thomas Baschurche 5, priest, sometime secretary unto the bishop of Can
terbury my predecessor, whom I suppose your grace doth know. This same day in
the morning the said Sir Thomas of his own mind came unto the foresaid John Milles,
and confessed the same schedule to be of his making and writing.
Here I have shewed unto your grace the said Sir Thomas' fact and his confession,
according as by mine allegiance and oath I am bounden. If it please the same to
hear also some of his qualities, I shall inform your grace, partly as I know, and
partly as I am informed.
At April next coming it shall be three years since the said Sir Thomas fell into
despair, and thereby into a sickness, so that he was in peril of death. Of his sick
ness within a quarter of a year after he recovered; but of his despair he never yet
recovered, but saith he is assured that he shall be perpetually damned. My chaplains
and divers other learned men have reasoned with him, but no man can bring him
in other opinion, but that he, like unto Esau, was created unto damnation; and hath
divers times and sundry ways attempted to kill himself, but by diligent looking unto
he hath hitherto been preserved. A little before Christmas last, as I am credibly in
formed by honest men of the same parish, a priest deceived him of twenty nobles,
and ever since he hath been much worse than ever he was before ; so that upon
St Thomas' day in Christmas he had almost hanged himself with his own tippet, and
[4 Dr Legh, or Lee, who had been appointed
with Leighton and Loudon to visit the monasteries
by Crumwell, was at Cambridge, Oct. 22, 1535.
" In obedience to Dr Legh's injunctions, the whole
university before Candlemas-day next ensuing sur
rendered to the king all their charters, donations,
statutes, popes' bulls, and papistical muniments,
with an exact rental of their lands, and inventory of
their goods. The Vice-chancellor and senior proctor
went up to London and delivered them to secre
tary Crumwell, chancellor of the university." In
his custody "the records slept well-nigh a whole
year," when "it was thought fit to restore them
again, without the loss of a shoe-latchet." Fuller's
Hist, of Cambridge, pp. 166, 7, 169. Vid. Burnet's
Hist, of Reformat. Vol.1, p. 369. J
f 5 Vid. Letter XXXVII. p. 255.]
320 LETTERS. Q536.
said to certain persons the same day, as soon as high mass was done, lie would pro
claim your grace a traitor, which nevertheless he did not. And within this ten or twelve
days he had almost slain himself with a pen-knife. And this same day in the morn
ing when he confessed the forcsaid schedule to he made and wrritten by him, John Milles
said unto him, that he supposed your grace would pardon his offence, considering what
case he was in. Then he in a rage said, " If I cannot be rid this way, I shall be
rid another way."
Now have I declared unto your grace as well the fact, as the state and condi
tion of the said Sir Thomas Baschurche, that your grace may order him after your
most gracious pleasure, whereof I beseech your grace that I may be ascertained by
this bearer my chaplain.
I was purposed this week according to my duties to have waited upon your grace ;
but I am so vexed with a catarrh and a rheum in my head, that not only it should
be dangerous unto me, but also noisome unto your grace by reason of extreme coughing
and excreations which I cannot eschew. As soon as I shall be delivered hereof, I
shall attend upon your highness, by the grace of Almighty God ; who ever have your
most noble grace in his most blessed tuition and guidance. From Knoll, the xviith
day of January. [1536.]
Your grace's most humble
beadsman and chaplain,
Unto the king's most nolle grace. T. CANTUARIEN.
CLXVIII. TO LORD LISLE1.
fSJeP^Tie MY very loving lord, in my right hearty wise I commend me unto your lordship.
Papers, Vol. And so, according to your desire and request, I send here unto you your own man,
master Iloore, whom, forasmuch as the last Lent you liked so well, I have appointed
again to preach with you, now accompanied with a very honest, discreet, and well
learned man, named master Nycols; beseeching your lordship with the rest of the
council, to aid and assist them in the doctrine of the gospel, and in the promoting
of the truth ; wherein no doubt you shall not alonely do acceptable service unto God,
worthy to be condignly rewarded, but also deserve of our prince thanks for the same.
Over this I pray you, my lord, to have me most heartily commended unto my good lady.
Thus, my lord, heartily fare you well. At Lambeth, the 4th day of March. [1536.]
Your ever assured,
T. CANTUARIEN.
To my very loving lord, my lord
Lyle, lord deputy of the town
of Calice.
CLXIX. TO LORD LISLE.
RIGHT worshipful and my very loving lord, in my right hearty wise I commend
me *° vour lordship; likewise thanking the same for the good cheer which ye made
to my suffragan at his late being with you in these parts. So it is that a poor
widow, of the town of Calise, named Elizabeth Boston, have offered unto me her sup
plication, which I send unto you herein inclosed; whereby she complaineth of injury
done unto her (as she pretendeth) by one William Berdiseley of the same town. For
asmuch as it is meritorious to help and succour poor widows and such other as be
comfortless and oppressed with injury, I therefore pray your lordship to take some
pains to hear the same matter, and the same so to order as your lordship shall think
to stand with equity and justice, and with the true meaning of a certain will and
[! This and the following letter have not appeared in any previous collection.]
1536.] LETTERS. 321
testament which she shall exhibit and shew unto you 'for the proof and trial of her
claim and interest, as she pretendeth. For thus doing she shall pray for you. And
as these be further to desire you to move, monish, and advertise my commissary there
to do his duty and office at such times as ye shall see him remiss or negligent in
the same, (albeit I have good confidence that he will diligently attend thereunto, and
in the same minister justice indifferently;) so in like wise I pray you to aid and
assist him in all his lawful and sincere proceedings, specially at such times as he shall
fear to do justice for displeasure of worshipful and noble personages. From Lamhith,
the 16th day of March. [1536.]
Your own assured,
T. CANTUAH.
To the right worshipful and my very
lomng lord, my lord Lisle, deputy
of Calise. '
RIGHT worshipful, in my most hearty wise I commend me unto you : and, as statePaper
CLXX. TO CRUMWELL.
y most hearty wise I comm
one that is bold many times to trouble you with suits both for myself and my friends,
which naturally, yea, and by the law of God, I am bound to do, in my right heartiest Temp. Hen.'
wise desire you to be so good master unto this bearer my brother-in-law 2, who is series.
now the clerk of my kitchen, and for whom I spake unto you yesterday at the
court, as to get him the farm or lease of the priory of Shelford, or of some other house
of religion in Nottinghamshire, where his native country is, which now are by the
act of Parliament suppressed3; and he shall find the king's grace sufficient sureties for
the payment of the rents and revenues thereto belonging. Thus right heartily fare
you well. At Lambeth, the 25 day of March. [1536].
4 1 pray you let not this suit be prejudicial to my servant Francis Basset, who
would gladly be your servant, but that I may also continue a suitor unto you for
him.
Your own assured ever,
T. CANTUARIEN.
To the right worshipful master secretary
unto the kings highness.
CLXXI. TO CRUMWELL.
RIGHT worshipful, in my right hearty wise I commend me unto you. These shall state Paper
be to desire you to give credence unto this bearer Mr Champion8, my chaplain, touching IMA*
such things as he shall open and declare unto you; and that you will signify unto
me by him part of your mind in that behalf. Thus heartily fare you well. At
Lambeth, the 29 day of March. [1536.]
Your own ever assured,
T. CANTUARIEN.
To the right honourable and my
singular good friend, master
secretary.
[2 Probably, as Dr Jenkyns suggests, the Harold | ford came under this act, which possessed the annual
Resell addressed in Letter XLI.] | income of £151.145. Vid. Speed's History of Great
[3 The great business of this session (Feb. 1536) Britain, Catalogue of Religious Houses, p. IOCS. 2.
was, the suppressing the lesser monasteries ! Ed. Lond. 1632. Vid. Tanner's Notit. Monast.
" whereupon it was enacted, that all houses, which } Nottinghamshire. XVII. Shelford. Ed. Camb.
might spend yearly £200. or within it, should be j 1787.]
suppressed, and their revenues converted to better j [4 The postscript is in the archbishop's hand.]
uses," &c. Burnet's Hist, of Reformat. Vol. I. [* Vid. Letters CXLV. CLXIV. pp. 304, 317.]
pp. 388, 9. Ed. Oxon. 1829. The priory of Shel-
, II.]
322
LETTERS.
[153G.
State I'aper
Office. Jbid
Original
holograph.
CLXXII. TO CRUMWELL.
ALAS, master secretary ! you forget master Smyth } of the exchequer, who is near
consumed with thought and pensiveness : even pity moveth me to rue the man, if
I could, for his son's sake chiefly, and also for his own. I would give a great part
of that I have to help him; and where I cannot myself, I make all my friends for
him : so importune I am upon my friends from my friend his cause, I suppose more
than I would be for mine own, or ever was : ruth and importunity of my friend makcth
me so vehement against mine own nature. I have sent this bearer only to wait upon
you until you have an answer of the king, and to put you in continual remembrance ;
for much business maketh you to forget many things, and yet I wonder that you
remember so many things as you do. I was ever hitherto cold, but now I am in
a heat with the cause of religion, which goeth all contrary to mine expectation, if it
be as the fame goeth; wherein I would wonder fain break my mind unto you, and
if you please, I will come to such place as you shall appoint for the same purpose.
Thus he that made you ever keep you ! From Knoll, the 22 day of April. Q 1530.]
Your own assured ever,
T. CANTUARIEN.
To my very loving friend, Mr
Secretary.
CLXXIII. TO LORD LISLE2.
I>a
officeaEe ^Y ^ord, m my mos^ hearty wise I commend me to you, and in like wise to my
Papers. _vroi. good lady your wife, thanking you both for the well and gentle entreating of my
chaplains3 which of late were with you at Calice. And where you wrote unto me,
that you have been noted a papist by some of my house (as you be informed), and
that unworthily, inasmuch as you have every where spoken against the acts and living of
the pope, and thereby the less have deserved to be accounted his fautour ; my lord,
it is not the person of the bishop of Rome, which usurpeth the name of the pope,
that is so much to be detested, but the very papacy and the see of Rome, which
hath by their laws suppressed Christ, and set up the bishop of that see as a God of
this world. And where the word of God was adversary and against his authority,
pomp, covetousness, idolatry, and superstitious doctrine, he spying this became adver
sary unto the word of God, falsifying it, extorting it out of the true sense, and (as
much as he might) suppressing it by policy, craft, bye-laws and doctrines, contrary to
the word of God, by power of himself and aid of other princes, and by divers other
ways and means. And this is the chief thing to be detested in that see, that it hath
brought the professors of Christ into such an ignorance of Christ. And besides this
he hath consumed and wasted innumerable goods of all Christendom for the mainte
nance of that estate, to the intolerable impoverishment of all Christian realms. Which
said dominion and power, with other corrupt doctrines by them invented, is the thing
rather to be abhorred than the person; yea, and the person also, if he prosecute to
I1 "This may perhaps have been John Smith,
father of the celebrated Sir Thomas Smith, who
about this time was distinguishing himself by his
lectures on Greek at Cambridge. See Strype's Life
of Smith." Jenkyns' Remains of Abp. Cranmer,
Vol. I. p. 162, n. d.]
[2 This .Letter has not appeared in any previous
collection.]
[3 Hore and Nycols were sent as Lent preachers,
March 4, [A.D. 1536.J In that year Easter fell on
the 16th April, and Ash Wednesday on the 1st
March ; and this letter was evidently forwarded on
their return. In the preceding year, 1535, Easter
fell on 28th March, and Hore was dispatched over
to Calais a month earlier. The year in which this
letter was sent to Lord Lisle was therefore, in all
probability, 1536. Vid. Letters CXXXI.CLXVIII.
pp. 2'J8, 320. J
1536.] LETTERS. 32.3
maintain the same. Therefore, albeit that some peradventure have partly suspected you
to have favoured this his said usurped power by ignorance ; yet nevertheless, inasmuch
as I perceive that both you, of your gentle nature and the great towardness of that
your good lady, be so inclined to promote the word of God, that shall from henceforth
enforce me from time to time to stand in this behalf for your defence, as well to the
king's highness and his most honourable council, as to other ; requiring your lordship,
as you do now favour the word of God, so to persevere to the end ; whereby you
shall not alonely deserve of God immortal reward for the same, but also be sure of
me to do unto you such pleasure as I may. And as touching my commissary, I require
you to be his good lord : he is the man of whom I never heard evil word spoken
by you; I trust you shall both find him a plain and an honest man. Over this I
give unto your lordship most hearty thanks for the pains which you have taken in
my cousin Barton's cause. If there be any causes whereby I may take such pains
for you or yours, I will be at all times ready to accomplish the same. And thus to
make an end, I pray you to have me most heartily commended unto my good lady.
Thus our Lord preserve you both in prosperity. At Otford, the 28 day of April.
[1536.]
Your loving friend,
(Signed) THOMAS CANTUAR.
To my very singular good lord and my
especial friend my lord Lyall, deputy
of our sovereign lord the king in the
toicn of Calice.
CLXXIY. TO KING HENRY VIII.4
PLEASETH it your most noble grace to be advertised, that at your grace's com- cott. MSS.
mandment by Mr Secretary his letters written in your grace's name, I came to Lame- ?8S6.C<
hith yesterday, and do there remain to know your grace's further pleasure. And holograph.
forsomuch as without your grace's commandment I dare not, contrary to the contents
of the said letters, presume to come unto your grace's presence ; nevertheless, of my
most bounden duty, I can do no less than most humbly to desire your grace, by Ed'
your great wisdom and by the assistance of God's help, somewhat to suppress the1829',
deep sorrows of your grace's heart, and to take all adversities of God's hand both Abr. ciif-
1 1 i ii i e 11 met, Vol. I.
patiently and thankfully. p 154.
I cannot deny but your grace hath great causes many ways of lamentable heavi
ness; and also, that in the wrongful estimation of the world your grace's honour of
every part is so highly touched, (whether the things that commonly be spoken of be
true, or not,) that I remember not that ever Almighty God sent unto your grace
any like occasion to try your grace's constancy throughout, whether your highness can
be content to take of God's hand as well things displeasant as pleasant. And if he
find in your noble heart such an obedience unto his will, that your grace, without
murmuration and overmuch heaviness, do accept all adversities, not less thanking him
than when all things succeeded after your grace's will and pleasure, nor less procuring
his glory and honour; then I suppose your grace did never thing more acceptable
unto him, since your first governance of this your realm : and moreover, your grace
shall give unto him occasion to multiply and increase his graces and benefits unto
your highness, as he did unto his most faithful servant Job; unto whom, after his
[* " For the circumstances under which thisletter \ist. of Engl. Vol. II. pp. 430, 442, 8vo. : Mackin-
was written, and for some of the discordant judg- tosh, Hist, of Engl. in Lardner's Cabinet Cyclo-
ments which have been passed on it, see BurnetV
Hist, of Reformat. Vol. I. p. 402 ; Lingard, Hist,
of Engl. Vol. VI. p. 319. 8vo. ; Turner, iModern
paedia, Vol. II. p. 194." Jenkyns The original
letter is much injured by fire : the sentences wanting
are supplied frcm Burnet.]
21—2
324 LETTERS. [J53<>.
great calamities and heaviness, for his obedient heart and willing acceptation of God's
scourge and rod, "addidit ei Dominus cuncta duplicia."
And if it be true, that is openly reported of the queen's grace ; if men had a right
estimation of things, they should not esteem any part of your grace's honour to be
touched thereby, but her honour only to be clearly disparaged. And I am in such
a perplexity, that jniy mind is clean amazed ; for I never had better opinion in woman,
than I had in her ; which maketh me to think, that she should not be culpable.
And again, I think your highness would not have gone so far, except she had surely
been culpable. Now I think that your grace best knoweth, that next unto your grace
I was most bound unto her of all creatures living. Wherefore I most humbly be
seech your grace to suffer me in that, which both God's law, nature, and also her
kindness, bindeth me unto ; that is, that I may with your grace's favour wish and
pray for her, that she may declare herself inculpable and innocent. And if she be
found culpable, considering your grace's goodness towards her, and from what condi
tion your grace of your only mere goodness took her and set the crown upon her
head; I repute him not your grace's faithful servant and subject, nor true unto the
realm, that would not desire the offence without mercy to be punished to the example
of all other. And as I loved her not a little for the love which I judged her to
bear towards God and his gospel ; so, if she be proved culpable, there is not one
that loveth God and his gospel that ever will favour her, but must hate her above
all other ; and the more they favour the gospel, the more they will hate her : for
then there was never creature in our time that so much slandered the gospel ; and
God hath sent her this punishment, for that she feignedly hath professed his gospel
in her mouth, and not in heart and deed.
And though she have offended so, that she hath deserved never to be reconciled
unto your grace's favour ; yet Almighty God hath manifoldly declared his goodness
towards your grace, and never offended you. But your grace, I am sure, knowledgeth
that you have offended him. Wherefore I trust that your grace will bear no less
entire favour unto the truth of the gospel, than you did before ; forsomuch as your
grace's favour to the gospel was not led by affection unto her, but by zeal unto the
truth. And thus I beseech Almighty God, whose gospel he hath ordained your grace
to be defender of, ever to preserve your grace from all evil, and give you at the
end the promise of his gospel. From Lambeth, the third day of May. [1536.]
After I had written this letter unto you grace, my lord chancellor, my lord of
Oxford, my lord of Sussex, and my lord chamberlain of your grace's house, sent for
me to come unto the star-chamber ; and there declared unto me such things as your
grace's pleasure was they should make me privy unto. For the which I am most
bounden unto your grace. And what communication we had together, I doubt not
but they will make the true report thereof unto your grace. I am exceeding sorry
that such faults can be proved by the queen, as I heard of their relation. But I
am, and ever shall be, your faithful subject.
Your grace's most humble subject
and chaplain,
T. CANTUARIENSIS.
CLXXV. TO LORD LISLE1.
state Paper MY very singular good lord, in my most hearty wise I commend me unto your
Paws™. Vol. lordship. This be to signify unto the same, that I am very much beholding to your
lordship, for that it liked you to send this bearer your servant by me in his recourse
to Calice. And as now I have nothing unto your said lordship, saving that I may
be most heartily commended unto my good lady, to whom eftsoons, as also to you, I
give condign thanks for the well entreating of my chaplains at their late being at
Calice. And if there be any pleasure in these parties, wherein I may do any thing
[' This letter has not appeared in any previous collection.]
1536.]
LETTERS.
325
for you, from time to time, I will be ready to accomplish the same. Thus our Lord
preserve you both in prosperity. At Otford, the 8 day of May. [1536.]
Your lordship's assured,
THOMAS CANTUAR.
To my very singular good lord, my lord
Lyle, deputy unto our sovereign lord
the king at the town of Calice.
CLXXVI. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me unto your
lordship. And whereas the bearer hereof, Mr Ilambleton2, upon no consideration else
(as I understand) is put from his lands and possession in Scotland, but for that he
favoureth the truth of God's word; and is, besides his birth3, a man of right good
living and honest conversation, and of gentill behaviour, by Avhom the word of God
in this his exile hath no slander, but is the rather to be had in price and esteemed
of other, considering that he so willingly hath borne his adversity : these shall be to
desire you, my lord, to be a mediator unto the king's highness for him, that, being
of this good judgment, he may have of his grace some competent living for his degree.
Which, in mine opinion, shall not only be a good and an acceptable deed unto God,
but also much redound to the king's grace's honour, so to consider the necessity of
a gentleman for God's quarrel; and besides this, your lordship for your part cannot
be unrewarded of God for the same. Thus Almighty God have your good lordship
in his blessed tuition. At Aldington4, the 9th day of August. [1536.]
Your own ever assured,
T. CANTUARIEN.
To the right honourable and my
singular good lord, my lord
privy
State Paper
Office. Mis
cellaneous
Letters.
Temp. Hen.
VIII. Third
Series.
Vol. IX.
Original.
Todd's Life
of Cranmer,
Vol. I. p. 1M.
CLXXVII. TO KING HENRY VIII6.
PLEASETII it your grace to be advertised, that where, as well by your graces special
[2 Probably James Hamilton, brother of Patrick
Hamilton the first martyr of the reformation in
Scotland, [A.D 1527.] Foxe gives a narrative of
the execution of Patrick Hamilton at St Andrew's,
A.D. 1528. Acts and Monuments, pp. 973, et seq.
Ed. Lond. 1583. . . . "James Hamilton was accused
as one that maintained the opinion of master Patrick
his brother. To whom the king gave counsel to
depart, and not to appear ; for in case he appeared,
he could not help him, because the bishops had
persuaded him that the cause of heresy did in no
wise appertain unto him. And so James fled, and
was condemned as an heretic, and all his goods and
lands coniiscate, and disposed unto others." Ibid.
p. 982.]
[3 u This allusion to Mr Hambleton's birth,
agrees well with the supposition that he was the
James Hamilton mentioned in the foregoing note,
who ...» was nearly related to the king of Scot
land." Jenkyns' Remains of Abp. Cranmer, Vol.
I. p. 166.]
[4 Strype gives a list of the several manors, &c.
exchanged by Henry VIIL, "as he found them
dispersed in Philpot's book of Kent ;" amongst
which Aldington (near Ashford) is named, " where
was a seat for the archbishop, a park, and a chase
for deer, called Aldington Frith." Strype's Mem.
of Abp. Cranmer, Vol. I. pp. 404, 5. Ed. Oxon.
1840.]
[5 Dr Jenkyns has fixed the date of this letter.
A.I). 1536, and gives the following note to establish
his opinion : — "Some writers have named 1534 as
the date of this letter. Strype (Mem. of Abp. Cran
mer, p. 32) and Mr Todd (Life of Cranmer, Vol.
I. p. 110) fix 1535. But the Michaelmas men
tioned in the first sentence, as might be supposed
from the context, and as is proved beyond question
by Letter CLX. (pp. 313, 14, of this edition,) was
the Michaelmas of 1535; and the letter there
fore must have been written in 1536. There can
also be no doubt respecting the time, when the
king sent his order to the bishops to preach against
the papal supremacy; for this order is here posi
tively stated to have been dated the third of
Cott. MSS.
Cleop. E. vi.
f. 23*.
Original
holograph.
British
Museum.
Strype's
Mem. of Abp.
Cranmer,
App. No. 13,
Vol. II. pp.
G!»6— 701. Ed.
Oxon. 1840
326
LETTERS.
[1536.
letters, dated the third day of June ' in the xxviith year of your grace's most noble reign,
as also by mouth in Winchester at Michaelmas last past8, your grace commanded all
the prelates of your realm, that they with all acceleration and expedition should do
their diligence every one in his diocese, fully to persuade your people of the bishop
of Rome his authority, that it is but a false and unjust usurpation, and that your
grace, of very right and by God's law, is the supreme head of this church of England,
next immediately unto God ; I, to accomplish your grace's commandment, incontinent
upon my return from Winchester, (knowing that all the country about Otford and
Knoll, where my most abode was, were sufficiently instructed in those matters already,)
came up into these parts of East Kent, only by preaching to persuade the people in
the said two articles : and in mine own church at Canterbury, because I was informed
that that town in those two points was least persuaded of all my diocese, I preached
there two sermons myself; and, as it then chanced, Dr Leighton was present at my
first sermon, being then your grace's visitor3. Of whom, if it so please your grace,
you may hear the report, what I preached.
The scope and effect of both my sermons stood in three things. First, I declared
that the bishop of Rome was not God's vicar in earth, as he was taken : and although
it was so taught these three or four hundreth years, yet it was done by means of the
bishop of Rome, who compelled men by oaths so to teach, to the maintenance of his
authority, contrary to God's word. And here I declared by what means and craft the
bishops of Rome obtained such usurped authority.
Second, because the see of Rome was called " sancta sedes Romana," and the bishop
was called " sanctissimus papa ;" and men's consciences peradventure could not be quiet
to be separated from so holy a place, and from God's most holy vicar; I shewed the
people that this thing ought nothing to move them, for it was but a holiness in name ;
for indeed there was no such holiness at Rome. And hereupon I took occasion to de
clare the glory and pomp of Rome, the covetousness, the unchaste living, and the
maintenance of all vices.
Third, I spake against the bishop of Rome his laws; which he calleth "divinas
leges," and "sacros canones," and maketh them equal with God's law. And here I
declared that many of his laws were contrary to God's laws. And some of them which
were good and laudable, yet they were not of such holiness as he would make them ;
that is, to be taken as God's laws, or to have remission of sins by observing of them.
And here I said, that so many of his laws as were good, men ought not to contemn
and despise them, and wilfully to break them; for those that be good your grace
had received as laws of your realm, until such time as others should be made. And
therefore aa laws of your realm they must be observed, and not contemned.
And here I spake as well of the ceremonies of the church as of the foresaid laws ;
that they ought neither to be rejected or despised, nor yet to be observed with this
opinion, that they of themselves make men holy, or that they remit sin. For seeing
that our sins be remitted by the death of our Saviour Christ Jesus, I said it was too
much injury to Christ to impute the remission of our sins to any laws or ceremonies of
man's making : nor the laws and ceremonies of the church at their first making were
ordained for that intent. But as the common laws of your grace's realm be not made to
remit sin, nor no man doth observe them for that intent, but for a common commo-
June, 27 Hen. VIII. i.e. 1535. Yet both of the
above-named writers, together with \Vilkins, have
supposed a proclamation of the 9th of June, which
refers to it, to have been issued in 1534. Strype's
Mem. Eccl. Vol. I. p. 168. (Vol. I. p. 259. Ed.
Oxon. 1822.) Todd's Life of Cranmcr, Vol. I.
p. 110. Wilkins' Concilia, Vol. III. p. 772. This
is the more extraordinary, as a document of the
25th of June, of a similar character, printed by
Burnet, contains in itself evidence of its date in an
allusion to the deaths of bishop Wisher and Sir
Thomas More, who suffered on the 22d of June,
1535. See Burnet, Hist, of Reformat. Vol. III. p.
188, and Append. Book ii. No. 32." (Vol. III.
Part 11. p. 100. Ed. Oxon. 1829.)]
[' Vid. Letter CXLVII1. pp. 306, 7.]
[2 Vid. Letter CLX. p. 314, n. 2.]
[3 u This again confirms the dates given above ;
for it was in Oct. 1535, that Leighton was first
employed as visitor of monasteries. Burnet's Hist.
of Reformat. Vol. I. p. 3l»t)." Jenkyns' Remains
of Abp. Cranmer, Vol. I. p. Ififl, n. n.]
1536.]
LETTERS.
327
dity, and for a good order and quietness to be observed among your subjects; even
so were the laws and ceremonies first instituted in the church for a good order, and
remembrances of many good things, but not for remission of our sins. And though it
be good to observe them well for that intent they were first ordained; yet it is not
good, but a contumely unto Christ, to observe them with this opinion, that they remit
sin; or that the very bare observation of them in itself is a holiness before God:
although they be remembrances of many holy things, or a disposition unto goodness.
And even so do the laws of your grace's realm dispose men unto justice, to peace,
and other true and perfect holiness. Wherefore I did conclude for a general rule, that
the people ought to observe them, as they do the laws of your grace's realm, and
with no more opinion of holiness, or remission of sin, than the other common laws of
your grace's realm.
Though my *two sermons were long, yet I have written briefly unto your highness
the sum of them both. And I was informed by sundry reports, that the people were glad
that they heard so much as they did ; until such time as the prior of the black friars4 at
Canterbury preached a sermon, as it was thought and reported, clean contrary unto all
the three things which I had preached before.
For as touching the first part, where I had preached against the erroneous doctrine of
the bishop of Rome his power ; which error was, that by God's law he should be God's
vicar here in earth; the prior would not name the bishop of Rome, but under colour
spake generally, that the church of Christ never erred.
And as touching the second part, where I spake of the vices of the bishops of Rome
and their see; the prior said that he would not slander the bishops of Rome. And he said
openly to me in a good audience, that he knew no vices by none of the bishops of Rome.
And he said also openly, that I preached uncharitably, when I said that these many years
I had daily prayed unto God that I might see the power of Rome destroyed ; and that I
thanked God that I had now seen it in this realm. And yet in my sermon I declared the
cause wherefore I so prayed. For I said, that I perceived the see of Rome work so
many things contrary to God's honour and the wealth of this realm, and I saw no
hope of amendment so long as that see reigned over us ; and for this cause only I had
prayed unto God continually, that we might be separated from that see ; and for no
private malice or displeasure that I had either to the bishop5 or see of Rome. But
this seemed an uncharitable prayer to the said prior, that the power of Rome should
be destroyed.
And as for the third part, where I preached against the laws of the bishop of
Rome; that they ought not to be taken as God's laws, nor to be esteemed so highly
as he would have them ; the prior, craftily leaving out the name of the bishop of
Rome, preached, that the laws of the church be equal with God's laws. These things
he preached, as it is proved both by sufficient witness and also by his own con
fession.
I leave the judgment hereof unto your grace and to your council, whether this
were a defence of the bishop of Rome, or not. And I only, according to my bounden
duty, have reported the truth of the fact. But in mine opinion, if he had spoken
nothing else, yet whosoever saith that the church never erred, maintaineth the bishop
of Rome his power. For if that were not erroneous that was taught of his power,
That he is Christ's vicar in earth, and by God's law head of all the world, spiritual
and temporal ; and that all people must believe that " de necessitate salutis ;" and that
whosoever docth any thing against the see of Rome is an heretic ; and that he hath
authority also in purgatory ; with such other many false things, which were taught
in times past to be articles of our faith : if these things were not erroneous, yea, and
[4 They were called " dominican, black, preach
ing friars : preaching, because they were the
only preachers of all the friars ; black, because of
their habit, which was a black cope and cowl over a
white coat j dominican, because St Dominic was
their founder." Somner's Antiq. of Cant. p. lOfk
Ed. Lond. 1610.]
[5 To the bishops, Strype.]
328 LETTERS. [153G.
errors in the faith, then must needs your grace's laws be erroneous, that pronounce the
bishop of Rome to be of no more power by God's law than other bishops, and them to
be traitors that defend the contrary. This is certain, that whosoever saith that the
church never erred, must either deny that the church ever taught any such errors' of the
bishop of Rome his power, and then they speak against that which all the world
knoweth, and all books written of that matter these three or four hundreth years do
testify; or else they must say, that the said errors be none errors, but truths. And
then it is both treason and heresy.
At my first examination of him, which was before Christmas, he said, that he
preached not against me, nor that I had preached any thing amiss. But now he saith,
that I preached amiss in very many things, and that he purposely preached against
me2; and this he reporteth openly: by which words I am marvellously slandered in
these parts. And for this cause I beseech your grace, that I may not have the
judgment of the cause, forsomuch as he taketh me for a party; but that your grace
would commit the hearing hereof unto my lord privy seal, or else to associate unto
me some other person at your grace's pleasure, that we may hear the case jointly
together.
If this man, who hath so highly offended your grace, and preached against me openly,
being ordinary and metropolitan of this province ; and that in such matters as concern
the authority, misliving, and the laws of the bishop of Rome ; and that also within mine
own church ; if he, I say, be not looked upon, I leave unto your grace's prudence to
expend, what example this may be unto others with like colour to maintain the bishop
of Rome his authority ; and also, of what estimation I shall be reputed hereafter, and
what credence shall be given unto my preaching, whatsoever I shall say hereafter.
I beseech your grace to pardon me of my long and tedious writing; for I could
not otherwise set the matter forth plain. And I most heartily thank your grace for
the stag which your grace sent unto me from Windsor forest : which, if your grace
knew for how many causes it was welcome unto me, and how many ways it did me
service, I am sure you would think it much the better bestowed. Thus our Lord
have your highness always in his preservation and governance. From Ford, the xxvi.
day of August, [1536.]
Your grace's most humble chaplain and beadsman,
T. CANTUARIEN.
CLXXVIII. TO CRUMWELL.
cott. MSS. My very singular good lord, in my most hearty wise I commend me to your
lordship3. And whereas your lordship writeth to me in the favour of this bearer,
Bri£h Massey, an old servant to the king's highness, that, being contracted to his sister's
daughter of his late wife deceased, he might enjoy the benefit of a dispensation in
CranmerAbp' ^^ behalf; specially, considering it is none of the cases of prohibition contained in
eSeJ' pEd ^e statute4; surely, my lord, I would gladly accomplish your request herein, if the
Oxon. 1840.'
[l Any such error, Strype.]
[2 Dr Jenkyns supposes that " this change may
have arisen from the execution of Anne Boleyn in
the preceding May, which tended greatly to raise
blishment of the succession of the imperial crown
of this realm.' It was passed a few months before,
on the king's marriage to Jane Seymour. The
prohibited degrees were expressed in it in nearly
the spirits of the popish party. It would seem how- the same terms as in the former act of succession,
ever from Letter CLXVIII, (Letter CLXXII. p. | 25 Hen. VIII. c. 22, but were extended to cases of
322 of this edition,) that they had been gaining ground | carnal knowledge." Jenkyns' Remains of Abp.
before that event." Remains of Abp. Cranmer, Cranmer, Vol. I. p. 173, n. r. — " Indeed in these
Vol. 1. pp. ljlr 2. n. p.] times there were great irregularities about marriage
[3 Unto your lordship, Strype.]
[4 Stat. 28 Hen. VIII. cap. 7, '"For the esta-
in the realm, many being incestuous and unlawful :
which caused the parliament, two or three years
1536.]
LETTERS.
329
word of God would permit the same. And where you require me, that if I think
this licence may not be granted by the law of God, then I should write unto you
the reasons and authorities that move me so to think; that upon the declaration5 unto
the king's highness, you may confer thereupon with some other learned men, and so
advertise me of the king's farther resolution6 in the same accordingly ; for shortness of
time, I shall shew you one reason, which is this : by the law of God many persons
be prohibited, which be not expressed, but be understand by like prohibitions in equal
degree. As St Ambrose saith7, that the niece is forbid by the law of God, although
it be not expressed in Leviticus that the uncle shall not marry his niece. But where
the nephew is forbid there, that he shall not marry his aunt, by the same is under
stand that the niece shall not be married unto her uncle. Likewise, as the daughter
is not there plainly expressed, yet where the same is forbid" to marry his mother, it
is understand that the daughter may not be married to her father, by cause they
be of like degree. Even so it is in this case and many other; for where it is
there expressed that the nephew shall not marry his uncle's wife, it must needs be
understand that the niece shall not be married unto the aunt's husband, by cause
that all is one equality of degree. And although I could allege many reasons and
authorities mo for this purpose, yet I trust this one reason shall satisfy all that be
learned and of judgment.
And as touching the act of parliament concerning the degrees prohibited by God's
law, they be not so plainly set forth as I would they were. Wherein I somewhat
spake my mind at the making of the said9, but it was not then accepted. I re
quired then, that there might be expressed mother, and mother-in-law, daughter,
and daughter-in-law ; and so in further degrees directly upward and downward, in linea
recta; also sister and sister-in-law, aunt and aunt- in -law, niece and niece-in-law. And
this limitation, in my judgment, should have contained all the degrees10 prohibited bv
God's law, expressed and not expressed11: and should have satisfied this man, and such
other, which wrould marry their nieces-in-law.
My lord12, I have no news to send you from these parties, but I much long to
hear such news as be occurrent with you13. And therefore, if you have any good
news, I pray you to send me some. Thus, my lord, right heartily fare you well. At
Ford, the viith day of September. [153(5.]
Your lordship's own,
T. CANTUARIEN.
past, viz. 1533, in one of their acts, to publish a
table of degrees, wherein it was prohibited by God's
law to marry. But the act did not cure this evil •
many thought to bear themselves out in their illegal
contracts, by getting dispensations from the arch
bishop ; which created him much trouble by his
denying to grant them. There was one Massy, a
courtier, who had contracted himself to his deceased
wife's niece : which needing a dispensation, the
party got the lord Crumwell to write to the arch
bishop in his behalf; especially because it was
thought to be none of the cases of prohibition con
tained in the act. But such was the integrity of the
archbishop, that he refused to do any thing he
thought not allowable, though it were upon the per
suasion of the greatest men and best friends he had."
Strype's Mem. of Abp. Cranmer, Vol. I. p. 65. J
[5 Upon declaration. Strype.]
[6 Advertise me the king's. Ibid.]
[7 Ambros. Epist. Lib. vi. Epist. xlviii. Pa-
terno. Vol. V. pp. 150, 1. Ed. Colon. Agrip. 1616.]
[8 The son is forbid. Strype.]
P The said law. Ibid.]
[10 Would have contained all degrees. Ibid.]
[u "Nota, that the rest of the degrees prohibited
are necessary to be expressed also. All the de
grees prohibited, in my judgment, may be best ex
pressed in these general words : that no man may
marry his mother, nor mother-in-law, and so up
ward in linea recta ; daughter, nor daughter-in-law,
and so downward in linea recta ; sister, nor sister-
in-law ; aunt, nor aunt-in-law; niece, nor niece-in-
law." — Abp. Cranmer's Annotations, upon Henry
Vlllths Corrections of the Institution of a Christian
Man, Annot. xxxvi. p. 94, supra.]
[1S Strype omits, " my lord."]
[13 Concurrent with you. Strype.]
330
LETTERS.
[1536.
State Paper
Office.
Miscellane
ous. Temp.
Hen. VIII.
Third series.
Vol. IX.
Original.
CLXXIX. TO CRUMWELL.
MY singular good lord, in my most hearty wise I commend me unto your lordship.
And whereas I perceive that your lordship, not without urgent and godly consider
ations, hath suppressed already divers friars' houses, and bestowed them upon honest
men, as I am informed, which your godly proceeding I trust shall as well extend unto
Canterbury as in other places, to the intent that the irreligious religion there may be
extincted with other ; and forasmuch as the gray friars l in Canterbury lieth very com-
modiously for this bearer Thomas Cobham, brother unto my lord Cobham, and my
servant 2, specially by cause the same is not only in his native country, but also nigh
unto his friends : these shall be to beseech your lordship to be so good lord unto him
as to help him unto the said house of the gray friars ; for having already some land of
his own, he shall be the more able to maintain the house in an honest state. And in
thus doing, your lordship shall both do for the preferment of an honest man, and also
make him more able to do the king's grace service, and your lordship such pleasure as
shall lie in him during his life. Thus, my lord, right heartily fare you well. At
Lambeth, the vth day of October. [1536.]
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord,
my lord privy seal.
Harl. MSS.
7«7, f. 18.
Hritish
Museum.
Copy.
Ellis'Original
Letters,
second series,
No. cxiii.
Vol. II. pp.
W-68.
Todtl's Life
of Abp.
Cranmer,
Vol. I. p. 96
CLXXX. TO KING HENRY VHP.
PLEASETH it your grace to be advertised, that I have received news out of Rome,
from one named John Bianket, a Bononois born, some time my servant, and now
servant unto the cardinal4 which was late bishop of Worcester, and more privy with
him of all secrets than any other about him. And among other things thus he
writeth :
[l The following note is given by Dr Jen-
kyns respecting "the gray friars at Canterbury,"
the references of which have been examined and
amended : " Hasted states that the house of the gray
friars in Canterbury was suppressed in 1534 ; yet
this letter, being addressed to Crumwell as lord
privy seal, could not have been written earlier than
1536. Hasted probably may not have attended to the
division of the gray friars, or Franciscans, into the
observants and conventuals. The observants, as
Stow relates, were put down in August 1534, and
Augustine friars set in their places for the time;
but the conventuals do not then appear to have been
disturbed. On the contrary, Parkinson, in his An
tiquities of English Franciscans, asserts, that ' many
of the observants were thrust into the houses of the
conventuals for a time ;' and in some instances per
haps the latter may have been substituted for the
former. The act 27 Hen. VIII. cap. 28, for the sup
pression of the smaller religious houses in general,
was passed in the parliament which met on the 4th
of Feb. 1536 ; but it does not seem to have been
carried into execution immediately, and 1539 is
mentioned as the year, when 'all the Franciscan
convents in the nation were taken into the king's
hands, and the friars turned out of doors to shift for
themselves.'" See Hasted's Hist, of Kent, Vol. IV.
pp. 446, 7 ; Ed. Cant. 1778-99. Stow's Annals, p.
o/O. Ed. Lond. 1615. Parkinson's Collectan. An-
glo-Minorit. p. 233. Ed. Lond. 1726.]
[3 Thomas, brother of Lord Cobham, married
Susan Cranmer, daughter of John Cranmer, of As-
lacton, brother of the archbishop, by Margaret,
daughter of John Fitzwilliams of Spotboro', his
second wife. She afterwards married Anthony
Vaughan, son of Sir Hugh Vaughan. Vid. Genea
logical Table, Todd's Life of Abp. Cranmer. This
application in his behalf must have been unsuc
cessful, as the site of the gray friars was after
wards granted to Thomas Spilman, 31 Hen. VIII.
[A.D. 1539.] Hasted's Hist, of Kent, Vol. IV.
p. 447.]
[3 Mr Todd has assigned this letter to 1533;
Sir H. Ellis has not given any date to it, " but has
placed it among papers of 1535." Dr Jenkyns
thinks, " the historical events which it mentions,
sufficiently prove it to have been written in 1536."
Remains of Abp. Cranmer, Vol. I. pp. 175, 6, n. x.]
[4 " There passed [A. D. 1534] a private act for
depriving the bishops of Salisbury and Worcester ;
who were cardinal Campegio and Jerome de Ghi-
nucci : the former deserved greater severities at the
king's hand; but the latter seems to have served
him faithfully, and was recommended both by the
king and the French king, about a year before, to a
cardinal's hat." Burnet's Hist, of Reformat. Vol.
I. p. 301. Ed. Oxon. 182'J.]
1536.]
LETTERS.
331
"The pope has called hither many prelates for matters concerning the council5,
among whom is Mr Ray n old Pole made much of and much set by, and received of
the pope himself very gladly. And because the saying is, that the king hath sent
for him home into England, and desired him, and promised him also great things if he
would come, or at the least if that he would not go to Rome6; he now is come hither,
not regarding the king's desire, promise, nor threats. And here men do esteem and
think surely that the pope will make him cardinal, and now he hath given him lodgings
for himself within the palace, and will have him near him.
" And among those great men that be here for this matter, the selfsame Raynold
Pole is here truly most esteemed and most set by of all. And doubtless they be
till7 singular fellows, and such as ever absented themselves from the court, desiring to
live holily ; as the bishop of Verona, the bishop of Chiete, the archbishop of Salerne,
the bishop of Carpentras, otherwise called Sadoletus, and many other that now be
here, for ... to consult these matters of the council ; the which I cannot see how it
can go forward, as long as the matters of war kindled between the princes are un-
qucnchcd, without whom it is like that it cannot go forward. Nevertheless there be
sent messengers to intimate the council through Christendom, leaving you apart, to
whom they will intimate it there in writing and in citations. Friar Denis, which
wrote on the king's side, being now general of the religion, cometh as ambassador
from the pope towards the king of Scots.
"The emperor8 is now in Genoa, and many princes, specially the duke of Florence9,
go to see him, and to shew themselves glad that he has arrived there safe and in good
health; which chanced but to few gentlemen, which be almost all sick10.
" There is entreaty made for peace all that may be, and it seemeth that the French
men have good hope therein : for they have left off war, and have no more men in
Italy now but Guido Rangone his men, and those of Turin; which as yet they hold,
with certain other castles. And the pope is fervent and hot in entreating of this
peace
[5 " Paul III first made a promise, in 1535,
that he would assemble a council at Mantua ; and
afterwards, A. D. 1536, he actually proclaimed one
by letters despatched through all provinces of the
Roman world." Mosheim's Eccl. Hist. Book iv.
Cent. xvi. Sect. 1. $. 9. Vol. III. p. 145. Ed.Lond.
1845. Previously to the meeting of the council, he
assembled at Rome ''persons of known abilities to
concert means of facilitating a happy issue to so
necessary and arduous an undertaking." Phillips'
Life of Reginald Pole, p. 153. Ed. Lond. 1767.]
[6 " Reginald, in obedience to Paul Ill's orders,
was now set out from Venice in his way to Rome,
when a courier from England overtook him at Ve
rona. The news of his journey had already reached
the king's ears, and the courier came furnished with
every argument to disconcert it. Lord Crumwell
expressed himself by nothing but threats and invec
tives ; Tunstal renewed his objections to the papal
authority: but the other letters... were eloquent in
deed, being from the countess of Salisbury, his
mother, and his brother lord 3Iontague ; in which
they entreated him, by all the ties of duty and affec
tion, to desist from a step which was so displeasing
to the king." Id. pp. 155, 6.J
[7 Dr Jenkyns says, (Remains of Abp. Cran-
mer, Vol. I. p. 174), that these were doubtless the
same distinguished men, who, on the prorogation
of the council, were directed by the pope to digest a
plan of reformation. They were nine in number.
" Pole was in the thirty-sixth year of his age, and
the youngest of all the associates... : and though
they were men of the first character for learning and
probity, yet he was the directing mind that guided
the whole ; and alone drew up the plan of reforma
tion, the substance of which had been the joint
labours of them all ; and when it was printed some
years after, it appeared in his name, without any
mention of his colleagues." Id. p. 159. The names
of the commissioners and an abstract of their plan
may be seen in Sleidan, (De statu Religionis et
reipub.) Book xn. p. 233. English Ed. Lond.
1G89.]
8 [Charles V. went to Genoa on his return from
his disastrous campaign in Provence. " As he
could not bear to expose himself to the scorn of the
Italians after such a sad reverse of fortune, he em
barked directly for Spain," i.e. in November, 1536.
Robertson's Hist, of Charles V. Vol. II. p. 404.
Ed. Lond. 1769.]
[9 Alexander de Medici, who was assassinated
in the beginning of 1537 by his nearest kinsman,
Lorenzo. Id. pp. 415, 6.]
[lo Charles V. "had lost one half of his troops
by disease or by famine." Id. p. 403.]
[-11 <t The pope. ...made it his business to procure
a cessation [of arms] in Italy and in other places....
First therefore the truce was agreed upon for a cer
tain term ; when that was expired, it was continued
for another; till at last a peace was made.... New
the pope's design in reconciling these princes, was to
persuade them to join their forces against his mortal
enemy the king of England, and against the Luthe
rans." Sleidan, (Dc statu Religionis et reipub.)
Book xi. p. 239. This peace, or rather truce for
ten years between Charles and Francis, was con
cluded in June 1538. Id. Book xn. p. 244.]
332
LETTERS.
[1536—7.
Here have I written the very words of the letter, as I did translate them out of
Italian into English, as near as I could, word for wrord ; which I can do no less than
signify unto your highness, forsomuch as there be some things concerning the general
council and Mr Raynold Pole, whereof I thought it my duty to give notice unto your
grace. And thus I beseech the mighty Lord of lords to strengthen and preserve your
grace ever, and to resist and suppress all your highncss's adversaries with your rebel
and untrue subjects1. At Knoll, the 18th day of November. [1536.]
To the king's highness.
Your grace's most humble chaplain and beadsman,
T. CANTUARIEN.
CLXXXI. TO CRUMWELL.
State Paper
Office.
Misecllane- lordship.
MY very singular good lord, in my most hearty wise I commend me unto your
And whereas your lordship was so good lord unto James Arnold, my ser
vant, this bearer, as to direct (besides the king's gracious letters) your favourable
letters unto sir John Champenes, knight, then lord mayor of London, and to his
brethren, in the preferment of my said servant to the room and office of the sword-
bearer of London2, when it should chance next to be void; by means whereof there
was a record in writing made of their grant unto my said servant; and forsomuch
as I now understand that the sword-bearer is in danger of death, and not like to escape :
these shall be to beseech your lordship, in case need so require, to direct your favour
able letters unto the mayor and aldermen that now be, putting them in rcmembcrance
of their former grant made by reason of the king's grace's letters and your lordship's unto
my said servant; so that he may, without further molestation or suit, enjoy that room,
if it chance to be now void. And surely, my lord, I am more desirous to seek his
preferment, because he hath sustained no small pains in journeys beyond the seas with
me, with the bishop of Harforth3, Mr Eliot4, and with Mr Hethe5, in the king's affairs ;
beseeching your lordship therefore the rather to be his good lord in this behalf. Thus,
my lord, right heartily fare you well. At Ford, the ivth day of January. [1537.]
Your own ever assured,
THOMAS CANTUARIEN.
To the right honourable and my singular
good lord, my lord privy seal.
State Paper
Office. Mis
cellaneous
Letters,
Temp. Hen.
VIII. Third
Series. Vol.
IX. Original.
CLXXXII. TO CRUMWELL.
MY very especial and singular good lord, these shall be to signify unto your good
lordship, that I have sent unto you by Richard Nevell my servant, the bringer hereof,
[' Alluding to the rebellion in Yorkshire under
Aske, which was still raging in Nov. 1536. Vid.
Kennett's Hist, of England, Lord Herbert's Life
of Hen. VIII. Vol. II. p. 205. Ed. Lond. 1706;
and State Papers, Vol. I. p. 511, £c.]
[2 Vid. Letter CL. p. 307.]
[3 Edward Fox, bishop of Hereford, was sent by
Henry VIII. as ambassador to the pope with Gar
diner, A. D. 1527, respecting his divorce from queen
Catharine, and in Dec. 1535, he was again sent
with Hethe and Barnes to the princes assembled at
Smalcald, where he remained after the others re
turned home in January, A.D. 1531, the king having
left further negociation of matters to him alone. He
was accused of having made the matter of the king's
" inclination to the evangelical doctrine more than
it was," in order to influence the judgment of the
German divines concerning the divorce. Strype's
Eccl. 31 em. Vol. I. pp. 136, 348, 354, 5. Ed. Oxon,
1822. Seckendorf, Comment. Hist. Apol. de Lu
theran. Lib. in, Sect. 13. § 39, Add. p. 111. Ed.
Francof. et Lips. 1692. Vid. Letter LXXXVIII.
p. 276, n. 1.]
I4 See Letter CL. p. 307, n. 6.]
[s See Letters LXXXVIII. CL. pp. 276, 307.]
1537.] LETTERS. 333
xxu. for your fee of this year, desiring your good lordship, in all such affairs and business
as I have to you at this time, as well for MortlakeG as other things, that you give
credence unto him, which knoweth my whole mind herein. And so Almighty God
preserve your good lordship. From Ford, the xvth day of January. [1537-j
Your own ever assured,
T. CANTUARIKN.
To 'my especial and singular good
lord, my lord privy seal.
CLXXXIII. TO CRUMWELL.
MY very singular good lord, in my most hearty manner I commend me unto your st.-ito Paper
lordship. And whereas I received a letter from you, wherein you will me to send iwdi0'
sir Hugh Payne unto you after his appearance, whom ye are informed that I acited Orlgllu
to appear before me; your lordship shall understand, that the said sir Hugh Payne
was curate of Hadley in the county of Suffolk, of my peculiar jurisdiction, and for
his erroneous and seditious preaching there he was detected to me: upon which detec
tion I sent for him ; and in the mean space, while he stood in examination, I com
manded him, before doctor Revet, parson of Hadley, that he should not preach within
my diocese or peculiars ; which my commandment he disobediently contemning, did both
preach at Iladlcy and also at London in my peculiars there. And in his examination
had before me concerning those things wherein he was detected, he was proved openly
perjured. And that he there erroneously preached, a taste of his teaching your lord
ship shall perceive. He taught openly in the pulpit there, that one paternoster, said
by the injunction of a priest, was worth a million paternosters said of a man's mere
voluntary mind : by this you may soon savour what judgment this man is of, and
how sincerely he would instruct the people. At the last he, seeing these things proved
against him, submitted himself to my correction. And whereas I might by justice
have pronounced him perjured, and farther have proceeded against him for his erro
neous preaching, I enjoined to him but certain penance, and not so much as he deserved •
which he did receive, and swear by the holy evangelists to accomplish the same. And
therein again he was forsworn and did it not, but fled into the said county of Suffolk
again, and became a parish priest and a preacher at Stoke Nayland, wrhere he is (as
I am informed) as well liked as he was at Hadley. I hearing that he was there,
caused him to be cited to appear before me ; which thing he did not : whereupon I
did excommunicate him, and so now for his contumacy he standeth excommunicate.
And if he come unto me, I will send him unto your lordship ; but in the mean space
these my letters are to desire your lordship that you will put with me your helping hand
to see him punished : for although many of the observants7 were wolves in sheep's skins,
yet in my opinion he ought to give place to none of them in dissimulation, hypocrisy'
flattery, and all other qualities of the wolfish Pharisees.
Furthermore I send unto your lordship herewithal a letter directed to me by a
monk of Christ's church in Canterbury, named Dan John AValkebam, concerning
certain detections. Upon which letter this day I have examined Dan Stephen Gvles
and Dan John Stone, monks ; and I have sent for Dan Thomas Becket to examine him
to-morrow. And as for John Stone, I have committed him to ward : beseeching your
[6 " The archiepiscopal possessions at Mortlake
were assured to Crumwell by an act of parliament
passed in 1536, entitled 'An Act concerning an
exchange of lands between the king's highness, the
archbishop of Canterbury, and Thomas Crumwell,
Esq. the king's chief* secretary.' Stat. 28 Hen.
VIII. cap. 50." Jenkyns' Remains of Abp. Cran-
mer, Vol. I. p. 180, n. q.]
[7 Vid. Letters CXVIII. CXLIII. CLXXIX.
pp. 2'J1, 303, 330.]
334
LETTERS.
[1537.
lordship that I may know with expedition the king's grace's pleasure concerning the
ordering of these persons1.
Over this I have received letters directed both unto your lordship and to me from
Turney2 of Calice ; and because our letters concern divers matters, I have sent you mine
also, thinking it good that your lordship know the contents thereof. Thus, my lord,
right heartily fare you well. At Ford, the 28th day of January. [1537.]
Your own ever assured,
T. CANTUARIEN.
To the right honourable and my singular
good lord, my lord privy seal.
CLXXXIV. TO CRUMWELL.
oft£ePaffid ^Y very smSu^ar £00(1 lor(*' m my most hcartv manner I commend me unto your
original. lordship. And where you require me to advertise you, what farther knowledge I have
Jf0AbpLlfe concerning the misdemeanor of such monks of Christ's church as of late were detected
v3?Lep.'i72. unto you3, as yet I know no more than I wrote to you of, saving that the observation of
the king's injunctions is not regarded ; for when any of the convent will move to have
any of the said injunctions observed, by and by the prior saith that he hath a dispensa
tion for it : insomuch that, amongst other things, on St Blase day4 last past, the prior
commanded that the relics should be set forth as they were wont to be, and thereof sent
word to the convent unto the chapter-house, that it was the king's pleasure so to be done,
which is contrary to the injunctions5 given. But forasmuch as I was uncertain whether
he be thus dispensed withal for such things or no, I thought it good to advertise your
lordship thereof. Besides this you shall understand, that there is one, named Dan Robert
Antoney, a subcellerar of Christ's church, for fear of examination is gone his ways ; who
left a letter to the prior behind him, the tenor whereof you shall perceive by the copy of
this letter herein inclosed.
Further you shall receive herewithal a letter sent to me from Calice, concerning an
oath to be had there for the extirpation of the bishop of Rome's power and authority
according to the act6 of parliament : by which said letter your lordship shall perceive
more in that behalf.
Also I have in durance with me a French priest of Calice, of whom I wrote to your
lordship, and with him I have received an English book, which my commissary7, with
other soldiers of the town, in reprehending such corrupt sayings as are therein contained,
sustained much reproof and displeasure : the notable places therein this bearer my servant
can inform you. If your lordship be minded to have the priest, I will send him unto
you. He is surely a simple man, without all knowledge of learning; and therefore I
think that he hath spoken nothing of malice or purpose, but of ignorance. And for
asmuch as he is the French king's subject, and served there for no purpose else but
to be a gardener, in mine opinion it will be well done that he be sent unto Calice
[' Vid. Letter CLXXXIV. infra.]
[2 Vid. Letters CLV. CLIX. pp. 311, 313, &c. ;
Foxe's Acts and Monuments, p. 1223. Ed. Lond.
1583; Stat. 32 Hen. VIII. cap. 49.]
[3 Vid. Letter CLXXXIII. supra.]
[4 Feb. 3rd.]
[5 " Item, That they shall not shew no relics or
feigned miracles for increase of lucre, but that they
exhort pilgrims and strangers to give that to the
poor that they thought to offer to their images or
relics." Burnet's Hist, of Reformat. Book in. No.
2, Vol. I. Part 11. p. 222. v "To the intent that all
superstition and hypocrisy, crept into divers men's
hearts, may vanish away, they shall not set forth
or extol any images, relics, or miracles, for any
superstition or lucre." Id. Injunctions to the
Clergy of the Realm. Vol. I. Part 11. Book in.
No. 7, p. 252. Ed. Oxon. 1829.]
f« Stat. 28 Hen. VIII. cap. 10.]
[7 Sir John Butler. Vid. Foxe's Acts and Monu
ments, p. 1234. Ed. Lond. 1583.]
1537.]
LETTERS.
335
again, and so banished the town, and sent home unto his natural country. Thus, my
lord, right heartily fare you well. At Ford, the xvi. day of February. [1537.]
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
Original.
CLXXXV. TO CRUMWELL.
MY very singular good lord, in most hearty wise I commend me unto your lordship, state Paper
And whereas this bearer, Mr Hambleton8, shewed unto your lordship certain letters ibid
which he received from Rome, and your lordship willed him that he should in no wise
agree unto them, promising him to move the king's highness to give him some living
here in England; these shall be therefore to desire your lordship to be so beneficial
unto him, (and the rather at this my instant request,) to move the king's highness to
give him somewhat to live on here in England, until it please God to send the true
light of his gospel into his country, and unto such time as he may more quietly enjoy
his own. And in so doing your lordship shall do a very good deed to further him,
being a right honest man and destitute of friends, and bind him during his life to
owe unto your lordship his service and prayer. Furthermore I desire your lordship,
as shortly as you can conveniently, to give unto the said Mr Hambleton an answer
of the king's pleasure in the same, so that he may know whereunto to trust. Thus
I pray God long to preserve your lordship in health to his pleasure. From Ford,
the 28th day of February. [1537.]
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
CLXXXVI. TO CRUMWELL.
AFTER most hearty commendations unto your lordship ; these be to advertise the state Paper
same, that this bearer moveth me of the weight of certain plate, wherein should be ibid*'
much profit unto the king's highness, as he saith : which matter neither I do well
understand, nor it appertaineth unto mine office : wherefore I have sent him unto your
good lordship ; unto whom, if you please, he will shew the whole effect of his mind ;
which known, you may do as you shall think good. Thus our Lord have you in his
most blessed preservation. From my manor of Lamehyth, the xiii. day of March.
[1537.]
Your lordship's assured,
T. CANTUARIEN.
To my singular good lord, my
lord privy seal.
CLXXXVII. TO CRUMWELL.
MY very singular good lord, after most hearty recommendations unto your good state Paper
lordship : this shall be to desire and heartily to pray you, that my lord Cobham9
Original
holograph.
[8 Vid. Letter CLXXVI. p. 325.]
[9 George Brooke, Lord Cobham, deputy of
Calais "for a period extending from A. D. 1544 to
1550 (as appears from his papers), but no date is
found of his appointment." The Chronicle of Calais,
p. xxxviii. n. §. Camd. Soc. Ed. Strype's Eccl.
Mem. Vol. II. Part i. p. 319. Ed. Oxon. 1822.
Letter CLXXIX. p. 330, n. 4.]
LETTERS.
[1537.
may be put in the commission1, not concerning Canterbury, but only for Rochester,
because he licth within three or four miles of Rochester. I know no benefit that can
come to my lord thereby, but only that I think it should be a pleasure for him, and
to me surely your lordship shall do a very great pleasure therein : wherefore I entirely
beseech your lordship to put him in the said commission. And thus Almighty God
have your lordship ever in his preservation. From Croydon, this last day of March.
[1537.]
Your own assured ever,
T. CANTUARIEN.
To my very good lord, my lord Crwmcel,
lord privy seal.
CLXXXVIII. TO CRUMWELL.
State Paper
Office.
Ibid.
Original.
AFTER most hearty commendations unto your lordship : whereas within the diocese
of Norwich there is one named M. Gounthorp, parson of Wetyng, whom of long time,
above twenty years past, I have known not only for a great clerk, but also of sucli
singular judgment, sobriety, and conversation of living, that in all those qualities I have
known very few like unto him ; and yet, this notwithstanding, (as I am informed,) he
cannot in that diocese be accepted ne allowed, as he ought to be, by reason that one
named Dale (whom also I knew in Cambridge, without all learning and discretion, now
chaplain unto the bishop of Norwich2) preacheth not only against the said master
Goimthorp, but also (as it is reported) publisheth no good doctrine himself; and, foras
much as I know the said Mi Gounthorp to be a very meet personage to preach unto the
people in this time, and of such soberness and discretion, that he is not like to be author
of any discord or dissension ; and forasmuch also that he the bishop of Norwich doth
approve none to preach in his diocese that be of right judgment, as I do hear reported of
credible persons : these shall be to desire and pray you, my lord, to be so good unto the
said Mr Gounthorp, at this my request, as to grant him as well the king's licence
to preach within this realm, as also that he may from time to time have recourse unto
your lordship for your favourable aid and assistance in his right, in case the said
Dale promote causes against him before the bishop of Norwich. I know also three or
four grave men and substantially learned within Norwich diocese, and of very good
conversation, to whom if your lordship would give the king's licence, I doubt not but
you should do a deed very acceptable unto God. For it were great pity that the
diocese of Norwich should not be continued in the right knowledge of God, which is
begun amongst them. Thus, my lord, right heartily fare you well. At Lambeth, the
26th day of May. [1537.]
Your lordship's own assured,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
f1 " Probably the commission for the collection
of the subsidy to the king." Jenkyns' Remains
of Abp. Cranmer, Vol. I. p. 185, n. f.]
[2 William Rugge, alias Reps, was elected
bishop of Norwich the 31st of May and consecrated
in June, A.D. 1536. He subsequently gave his sup
port, A. D. 1539, to the carrying of the act of the Six
Articles; dissented from the act for allowing the
communion in both kinds to the laity ; to that for
permitting the clergy to marry, and from that for
confirming the new Liturgy, and was prevailed
upon to resign his bishoprick in favour of Thirlby
of Westminster, A.D. 1549. Strype's Mem. of Abp.
Cranmer, Vol. I. pp.71, 274. Vol. II. p. 743. Ed.
Oxon. 1840. Burnet's Hist, of Reformat. Vol. I.
p. 173. Vol. II. pp. 84, 183, 192, 309. Vol. III.
p. 272. Ed. Oxon. 1829.J
1537.]
LETTERS.
337
CLXXXIX. TO CRUMWELL.
MY very singular good lord, in most hearty wise I commend me unto you. And state Paper
whereas my suit hath been unto you for my friend Henry Stoketh to have a lease of the 82?'
demesne lands of the Charter-house in the Isle of Axholme, I have sent my servant,
this bearer, to put your lordship in remembrance of the same, desiring you heartily to
move the king's highness in the said suit, so that he may have it either by lease, or
else that he may purchase the said demesne lands, according as other have done; and
in so doing your lordship shall do unto me a very singular pleasure; as knoweth
Almighty God, who have your good lordship in his tuition. At Lambeth, the 20th
of July. [1537.]
Your own ever assured,
t T. CANTUARIEN.
To my singular good lord, my
lord privy seal.
CXC. TO CRUMWELL.
AFTER most hearty commendations unto your lordship : these shall be to signify unto cv>tt. MSS.
d by the king's com-
for we have already
you, that I, with other bishops and learned men here assembled by the king's com- foK°&
mandment, have almost made an end of our determinations3
Museum.
t[3 " These ' determinations' were published short-
/ afterwards under the title of 4 The Institution of a
Christian Man.' See preface to the reprint of it at
Oxford in 1825, and the works there referred to.
See also in the State Papers some interesting letters
respecting it, addressed to Crumwell by bishops
Fox and Latymer, two of the commissioners em
ployed in its compilation. It appears from these,
that there was great difficulty in coming to an agree
ment. Latymer prays God, ' that when it is done,
it will be well and sufficiently done, so that we shall
not need to have any more such doings ; for verily,
for my part, I had lever be poor parson of poor
Kynton again, than to continue thus bishop of
Worcester ; not for any thing that I have had to do
therein, or can do ; but yet forsooth it is a troublous
thing to agree upon a doctrine in things of such
controversy, with judgments of such diversity, every
man, I trust, meaning well, and yet not all meaning
one way. But I doubt not but now in the end we
shall agree both one with another, and all with the
truth, though some will then marvel.' And bishop
Fox also says, with reference probably to the heat
of their debates, that they 'wanted much Crum-
well's presence.' Cranmer and Fox are repre
sented to have taken the lead in the discussions ;
aiid the latter, when the book was completed, under
took to superintend the printing of it. ' This day,'
says Latymer, ' we had finished, I trow, the rest of
our hook, if my lord of Hereford had not been
diseased ; to whom surely we owe great thanks for
his great diligence in all our proceedings. Upon
Monday I think it will be done altogether, and
then my lord of Canterbury will send it unto your
lordship with all speed: to whom also, if any thing
be praiseworthy, bona pars laudis optima jure de-
betur.'1 — When their determinations were thus con
cluded, an important question arose respecting the
authority by which they should be issued. And
accordingly Fox beseeches Crumwell ' to know the
king's pleasure for the prefaces which shall be put
unto the said book, and whether his highness will
QcRANMEB, II.]
that the book shall go forth in his name, according
to such device as I once moved unto your lordship,
or in the name of the bishops.' State Papers, Vol. I.
pp. 556, 562, 565. Fox's 'device' perhaps may have
been, that the commissioners should send a letter to
the king, reporting their proceedings, and praying for
his majesty's sanction ; that the king should return a
gracious answer, complying with their request; and
that both these documents should be printed by way
of introduction to the new book. Such a letter from
the commissioners was actually prefixed to The
Institution ; and a minute of an answer from the
king is preserved in the Public Record Office, Theo
logical Tracts, Vol. IX. p. 73; though it does not
seem to have been noticed by the historians. In
this he informs the prelates, that although he had
not had time to overlook their work, he trusted to
them for its being according to scripture ; that he
permitted it to be printed, and commanded all who
had care of souls to read a portion of it every Sun
day and holy day for three years, and to preach
conformably thereto. But it would appear that,
cautiously as this reply was worded, Hen. VIII.
did not choose to commit himself by its publication ;
for The Institution came out with no other preface
than the above-named letter of the prelates, and
with no farther claim to royal authority, than was
implied by its issuing from the press of the king's
printer. It rested therefore on very different
grounds from the Articles of Religion which pre
ceded, and the ' Necessary Doctrine' which followed
it. For both of these formularies of faith were first
approved in convocation, and were then provided
with a preface by the king, and declared in the title-
page to be set forth by his authority. Thus it was
not a distinction without a difference, that The
Institution was called the bishops', and the Neces
sary Doctrine the King's Book. — This statement has
been given at some length, because, if correct, it
will solve some difficulties in the subsequent letters,
and because there are several conflicting accounts of
the matter in our ecclesiastical writers." Jenkyns.J
338 LETTERS. [1537.
subscribed unto the declarations of the Paternoster and the Ave Maria, the creed and the
ten commandments; and there remaineth no more but certain notes of the creed, unto the
which we be agreed to subscribe on Monday next : which all, when they shall be
subscribed, I pray you that I may know your mind and pleasure, whether I shall send
them incontinently unto you, or leave them in my lord of Ilerteforde's hands, to be
delivered by him when he cometh next unto the court : beseeching you, my lord, to be
intercessor unto the king's highness for us all, that we may have his grace's licence
to depart for this time, until his grace's further pleasure be known ; for they die almost
every where in London, Westminster, and in Lambetli they die at my gate even at the
next house to me1. I would fain see the king's highness at my departing, but I fear me
that I shall not, by cause that I shall come from this smoky air ; yet I would gladly
know the king's pleasure herein.
Also, where you granted unto me licence to visit my diocese this year, I beseech you
that I may have your letters to doctor Peter2, to put that in my commission.
Moreover I beseech your lordship not to forget to be a suitor for me unto the king's
highness concerning mine exchange, and especially for the remission of such debts as are
yet behind unpaid, which I owe unto his grace3. Thus, my lord, right heartily fare you
well. At Lambeth, the xxi. day of July. [1537.]
Over this, I pray you shew unto me your advice, how I shall order in my said
visitation such persons as hath transgressed the king's grace's injunctions4.
Your own ever assured,
T. CANTUARIEN.
5 1 beseech your lordship to send me word whether I shall examine the vicar of
Croyden in this presence of the bishops and other learned men of our assembly, or
otherwise how I shall order him.
stfto Papor [Examination of Roland Philipps, 28 and 29 July, A.D. 1537.] 6
Letters°US Examinatio D. Rolandi Philipps coram Domino Archiepiscopo Cantuarien. vicesimo octavo die mentis Julii
Temp. Hen. anno supradicto.
VIII. Third
S.'r;i's. Vol. 3 jfem interrogatur, Whome he knoweth fallen into this errour, that thai truste to be savid by faith and
baptisme, and have lefte all good workes, and how long it is syns the people fell into that errour. Respon-
det, that he knoweth no speciall person that is in that errour, butt yt is abowt 2 yeres agoo syns the
people cam into that errour.
Item, what good warkes the people have left. Respondet, that thei have lefte prayer, fasting, and alines
dedes.
Item, whether he knowe any persons that doth evil warkes, and leave all good warkes, which thinke thay
do well therin, and that thei may do soo withoute perill of dampnation. Respondet, that he cannott knowe
that.
Item, those people that leave all good workes and do evill workes, whether he thinketh thei do it bycause
of this erronius opinion, that thei thinke thei may do so ; or thei do it of fraylnes or maliciousnes, knowyng
thei ought not so to doo, and yet do it. Respondet, that he knoweth not whether any man do it of that
erronious opinion or no.
5. Item, whether Esay and the angell preached the gospell, holly sincere, dilucide, and precise. Re
spondet negative; for thei preached it inchoative, but not holly.
Item, whether the evangelistes wrote the gospell holly, sincere, dilucide, and precise. Respondet, that
thei wrote the gospel holly, but not syncere, dilucide, and precise.
Item, whither the Appostells likewise wrote the gospell holly, syncere, dilucide, and precise. Respondet,
that the Apostells wrote not the gospell.
Item, whether the churche hath the gospell holly, syncere, dilucide, and precise. Respondet, that none of
the evangelistes alone wrote the gospell, but all together did.
[> " Sir, we be here not without all peril, for [4 These were the injunctions given by autho-
beside too, two hath died of my keeper's folks, out rity of the king's highness to the clergy of this
of my gate-house, three be yet there with raw sores ; ! realm, printed by Burnet, Hist, of Reformat. Vol.
and even now master Nevell cometh and telleth me, I. Part II. Book in. No. 7, pp. 250 — 56. Ed.
that my under cook is fallen sick, and like to be of j Oxon. Vid. Strype's Eccl. Mem. Vol. I. pp. 494,
the plague." Vid. Bp. Latimer to Crumwell; Letter j et seqq. Ed. Oxon. 1822. Wilkins' Concilia, Vol.
XCV1. part ii. State Papers, p. 563.] ! I. p. 813.J
[2 Vid. Letter CLX. p. 315 ; Strype's Mem. of [5 The postscript is in the archbishop's hand.}
Abp. Cranmer, p. 79. Ed. Oxon. 1840.] [6 Dr Jenkyns has given some heads of this
[3 Vid. Letters LXXVIII. CXCIX. pp. 270, | examination, but it is here printed entire from the
348.] MSS. in the State Paper Office.]
J537-]
LETTERS.
339
Item, whether hymself ever preached the gospell holly, syncere, dilucide, and precise. Respondet, never in
all his liffe.
7. Item, whether the Apostells preachyd to the gentilles that which the evangelistes wrote. Respondct,
that the evangelistes wrote that that upostelles hadd preached.
8. Item, whome he hath harde say that thci wold not have the olde Testament meddeld withall, for it
was but figures and shadowes ; and likewise condempne all seculer sciences. Respondet, that he knoweth no
particuler persons.
9. Item, whome he ment by the catholike churche, whan he said that the catholike churche shall never
erre in thinges that be necessary for salvation. Respondet, that he mente the universall multitude of christen
people, as well laymen as the clargie, subjects as rulers.
Vicesimo nono die Julii.
10. Item, whome he knoweth to have taken this wourde syncere to be put only to exclude all maner of
myxtion of sciences, storyes and similitudes. Respondet, that it hath ben so taken both lately and 20
yeres agoo, then by Mr Sheffeld and divers other officers of London, lately he hereth in a multitude, but he
knoweth no certen person. And moreover he saith, that I sent it furth, and why shuld I send it furth, ex-
cepte it were to make some restraynte ?
11. Item, whome he knoweth that, after the comission was sent furth, have respersid thair sermondes with
lyes, detractions, and perverse judgementes. Respondet, that thei lyed whan thei said the truthe hath be
kepte from the people, and thei have ben mystaught thes 5 or 6 hundred yeres; and whan thei say that
the people wurship stockes and stones ; and thei respersid thair sermons with perverse judgements whan thei
slandered other men, and said they preachede for promotions and vayne glorie.
12. Item, whome he hath harde say of manny's traditions which cam originally of scripture and of the
revelation of the Father, or the doctrine of the Sonne, or by instincte of the Holy Gooste, that thei be but
manny's traditions. Respondet, that the most parte of theym that have preachyd at London this 2 yeres.
15. Item, whether he thinketh that men have been ledde in any darkenes or errour this many yeres by
erronious doctrines, instructions, and abuses of the clergie. Respondet, that thei have not be ledde in any
darkeues or errour, as concernyng the faith, but have be tawght as cam from the fete of the Apostells.
28 Julii.
17. Item, What people he knoweth that take the warkes of the commandementes of Godd as actes
voluntary, good, and honest, but not necessary. Respondet, that he knoweth none in especiall.
18. Item, whome he knoweth to be of this opinion, that faith which justifieth of necessitie bryngeth
furth good warkes, and whether he be of the same opinion or noo ? Respdndet, that Barons7, Crome8,
Champion 9, and many other soo have preached, and he is not of that opinion hymself.
19. Item, whome he knoweth that doth exclude all bodely observance as fryvol and vayne, all cere-
moneys of religion, and all vocall prayer, calling it lippe labour. Respondet, the Bisshop of Wurceiter 10 and
Doctour Crome have so done ; for it folowith of thair wordes, Adorabitis Patrem in spiritu.
20. Item, whom he knoweth that in masse do use to clappe thair finger apon thair lipps and say never a
worde. Respondet, that he hath sene many so doo, but he can name none, but some greate men in the
courte do soo, as he hath harde reported.
21. Item, what preistes he knoweth whiche bifore the aulter, goyng to masse, close thair lipps and so
do revest theym and speke not one wourde. Respondet, that he hath sene some do so in Powles, but he
cannot name theym, nor he never spake to theym.
22. Item, whome he knoweth that do dampe all syngyng and redyng and organ-playing. Respondct,
specially the Scottish fryre Maydewell.
29 Julii.
23. Item, whether tythes and oft'erynges be deu unto the clergie by Goddes lawe. Respondet, that ho
will not answer unto it, for it towchith not his serrnonde.
Item, whither by their wourdes, Exhibeatis corpora vestra hostiam sanctam, fyc., thei do so exclude
offeryng of candells and ymages and other like thinges, as thinges that may not be done, or as thinges that
by this texte be not commanded to be done. Respondet, that he cannot tell whiche thei mente ; but he
knowith that the people toke it to exclude theym as thinges that ought not to be done.
Item, whether it be expedient to seperate Goddes commandementes from thinges not commanded, or
nott ? Respondet, that it is expedient.
28 Julii.
24. Item, whome he harde saye, that thei knew not what the materiall churches servid for, but to kepe
men from the rayne, or to by and sell in. Respondet, that one said so the same mornyng that he preachid,
whome he knoweth nott.
[7 For an account of Dr Robert Barnes, vid.
Burnet's Hist, of Reformat. Vol. I. p. 590, et sqq.
Ed. Oxon. 1829.]
[8 Dr Edward Crome was much esteemed by
Cranmer, and was recommended by him to Henry
VIII. for the deanery of Canterbury, to which office,
however, he was not elected, Dr Nicholas Wotton
being appointed instead of him. Vid. Strype's Eccl.
Mem. Vol. III. pp. 157, et seqq. Ed. Oxon. 1822.
Burnet's Hist, of Reformat. Vol. III. p. 287. Le
Neve's Fasti, p. 10. Ed. Lond. 1716.]
[° Probably Cranmer's chaplain, by whom Crum-
well certified to him in this year (A.D. 1535) of
Gardiner's opposition to the proposed visitation ot
his diocese. Vid. Strype's Mem. of Abp. Cran
mer, Vol. I. p. 46. Ed. Oxon. 1840. Vid. Letters
CXLV. CLXIV. CLXX. pp. 304, 317, 322.]
[lo The bishop of Worcester, Latimer.]
22—2
340
LETTERS.
[1537.
26. Item, whome he knoweth that hath said, that we should not pray, bycause Godd knoweth our
thoughtes all redy. Respondet, that he harde none say soo, nor knowe none that so said.
27. Item, whome he knoweth that in thair sermondes praying for theym that be departid, craftely ment
of theym that be separated from Godd by synne, and not of the deade. Respondet, that he knoweth
none.
30. Item, whether he thinketh it convenient and necessary to teache the people the difference betwen
Goddes lawes and mannys lawes; betwene those thinges that be commanded of Godde, and thos whiche
be but only mannys traditions and ordinances. Respondet affirmative, that he thinketh it necessary.
31. Item, whither all thinges determyned by the Counsailes ar to be receyvid and bilevid, and it should
be sufficient for us to fynde that it was there determyned ; for that should be our shotte ancre. Respondet,
that it is true in thinges concernyng our faithe.
29 Julii.
Item, whether that Esay and the angell preachid the gospell holly, syncere, lucide and precise. Respondet,
thei preached the gospell incoative, but not holly, syncere, lucide, and precise.
Item, whither the Evangelistes wrote the gospell holly, syncere, dilucide, and precise. Respondet, that
thei wrote it not holly, quod multa alia fecit Jesus quce non sunt scripta ; nor lucide, that is to say, to every
mannys capacite. But they wrote it sincere, ut ex Deo coram Deo et in Christo ; and precise, absque
admixtione alicujus contrarii.
Item, whither the Appostells wrote the gospell holly, syncere, dilucide, and precise. Respondet, that thei
wrote not the gospell, but thei amongest them all did preache it syncere, lucide, and precise, but not holly,
quod multa alia fecit Jesus quce non sunt scripta; but thei preachid holly so much as came to us of the
evangelistes' writyng, but none of them alone could do it all.
Item, whither the Churche hath the gospell holly, syncere, dilucide, and precise. Respondet, that the
Churche hath not the gospell holly, but so moche as the evangelistes wrote of it.
Item, whither he himself ever preached it holly, syncerly, dilucide, and precise. Respondet, that parte
whiche he preachid he ever preachid it holly, leaving no difficultie for the people to stomble at ; also syncere,
he trusteth, dilucide and precise1.
CXCI. TO CRUMWELL.
See ?ap€r AFTER hearty commendations unto your lordship ; this is to advertise the same, that
Original. the bearer hereof, Mr Tybbold, one that hath exercised his study in Almayn these two or
three years past, brought from Capito2 and Monsterus3 both letters and books to the
king's highness ; and if his grace's pleasure be to reward them for their pains and good
hearts which they bear unto his said grace, this man that brought the said letters shall
very conveniently do the king good service in that behalf: for he is going thitherward
now again, and is a very honest man, and both loved and trusted of the learned men in
those parties; with whom if it please your lordship to commune, he can well inform
you of the state of that country. Wherefore not only in this, but also for his passport, I
beseech you to be his good lord, so that he may have your favourable letters unto the
ports for his passage and safe conduct. Thus our Lord have your lordship in his tuition !
At Lambeth, the xxii. day of July. [1537-]
Your lordship's assured,
T. CANTUARIEN.
To my very singular good lord,
my lord privy seal.
Ex Archivis
Eceles. Tu-
ricens. ex
Autogr.
Cranmeri in
MSS. Scri-
nii Eceles.
Argentorat.
Vol. II. p. 28.
Original.
CXCII. TO WOLFGANG CAPITO4.
LIBELLUM tuum6, amice Capito, regime majestati, cui tu inscripseras, ipse maim mea
porrcxi. Acccpit, ut mihi sane visus est, gratanter et libcnter, Submonui quoque ut
labores tuos respiceret. Annuit se visurum ; nee multo post tempore dominum Crum-
[' These interesting interrogatories were pro
bably drawn up by Cranmer himself. They are in
the handwriting of his clerk. The numbers, not
being consecutive, probably refer to similar num
bers or points of the sermon in question.]
[2 Vid. the following letter.]
[3 Sebastian Munster, a distinguished Hebrew
scholar, at this time resident at Basle.]
[4 This letter is printed without place or date.
Dr Jenkyns has assigned the letter to A.D. 1537,
which date is here followed.]
[5 "Responsum de Missa, Matrimonio, et jure
magistratus in religione, 11 Martii, 1537, Henrico
VIII. inscriptum. A Capitone recognitum Rihe-
lius excudit Argentorati 1540. V. Gesnerum in
Biblioth." Note of Mr Solomon Hess, by whom
the Zurich MS. was copied.]
1537.] LETTERS. 341
wellum, privati sigilli custodem, qui ab intimis consiliis regis est, quiquc in his con-
ficiendis quaa hacteuus circa religionis et cleri rcformationcm facta et transacta aunt
plus unus omnibus fecit, Harfordensis6 et ego, cum apud ilium una essemus, una eum
rogavimus, ut regiam majestatem iterum tui admoneret. Fecit, et tibi pro munere
centum coronati deputantur, quos jussit et harum latorem secum delaturum.
Scirc adhuc desideras, ecquid munus tuum gratum fuerit? Age dicam, non quas
ipse scio vera esse, sed quae ab aliis, qui in aula nuperius quam ego fuerunt, accepi.
Solet rex (ut est acerrimus et ad omnia vigilantissimus) libros hujusmodi sibi oblatos,
prasscrtim quos ipse non sustinet legere, suorum alicui tradere legendos, a quo ipse
postca discat, quid in illis contentum fuerit : deinde resumptos eosdem alteri cuipiam,
qui sit a priore diversissimi judicii, obtrudit examinandos. Ita cum ab ipsis omnia
expiscatus fuerit, et quid laudent, quidve vituperent, sciverit ac satis expenderit, turn
demtim et ipse <suam de eisdem palam profert sententiam. Sic et cum libello tuo
actum fuisse intelligo; quodque, cum in illo multa valde approbaverit, fuerint etiam
nonnulla, qua? nullo pacto concoquere neque comprobare potuerit. Suspicor ea esse, quaa
de missa adjunxeras. Habes quantum hactenus ego de libello illo potui vel praesens
audirc et cernere, vel absens ex aliorum relationibus excerpere atque colligere.
De me hoc tibi persuadeto, te amo ex animo venerorque, et dignum judico cui ob
insignem eruditionem cum pari morum probitate conjunctam omnes boni bene faciant.
Atque utinam voluntati meaa erga te propensaa facultas responderet ! Tune profecto,
mi Capito, sentires, quanti te facio. Interim te rogo, ut hoc munusculum a me boni
consulas, parum Qparvum] quidem si ad merita tua respiciatur, sed profecto non con-
temnendum, si vel animus meus dantis, vel sumtus necessarii et multiplices, quibus
propemodimi vel supra facultates oneror, rite considerentur. Quod superest, oro, ut
hunc amicum meum Thomam Tybaldum, qui hasce ad te perfert, mea causa, quan
tum potes, foveas et adjuves. Yale.
T. CANTUARIEN.
[TRANSLATION.]
THE treatise, my friend Capito, which you had dedicated to the king's majesty, I presented to him with
my own hand. He received it, as I thought, with pleasure and satisfaction. I also hinted to him that he
should recompense your labours, and he promised to see to it. Not long after, when the bishop of Hereford
and I were together in company with the Lord Crumwell, the keeper of the privy seal, who is one of the
privy councillors, and who has himself done more than all others in whatever has hitherto been effected
respecting the reformation of religion and of the clergy, we united in requesting him to put his majesty again
in mind of you, which he has done, and a hundred crowns are assigned to you as a present, which he has
ordered the bearer of this letter to take with him. Do you still desire to know whether your offering was
acceptable? Well, I will state, not what I myself know to be the fact, but what I have heard from others
who have been at court more recently than myself. The king, who is a most acute and vigilant observer,
is wont to hand over books of this kind that have been presented to him, and those especially which he
has not the patience to read himself, to one of his lords in waiting for perusal, from whom he may after
wards learn their contents. He then takes them back, and presently gives them to be examined by some
one else, of an entirely opposite way of thinking to the former party. Thus, when he has made himself
master of their opinions, and sufficiently ascertained both what they commend and what they find fault with,
he at length openly declares his own judgment respecting the same points. And this, I understand, he has
done with respect to your book. And while he was much pleased with many things in it, there were also
some things which he could by no means digest or approve. I suspect they were the statements you made
concerning the mass. You now have every thing respecting that book which I have been able either to hear
and see in person, or to gather and collect, when absent, from the report of others. As to myself, be assured
of this, that I love and reverence you from my heart, and regard you as one who, by reason of your remark
able erudition united to an equal integrity of manners, is deserving of the friendly offices of all good men.
And I wish that my ability corresponded with my inclination to serve you ; for you should then perceive, my
Capito, how greatly I esteem you. I request you in the mean time to take in good part from me this trifling
present, small indeed, if regard be had to your deserts, but yet not to be despised, if you duly consider,
either the feelings of the giver, or the necessary and manifold expenses by which I am almost burdened
beyond my strength. In fine, I request you to favour and assist for my sake, as far as you can, this my friend
Thomas Tybald, who is the bearer of this letter. Farewell.
T. CANTUAR.
f6' Edward Fox, bishop of Hereford. A. D. 1535. He died A. n. 1538.]
342
LETTERS.
[1537.
CXCIII. TO JOACHIM VADIAN1.
Archiv.
Recta
Ti^urin.
Original.
Dudithius,
Oration, et
Coloincsins,
Knist. Claror.
viroruni,
No. :«;.
-743.
Oxon.
TANDEM a negotiis consiliisque publicis missionem vel verius respirationem nactus, et
inter cetero-5 doctos viros, quorum epistolis responsa jam diu debucram, tibi quoque,
Vadiane, vir illustris doctissimeque, mine demum vcrtcnte anno respondere incipirns,
(utpotc cujus literas superiore hyeme acceperim, una cum muncre litcrario ; quod genus
quidcm soleo vel inter prctiosissima numerate,) illud imprimis mecum reputare pudi-
bundus occoepi vereriquc, ne forte suspicionem aut etiam opinionem mihi aliquam
sinistram apud animum tuum silentio meo tarn diuturno contraxcrim ; quia sciam apud
cranmJrAbp' vulgus hominiiin fieri plerumque solcre, cum hospes hospitem salutat, ut in primo
No.^.i'j^.So niaximc aditu responsum solicite exspectent : quod si differatur, supcrbiam aliquam vel
neglectum sui, vel, ut minimum, oblivionem intervcnire suspicantur; qualcmque in primo
illo accessu invenere, talem in universam reliquam vitam erga se fore praajudicant. Cum
qui cito respondct, libcntcr et gratantcr id faccre judicatur, eumque proinde humanum,
facilem, gratumque intcrpretantur ; contra, qui tarde, fastuosus, dirrieilis, ct incivilibus
ac inamoenis moribus praaditus existimatur. Usque adeo bis facit quod cito facit,
quicquid quis cito facit. Verum ego de tua neutiquam vulgar! prudentia et humani-
tate meliora mihi polliccor, confidoquc te hanc meam non spontaneam tarditatem aut
cessationem, sed necessarian! dilationcm benignc accepturum, camque non tarn moribus
quam negotiis meis imputaturum : quaa qualia et quanta fuerint, puto rumores ad vos
usque jampridem pertulisse, et ego de eisdem nonnihil ad GrymBum meum, imo nos
trum, scripsi ; cum quo pro amicitia? jure omnia tibi communia futura esse non ambigo.
Ad ilium igitur te rcmitto, siquid hac re offcnderis, qui me tibi reddat cxcusatiorem.
Tuam erga me voluntatem et promptitudinem animi ad contrahendam mecum sanctio-
rem necessitudinem in literis tuis perspicio, et libens amplector osculorque. Virum
enim dignum te judico, quern ego propter eximiam eruditionem, qua me quoque adjutum
profecisse neutiquam dissimulavero, et propter morum probitatem, multortim gravissi-
morum virorum testimoniis comprobatam, omni amore, favore, ac veneratione prosequar.
Yeruntamen ut animi mei sensum (sicuti inter bonos viros fieri oportet) ingenue tibi
profitear, argumcntum quod tractas in sex illis libris2, quos mihi dono dederas, in totum
mihi displicet; vellemque vigilias tuas tantas felicius collocasses, et mecum jucunda?
amicitiaj melioribus, aut certc minus improbatis, auspiciis fuisses usus. Nam ego nisi
certiora afferri video, quam hactenus videre potui, sententiae illius vestras nee patronus
nee astipulator esse volo. Et plane mihi vel ex eo maxime persuasum est, causam
esse non bonam, quod earn viri tarn ingeniosi, tarn diserti, tamque omnibus artibus et
disciplinis instructi, non videamini satis valide tueri ac sustinere. Vidi pleraquc omnia,
quas vel ab (Ecolampadio vel a Zuinglio scripta sunt et edita, didicique omnium
hominum ornnia cum delectu esse legenda. Et fortasse illud D. Hieronymi de Origene
clogium in illos quoque non absurde aliquis detorserit, "Ubi bcne, nemo melius," &c.
Nosti cnim quod sequitur. Quatenus quidcm papisticos et sophisticos errores et abusus
indicare, convincere, corrigcreque sunt conati, laudo et approbo. Atque utinam intra
fines illos constitissent, neque fruges una cum zizaniis conculcassent, hoc est, vetcrum
doctorum primorumque in ecclesia Christi scriptorum auctoritatem una violassent ! Nam
ut ingenia vestra quantumcunque versaveritis, mihi tamcn certe nunquam approbaveritis,
nee cuiquam, opinor, aequo lectori, veteres illos auctores in hac controversia pro vestra
facere sententia. Fuistis nimirum in investigandis erroribus plus satis curiosi ; ct dum
omnia purgare studetis, illic quoque errorem subessc putavistis, ubi nullus fuit. Quando
[' Joachim Vadian was bom at St Gall, Swit-
xerland, A. D. 1484, and was celebrated as a scholar
and mathematician.]
[2 " There was one Joachim Vadianus, a
learned man of St Gall in Helvetia, and an ac
quaintance of the archbishop's. He had framed a
treatise, intituled," Aphorisms upon the considera
tion of the Eucharist," in six books ; which were
intended to prove no corporal presence." Strype's
Mem. of Abp. Cranmer, Vol. I. p. JU. Ed. Oxon.
1H40. Cranmer held this doctrine till A. D. 154f>,
" when by more mature and calm deliberation, and
considering the point with less prejudice, and the
sense of the fathers more closely, in conference with
Dr Ridley, afterwards bishop of Rochester, and his
fellow-martyr, he at last quitted and freed himself
from the fetters of that unsound doctrine." Zurich
Letters, 3rd Series, Letter VII. p. 13. Park. Soc.
Ed.]
1537.] LETTERS. 343
hie certe, si error est, jam inde a primordio ecclesice ab ipsis patribus et viris apos-
tolicis nobis fuit propinatus. Quod quis pius sustinuerit vel audirc, nedum credere?
ut nequid interim dicam, quod bonus Dominus noster unice dilectam sponsam suam
nunquam in tarn pudenda crecitatc tamdiu dereliquisset. Quamobrem quum haec, quam
tenemus, catholica fides de vera presentia corporis tarn apertis ac manifestis scripturis
fuerit ccclcsias ab initio promulgata, et eadem postea per primes ecclesiasticos scriptorcs
fidelium auribus tarn clare tamque studiose commendata; ne, quaeso, ne mihi pergatis
earn tarn bene radicatam et suffultam velle amplius convellere aut subruere. Satis jam,
satis tentatum est hactenus. Et nisi super firmam petram fuisset firmitcr aedificata,
jamdudum cum magnce ruinaa fragore cccidisset. Dici non potest, quantum hasc tarn
cruenta controversia, cum per universum orbem Christianum, turn maxime apud nos,
bene currenti verbo evangelii obstiterit. Vobis ipsis affert ingens pcriculum, et ceteris
omnibus pnebet.non dicendum offendiculum. Quocirca, si me audietis, hortor et suadeo,
imo vos oro, obsecro, et visceribus Jesu Christi obtestor et adjuro, uti concordiam
procedere et coire sinatis; in illam confirmandam totis viribus ineumbatis; pacemque
Dei tandem, quoa superat omnem sensum, ecclesiis pennittatis, ut evangelicam doc-
trinam unam, sanam, puram, et cum primitive ecclesiae disciplina consonam, junctis
viribus quam maxime propagemus. Facile vel Turcas ad evangelii nostri obedientiam
converterimus, modo intra nosmetipsos consentiamus, et pia quadam conjuratione con-
spiremus. At si ad liunc modum pergimus ad invicem contcnderc et commordere,
tirnendum erit, ne (quod dicens abominor), juxta comminationem apostolicam, ad invicem
consumamur.
Habes, optime Vadiane, meam de tota controversia ilia neutiquam fictam sentcntiam,
una cum admonitionc libera ac fideli. Cui si obtempcraveris, non modo inter amicos,
sed etiam vel inter amicissimos mihi nomen tuum ascripsero. Bene vale. £1537.]
T. CANTUARIENS.
Illustri et crudito mro Joachimo Vadiano,
consult apud sanctum Gallum in Hel
vetia.
[TRANSLATION.]
HAVING obtained a release, or rather a respite, from public affairs and deliberations, and beginning, illus
trious and most learned Vadian, at the turn of the year, to reply to you among my other learned correspond
ents, to whose letters I had long been owing an answer, (to you, I say, as having received your letter last
winter, together with a literary present, which kind of presents I always regard as of the greatest value,) I
first begin to consider with myself, and entertain some apprehension, lest by my so long protracted silence
I may have given occasion in your mind to some suspicion or opinion not altogether favourable to me : for
1 know that it is usual among the generality of mankind, that when one person sends his commendations to
another, he anxiously expects an acknowledgment of them by the very first opportunity. And if this be
delayed, he will suspect that it has been owing to pride, or neglect, or at least forgetfulness ; and will con
clude beforehand that the party will continue such through the whole of his life, as he has been found to be
upon a first introduction. Whereas the person who sends a speedy reply, is judged to have done so from
kind and friendly motives, and is therefore regarded as courteous, accessible, and grateful ; he on the other
hand, who is tardy in his acknowledgments, is considered hard of access, and a person of rude and dis
agreeable manners. So true it is, that whatever a man does quickly, and without delay, he may be said to do
twice over. But I promise myself a far better reception from your more than ordinary discretion and
courtesy, and am confident that you will take in good part this my involuntary tardiness or delay, and not
ascribe it so much to my manners as to my engagements. The nature and importance of these has, I think,
long since been made known to you by report ; and I have written something respecting them to our common
friend Grynams, who will, I doubt not, as the rights of friendship require, make you acquainted with every
circumstance. To him therefore I refer you, in case you are offended with me in this matter, as to one who
will render me more excusable in your eyes. I perceive in your letter, and readily accept and embrace, your
good-will towards me, and inclination to cultivate a more intimate friendship with me. For I consider you
as one who, by reason of your extraordinary erudition, (by which I shall not scruple to acknowledge that
I have myself derived benefit,) and of your probity of morals, confirmed by the testimony of many most
excellent persons, is worthy of being regarded by me with all love, favour, and respect. Nevertheless, if 1
may candidly express my sentiments, (as ought to be the case between good men,) the subject you treat of in
those six books which you sent me as a present, is altogether displeasing to me ; and I could wish you
had bestowed your labours to better purpose, and commenced an agreeable friendship with myself under
better or, at least, more approved auspices. For, unless I see stronger evidence brought forward than I have
yet been able to see, I desire neither to be the patron nor the approver of the opinion maintained by you.
And I am plainly convinced, and from this circumstance especially, that the cause is not a good one, because
you who are so shrewd, so eloquent, and so perfectly accomplished in all arts and learning, do not seem to
344
LETTERS.
[1537.
defend and support it with sufficient validity. I have seen almost every thing that has been written and pub
lished either by CEcolampadius or Zuinglius, and I have come to the conclusion that the writings of every
man must be read with discrimination. And perhaps one might apply to these men, and not without reason,
the remark of Jerome respecting Origen, that where they wrote well, nobody wrote better, &c. : you
know what follows. As far indeed as they have endeavoured to point out, confute, and correct papistical and
sophistical errors and abuses, I commend and approve them. And I wish that they had confined themselves
within those limits, and not trodden down the wheat together with the tares ; that is, had not at the same
time done violence to the authority of the ancient doctors and chief writers in the church of Christ. For
how much soever you may exercise your ingenuity, you will certainly never convince me, nor, I think, any
unprejudiced reader, that those ancient authors are on your side in this controversy. You have been, in fact,
more than enough inquisitive in your investigation of errors ; and while you are endeavouring to purify every
thing, you have fancied error to lurk in places where none existed. And this error, most certainly, if error it
be, has been handed down to us by the fathers themselves, and men of apostolical character, from the very
beginning of the church. And what godly man could endure to hear this, much less to believe it? Not to
mention in the mean time, that our gracious Lord would never have left his beloved spouse in such lament
able blindness for so long a period. Wherefore, since this catholic faith which we hold respecting the real
presence has been declared to the church from the beginning by such evident and manifest passages of scrip
ture, and the same has also been subsequently commended to the ears of the faithful with so much clearness
and diligence by the first ecclesiastical writers ; do not, I pray, persist in wishing any longer to carp at or
subvert a doctrine so well grounded and supported. You have sufficiently made the attempt already. And
unless it had been firmly founded upon a solid rock, it would long since have fallen with the crash of a
mighty ruin. It cannot be told, how greatly this so bloody controversy has impeded the full course of the
gospel both throughout the whole Christian world, and especially among ourselves. It brings very great
danger to yourselves, and occasions to all others a stumbling-block greater than I can express. Wherefore,
if you will listen to me, I exhort and advise you, yea, I beg, beseech, and implore and adjure you in the
bowels of Jesus Christ, to agree and unite in a Christian concord, to exert your whole strength in establishing
it, and at length to afford to the churches the peace of God which passeth all understanding, so that we may,
with united strength, extend as widely as possible one sound, pure, evangelical doctrine, conformable to the
discipline of the primitive church. We should easily convert even the Turks to the obedience of our gospel,
if only we would agree among ourselves, and unite together in some holy confederacy. But if we go on in
this way "to bite and devour each other," there will be reason to fear, lest (what I abhor the mention
of), according to the warning of the apostle, we " be consumed one of another."
You have, worthy Yadian, my true and genuine opinion respecting that entire controversy, together with
a free and faithful admonition. To which if you will pay attention, I shall enrol your name not only among
my friends, but among my best friends. Farewell. [1537.] '
T. CANTUAR.
CXCIV. TO CRUMWELL.
state Papor MY especial good lord, after most hearty commendations unto your lordship ; these
ceiianeous shall be to signify unto the same, that you shall receive by the bringor thereof a bible2
Temp. Hen. in English, both of a new translation and of a new print, dedicated unto the king's
series. Voi! majesty, as farther appeareth by a pistle unto his grace in the beginning of the book,
state Papers, which in mine opinion is very well done, and therefore I pray your lordship to read
iI°No!'xc1v! tne same. And as for the translation, so far as I have read thereof, I like it better
PI>. set ,2. fa^ any other translation heretofore made; yet not doubting but that there may and
Life of Abp. will be found some fault therein, as you know no man ever did or can do so well, but
Vol. i. p. 211. it may be from time to time amended. And forasmuch as the book is dedicated unto
the king's grace, and also great pains and labour taken in setting forth of the same ; I
pray you, my lord, that you will exhibit the book unto the king's highness, and to
obtain of his grace, if you can, a licence that the same may be sold and read of every
person, without danger of any act, proclamation, or ordinance heretofore granted to the
contrary, until such time that we the bishops shall set forth a better translation, which I
think will not be till a day after doomsday a. And if you continue to take such pains for
the setting forth of God's word, as you do, although in the mean season you suffer some
snubs, and many slanders, lies, and reproaches for the same, yet one day he will requite
altogether. And the same word (as St John saith) which shall judge every man at the
[' This date is assigned by Colomesius.]
[2 " The bible, which is the Holy Scripture : in
which are contained the Old and New Testament,
truly and purely translated into English, by Thomas
Matthew. IUDXXXVII." For an account of this
translation, vid. Anderson's Annals of the English
Bible, Vol. I. pp. 375—387. Ed. Loud. 1845.]
[3 Vid. Strype's Mem. of Abp. Cranmer, Vol. I.
pp. 48, i). Ed. Oxon. 1840 : and Lewis' Hist, of
Translations of the Bible, p. 115. Ed. Lond. 1818.J
1537.]
LETTERS.
345
last day, must needs shew favour to them that now do favour it. Thus, my lord, right
heartily fare you well. At Ford, the ivth day of August. [1537.]
Your assured ever,
T. CANTUAKIEN.
To the right honourable and my especial good
lord, my lord privy seal.
CXCY. TO CRUMWELL.
AFTER most hearty commendations unto your lordship : whereas the same writeth state
unto me to stay a suit which should be made unto me for the induction of a certain
person in St Quintune's in Spelake4, in the marches of Calais, upon an advowson granted
of the same ; surely, my lord, as yet there is no such suit made unto me : howbeit, if any
suit be made, I shall, according to your mind, stay the same, and likewise incontinently
send unto mine officers that they on their behalf do the same accordingly. Thus, my
lord, right heartily fare you well. At Canterbury, the 5th day of August. [1537.]
Your lordship's own,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
u
CXCYI. TO CRUMWELL.
MY singular good lord, in my right hearty wise I commend me unto your lordship. State papcr
These shall be to yield unto the same my most hearty thanks for your good advertise-
ment unto the king's majesty touching the tenor of my letters, which I sent to you by
sir Edward Ryngslcy, knight5. And as touching your commendation of the said sir
Edward, with your effectious request for my favour to be declared towards him in such
things as he may have to do with me, I am right glad that you have conceived so good
opinion of him ; and for my part, though my ability be but small, he shall have such
commodity and pleasure as I may do for him. Howbeit I shall desire your lordship so
to extend your goodness towards him, that thereby he may have some preferment now in
the alteration of these religious houses ; wherein surely you shall not only much animate
the man to do the king's majesty his most faithful service, but also bind him to be at
your commandment. Thus, my lord, right heartily fare you well. At Ford, the viiith
day of August. [1537.]
Your assured ever,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
CXCYII. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me unto your cotton MSS.
lordship. And whereas I understand that your lordship, at my request, hath not only ?S b.' v<
exhibited the bible which I sent unto you,0, to the king's majesty, but also hath obtained S11 *]
of his grace, that the same shall be allowed by his authority to be bought and read g
within this realm ; my lord, for this your pain7, taken in this behalf, I give unto you
my most hearty thanks8: assuring your lordship, for the contentation of my mind, you
1840.
[4 Vid. Letter CCI. p. 349.]
[5 There is a Sir Edw. Ringleis mentioned by
Foxe, as <k controller of the town of Calais, an office
of no small charge, though he knew not a B from
a battledore, nor ever a letter of the book."
Foxe's Acts and Monuments, p. 1227. Ed. Lond.
1583.]
[6 Vid. Letter CXCIV.]
[7 This your pains. Strype.j
[8 I give you my most hearty thanks. Ibid.]
34fi
LETTERS.
[1537-
have shewed me more pleasure herein, than if you had given me a thousand pound; and
I doubt not but that hereby such fruit of good knowledge shall ensue, that it shall well
appear hereafter, what high and acceptable service you have done unto God and the king:
which shall so much redound to your honour, that, besides God's reward, you shall
obtain perpetual memory for the same within this realm. And as for me, you may
reckon me your bondman for the same '. And I dare be bold to say, so may ye do my
lord of Wurceiter8. Thus, my lord, right heartily fare ye well. At Ford, the xiiith
day of August. [1537.]
Your own bondman ever,
T. CANTUARIEN.
Cotton MSS.
Cloop. E. v.
f . *)2.
Original.
Strype's
Mcm.ofAbp.
Cranmer, p.
M. and Ap
pendix, No.
xix. Vol. II.
pp. 728, 9.
CXCVIII. TO CRUMWELL.
MY very singular and especial good lord, in my most hearty wise I commend me to
your lordship. These shall be to give you most hearty thanks that any heart can think,
and that in the name of them all which favoureth God's word3, for your diligence at this
time in procuring the king's highness to set forth the said God's word and his gospel
by his grace's authority4. For the which act, not only the king's majesty, but also you
Cotton MSS.
Cleop. E. v.
f. ;«o.
British Mu
seum.
Original.
Strype's
Mem. of Abp.
Cranmer,
Vol. I. pp.
«4, 5.
[l The words "for the same" are inserted in the
archbishop's hand.]
[2 Hugh Latimer. ]
[3 Which favour God's word. Strype.]
[4 For a full account of the bringing over, and
setting forth this copy of the bible, vid. Anderson's
Annals of the English Bible, Vol. I. pp. 576, et seqq.
The following letter was sent by Grafton, the
printer, to Crumwell, Aug. 28, 1537, the very day on
which Cranmer wrote this letter.
" Most humbly beseeching your lordship to un
derstand, that according to your request, I have sent
your lordship six bibles ; which gladly I would
have brought myself, but because of the sickness
that remaineth in the city; and therefore I have sent
them by my servant, which this day came out of
Flanders. Requiring your lordship, if I may be so
bold as to desire you, to accept them as my simple
gift, given to you for those most godly pains, for
which the heavenly Father is bound, even of his
justice, to reward you with the everlasting kingdom
of God. For your lordship's moving our most gra
cious prince to the allowance and licensing of such
a work, hath wrought such an act worthy of praise,
as never was mentioned in any chronicle in this
realm ; and, as my lord of Canterbury said, the
tidings thereof did him more good than the gift of
£1000 : yet certain there are which believe not that
it pleased the king's grace to license it to go forth.
Wherefore if your lordship's pleasure were such,
that we might have it licensed under your privy
seal, it should be a defence at this present and in time
to come for all enemies and adversaries of the same.
And forasmuch as this request is for the mainte
nance of the Lord's word, which is to maintain the
Lord himself, I fear not but that your lordship will
be earnest therein. And I am assured, that my
lords of Canterbury, Worcester, and Salisbury *, will
give your lordship such thanks as in them lieth.
And sure ye may be, that the heavenly Lord will
reward you for the establishing of his glorious
truth. And what your lordship's pleasure is in this
request, if it may please your lordship to inform
my servant, I, and all that love God heartily, are
bound to pray for your preservation all the days of
our life. At London the xxviiith day of this pre
sent month of August, 1537.
"Your orator while he liveth,
" RICHARD GRAFTON, Grocer." |
To the honorable lord
privy seal.
In the injunctions given by the authority of the
king's highness to the clergy of his realm, it is com
manded, " that every parson or proprietary of any
parish-church within this realm shall .... provide
a book of the whole bible, both in Latin and English,
and lay the same in the quire for every man that
will to look and read therein, and shall discourage
no man from reading of any part of the bible either
Latin or English, but rather comfort, exhort, and
admonish every man to read the same, as the very
word of God, the spiritual food of man's soul, &c."
Vid. Foxe's Acts and Monuments, p. 1095. Ed.
Lond. 1583. Burnet's Hist, of Reformat. Vol. I.
Part. i. Appendix, Book in. No. vii. p. 254. Ed.
Oxon. 1829. Collier's Eccl. Hist. Vol. IV. p. 373.
Ed. Lond. 1840-41. This injunction is, however,
not found in Cranmer's Register, in Wilkins' Con
cilia, and the folio ed. of Burnet's Hist, of Reformat.,
and has probably been inserted " incautiously from
a draft, which was afterwards altered." ( Jenkyns.)
In the Injunctions exhibited (Sept.) 1538, it is
pronounced: " Item, — That ye shall provide on this
side the feast of next coming, one book of the
whole bible of the largest volume in English, and
the same set up in some convenient place within the
said church that ye have cure of, where as your
parishioners may most commodiously resort to the
same and read it." Foxe's Acts and Monuments,
p. lOiJti. Burnet's Hist, of Reformat. Vol. I. Ap
pend. B. iii. No. 11, p. 279. " This month of Sep
tember, [A.D. 1538, J Thomas Crumwell, lord privy
seal, vicegerent to the king's highness, sent forth
injunctions to all bishops and curates through the
realm, charging them to see that in every parish -
church the bible of the largest volume printed in
English were placed for all men to read in." Stow's
Annals, p. 574. Ed. Lond. 1R15.J
f* i. e. Cranmer, Latimer, and Shaxton.]
[t "Grafton was a member of the Grocer's Company in London. "'j
1537.]
LETTERS.
347
shall have a perpetual laud and memory of all them that be now, or hereafter shall be,
God's faithful people and the favourers of his word. And this deed you shall hear of at
the great day, when all things shall be opened and made manifest. For our Saviour
Christ saith in the said gospel, that whosoever shrinketh from him and his word, and is
abashed to profess and set it forth before men in this world, he will refuse him at that
day ; and contrary, whosoever constantly doth profess him and his word, and studicth to
set that forward in this world, Christ will declare the same at the last day before his
Father and all his angels, and take upon him the defence of those men.
These shall be farther to advertise5 your lordship, that since my last coming from
London into Kent, I have found the people of my diocese very obstinately given to
observe and keep with solemnity the holidays lately abrogated6. Whereupon I have
punished divers of the offenders ; and to divers I have given gentle monition to amend.
l>ut inasmuch as, by examination I have perceived that the people were partly animated
thereunto by their curates, I have given strait commandment and injunction unto all the
parsons and vicars within my diocese, upon pain of deprivation of their benefices, that
they shall not only, on their behalf, cause the said holidays so abrogated from time
to time not to be observed within their cures ; but also shall from henceforth present to
me such persons of their parishes, as will practise in word or deed contrary to that ordi
nance or any other, which is or hereafter shall be set forth by the king's grace's authority,
for the redress or ordering of the doctrine or ceremony of this church of England. So
that now I suppose, through this means, all disobedience and contempt of the king's
grace's said acts7 and ordinances in this behalf shall be clearly avoided in my dioceso
hereafter : not doubting also, but if every bishop in this realm had commandment to do
the same in their dioceses, it would avoid both much disobedience and contention in this
said realm. I would fain that all the envy and grudge of the people in this matter
should be put from the king and his council ; and that we, which be ordinaries, should
take it upon us: or else I fear lest a grudge against the prince and his council, in
such causes of religion, should gender in many of the people's hearts a faint subjection
and obedience.
But, my lord, if in the court you do keep such holidays and fasting days as be
abrogated, when shall we persuade the people to cease from keeping of them ? For the
king's own house shall be an example unto all the realm to break his own ordinances8.
Over this, whereas your lordship hath twice written for this poor man, William Gron-
no we9, the bearer hereof, to my lord deputy of Calice, for him to be restored to his room ;
as far as I understand, it prevailed nothing at all ; for so he can get none answer of my
lord deputy : so that the poor man dcspaireth that your request shall do him any good.
If your lordship would be so good to him, as to obtain a bill, signed by the king's grace,
to the treasurers and controllers of Calice for the time being, commanding them to pay
to the said W. Gronnowe his accustomed wages yearly, and to none other, your lordship
should not only not further trouble my lord deputy any more, but also do a right
meritorious deed. For if the poor man be put thus from his living, he were but utterly
undone. Thus, my lord, right heartily fare you well. At Ford, the xxviii. day of
August. [1537.]
Your lordship's own ever,
T. CANTUARIENS.
[5 Shall be to advertise. Strype.]
[6 The holidays were abrogated by an act of
convocation. Vid. Letter of Hen. VIII. to the
bishops ; Wilkins' Concilia, Vol. III. p. 823. Vid.
also Mandatum Archiepisc. Cantuar. de non cele-
brandis Festis diebus, in Appendix.]
[7 King's grace's acts. Strype.]
[a This [viz. the whole paragraph] was writ with
the archbishop's own hand. All the rest of the let
ter was his secretaries'. Strype. J
[9 Vid. Letter CCVI. p. 356. ]
348
LETTERS.
[1537.
state Paner
series'. "
original!
CXCIX. TO CRUMWELL.
MY very special good lord, in my right hearty wise I commend me unto you. Like-
wise thanking you for your loving and kind answer which you sent me by my servant
Tem£. Hen. Novell, and especially for your good mind towards me concerning my debts1 to the
king's highness, which of all other things lieth most nigli unto my stomach ; trusting, for
the declaration of this your gentle heart towards me, not to be forgotten on my behalf
hereafter, as it shall lie in my power. And as concerning such lands of mine as the
king's highness is minded to have by exchange at Maidestone and Otford*; for-
somuch as I am the man that hath small experience in such causes, and have no
mistrust at all in my prince in that behalf, I wholly commit unto you to do therein
for me as by you shall be thought expedient, not doubting but that you foresee as
much for my commodity, as you would that I should do for you in such a like
matter.
As touching the prior of the black Friars in Canterbury5, I have written nothing to
you of him but that I will justify. And whereas I understand, that the Custos Rotu-
lorum within Nottinghamshire is depart this miserable life, this shall be to desire and
pray you, that you will write your favourable letters unto my lord chancellor for the
preferment of a friend of mine there, named Antony Novell, who is a man of right
good wisdom, experience, and discretion, and useth himself very indifferently4 in the
country.
Over this you shall understand that I have received from the king's highness three
letters concerning the collection of the subsidy5; one for Canterbury, and one for the
shire, and the third for Rochester ; with the which I have received but one commission,
which is alonely for Canterbury town. Wherefore I pray you that the other two
commissions may be sent, or else to signify unto me to whom they are delivered. I
have sent unto my commissary6 at Calice to withdraw his process against Mr Cham-
berleyn, and therefore he not to doubt in that matter. Thus, my lord, right heartily
fare you well. At Ford, the xxxi. day of August. [1537-]
Your own ever assured,
To my very singular good lord,
lord privy seal.
T. CANTUARIEN.
my,
convocat.
CC. TO POTKYNS7.
Voi * COMMEND me unto you. And whereas I have received the kings most honourable
?7' k'tters8 concerning the speedy declaration of his grace's pleasure, for the abolishing of
certain holidays named in the late act of convocation, whereof the transumpt I send
you licrewithal ; my mind is therefore, that you cause, with all expedition, the king's
pleasure in this behalf to be published unto all the clergy within the deaneries of my
[' Vid Letters LXXVIII. CXC. pp. 270, 338.]
[2 The indenture for effecting the exchange bears
date Nov. 30, 2!) Hen. VIII. i.e. 1537. Hasted's
Hist, of Kent, Vol. I. p. 322. Ed. Cant. 1/42—99.
A full account of the archbishop's houses at Maid-
stone, Otford, and Knoll, will be found, Ib. Vol.
I. pp. 323, 338, and Vol. III. p. 624. " My lord,
minded to have retained Knol unto himself, said,
' That it was too small a house for his majesty.'
' Marry,' said the king, ' I had rather have it than
this house,' meaning Otford, ' for it standeth on a
better soil. This house standeth low and is rheu
matic, like unto Croydon, where I could never be
without sickness. And as for Knol, it standeth on
a sound, perfect, wholesome ground : and if I should
make abode here, as I do surely mind to do now
and then, I will live at Knol, and most of my house
shall live at Otford.' And so by this means both
those houses were delivered up to the king's hands."
Strype's Mem. of Abp. Cranmer, Vol. II. p. 625.
Ed. Oxon. 1840.]
[8 Vid. Letter CLXXV. p. 326.]
[4 indifferently, i.e. fairly, justly.]
[5 Vid. Letters CXXX1X. CLXXXVII. pp
301, 336, n. 1.]
[6 John Butler.]
[7 The archbishop's register.]
[8 Dr Jenkyns thinks this letter belongs to A. D.
1536, and has reference to the king's letter, (vid.
Letter CXC VI II : p. 347, n. 6), the date of which
he assigns as being probably Aug. 11, 1536. The
supposed date of the letter fixed by Wilkins is here
followed, as it also is in Dr Jenkyns, Vol. I. p.
202. J
J537.]
LETTERS.
340
peculiars, to the intent that the said act of convocation may from henceforth be put
in due exercise, according to the purport and effect of the same. Thus fare you well.
At Ford, the 16th day of September. [1537.]
T. CANTUAIUEN.
IX. Original.
CGI. TO CRUMWELL.
MY very singular and especial good lord, in my most hearty wise I commend me to
your lordship. These shall be to give to your lordship right hearty thanks for this
bearer, Thomas Wakefeld, my servant ; for, as I understand, you have been many ways Te"ep.s Hen.
his special good lord ; beseeching you of continuance towards him. And albeit your series.
lordship wrote unto me of late to stay such suit9 as should be made to me concerning
the institution of the parsonage of St Quintyne of Spellacke10 within the marches of
Calice, which I have hitherto accomplished accordingly; yet I shall nevertheless be
seech your lordship, forsomuch as I perceive that this my said servant is, by virtue
of the king's advowson, presented thereunto, to be no less his good lord in this his
suit than you have hitherto been, and that the rather at this mine instant request,
so that having right thereunto, he may enjoy the same with your favour : and that
upon your lordship's pleasure known in this behalf, he may have a token from you
unto my chancellor for his institution ; for the which you shall bind him to do unto
your lordship his both daily prayer and service, and me to requite the same if it lie
in my power. Thus, my lord, right heartily fare you well. At Ford, the xx. day of
September. [1537-]
Your own assured,
T. CANTUARIEN.
To the right honourable and my singular
good lord) my lord privy seal.
CCII. TO A JUSTICE11.
IN my right hearty wise I commend me to you. And whereas divers times heretofore, Public R--
of mere love and favour, which in my heart I bear to you unfeignedly, I have moved, Tractat!'11
exhorted, and in as much as in me was, allured you to alter your judgment, minding J5Sv5i.ii.
to bring you to favour the word of God and the knowledge thereof, to the intent SEiX IW>
that by your good ensample the king's subjects within my diocese might the rather Orlgmil1'
be obedient and willing to conceive and apply themselves to the observation of such
ordinances, as by the king's majesty and his learned counsel in the laws of God should
from time to time be set forth and published, concerning as well the abolishment and
extirpation of superstition, as also of the bishop of Rome's erroneous doctrine, which
in many points within this realm still sticketh in men's hearts; this notwithstanding,
(as far as I many ways perceive,) my said exhortation and good intent towards you
taketh little effect ; which thing I assure you is no little grief to me. But inasmuch
[a Vid. Letter CXCV. p. 345.]
[10 Cranmer admitted Robert Palmere to the
church of the parish Sti. Quintini de Spellache
within the marches of Calais, vacant by the death
of John Hayburne, Oct. 2, 1537 • Vid. Cramner's
Register, fol. 362, b.]
[ll The letters between Cranmer and the Kentish
justice are in the hand of a secretary, and Dr Jen-
kyns conjectures that they were prepared for the
information of Crumwell. Remains of Abp. Cran
mer, Vol. I. p. 201, n. y. They bear the following
endorsements : " The copie 1're of exhortacon, wl.
alsoo an answer to the same, from Rayneham."
Also by a later hand, " I thinke this was betwixt
Cranmer and Fissher." Fisher was, however, ex
ecuted June 22, A.D. 153o. In Morice's "Letter
sent to sir \Vm. Butts, and sir Anthony Deny,
defending the cause of M. Rich. Turner, preacher,
against the papists," he makes mention of sir John
Baker, sir Christopher Hales, and sir Thomas Moile,
knights, as Kentish "justices, such as then favoured
their cause and faction, [i.e. the papists',] and such
as are no small fools." Foxe's Acts and Monu
ments, p. 1869. Ed. Lond. 1683. If the name of
Fisher be incorrect in the endorsement, it is diffi
cult to discover who might have been intended.]
350 LETTERS. [1537.
as it is better for me in time, after a friendly fashion, to be plain with you, than so
long to forbear that both you and I may repent our dallying, if the king (or rather
God) shall by opportunity see just cause to punish our overmuch untowardncss ; I
will at this time open fully my mind to you, and eftsoons exhort you either to be in
such opinion and faith as is by the word of God and the king's ordinances prescribed
and set forth to his people without colour; or else I cannot see the contrary but of
necessity I must be constrained to complain to the king's majesty of you in that
behalf, which I were very loth to do, and it is contrary to my mind and usage hitherto ;
nevertheless, if you overmuch constrain me, I will not fail to do it.
For I am fully persuaded that it will little avail me, either by myself or by such as I
shall substitute, to preach within my diocese the word of God or the king's ordinance, you
and yours being reputed and known, both of the commons and gentlemen of the shire,
of a contrary opinion to me. In something myself (besides the common fame that I
hear of you) I have experience of your judgment, that you take not indifferently such
things as of late years hath been set forth by the authority of the word of God :
and besides this, it is known to many, that you let, in as much as in you is, the people
in my diocese to exercise themselves in the knowledge of God's laws ; but that from
time to time you promote them to all trouble and vexation1, without any discerning
good knowledge from manifest error, so that (as it is thought) you rather thereby
intend to extinguish the whole knowledge of God, than to have him by his word
known and glorified. I pray you, what other ways was there at any time invented
better to maintain, continue, or uphold the bishop of Rome's usurped authority and
other superstitiousness, than to banish and suppress the word of God and the knowT-
ledge thereof specially from the simple and common people, and to restrain the same
to the knowledge of a certain few persons ? yea, this thing hath been universally the
only decay of our faith. And why then may not men think of you to be a special
favourer covertly of his authority, when you bear the people such a hatred for favour
ing of God's word, which word hath uttered unto all the world his crafty inventions ?
Surely you so handle yourself in this thing, that it is not only known to the
people that you hate God's word, but also that you cannot abide any reformation or
alteration of abuses in the church, or amongst the people; uttering your words and
communication in such wise, that every thing that is set forth contrary to the late
custom used by the authority of Rome must seem to you and yours new learning
and erroneous. And again, if any ceremony or ordinance of the church be but brought
to his first sense and meaning, and cut away from superstition, by and by it is
blasted abroad under your authority and by such as appertaineth to you, that all old
fashions are restored again, spite of this new doctrine and new preachers; and so de
clared and communed of, that the people daily conceiveth great murmuration both
against the ordinances, against the king's majesty, his council, and against me and all
other that by our preaching declareth such abuses and superstition as hath been hitherto
brought from Rome, which would restore God his honour, obedience to the prince, and
peace and tranquillity to the realm.
And to the intent that you shall perceive that these things be not feigned ne
imagined without cause, you shall understand, that (besides the common and vulgar
fame touching the premises) certain of your servants and family lately, since this new
book of the clergy's determination came forth by the king's grace's commandment2,
hath not only misreported the said book in divers and many things, (as I am in
formed,) but also hath spoken such words or like in effect as hereafter ensueth, that
is to say to move divers by these words, "I am sorry for you, and I can do no
less than shew unto you that thing that I know to be true, and that the king's book
willeth; for of truth it alloweth all the old fashion, and putteth all the knaves of
the new learning to silence, so that now they dare not speak one word," — willing them
to leave the teachers of the New Testament, for they be but knaves, cobblers, and
[! Vid. Letter CCXX1II. p. 367.]
- i.e. The Institution of a Christian Man. Vid. Letter CXC. p. 337/
1537.] LETTERS. 351
such other ahominable heretics; further saying, that "my master and divers other
could have favoured you much better, saving that you smelled of the new learning."
If these, and such like words, be not both contentious and seditious, I know not
what may be cause of sedition in this matter. For surely I think that those which
begun the rebellion in Lincolnshire3 had no better occasion to turn the people's hearts
against their prince, than such manner of communication as is used here by your
maintenance, or at the least trusting to your defence. Which thing much grieveth
me, yea, it piticth me not a little, to think that you, having so kind and loving a
sovereign lord as the king's grace is to you, of whom you have received no small
benefits, but over that of his great goodness hath called you to so high estimation as
to be reputed one of his council, should thus slenderly regard his godly intent in
the reformation of doctrine within this his realm, that by your comfort the vulgar
people conceivetji hatred towards such things as by the prince's commandment are
set forth. It is every where within Kent spoken and murmured, that the people
dare not apply themselves to read God's word, for fear of your threats at sizes and
sessions.
And whereas your servants report that all things are restored by this new book
to their old use, both of ceremonies, pilgrimages, purgatory, and such other, calling
those that of late hath preached of the abuses of them, false knaves and men worthy of
no credence : truly you and your servants be so blinded, that you call old that is new,
and new that is old; and of malice, as it appeareth, you will not learn of them that
can tell you, what is new and what is old. But in very deed the people be restored by
this book to their old good usages, although they be not restored to their late abused
usages ; for the old usage was in the primitive church, and nigli thereunto when the
church was most purest, nothing less so to phantasy of ceremonies, pilgrimage, pur
gatory, saints, images, wrorks, and such like, as hath these three or four hundred years
been corruptly taught. And if men will indifferently read these late declarations, they
shall well perceive, that purgatory, pilgrimages, praying to saints, images, holy bread,
holy water, holy days, merits, works, ceremony, and such other, be not restored to
their late accustomed abuses ; but shall evidently perceive that the word of God hath
gotten the upper hand of them all, and hath set them in their right use and estima
tion ; although it be otherwise reported by them that would fain have the people main
tained in sedition, and continue in blindness and in disobedience.
Wherefore in mine opinion, if you mind and intend that the hearts of the people
should be given to the law of God and their prince, it appertaineth as well to you as to
me to open to the people, in time and place convenient, how much they are bound to give
God eternal thanks, laud, and praise, that in their time it hath pleased his goodness thus
manifestly to shew himself by his word to them, whereby they may perceive in what
error, superstition, and blindness they were led in of late years; and that they have
no less cause to give him thanks, in that he hath sent us so good and virtuous a prince, as
to cause these things to be made open to them both by his word, and otherwise by
declaration of learned men : and not thus to bear in hand and glory, that in all things
the people must do as they did before, and whatsoever hath been preached by these
new preachers are mere heresies : so that in thus reporting bringeth in a grudge and
hatred no small number of people one against another.
And surely if it were not for the favour I bear to you, I would call before me
such of your servants and other that appertain to you, and proceed against them as
against heretics, if they will maintain either pilgrimage, purgatory, images, or saints,
merits or works, as they have been heretofore by many both taught and used, by
the space of two or three hundred years, for all their brag; and therefore let them
look more wisely upon this new book than so to report of it. Howbeit, I trust your
wisdom and discretion is such, that you will see your family and retinue so ordered,
[3 " The first rising was in Lincolnshire, in the i net's Hist, of Reformat. Vol. I. p. 456. Ed. Oxon.
beginning of October," (A.D. 1530.) Vid. Bur- [ 1829.]
352
LETTERS.
[1537-
that they may be agreeable to such things as are truly set forth for the preservation
of the common opinion and religion within this realm. And trusting also, that both
on your part, and on theirs likewise, quietness amongst the people may be observed,
and love towards our prince engendered ; to the furtherance whereof every man in his
state is bound both of duty and of conscience.
Public Re-
Traitai!"*'
Theol. et
A. I. 8.
CCIII. A JUSTICE TO CRANMER.
JN right humble manner I recommend me unto your lordship : ascertaining you, that yesterday I received
your letters at Mynster in the Isle of Thanet, written at Ford the 2nd day of this month, thinking continu-
a]iy before my receipt thereof, that your lordship had been much more my good lord than I may well now
' perceive that ye be. And even as, before your lordship knew me or any part of my conversation, ye judged
me ^o |je a man that favoured not the word of God; so, notwithstanding your often favourable acceptation
of me into your presence heretofore, and hearing of mine answer thereunto directly made unto you, your
lordship, without cause, persevereth in that opinion, (in manner) as if ye had so tried me ; and for answer
hereto I pray you, my lord, pardon me of my plainness ensuing.
I let you know reverently, that I love God and his most blessed word, believe in him, dread him, confess
him and am as obedient to him and to his laws as ye be, and as a true Christian oweth to be. Wherefore,
as in that point, your judgment doth me wrong. Also, my lord, I trust verily in God, and doubt it no
thing, but that if ye do your duty to God as a good Christian prelate, (which I pray God give you grace to
do,) and also your duty to the king's majesty on your behalf as appertaineth to your honour, as I have ever
intended to do, have done, and will do continually to my feeble power, neither of us shall have cause to
repent our dealing, neither rebukeful untowardness shall be seen to be in either of us. And, my lord, I
have not used to colour or dissemble, to advance or extol any thing which the king's highness hath set forth
to his people ; and if ye know that I have, do your duty by complaint, as ye threat me by your letters : and
I trust that little honour shall ensue to you by your complaint, being grounded upon so little truth.
And as touching the preaching of your lordship and of your substitutes, ye cannot truly accuse me to
have impugned against the same. And as for the experience which your lordship hath of my judgment,
that I take not indifferently such things as of late hath been set forth by the authority of the word of God,
I am ready to answer to your knowledge and experience therein, whensoever I shall be called. Also 1 say
expressly, that neither ye nor any other knoweth, nor can prove, that I have let any people of your diocese
to exercise themselves in the knowledge of God's laws, neither hath promoted any such to trouble or
vexation. And I dare well say, that none honest man thinketh, that I rather intend to extinguish the whole
or any part of the knowledge of God, than to have him by his word known and glorified. But your lord
ship, being prone to hear the tongues of false liars your explorators, thus listeth by their false reports to
touch me with your letters.
And as to the false traitors in Lincolnshire, which ye ascribe to be adherents to the bishop of Rome, and
subsequently ye parify me unto them ; my lord, I think ye shew thereby your good will and charity toward
me to be but little : for I let your lordship know, that I am as true a subject to the king as ye be, and no
papist, nor set any more by the bishop of Rome, or his traditions or usurpations, than I think he setteth by
you. And untruly ye conclude thereupon, that I bear the people hatred for favouring of God's word,
affirming that I so handle myself that it is not unknown to the people, that I hate God's word ; and also that
I cannot abide any reformation or alteration of abuses in the church or among the people : which matter it
seemeth, by your letters, that your lordship hath gathered by my words and communications brought unto
you by the false tongues before rehearsed ; and yet ye give faith and credit unto them as though ye had
heard or seen me to shew myself. I marvel much of that your light credence therein, not hearing me which
am a party to be called thereunto : which lightness of credence doth not well in so great a prelate as your
lordship is. After this your lordship imputeth much default in me, that by mine authority and by such as
appertain to me, ceremonies or ordinances of the church cut away from superstition is blasted to be restitu
tion of all old fashions, spite of this new doctrine and new preachers ; whereupon your lordship, by your
letters, doth express specially many great offences committed against the ordinances to the king's majesty,
his council, and yourself; and for approbation thereof ye rehearse divers misdemeanours committed by
certain of my servants, sythe that the book, which ye call the clergy's determinations, hath come forth by the
king's commandment. My lord, I have none authority but of the king's majesty, and I trust I know how to
use that according to his grace's pleasure and laws, and will not let so to do, how many soever espies ye set to
look upon me. And of the said book I have spoken openly in the last sessions, at Canterbury and elsewhere,
so that my words were manifest, and I will abide by them ; and let my servants answer to theirs : for, my
lord, ye shall find me to be no seditious nor contentious person, nor ye can prove me to be a maintainer of
communication sounding or extending to any such abominable effect as ye write of, nor that any person hath
had or conceived any occasion to trust to any defence in such wicked matter. And it is not honourable to
you so to write, unless that ye can prove it, (as I am sure ye cannot.)
And as touching the benefits by me received by the king's highness, your lordship needeth not to put me
in remembrance of them; for I should shew too much ingrate and unnatural disposition in me, if I should
not recognise that I have received of his grace's benignity and liberality an hundred-fold more good and
goodness than ever I shall be able to deserve or recompense unto his grace, as your lordship and many other
have done semblably, which I perfectly and well knew before that I knew your lordship ; and therefore have
alway considered that my duty is to pray to Almighty God daily for preservation of his most royal estate,
and with my body and all that I have to serve him unto my life's end.
]537.] LETTERS. 353
And as for my threats at assizes and sessions, etjo palam locutus sum; and am sure that I neither
offended God, my sovereign lord, nor my own conscience therein, in such vise- us ye write. And as to my
blindness in reading the said new book, of truth I am so blind, that when I read in it, it seemeth to me that
it is so full and perfect of itself, that there needeth none other doctor or clerk to be expositor thereof:
wherefore I and all other the king's true and unlearned subjects be much bound to pray for his grace, that
hath set forth among us such a noble and comfortable work for the advancement of Christian faith and true
doctrine.
And, my lord, if ye have matter or cause sufficient to convent before you any of my servants, or other that
appertain to me, and to proceed against them as against heretics, I pray you let not the favour or love that
ye pretend to bear to me be the let thereof; for your lordship giveth me now little cause to trust unto it; and
therefore I may think mine own poor heart being set in affection toward you, next unto my sovereign lord,
to have had a weary journey. God preserve your lordship! Written at Sandwich this Wednesday morning,
the 3rd day of October, an0. 29. [1537.]
CCIV. TO A JUSTICE.
AFTER hearty commendations ; these shall be to signify unto you, that I have Public Re-
received your letters dated at Sandwich the third day of this present month of October, Tracut.'
answering to my late letters to you directed the second day of the said month; the Poiit. Vol.
contents and circumstances whereof I have thoroughly pondered and considered: bym A.I. a
which I perceive that you cannot well bear the exhortation of your friend in such things
as of duty appertaineth one to admonish another ; as specially it becometh every man
without respect to do, when the thing toucheth God's quarrel and the prince's : for you
make an answer unto my said letters with such comparisons, and so clearly avoiding
yourself from every conjecture and reason objected, that you would seem to be out of
suspicion of all together: which thing if you could persuade unto me to be true, I
would gladly abide both reproach for writing so unadvisedly, and also make you a large
amends, so that the most part of my diocese could likewise believe the same as well as I,
Howbeit I am twice sorry to find you in this taking ; once, by cause you set so light by
your friend's honest admonition ; again, by cause you be of that courage, rather to be
content to be evil spoken of by many that dare not once tell you a word to your face,
but in murmuration all behind your back, than to abide your friend's plain, simple, and
loving monition, which telleth you what other men heareth, talketh, and judgeth of you.
And now to come somewhat to touch your letter particularly, you shall right well
understand that you are much deceived, to think that I withdraw my good mind, or that
at any time, either now or heretofore, I have not loved you in my heart, but (as it were)
dissembled with you all this while. Arid inasmuch as you say that I judged you, before
I knew you, not to be a favourer of God's word, and so doth persist in that opinion, in
manner as if I had so tried you: in that you may perceive that there was a fame of you in
this behalf before I knew you ; which declareth that neither I nor none of mine hath
invented any such things against you of late ; and therefore, the fame not yet quenched
made me to write my mind so plainly to you as I did. As for the profession of your
religion, that you love God and his most blessed word, believe in him, dread him, £c.
I did never doubt in that behalf at all, but that you had a fervent zeal to him, saving
that it may be doubtful whether that zeal were according to knowledge, or no : specially
considering that in your sessions and elsewhere you be not so diligent nor circumspect to
open and set forth things requisite of necessity to our salvation, (as the point of our
justification by Christ's passion only, the difference between faith and works, works of
mercy to be done before voluntary works, the obedience towards our prince by the
authority of the word of God, and such other concerning the stiff opinion of the people
in alteration of ordinances and laws in the church, as holidays, fasting days, &c.,) as you
be in the declaration and setting forth of mere voluntary things, of the which we have no
ground ne foundation of scripture. The abuses of which voluntary things have been
so nourished in the church, that the estimation of them hath put out of place, or at the
least greatly obscured and hindered, the very articles of our faith, and such things as of
necessity and upon pain of damnation we are bound both to believe and do ; yet notwith
standing must they be at sessions and elsewhere in letes1 restored to their old use,
[l This word, "letes," i. e. "court leets," is o;nitted by Dr Jcnkyns.]
r i 93
[CRANMER. II.]
354 LETTERS. [1537.
without any mention made of the abuses, and without any word mentioned of things
necessary for our salvation. Methink God and the king hath wrong, in thus declaring
the worst, and speaking never a word of the best : God first, by cause his command
ment is not preferred ; and then the king, by cause pie] hath caused great labours and
pains to be taken to discern the one from the other ; the best to be worthiest esteemed,
and the other to have their degree and right use, the abuses cut away. And yet the
matter is so handled, and every thing restored to his old use by your declaration, as I am
credibly informed, that no abuse is found, and that it scemeth that the king and his
council are worthy of no laud and praise at all for their great pains, expenses, and
labours ; and the people nevertheless led in blindness.
Surely therefore I do not impute this to you, as doing it of malice or of purpose, but
rather for lack of some knowledge, in not discerning sincerely things commanded by God
and by his word from things ordained by man and grounded upon mere devotion, with
out any foundation and ground of the word of God : which manner of discerning these
two things, no doubt, these many years hath not been greatly regarded, pondered, ne
weighed, but rather wittingly let slip, by cause that without controlment of the word of
God men might build whatsoever they list for their own glory, commodity, advantage,
and lucre. These things shall you evidently espy, if you advisedly ponder these late
and last determinations of the clergy1 : and I marvel that you do not perceive this in
reading the same, seeing that, as you say, they be so plain they need no declaration.
As touching that you lay to my charge in sundry places of your letters, that I am
light of credence and prone to hear false liars my cxplorators, thinking that I go about to
set spies for you ; I trust in your conscience you do not think so as you have written,
for hitherto I have not so handled myself, neither to you ne to none other ; at the least
I dare say that I am out of common fame thereof. If you have of me no better estima
tion for my friendly admonition, I may think that you have borne little good mind to me
hitherto, thus suddenly to lay to my charge that [of] which no man living (besides you)
can accuse me of suspicion, much less of proof. And do you think that I am so ready,
at the informations of light persons, to write so earnestly to such a one as you be, both
of experience and wisdom in no small estimation, not having both manifest conjectures,
proofs some, and vulgar fame sufficient, to inform me thereunto ? Surely, notwithstand
ing your imagination in this behalf, I may not wink at such things as be by common
fame and great likelihood opened to me, specially when the matter tendeth to disquiet-
ness, murmur, or disobedience. For if I had intended so to undermine you, (as you
pretend I do,) you may trust me, surely, that I would never have opened so plainly to
you my mind as I have done, but have declared and proved my grief so to the king's
grace and his council, not doubting but that I should rather have thereby had laud and
praise than any dishonour, mine intent thoroughly known to the king's majesty in that
behalf.
And where you say, that I parify you to the false traitors in Lincolnshire, thinking
thereby to shew my good- will and charity towards you to be but little, and so thereupon
you declare your true obedience to the king's majesty ; sir, although you have uncharitably
received my letter, and gathered upon me in this point more than can be proved justly,
yet did I not intend herein to break charity with you, or to bear you any worse will, in
declaring mine opinion, what I thought your servants' words and such other might prove
to, leaving for example that such like words was the ground and foundation of the rebel
lion lately conceived in Lincolnshire. And to be plain with you, I am sorry to perceive
how ready you be to ascribe that to yourself, which was only laid to your servants,
for such words as I suppose I can justly prove against them. And therefore when I
write this parification (as you call it) of the rebels of Lincolnshire, I nothing thought less
than to compare any man hereabout to them : only I shewed what seditious words might
do here, as it did there ; for I think that if such monitions had been in time there sent
to wise men, it would never have come to so great a ruffle as it did. And I do assure
you, (by cause the pacifying of seditiousness as much appertaineth to you as to me,) I had
[l The Institution of a Christian Man. Vicl. Letters CXC. CCII. pp. 337, 35U.J
1537.] LETTERS. 355
thought when I wrote that my said letter to you, you would rather have required of me
the names of your servants, the time and place, and to whom those words were spoken,
than thus, by taking to yourself the defence of your said servants, impute that the matter
was specially rehearsed against you.
As touching many other things at large in your letter, of your hatred towards the
people for favouring of the word of God, of your interpreting new and old fashions,
of your open speaking at sessions, or elsewhere, both of the new book and of other things,
and of your threats there ; forsomuch as you allege this text, Ego palam locutus sum, I
think in very deed that your open speaking hath engendered much grudge amongst the
people, and also puttcth your own servants in this courage and comfort, thus without
discretion to babble and talk such slanderous and seditious words as they do.
And therefore, to make an end, I require you not to take my monition to the worst,
but as you wouljl accept the monition of him that loveth you better than he that dare not
tell you his mind according to his conscience. And as for that that I have done hitherto
by my letters, you have no cause why you should take it but after a charitable manner,
considering that it is our private and secret communication. And if you cannot thus
take it, then I remit the judgment of my letters to the king and his council, and to the
report of such as shall be called before them for the same. And now, where upon occasion
of my other letter you wish to me that God should give me grace to do my office, truly I
can no less do than thank you therefore, requiring you (as you shall from time to time
see cause why) that you will both earnestly and plainly admonish me of such things as
you shall think in your conscience worthy of reformation. And I trust I shall not only
better accept your admonitions than you have done mine, but shall in my heart also
yield unto you condign thanks for the same.
CCV. A JUSTICE TO CRANMEK.
AFTER due reverence as appertaineth to your lordship remembered; it may please you to know that Public lie-
yesterday before noon I received your second letters, whereby I perceive that your lordship calleth your ™ycl ()jl'fe
former letters to me directed, which I received at Mynstcr in Thanett, " a friendly exhortation." And ye Thepl. et
allege that I cannot bear the same: which allegation it seemeth ye make because of certain comparisons ]j° ,t- ]2|)L_
comprised in mine answer to your lordship thereunto made. My lord, ye may be assured that your said former 182- A. I. H.
letters distempered not me in such wise, that I forgat wherein I made my comparison ; for they be such as I rigim
may well make, and eftsoons hereby I affirm them. And as to your lordship's friendly exhortation, albeit
that ye be an high prelate and percase deeply seen in divinity, and I a man but meanly learned in morality,
1 despair not so much in myself as to think, that I cannot discern between a friendly exhortation or admoni
tion, and a captious impetition or dangerous commination. And where your lordship offereth to abide
reproach, or to make me amends, in case that I could persuade unto you mine Irreite 2 to be true, as I have
heretofore written, I will not desire any of those to be had ; but I will make recompence to myself by being
ware of your lordship hereafter. And, my lord, I know well that honest men of this shire be not in such
fear of me, as to forbear to speak to me presently as they think, nor use to detract me, as ye write.
And where your lordship, touching the particulars of mine answer to your said former letters, writeth,
that your judgment conceived of me before ye knew me, in that I favoured not the word of God, and your
perseverance in the same argueth that there was a fame of me in that behalf before ye knew me ; it seemeth
to be but a weak argument, and thereto I say and I think verily, that ye never knew nor heard of any such
fame, but that ye invented that objection against me for another cause, which I well remember. For when
I came first to your presence, which was at Otford, and moved you therein, ye justified not that your judg
ment by any fame thereof being upon me, but advised me to apply study of scripture; which hitherto I durst
never enterprise, for doubt that I should, with little learning and less discretion, take upon me high know
ledge, as I see many do now-a-days.
And such things as ye impute default in me for matters not set forth in sessions, which be requisite for
our salvation ; those things be more pertinent to the office and part of a standing preacher in a pulpit, than
to a sitting justiciar in a temporal session of peace : and what your lordship meaneth by voluntary things
set forth in sessions, which ye allege have greatly obscured our faith and such things as we be bound to
believe and do upon pain of damnation, 1 know not ; and I never heard the king's courts of sessions so
defamed as your lordship doth with your pen, writing that the worst been there declared, and of the best
never a word spoken. Thus your lordship taketh opinion by the reports of the tongues of such false
persons as I have written of to your lordship before ; and in the process of this matter it may be reasonably
[* This word is omitted by I)r .Tenkyns. It is either a mistake, or r.t least the meaning of it is
here printed as it stands in the MS. ; but it is doubtful.]
23—2
350 LETTERS. [1537.
gathered upon the writing to me, that a session of the king's laws cannot be laudably kept, unless there be
in manner a sermon of divinity clerkly made therein. Whereunto ye add great lack of discretion in men
between things commanded by God and by his word, and things ordained by man and grounded of mere
devotion, without any foundation or ground of the word of God. I suppose that few men have so little
discretion as to think, that liberal things proceeding but of devotion be to be done or practised, and the com
mandment of God to be omitted : albeit I doubt not but that Almighty God accepteth to his pleasure good
things done which proceed of mere devotion, though that the thing be not expressly commanded to be done
by the word of God ; or else all foundations of ecclesiastical things and other like perpetuities be of little
reputation.
Also your lordship marvelleth that I do not perceive things which ye write of, in reading the last deter
minations of the clergy, because I say they be so plain that they need no declaration ; and I marvel more that
ye so marvel, ere that ye know or hear mine intelligence in them. And most heartily I beseech your lordship
to let me know your manifest conjectures, proofs, and vulgar fame which ye Avrite of ; whereupon ye have
grounded, or reasonablv may ground yourself to impeach me by your former letters as ye have done ; for till
your lordship so letteth me know by some reasonable mean, I cannot think but that ye have dealt hardly
with me and uncharitably. And let the openers to you of those things, and such other as ye may not wink
at, be known ; and I doubt not but that they shall be seen to be such persons as I have written of, and
thereby also ye shall know me better than ye do. And hithereto, I am sure, that I have been as vigilant to
things tending to disquietness, murmur, or disobedience, as any poor man of my degree in this shire, and
have detested them as much : and because that it seemeth that divers of my servants offended your lordship
in speaking of some words, I pray you send for them, and upon due proof thereof made, use them according
to their demerits.
And where I have written, ego palam locutus sum, let the hearers testify, and I am ready to make answer ;
and beseech Almighty God to grant me grace never to have more dangerous matter to answer unto than
that : and I doubt not but that I have so borne myself hitherto, and trust in God to do hereafter, that I shall
not need to dread the complaint of your lordship nor of any other ; and so finally I intend truly to serve
God and the king during my poor life, as well as God will give me grace, and so to live in good tranquillity
and little care of evil tongues, what ears or eyes soever be bent against me. And so also I pray God your
lordship may do. Written at Raynham, the first Sunday of this month of October. [Oct. 7, A. p. Io37.]
CCVI. TO CRUMWELL.
state Paper MY very singular good lord, after most hearty commendations unto your lordship ;
ceiianeous these shall be to signify unto the same, that you shall receive news by this bearer Mr
Tem^'Hen. Hethe1, which of late I have received out of Germany from Osiander; requiring you,
series'. Vol. mv lord, to si vc further credence unto this said bearer touching such things as he shall
IX. Original. . J,
declare unto you.
And albeit that I have written to your lordship so many times in the favour of that
poor man, William Gronnovve2, to be restored unto his room at Calico, that I am at my
wit's end farther how to behave myself to do him good by my suit, considering that
your letters, three times already directed in his favour, prevaileth nothing at all ; yet
once again, having in respect both his importune suit, and also his extreme poverty, or
rather undoing, I shall beseech your lordship, (inasmuch as you have thus far attempted
in his behalf,) that you will not now leave off your good intent towards him ; for if
you do, surely I do not only count the man undone, but also take that this his
extreme handling shall be a great hinderance to the advancement of God's word : and
I beseech you procure, that there may be one of the council of Calcis that earnestly
favoureth the furtherance thereof. Thus, my lord, right heartily fare you well. At
Ford, the 9th dny of October. [1537-]
Your own assured ever,
T. CANTUARIEN.
To the right honourable and my singular
flood lord, mi/ lord privy seal.
P Vid. Letters LXXXVII1. CL. pp. 270, 307. : lf». § Ixvi. Add. (b) p. 180. Ed. Francof. et Lips.
Seckemlorf, Comment. Hist. Apol. de Lutheran, i 1092.]
Lib. HI. Sect. 13. § xxxix. Add. p. Ill, and Sect. I f2 Vid. Letter CXCVIII. p. 347.]
1537.] LETTERS. 357
CCVII. TO DR SNEDE, VICAR OF RYE.
I COMMKND me unto you. And whereas I understand that (by reason of bloodshed state p.ip»r
lately committed within your church by William Guston upon one Robert a Wood)
you be in doubt whether that you may lawfully celebrate divine service there : I do
signify unto you that, upon due examination of the manner and circumstance thereof, I
do find therein no lawful impediment whereby you may have cause to abstain from
your said divine service, but that you may exercise the same as it hath been heretofore
accustomed; which I will and command you to do, this said chance notwithstanding.
Thus fare you well. At Ford, the 11 day of November. Q1537-]
T. CANTUARIEN3.
To my wellbdoved doctor Snede, vicar of Rye,
and in his absence to the curate there.
CCVIII. TO CRUMWELL.
MY singular good lord, I heartily commend me unto you. And whereas my trusty state Paper
servant master Towker, my physician, being a man of good learning and conversation, original,
hath exercised the office of a physician of long continuance with the prior and convent
of Christ's church, in Canterbury, and had the fees, profits, and commodities belonging
to the same ; the which said office, by the custom of the house, hath always been
esteemed a perpetuity, and the prior promised me at Christmas last, that my said
servant should have a patent thereof during his life ; the which his former promise
the prior nothing regarding sithen that time will now in no wise condescend that my
said servant shall have any patent of the said office : wherefore, in consideration of
the good service he hath done to the said prior and convent at all times, I beseech
your good lordship to direct your letters to the said prior and convent, requiring
them without further delay to seal and deliver the said letters patents; whereby ye
shall not only do a very good deed, but also bind my said servant to be your daily
beadman, and with his poor service to be at all times at your lordship's command
ment. And thus heartily fare you well. From Lamehithe, the xith day of this
month of November. [1537-]
Your own assured ever,
T. CANTUARIEN.
To the ri(jht honourable and any singular
good lord, my lord privy seal.
CCIX. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me unto your state Paper
lordship. And where I have written unto the wardens of the goldsmiths, requiring origtotL
them to take a view of the pix belonging unto the mint at Canterbury4, as well for
my discharge as to the intent the king's highness may be the more substantially
served in his coins there; the said wardens hath sent me word, that they would
gladly take pains in that behalf, so that they may have commandment from one of
the council besides me ; for so in times past they have accomplished my predecessors'
request herein, and not else, (as they say :) these shall be therefore to beseech your
lordship to assign this bill herein inclosed, to the intent that the master and con-
\3 This letter has not been printed in any former collection of the archbishop's letters.]
[4 Vid. Letter CXX1II. p. 295, n. 1.]
358
LETTERS.
[1537.
troller of the said mint, being now in the town at my commandment, may the sooner
have expedition in the premises. Thus, my lord, right heartily fare yon well. At
Lambeth, the ivth day of December. [1537.]
Your own assured ever,
T. CAKTUAKIEN.
To my very singular good lord,
my lord privy seal.
CCX. TO CRUMWELL.
original.
smgu^ar g°0<l l°rd> m my most hearty wise I commend me unto your
lordship. These shall be to signify unto the same, that at my late being at the court,
forsomuch as I failed of you there, I attempted alone to be a suitor unto the king's
majesty for my loving friend sir John Markham1, knight, declaring unto his grace
not only the old and continual service which the said sir John Markeham did first
unto his grace's grandame2, and since to his said grace ever since his coronation, being in
all the wars which the king hath had since his most gracious reign, except he had
wars in divers places at one time, and then he was ever in one of them, which from
time to time hath been great charge unto him : moreover I declared unto his high
ness, how the said sir John, of long season, hath unfeignedly favoured the truth of
God's word; and so upon these my persuasions I besought his grace to be good in
a suit which your lordship and I should make for the said sir John, whereof I
referred the relation unto your lordship : and I found the king's grace very well
minded towards the said sir John ; wherefore I nothing doubt, but if it will please
your lordship this present time earnestly to set forward the said suit, the king's
grace is well inclined to hear it; so that I trust you shall easily obtain the same,
which I beseech you to do at this my request, and this gentleman shall be ever
bound to do you service. And yet one thing I did forget to say unto his highness,
which is this, that the said sir John Markham hath been no great craver unto his
grace; for this is the first thing that ever he asked of his grace. Wherefore, my
lord, considering the matter is thus far opened and wholly committed unto you, I
shall desire you to promote the same with expedition, and that the rather at this
mine instant request : wherein surely you shall not only do for the preferment of a
faithful and honest gentleman3, but thereby bind me to be at your lordship's com
mandment. Thus, my lord, right heartily fare you well. At Lambeth, the vitli day
of December. [1537.]
Your lordship's own ever,
T. CANTUARIEN.
To my very singular good lord^ my
lord privy seal.
CCXI. TO CRUMWELL.
^Y very sm£ular good lord, after most hearty commendations; this shall be to
signify unto your lordship, that I have received both your letters, and the book4 also
Vol. i. Part' lately by us devised, and now overseen and corrected by the king's majesty ; which
original.
Vol. i. Par'
PP. «74» «.' book, according to his grace's pleasure, (all other business laid apart,) I shall with
ofAbp.Llfc
Cranmer,
Vol. I. p. 184.
possible expedition peruse and oversee within this sevennight, or fortnight at the
f ' Vid. Letter CLXI. p. 315.]
[2 The lady Margaret, countess of Richmond.]
[3 The site of the Premonstratensian Abbey of
Ncubo or Newboth, in Lincolnshire, was granted to
sir John JMarkhani, 29 Hen. VIII. Tanner's Notitia
Monast. Lincoln. Iv. Neubo. Ed. Camb. 1787-]
\* i.e. The Institution of a Christian Man. Vid.
Letters C-XC. CCII. CCXII. pp. 337, 350, 35'J.J
1538.]
LETTERS.
350
uttermost, and thereof advertise his majesty, by your lordship, of my judgment and
opinion in such places as are in the same book by his grace corrected.
And as touching your farther advertisement of the king's most gracious pleasure
to be resolved in the case of matrimony between the late duke of Richmond5 and
my lord of Norfolk's daughter, wherein his highness willeth me to call my doctors
unto me, and to propone the same case amongst them, whether such marriage be
matrimony or no ; I assure your lordship, that, without farther convocation of
doctors, I am fully persuaded that such marriages as be in lawful age contracted per
verla de prwsenti are matrimony before God. And the same case is (as I remember)
plainly opened and declared in the king's grace's book of his own cause of matri
mony6. Howbeit, I shall cftsoons consult herein with such learned men as at this
time be with me present, and send unto your lordship our resolution in the same.
And if his grace will have me further to consult therein, then I must send for other
learned men, or else come to London myself. Thus Almighty God have your lordship
in his tuition ! At Ford, the 14th day of January. [1538.]
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
CCXII. TO CRUMWELL7.
these
MY very singular good lord, after most hearty commendations unto your lordship ; Cotton MSS.
se shall be to advertise the same, that as concerning the book lately devised by f. loT.'
me and other bishops of this realm, which you sent unto me corrected by the king's seum.
highness, your lordship shall receive the same again by this bearer the pursuivant, °r
with certain annotations of mine own concerning the same : wherein I trust the king's
highness will pardon my presumption, that I have been so scrupulous, and as it were
a picker of quarrels to his grace's book, making a great matter of every light fault,
or rather where no fault is at all; which I do only for this intent, that because the
book now shall be set forth by his grace's censure and judgment, I would have
nothing therein that Momus could reprehend : and yet I refer all mine annotations
again to his grace's most exact judgment ; and I have ordered my annotations so by
numbers, that his grace may readily turn to every place, and in the lower margin
of this book, next to the binding, he may find the numbers which shall direct him to the
words whereupon I make the annotations : and all those his grace's castigations which
I have made none annotation upon, I like them very well ; and in divers places also
[5 Vid. Letter LXXXIII. p. 273, n. 6. Henry
Fitzroy, duke of Richmond, died July 22, A.D.
1536, when about seventeen years of age. Stow's
Annals, p. 572. Ed. Lond. 1615. Note to State
Papers, Vol. I. p. 321.]
[G This was probably " the determinations of the
moste famous and mooste excellent Universities of
Italy and Fraunce, that it is so unlefule for a man
to marie his brother's wyfe, that the pope hath no
power to dispence therewith ;" published by Ber-
thelet, Nov. A.D. 1530; Ames' Typ. Antiq. Vol. III.
p. 275. Ed. Lond. 1810—19. Strype's Mem. of Abp.
Cranmer,Vol. E. p. 74. Ed. Oxon. 1840. Of the books
written for the king's cause Burnet says : "But all
these, and many more, were summed up in a short
book, and printed first in Latin, then in English,
with the determination of the universities before it,"
of which he also gives an abstract. Vid. Hist, of
Reformat. Vol. I. pp. 195, etsqq. Ed. Oxon. 1829.]
[7 Dr Jenkyns (Remains of Abp. Cranmer, Vol.
I. p. 227,) fixes the date of this and the pre
ceding letter, A.D. 1538, because Cranmer, with
the other bishops had almost completed in July,
1537, their determinations "upon the preparation
of the Institution of a Christian Man," (Vid.
Letter CXC. p. 337.) which is spoken of in this
letter as "the book lately devised," which could
scarcely place the letter earlier than A.D. 1538.
The allusion to the duke of Richmond's marriage
in the former letter leads to the inference, that it
was written soon after his death, which took place
July 22, A.D. 1536, and would scarcely make it later
than that year. Todd and Strype, however, fix the
date as A.D. 1537. Vid. Todd's Life of Abp. Cran
mer, Vol. I. pp. 184, 5; Strype's Mem. of Abp.
Cranmer, Vol. I. pp. 73, et sqq. Ed. Oxon. 1840.]
LETTERS.
I have made annotations, which places nevertheless I niislikc not, as it shall appear
by the same annotations1.
And as touching the punishment of those evil persons, which have in these parties
set forth seditious bruits3 of the king's majesty, one of them upon Wednesday last
was ordered at Canterbury according to the king's grace's commandment, and another
shall suffer the same to-morrow at Sandwich, and the other shall be served ac
cordingly.
And as for the case of marriage wherein your lordship first required to know,
whether marriage contracted and solemnisated in lawful age, " per verba de pra?senti,"
and without canial copulation, be matrimony before God or no ; and now you require
farther to know, whether such matrimony be consummate or no ; and what the woman
may thereupon demand by the law civil after the death of her husband3 : to the first
part I answer, that I and my doctors that are now with me are of this opinion, that
this matrimony contracted, " per verba de praesenti," is perfect matrimony before God,
but not utterly consummated (as this term is commonly used amongst the school
divines and lawyers) but by carnal copulation. And as for the demand of the woman
by the law civil, I will therein profess mine ignorance ; and I have no learned men
here with me in the said civil law, but only doctor Barbare4, who in this matter
saith he cannot pronounce his mind, except he had books here, and the company of
learned men of the said faculty to consult withal. And I marvel that the votes of
the civil lawyers be required herein, seeing that all manner of causes of dower be
judged within this realm by the common laws of the same; and there be plenty of
well learned men in the civil law at London, which undoubtedly can certify the king's
majesty of the truth herein, as much as appertaineth unto that law5. Thus, my lord,
right heartily fare you well. At Ford, the xxvth day of January. £1538.]
Your lordship's own assured,
T. CANTUARIEN.
Cotton MSS.
Vespasian.
}•. xiii. f. 7a.
Pritish Mu
seum.
Original.
[l Vid. Corrections of " The Institution of a
Christian Man," by Henry VIII. and Abp. Cran-
mer's Annotations, p. 83, &c. supra.]
f2 Vid. Strype's Mem. of Abp. Cranmer, p. 90.]
[3 The words " after the death of her husband"
are inserted in the archbishop's hand.]
[4 Dr John Barber was the archbishop's " official
of his court of Canterbury," whom he " retained
with him in his household for expedition of matters
in suit before him, being his officer, and as a coun
sellor to him in the law when need required." He
was, however, discovered by the archbishop to have
acted treacherously during the conspiracies of the
bishop of Winchester and others against him, A.D.
1543. Strype's Mem. of Abp. Cranmer, pp. 131,
173. Ed. Oxon. 1840.]
[5 The following letter was written by Mary,
widow of Henry, duke of Richmond, to the duke of
Norfolk, her father, respecting her suit to the king
for her maintenance.
"And though I am in doubt how your grace
shall take it, that I should thus daily trouble you
with my own letters, yet I trust your grace will con
sider how this matter troubleth me most of any
other, and mine is the part both to speak and sue, if
I had not such a good intercessor to the king's
majesty in my behalf as your grace is, whereof as
yet provideth no effect but words, which maketh me
think the king's highness is not ascertained of my
whole widowful and right therein ; for if he were,
he is so just a prince, so gracious, and of such equity,
that I am sure he would never suffer the justice of
his laws to be denied to me the unworthy desolate
widow of his late son, that never yet was denied to
the poorest gentlewoman in this realm. And if it
would please ye, as ofttimcs I have humbly desired
your grace to give me leave to come up and sue
mine own cause, being no wise too good to be in
person an humble suitor to his majesty ; 1 do not
doubt but upon the sight thereof his highness
should be moved to have compassion on me, con
sidering that he himself alone made the marriage,
and to think that it shall be much his majesty's
honour to grant me that that his laws give me to
maintain me with, the desolate widow of his late son,
in the degree that his majesty hath called me to;
yet nevertheless putting my whole matter into your
grace's hands and my lord privy seal's, who (as ye
write) hath promised to be good lord therein, most
humbly desiring your blessing I bid your grace
farewell, from Kengygael this Wednesday.
u By your humble dowther,
"MARY RICHMOND.
" To my very good lord and
father tlw duke of Norfolk,
this be delivered."
This letter has also been printed in Ellis' Ori
ginal Letters, 2nd Series, Letter CXX. Vol. II.
pp. 83 — 1J5; State Papers, Vol. I. pp. 57f>-5/8.
In a letter by Sadleyr to Crumwell, dated July
14, [1538,] preserved in the State Paper Office,
(Miscell. Letters, Temp. Hen. VIII. 2nd Series,
Vol. XXXVII. ) he says : " These shall be to adver
tise you, that the king's highness hath commanded
me to signify unto you, on his grace's behalf, that
my lord of Norfolk, taking an opportunity to meet
with his highness, the same day that his grace
removed from Westminster to Hampton Court,
amongst other, thanked most humbly his majesty
for his daughter, the duchess of Richmond, and so
not only made a suit and motion unto his majesty
touching his said daughter's jointure, as your lord-
1538.] LETTERS. 3(U
CCXIII. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me to your lord- state Paper
ship. And whereas this last year I became a suitor for this bearer, John Culpeper, SSlSeoiJ1*'
unto the king's majesty, requiring his grace to accept into his service the said Cul- Temp. Hen.
peper, and farther, to be so gracious lord unto him, as in time convenient to make wi"'. Voi!1
him one of the grooms of his privy chamber ; his grace most benignly tendering my IX' Orlgini
suit and request at that time not only accepted him into the room of a gentleman
waiter, but thereunto also said, that he would see for him upon convenient opportu
nity : now my lord, these shall be most heartily to desire and pray you to be so good
lord unto the said John Culpeper, as to renew my suit unto the king's majesty for
him at such time as any alteration shall be made within the king's grace's privy
chamber, not doubting at all, but that he shall not only do unto the king's highness
his most true and faithful service, but also be at your lordship's commandment during
his life. Thus our Lord have your good lordship in his most blessed tuition ! At
Ford, the xxviiith day of January. [1538.]
Your own ever assured,
THOMAS CANTUARIEN.
To the right honourable and my singular
good lord, my lord privy seal.
Office. Ibid.
CCXIV. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me unto your state Pa
lordship. And where of late6 I wrote unto you, how that one of those seditions per-
sons which here spread false bruits of the king's highness, was punished at Canterbury :
this shall be to certify your lordship, that another of them was likewise punished at
Sandwich, as this bearer Sir Edward Ryngisley7, knight, can more at large inform
your lordship of the manner thereof; for he was present at Sandwich to see all things
executed according to the king's commandment : and he was also very diligent always
in examination of divers persons to see the matters tried out, so that no man could
be more willing and ready to satisfy the king's commandment. To whom I beseech
your lordship for his pains taken in this behalf to give unto him your hearty thanks,
which will be unto him (I dare well say) no small courage and pleasure : and as for the
priest not yet punished, this day, with the assistance of Mr Sheriff and this said bearer,
we have appointed him to be punished at Asheforth the next market-day. Thus, my
lord, right heartily fore you well. At Ford, the 29th day of January. [1538.]
Your own assured ever,
T. CANTUARIEN.
To my eery singular good lord, my
lord privy seal7.
CCXV. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me to your lord- state Paper
ship. And whereas the benefice of Sutton Magna, within the county of Essex, of the oHgTnailb'd
ship hath since had knowledge from his grace by
Mr Wryothesley, but also made a further over
ture for the marriage of his said daughter." This
letter goes on to state that the duke of Norfolk
named two persons to the king, whom he approved,
as husbands for his daughter, " to whom his heart
mour, who afterwards married queen Catherine Parr.
The name of the other was forgotten by the king :
but the duke does not appear to have succeeded in
uniting his daughter to either of these persons.
State Papers, Vol. I. Part n. pp. 576-5/8.]
Vid. Letter CCXII. p. 360. J
most inclined ;" one of whom was sir Thomas £cy- \~ Vid. Letter CXCVI. p. 345.]
362
LETTERS.
[1538.
patronage of Margaret Wyate, widow, and George Coverte, alternis mcilus, being
void this last year, came in controversy of the law, which of them should present
the incumbent, so that either of them presented one to the said benefice ; the said
Margaret Wyate presenting sir John Gylderde of Rayley, in the county of Essex, a
man, as I am credibly informed, both for his literature, good judgment, and honest
conversation, worthy of commendation and preferment; and the said George Coverte
presenting one sir lleugh Payne ', late observant, whom I knew neither to be of good
learning nor judgment, but a seditious person, and I suppose your lordship knew the
same: of the which two persons so presented, the bishop of London2, notwithstanding
that the matter was then in controversy, and not favouring so much the learning and
judgment of the said sir John of Rayly as he did sir Heugh Payne's, gave the institution
unto the said sir Heugh Payne8, leaving the patroness in suit at the common law for the
same ; which said suit hath ever since continued, until now that at this time the said sir
Heugh Payne, being in the Marshalsea for his demerits, is departed : and now, forasmuch
as the said Margery Wyate, pretending the maintenance not only of her just title unto
the said benefice, but also the discharging of her conscience in the same, hath once
again presented the said sir John of Rayley, being very loth that the benefice should
be bestowed upon such as afore time have been drowned in superstitious religion, as
partly she feareth that one Roche, late observant, will promote himself thereunto as
much as in him lieth : these shall be therefore to beseech your lordship, in consider
ation of her godly mind in this behalf, and to the intent that the said bishop of Lon
don may with better will accept the said sir John of Rayley, to direct your letters
in his favour unto the said bishop of London, requiring him to induct the said sir
John without farther interruption ; forasmuch as the said Coverte can 'claim no more
at the most, but to present once against the said Mistress Wyate twice ; and therefore
it sccmcth to me, that he can have no colour of interest in the said benefice at this
time4, sir Heugh Payne dying in possession, who was by him last presented. And
in thus doing your lordship shall do for the advancement of God's word, which I
think is but easily set forward in Essex. Thus, my lord, right heartily fare you well.
At Ford, the viith day of February, [1538.]
Your own assured ever,
T. CANTUARIEN.
To the riylit honourable and my singular
good lord, my lord privy seal.
CCXVI. TO CRUMWELL.
state Paper
' l"
pne2<j5
MY very singular good lord, in my most hearty wise I commend me unto your lord-
ship. And whereas divers times I have been desirous and minded to sue unto the
king's majesty for some preferment for John Wakefelde, gentleman, controller of my
household, a man of good judgment and affection towards God's word, which I have
known him for the space of these twelve years always ready to promote in his country,
not rashly nor seditiously, but gently and soberly, so that his owrn country could
neither greatly hate him nor love him ; they could not hate him for his kindness and
gentleness, being ready to do every man good as much as in his power was ; and yet
they could not heartily love him, by cause he ever commended the knowledge of God's
word, studied in himself diligently, and exhorted them unto the same, and spake many
times against the abusions of the clergy, for which he had all the hate that most of
the clergy could procure against him : and partly for his sincere mind which he bearcth
t1 Vid. Letter CLXXXIII. p. 333.J
[2 Stokesley.]
[3 Hugh Payne was appointed to the rectory of
Sutton Magna, Nov. 23, A.D. 1535'. Newcourt's
Repertoriuni, Vol. II. p. 56J. Ed. Lond. 1/08-10.J
[4 It appears that notwithstanding Cranmer's
efforts Covert appointed Thomas Roche to the
living, Feb. 10, 1538. )
1538.]
LETTERS.
363
towards God's word, partly for his true and faithful heart which he hath borne towards
his prince and such things as from time to time his highness hath set forth, and specially
in this last commotion in the north parties, forsomuch as he so unfeignedly declared
his true and faithful allegiance unto the king's highness, refusing the confederacy of the
lord Darcy and other being gathered together unto the castle of Pomfrete, which lord
Darcy5 had trained him thither, (as further your lordship shall perceive by the said
lord Darcy 's letters herein inclosed,) and yet that notwithstanding, after that my said
controller by communication had with the said lord Darcy had perceived that there was
no towardness of fidelity in him, he withdrew himself out of the said castle, to his great
jeopardy and loss of all his goods, which at that time were specially spoiled, because he
was so unobedient unto their minds ; for the which spoil of his goods he hath been partly
recompensed by my lord of Norfolk, but not in comparison to his loss : I say therefore,
for this cause of 'his vexation and other the premises, I was many times minded to sue for
his preferment, saving that hitherto I saw nothing meet for his commodity. And now
forasmuch as I am informed that the priory of Pomfrete0 shall be surrendered unto the
king's grace's hands, and that both the situation and the demesne lands of that house lieth
very commodiously for him, specially in the town where he dwelleth : these shall be to
beseech your lordship to be so good lord unto him, as to be a mean unto the king's
majesty that he may have the preferment of the said priory with the demesnes in farm,
doing in that behalf as any other will do for the king's grace's advantage. It is for
no man so meet as for him, and I think there will be but small suit for it, by reason
that the lands are valued to the uttermost, and not only licth in tillage, saving
certain pasture for the maintenance of the tilth, but also no common pasture ne woods
belonging to the same ; for the which cause also my said controller would not sue, saving
that it lieth so nigh unto him : beseeching your lordship, that if hereafter he espy any
better thing in the country, that he may have your favour therein ; and I doubt not in
this his small preferment but that his neighbours shall perceive, that the king's majesty
doth not forget those that bear his grace their true hearts and fidelity. If your lordship
would be so good as to shew these my letters unto the king's majesty, declaring the
considerations thereof, I trust his highness will tender my suit, if it were a greater
matter : for his highness will gladly help his faithful subjects, if his grace have infor
mation of them ; and except his grace be informed of them, he cannot help the trusty
subjects he hath. Thus, my lord, most heartily fare you well. At Ford, the 28th
of February. [1538.]
Your own ever to command,
T. CANTUARIEN.
To the right honourable and my singular
good lord, my lord privy seal.
CCXVII. TO
AFTER, most hearty commendations to your lordship : forasmuch as I am informed, MSS. cotton,
that your lordship intendcth to depose the prior of the Charter House within the Isle f. 212! "uVitVsh
of Axholme8, this shall be to desire you to permit the said prior still to continue in Ordinal.'
[5 Lord Darcy was executed on Tower-hill,
June 20, A.D. 1537, for taking part in the Lincoln
shire insurrection, which was denominated by the
rebels the " pilgrimage of grace." It broke out at
Louth, Monday, Oct. 2, 1536, on the day that the
ecclesiastical commissioners were to hold their visi
tation in that place. The original documents refer
ring to this insurrection are preserved in the State
Paper Office.]
[R A priory of dominicans or black liiars at Pon-
tefract, surrendered November 26, A.D. 1538, (Bur-
net's Hist, of Reformat. Vol.1. Part n. Appendix.
Book in. No. 3. p. 230. Ed. Oxon. 1829.) It was
granted, 36 Hen. VIII., to W. Clifford and Mich.
Wildbore. Tanner's Notitia Monast. Yorkshire,
xcvi. Pontefract. Ed. Camb. 1787-]
[7 The address of this letter is wanting. It was
in all probability written to Crumwell.J
[8 In Lincolnshire.]
3(>4
LETTERS.
[1538.
his room ; for I am about, through the help of such friends as I have in those parties,
to procure that the said prior shall willingly resign the same into the king's hands.
Thus Almighty God preserve your lordship! From Ford, the viith day of March.
[1538.] Your own assured ever,
T. CANTUARIEN.
TVO?.
original
CCXVIII. TO CRUMWELL.
state Papor MY very singular good lord, I heartily commend me unto you ; and thank you
in like manner for your pains taken with my folk and my letters divers and many
times; and now I am driven to desire you to take further pains. So it is, that one
Symone Corncthwaite, dwelling with my lord Russell, did sue a cause of matrimony
m the Arches against one Anne Barker, daughter to William Barker of Cheswicke,
and brought the mother, and divers other witness, with the confession of the maid,
to justify his intent; and then the maid was sequestered, lest any violence should be
used towards her, unto the house of master Yaghan in Chepe side ; and in very deed,
at the special request of my lord of Sussex, I heard the matter myself one day at
Lamebethe, and thought it necessary that the maid should continue still in seques
tration till the matter were tried. And this suit depending, one William Bridges,
brother to sir John Bridges1, took out the maid from the sequestration, and married
her before day without any banns asked, or any licence or dispensation obtained, and
in the time forbidden2, within three days afore Christenmas last, and hath ever since
lien by her, and keeps her in a secret corner in master Ambrose Barker's house;
and she is declared accurst for violating of the sequestration, and is so denounced at
Poule's Cross, and at divers other places, and so hath continued forty days : and this
notwithstanding, he keeps her still, more like a rebellion than an obedient subject
to the laws and good order of this realm ; and swears great oaths, that he will keep
her in spite of any man. Now my desire is, for the zeal I do know that you bear
unto justice and the evitation of notorious sin, it may please you to send for the
said Willian Bridges by privy seal or otherwise, commanding him to bring the woman
with him : and then you to sequester her to some honest indifferent house, till the
matter be tried whose wife she is ; and otherwise to correct him for his misdemeanour
in this behalf, as shall be thought good to your lordship. In which doing I doubt
not but you shall please God highly ; and cause other to beware of such misdemeanour
in the king's realm. As knows our Lord, who preserve you as myself. Amen.
At Ford, the 14th day of March. [1538.]
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord, my lord
privy seal, these be given.
CCXIX. TO CRUMWELL.
state Paper MY very singular good lord, in most hearty wise I commend me unto your lordship.
Original. ' ' And whereas there is suit made unto me for one sir William Chevenay, parson of Kyng-
\ ! This was probably sir John Bridges, " created
lord Chandois" by queen Mary, April 8, A.I). 1554,
" for the more honourable reception of the prince of
Spain." Strype's Eccl. 31cm. Vol. III. p. 86. Ed.
Oxon. 1822.]
[2 " The times forbidden to matrimony by old
canons, and by the custom of England, were from
Advent Sunday till a week after Epiphany ; from
Septuagesima Sunday till a week after Easter ; and
from Ascension-day till Trinity Sunday. Comber.
Quando clauditur tempus nuptiarum, et quando
aperitur, nota in his versibus sequentibus :
'Aspiciens veterem, circum, qua, quis, benedicta.
* Conjugium vetat Adventus, Hilariusque relaxat.
* Septuagena vetat, octavum Pasche relaxat.'
Missale ad usum Sarum. 1529."
Jenkyns' Remains of Abp. Cranmer. Vol. I. pp
23H, 7, n. m.]
1538.]
LETTERS.
3G5
ston besides Canterbury, which being a very impotent man, above fourscore years of age,
and also blind, is not able in his own person to discharge his cure, and would very
gladly have licence to abide with his friends and kinsfolks, and would find an honest
priest in the meantime to discharge his cure ; forasmuch as he is not able, besides the
finding of the priest, to keep house of the same, the benefice being of so small value, as I
am credibly informed that it is : these shall be, therefore, to desire you to be good lord
unto the said parson in this his suit unto your lordship, that he may be discharged of the
act concerning residence3, if it may be. And he shall pray during his life, which is not
like to pass one year, for the preservation of your good lordship. Thus right heartily
fare you well. From Canterbury, the 16th of March. [1538.J
Your own assured ever,
To my very singular good lord., my
lord privy seal.
T. CANTUARIEN.
CCXX. TO CRUMWELL.
MY very singular good lord, in my most hearty manner I commend me unto your state Paper
lordship: and where I am informed, that one Sandwich,4 a monk of Christ's church in original."
Canterbury, and warden of Canterbury college in Oxforth 5, doth sue for the preferment
of the prior's office in the said house of Canterbury ; these my letters are most effectuouslv
to desire your lordship, if any such alteration be, to bear your favour and aid to the
warden of the manors of the said house, a man of right honest behaviour, clean living,
good learning, good judgment, without superstition, very tractable, and as ready to set
forward his prince's causes, as no man more of his coat; and in that house, in mine
opinion, there is no meeter man. I am moved to write to your lordship in this behalf,
inasmuch as I consider what a great commodity I shall have, if such one be promoted to
the said office, that is a right honest man and of his qualities ; and I insure your lordship
the said room requireth such one; as knoweth God, who ever preserve you. From
Canterbury, the 17th day of March. [1538.]
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
CCXXI. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me unto your state Paper
lordship ; signifying to the same, that according to the effect and purport of your letters o!?gh.ai!bk
to me directed concerning friar Forest, the bishop of Wurceiter and I will be* to-morrow
with your lordship, to know farther of your pleasure in that behalf. For if we should
proceed against him according to the order of the law, there must be articles devised
beforehand, which must be ministered unto him ; and therefore it will be very well done,
[3 Stat. 21 Hen. VIII. c. 13.]
[4 At the period of the dissolution of Christ's
Church, Canterbury, William Gardiner, alias Sand
wich, who was afterwards a prebendary of Canter
bury, and canon of Christ's Church, Oxford, a violent
enemy of the Reformation, and of the archbishop,
was warden of the college. Vid. Somner's Antiq. of
Canterbury, p. 127. Ed. Battely, Lond. 1703.]
L-"' Canterbury College in Oxford, A.D. 1538,
was under the jurisdiction of the Benedictine priory
of Christ Church, Canterbury, and was " an habi
tation chiefly for the student monks of Canterbury."
It was granted A.D. 1541, to the dean and chapter
of Canterbury, but A.D. 1547, it was transferred to
the new foundation, consisting of the dean and
chapter, "and is now part of Christ Church Col
lege," Oxford. Tanner's Notit. :\icnast. xxiii. 8.
Oxford. Kd. Ciimb. l/Jl/.l
366
LETTERS.
[1538.
State Paper
Office. Ibid
Original.
that one draw thorn against our meeting1. Thus, my lord, right heartily fare you well.
At Lambeth, the 6th day of April. [1538.]
Your own assured ever,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
CCXXII. TO CRUMWELL.
MY very singular good Lord, in my right hearty wise I commend me unto you. And
whereas mv servant Fraunces Bassett, this bearer, was, by the mean of your good lord
ship, put in possession of the granges of Musden and Caldon, and is dispossessed by
the earl of Shrewsbury that now is, to his great hurt and hinderance, forasmuch as he is
not able to contend with him in the law ; these therefore shall be to desire your lordship
to sign these letters inclosed, directed unto the said carl in his behalf, or to alter them if
any thing mislike you, or else to direct such other letters to him as may stand most
with your lordship's pleasure in the preferment of this bearer, which only hath and must
depend upon your goodness ; whom I am the more bold to name your kinsman, by
cause I would the said earl should more earnestly tender your lordship his letters and
request. And thus I pray God long to preserve your lordship in health. From Croydon,
the viiith day of April. [1538.]
Your own assured ever,
To my very singular good lord, my
lord privy seal.
T. CANTUARIEN,
CCXXIII. TO CRUMWELL.
state Paper MY very singular good lord ; forasmuch as this bearer, your trusty chaplain,
Original. ' ' Mr Malet, at this his return towards London from Ford, where as I left him, according
of Abp.Lcran- to your lordship's assignment, occupied in the affairs of our church service2, and now at
mer, Vol. I.
p. 198. —
[J " Dr John Forest, a friar observant, was appre
hended, for that in secret confession he had declared
to many the king's subjects, that the king was not
supreme head of the church, whereas before he had
been sworn to the same supremacy. Upon this point
he was examined, and answered, that he took this
oath with his outward man, but his inward man never
consented thereunto : then being further accused of
divers heretical opinions, he submitted himself to
the punishment of the church, but having more
liberty than before, to talk with whom he would,
when his abjuration was sent him to read, he utterly
refused it. Whereupon he was condemned, and
afterward on a pair of new gallows set up for that
purpose in Smithfield, he was hanged by the middle
and armpits quick, and under the gallows was made
a fire, wherewith he was burnt and consumed, on the
22nd day of May, [A.D. 1538.]"—" Also a pulpit
was there set, in the which M. Hugh Latymer,
bishop of Worcester, preached a sermon, confuting
the friar's errors, and moving him to repentance,"
but all availed not. Stow's Annals, p. 574. Ed.
Lond. 1615. Vid. also Foxe's Acts and Monuments,
p. 1100. Ed. Lond. 1583.]
[2 Dr Jenkyns thinks it possible that the prepa
ration of the church service upon which Dr Malet
was engaged, might have been an amended breviary,
which was printed A.D. 1541, and 1544, entituled :
Portiforium secundum usum Sarum, noviter im-
pressum et a plurimis purgatum mendis, in quo
nomen Romano pontifici falso ascriptum omittitur,
una cum aliis quae christianissimi nostri regis sta
tute repugnant. Excusum Londini. per R. Graf-
ton et E. Whitchurch, 1541, per Edvardum Whyte-
church, cum privilegio ad imprimendum solum ;
in which " the alterations were too inconsiderable
to satisfy the reformers, and much more sweep
ing changes seem to have been in contemplation,
when, on Cranmer's announcement of the king's
pleasure, it was ordered by the convocation in
1543, that 'the examination and correction of the
service books should be committed to the bishops
of Sarum and Ely, [Salcot and Goodrich,] taking to
each of them three of the lower house, such as
should be appointed for that purpose : but this the
lower house released.'" Although the bishops of
Salisbury and Ely were not hearty in the prosecution
of the work allotted to them, Cranmer mentions "in
the minute of the king's majesty's letters to be
addressed to the archbishop of Canterbury," ap
pended to his letter to Henry VIII., dated Jan. 24,
[A.D. 1546.] that the king with himself had ap
pointed the bishops of Worcester, [Hethe,] and
Chichester, [Day,] "with other chaplains and
learned men to peruse certain books of service;"
and there is every probability, from the following
1538.]
LETTERS.
3G7
the writing up of so much as he had to do, came by me here at Croden to know my
further pleasure and commandment in that behalf; I shall beseech you, my lord, that
after his duty done in seeing your lordship, he may repair unto me again with speed, for
further furtherance and final finishing of that we have begun. For I like his diligence
and pains in this business, and his honest humanity declared in my house for this season
of his being therein so well, that I can be bold so to commend him to your lordship, that
I shall witli all my heart beseech the same to declare your goodness and favour to him
by helping his small and poor living. I know he hath very little growing towards
the supporting of his necessaries ; which is much pity, his good qualities, right judgment
in learning, and discreet wisdom considered. Thus fare your good lordship heartily well.
From Croden, the llth of April. [1538.]
Your own assured ever,
i T. CANTUARIEN.
To the right honourable and my very good
lord, my lord privy seal.
CCXXIV. TO CRUMWELL3.
MY lord, in my most hearty wise I commend me unto your lordship. This shall state Paper
be to desire you to be good lord unto certain men of Smarden and Pluckeley in Kent, original,
whose names shall be delivered unto your lordship hercwithal, which are indicted for
unlawful assemblies at the last sessions at Canterbury, and (as they report unto me) of
none occasion or ground else, but for by cause they are accounted fauters of the new
doctrine, as they call it ; beseeching your lordship therefore, that if it cannot be duly
proved that they arc worthy thus to be indicted, they may be released of this their
indictment. For if the king's subjects within this realm which favour God's word, shall
be unjustly vexed at sessions4, it will be no marvel though much sedition be daily engen
dered within this realm. Wherefore I pray you, my lord, that some remedy may in
time be devised for the redress of such indictments. Thus, my lord, right heartily fare
you well. At Lambeth, the 29th day of April. [1538.]
Your own assured,
T. CANTUARIEN.
To the right honourable and my singular
good lord, my lord privy seal.
CCXXY. TO CRUMWELL.
MY lord, in my most hearty wise I commend me unto you. And whereas I moved state Paper
you to write in the favour of sir Thomas Lawney5 unto young Mr Parre, for the resigna- Original M
quotation from the petition of Edward Vlth's first
convocation, that it was in the end completed :
" Whereas by the commandment of king Henry
VIII., certain prelates and other learned men were
appointed to alter the service of the church, and to
devise other convenient and useful order therein,
who according to the same appointment did make
certain books, as they be informed ; their request is,
that the said books may be seen and perused by
them, for a better expedition of Divine service to be
set forth accordingly." Vid. Collier's Eccl. Hist.
Vol. V. p. 106. Ed. Lond. 1840—41; Strype's
Eccl. Mem. Vol. I. p. 580. Ed. Oxon. 1822 ; Ames'
Typog. Antiq. Vol. III. pp. 449, 485. Ed. Lond.
1810—15). Jenkyns' Remains of Abp. Cranmer,
Vol. I. pp. 241, 2.]
[3 Within the folds of this letter a paper is
pasted, written in the same hand as the letter, to
this effect : " Persons indicted within the county of
Kent. P luck ley : Henry Harte, John Stanstrete.
Smarden : Gervis Golde, John Hynkesell, Thomas
Baker, Richarde Lucke."]
[4 Amongst the presentments at a visitation held
by the archbishop, about the month of September,
A.D. 1540, was a Vincent Ingeam, (a justice of
peace), who had u commanded on Easter-Monday,
38° of the king, that no man should read, or hear
the bible read, upon pain of imprisonment, and
cast two into prison, the one for speaking against
him therein, and the other for shewing him the
king's injunctions concerning the same." Strype's
Mem. of Abp. Cranmer, Vol. I. pp. 143, 4. Ed.
Oxon. 1840 ; Vid. Letters CCII. &c. pp. 349— 350. J
[5 "This Lawney was a witty man, and chap
lain to the old duke of Norfolk, and had been one of
the scholars placed by the cardinal in his new
368 LETTERS. [1538.
tion1 of the vicarage of Hoyden in Essex, belonging unto his chaplain; I have sent unto
your lordship letters devised for that purpose, beseeching you, my lord, to assign them
if you like the draught of them, or else that they may be amended according to your
mind. In accomplishing whereof you shall prefer a right honest man, worthy to have a
much better thing than this is. Thus, my lord, right heartily fare you well. At
Lambeth, the first day of May. [1538.]
Your own assured,
T. CAMTAKIKX.
To my rcry singular good lord, my
lord privy seal.
CCXXVI. TO CRUMWELL.
state Paper MY lord, in my hearty wise I commend me unto your lordship. And whereas this
original. bearer, my friend and kinsman, hath certain suits before you, I pray you, my lord, that
ve will be so good lord unto him in these his suits, if it may be, that he may have a short
end of them, according to justice and equity, with your reasonable favour, and the rather
at this my request and instance ; wherein ye shall both shew unto me singular pleasure,
and bind him to be your daily beadsman. Thus, my lord, right heartily fare you well.
From my manor of Lambhyth, the 2nd day of May. [1538.]
Your lordship's assured,
T. CANTUARIEN.
To my very singular good lord^ my
lord privy seal.
CCXXYII. TO CRUMWELL.
state Paper MY very singular good lord, after most hearty recommendations : so it is, as I am
OiijtoaL "l< informed, that there is an office foundcn before the late excheator of the county of
Lincoln, after the death of one Thomas Tamworth; in the which office, amongs other
things, it is founden, that the said Thomas Tamworth should be seized and die seized
of one niese and fifty-eight acres of land and pasture, lying in a town called Lecke,
in the said county of Lincoln; which lands, as I am credibly informed, is the true
inheritance of this poor gentleman John Tamworth, this bearer; and he that is heir
of the said Thomas Tamworth is now the king's ward, , and was in the custody of
sir William Musgrave, knight, and dame Elizabeth his wife, by the king's letters
patents to the said dame Elizabeth made; who having the custody of the same ward,
by colour of the said office so founden, both against the due order of law and good
conscience, hath, since the death of the said Thomas Tamworth, not only taken the
profits of the said mese and fifty-eight acres of land, but also of forty acres more of
other lands lying in the said town, in the said office not contained, which also is the
inheritance of this poor gentleman ; and forasmuch as his counsel doth inform him, that
he can have no traverse to the said office during the minority of the said John Tam
worth, son and heir of the said Thomas Tamworth; therefore for restitution of the
other lands in the said office not comprised, he hath sued to the master of the king's
wards, who, upon his long suit, did direct a commission to certain worshipful gentle
men of the said county of Lincoln, to inquire of the truth of the premises; wrho, by
authority of the said commission, hath sitten and inquired by the oath of twelve men
duly of the same, and which twelve men have given their verdict to the said com
missioners, and put thereunto their several seals ; and, as I am informed, there is so
college at Oxon : where he was chaplain of the
house, and prisoner there with Frith. In the time
of the six articles he was a minister in Kent, placed
there, I suppose, by the archbishop." Strypc's
[* Osias le IMoyne held the vicarage from March
A.D. 1523 to his death, A.D. 1541, so that it is
certain the resignation referred to by the archbishop
did not take place. Newcourt's Uepcrtorium, Vol.
Mem. of Abp. Cranmer, Vol. 1. p. 49.] ' II. p. 50!!. Ed. Load. 1/M.J
1538.]
LETTERS.
369
much affection in Thomas Browne, one of the said commissioners, (who, by the con
sent of other his fellows, had the commission delivered unto him to make certificate
thereof at the day of return specified in the said commission,) that as yet he hath
made no certificate of the same, saying it is the commandment of some of your lord
ship's counsel, that he shall keep it out and make no certificate, which is great hin-
derance and cost to this poor gentleman, and loss of his inheritance : wherefore I
beseech your good lordship to give in commandment to the said Thomas Browne, who
hath the custody of the said commission, to make certificate thereof to the master of
the king's wards ; either else that the matter may be heard by your counsel, and,
upon certificate thereof made to your lordship, such direction and order may be taken
in the same, as shall stand with the king's laws, right, and good conscience ; and
you shall bind this gentleman during his life to do you such service as may lie
in him for to do. Thus Almighty God long preserve your lordship in honour ! From
my manor of Croydon, the xxixth of May. Q1538.]
Your own assured ever,
T. CANTUARIEN.
2 The said John Tarn worth is a near kinsman of mine; wherefore I pray you be
good lord unto him.
To my singular good lord* my
lord privy seal.
CCXXVIII. TO CRUMWELL3.
AFTER my most hearty commendations unto your good lordship : these shall be to state Paper
signify unto the same, that this bearer, John Robynson, is one of my lord of Wilt- original.
shire servants, for whom I spake unto your lordship to accept into your service, be
seeching your lordship, inasmuch as he daily giveth attendance to know your pleasure
herein, that you will be his good lord in this his suit, and I trust that he shall do
unto you his true and faithful service ; and as for his honesty and other qualities, I
doubt not but that the experience of my lord of Wiltshire's service is a sufficient testimony
for him in that behalf. Thus, my lord, most heartily fare you well. At Lambeth,
the vth day of June. [1538.]
Your own assured ever,
T. CANTUARIEN.
To my very singular good lord,
m,y lord privy
CCXXIX. TO CRUMWELL.
MY singular good lord, after most hearty wise I commend me unto your good stat
lordship ; signifying unto you, that about a twelve months past, as I was in my or?g£ai!hld'
journey towards the king's highness, I lodged at my house in Croydon ; where certain
of my chaplains by chance went into the church there, and as they looked in certain
books, they found the names of bishops of Rome not put out according unto the king's
commandment4: wherefore I sent for all the priests of the church, and their books
- This paragraph is in the archbishop's hand.]
[3 This letter seems to have been written on the
breaking up of the earl of Wiltshire's establish
ment by his death in 1538. Jenkyns' Remains of
Abp. Cranmer, Vol. I. p. 246. n. y.]
[4 The following is the letter against the pope's
authority here referred to :
HENRY R.
TRUSTY and right welbeloved, we grete you well.
CCKANMER, IT.]
And wher as heretofore, as ye know, both upon
most just and vertuouse fundations, grownded upon
the lawes of Almighty God and holly scripture, and
also by the deliberate advice, consultation, consent,
and agreement, as well of the bishops and clergie.
as by the nobles and covnons temporall of this our
realme, assembled in our high court of parliament,
and by auctoritie of the same, the abuses of the
bishop of Rome his auctoritie and jurisdiction, of
24
370
LETTERS.
[1538.
also, and shewed them the place where such names were, and also commanded them
that they should amend their said hooks ; and I discharged the parish priest of his
longe time imnped against us, have been not only
utterly extirped, abolished and secluded ; but also
the same our nobles and comons, both of the clergie
and temporaltie, by another severall acte and upon
like fundation, for the publique weale of this our
realme, have united, knyt and annexed to us and
the corone imperiall of this our realme, the title,
dignitie, and stile of supreme hed in earthe, im-
mediatly under God, of the church of England, as
undoubtedly evermore we have been : which things
also the said bishops and clergie, particularly in
their convocations, have holly and entierly consent
ed, recognised, ratified, conf'ermed and approved
autentiquely in writing, both by their speciall othes,
profession and wryting, under their signes and
scales ; so utterly renouncyng all other othes, obe
dience and jurisdiction, either of the said bishop
of Rome, or of any other potentate : we late you
witt, that perpendyng and consideryng the charge
and commission in this behalf geven unto us by
Almighty God, together with the great quietnes,
rest and tranquillite, that hereby may ensue to our
faithful subjects, both in their consciences, and
other wise to the pleasure of Almighty God, in case
the said bishops and clergie of this our realme
should sincerely, truly and faithfully sett forth, de
clare and preache unto our said subjects the very
true word of God, and without all maner color,
dissimulation, hipocrisie, manifest, publishe and
declare the great and innumerable enormities and
abuses, which the said bishop of Rome, as well in
title and stile, as also in auctoritie and jurisdiction, of
long tyme unlawfully and injustly hath usurped upon
us, our progenitors, and all other Christen princes,
[we] have not only addressed our letters generall to
all and every the same bishops, straitly chargyng and
commanding them, not only in their proper persons,
to declare,teach and preach unto the people, the true,
mere and sincere word of God, and how the said
title, stile, and jurisdiction of supreme hed apper-
teyneth unto us, our corone and dignitie royall ; and
to gyve like warnyng, monition and charge, to all
abbots, priors, deanes, arche deacons, provosts, par
sons, vicars, curats, scole masters, and all other ec
clesiastical persons within their dioces, to do the
semblable in their churches, every Sunday and
solem feast, and also in their scoles ; and to cause
all maner of prayers, orisons, rubrics and canons in
masse books, and all other books used in churches,
wherin the said bishop is named, utterly to be abo
lished, eradicate, and rased out in such wise, as the
said bishop of Rome, his name and memorie for
evermore (except to his contumelly and reproche)
may be extinct, suppressed and obscured ; but also
to the justices of our peace, that they, in every
place within the precint of their commissions, do
make and cause to be made diligent serche wayse,
and especially, whedder the said bishops and clergie
do truly and sincerly, without any maner cloke or
dissimulation, execute and accomplish their said
charge to them commytted in this behalf; and to
satish'e us and our councill of such of them that
should omytt or leave undone any parte of the pre
misses, or ells in the execution therof should coldely
or fainedly use any maner of synister addition,
interpretation or cloke, as more plainly is expressed
in our said letters. We, considering the great good
and furderaunce, that ye may do in these matters in
the parties about you, and specially at your being at
sises and sessions ; in the declaration of the pre
misses, have thought it good, necessary and expe
dient, to write these our letters unto you ; whom we
esteem to be of such singuler zeale and affection to
wards the glory of Almighty God, and of so faith -
lull and loving harte towards us, as ye woll not only,
with all your wisdome, diligences and labours, ac
complish all such things, as might be to the prefer
ment and setting forward of Codes worde, and the
amplification, defence and maintenance of our said
interests, right, title, stile, jurisdiction and aucto
ritie, apperteyning unto us, our dignitie, preroga
tive, and corone imperiall of this our realme, woll
and desire you, and nevertheless straitely charge
and command you, that laying aparte all vain af
fections, respects, and carnal considerations, and
setting before your eyes the mirror of truth, the
glorie of God, the right and dignitie of your sove-
raigne lord ; thus sounding to the inestimable uriitie
and commoditie both of your self, and all other our
loving and faithfull subjects, ye do not only make
diligent search within the precinct of your commis
sion and auctoritie, whether the said bishops and
clergie do truly, sincerely, as before, preach, teach,
and declare to the people the premisses, accord
ing to their duties, but also at your said setting in
sises and sessions ye do persuade, shewe, and de
clare unto the same people the very tenor, effect, and
purpose of the premisses in such wise, as the said
bishops and clergie may the better, not only do
thereby, and execute their said dueties, but that
also the parents and rulers of families may declare,
teache, and informe their children and servants in
the specialties of the same, to the utter extirpacion
of the said bishop's usurped authority, name, and
jurisdiction ; for ever shewyng and declarying also
to the people at your said sessions the treasons tray-
terously commytted against us and our lawes, by
the latebishop of Rochestre, and sir Thomas Moore,
knight, who thereby, and by diverse secrete prac
tises of their maliciouse mynds against us intended,
to semynate, engender, and brede amongs our peo
ple and subjects most mischievous and sediciouse
opynyon, not only to their own confusion, but also
of diverse others who lately have condignely suf
fered execution according to their demerites, and in
such wise dilating the same with persuacions to the
same our people, as they may be the better fixed,
established, and satisfied in the truth, and conse
quently, that all our faythfull and true subjects may
therby detest and abhore in their harts and deeds,
the most recreant and traiterouse abuses and beha-
veours of the said maliciouse malefactors as they be
most worthy, and fynding any defaulte, negligence,
or dissimulacion in any manner of person, or per
sons, not doyng his duetie in this partie, ye imme
diately do advertise us and our counsel of the
defaulte, manner, and facion of the same ; lating
you witt, that considering the greate moment,
weight, and importance of this matter, as wherupon
dependeth the unity, rest, and quietnes of this our
realme, yf ye should contrary to your duedes, and
our expectations and trust, neglect, be slake, or
omytte to doe diligently your dueties in the true per
formance and execucion of our mynde, pleasure,
1538.] LETTERS. 371
service at the same time. Now, if it please your good lordship, it chanced in these
holidays the dean of the arches to say mass with a book belonging to one of the
chantry priests of the said church ; which book is nothing amended since that time
of my being there, and yet then I myself shewed the places in the same book, and
the said chantry priest promised to put them out : and whether this be a mainten
ance of the bishop of Rome his authority or no, I will not determine, but remit the
matter wholly to your good lordship ; yet in the mean season I have called him be
fore me, and have taken certain honest men, which be bound that he shall be ready
at all times to come before any of the king's council, there to make answer unto all
such things as shall be laid to his charge concerning the same. I desire your good
lordship that I may have an answer by this bearer, what I shall do herein; and I
desire Almighty God to have your good lordship continually in his preservation. From
my manor of Croydon, the 12. day of June. [1538.]
Your own ever assured,
T. CANTUARIEN.
To my singular good lord, my
lord privy seal.
CCXXX. TO CRUMWELL.
AFTER most hearty commendations to your good lordship : these be to certify yon, s
that I will not fail, God willing, to meet you at London to-morrow, accordingly as I Origin
perceive by your letters it is the king's pleasure. And forasmuch as I have no man
ner of stuff nor provision at Lamehyth as now, so that I am not in no wise pro
vided to receive the ambassadors' thither as to-morrow; therefore I beseech you to
appoint some other place where we may have conference with them, and to send me
word by this bearer as well of the time as of the place, where and when ye will
appoint me to meet with them; and at our meeting I shall be right glad to have
your counsel, what provision is meet that I make for them, which I shall be right
glad to do to my power : as knoweth our Lord God, who long preserve you to his
pleasure ! At my manor of Croydon, the xiiith day of June. [1538.]
Your own assured ever,
T. CANTUARIEN.
The bishop of Canterbury to my
L. P. St.
CCXXXI. TO CRUMWELL.
MY very singular good Lord, after my most hearty commendations : these shall be state Paper
to signify unto your lordship, that as yesterday Franciscus2, the duke of Saxon's original.
chancellor, was in hand with me and the bishop of Chichester very instantly, to JSSWSmn
mer. Vol. I.
p. 262.
and commandment as before, or wolde halte or
stumble at any person, or specialtie of the same, be
ye assured that we, like a prince of justice, well so
punish and correct your default and negligence
bounden : and therefore fail ye not most effectually,
ernestly, and entierly to see the premisses done and
executed upon paine of your allegeance, and as ye
woll advoyde our high indignacion and displeasure,
thereyn, as it shall be an example to all others, how j at your uttermost perills : given under our signet at
contrary to their allegeance, othes and dueties, they j our manor besids Westminster, the xxvth day of
do frustrate, deceive, and disobey the just and June. JBurnet's Hist, of Reformat. Vol. III. Part
lawfull commandment of their soveraign lord, in
such things as by the true hartie and faithfull exe-
cucion whereof, they shall not only prefer the honour
and glory of God, and sett forth the majesty and
imperial dignitie of their soveraign lorde, but allso
importe and bringe an inestimable unitie, concorde,
and tranquillitie of the publique, and common state
of this realme, whereunto both by the lawes of God
and nature and man they be utterly obliged and
ir. App. Book ii. No. 32, p. 100. Ed. Oxon. 1829.
Wilkins' Concilia, Vol. III. p. 772. et sqq,]
f1 Probably the German protestants' ambassa
dors, who arrived in England in May. 1538. T odd's
Life of Cranmer, Vol. I. p. 249, 50. Vid. Letters
CCXXX VI I. CCXXXIX. pp. 3/7, 379.]
[_2 "Franciscus Burcardus, (Burckhardt,) vice-
chancellor to the elector of Saxony, was at the head
of the German embassy." Vid. Letters CCXXX VII.
24—2
372
LETTERS.
[1538.
have Atkynson's penance altered from Paul's unto the parish-church of the said At-
kynson : whereunto we made him this answer, that forasmuch as that error of the
sacrament of the altar was so greatly spread ahroad in this realm, and daily increas
ing more and more, we thought it needful, for the suppressing thereof, most specially
to have him do his penance at Paul's, where the most people might be present, and
thereby, in seeing him punished, to be ware of like offence ; declaring farther unto him,
that it lay not in us to alter that penance to any other place, by cause we were
but commissaries appointed by your lordship; and therefore, without your advice and
consent, we could not grant unto him any thing in this behalf. He then, perceiving
that we nothing did incline unto his request, answered and said, that if any person
coming from the king of England unto the duke his master should require a greater
request than this was, it should be granted unto him ; alleging that the bishop of
Hereforde1 asked of his master one that was condemned to death, and he was liberally
delivered unto him. Howbeit, said he, I do not require such a thing, but only that
this Atkynson his penance may be altered from one place unto another. Then I
promised him that I would consult with your lordship therein as this day, touching
his request. Wherefore I beseech your lordship to advertise me by this bearer, what
answer I shall make unto him in this behalf. Thus Almighty God preserve your
good lordship ! At Lambeth, the 22nd day of June. [1538.]
Your own ever assured,
T. CANTUARIEN.
2 My lord, I pray you have in your good remembrance sir Edwrard Ryngelay3.
To my rery singular good lord, my
lord privy seal.
State Paper
Office. Ibid.
Original.
CCXXXII. TO CRUMWELL.
AFTER my most hearty commendations unto your good lordship; these shall be
to beseech the same to direct your letters unto my commissary at Calise, giving him
power and authority to take away as well such images4 now being within the priory of
the black Friars at Calise, to whom any pilgrimage appertained, as all other images of
like estimation within my jurisdiction there. And whereas my said commissary hath
written unto me concerning this bearer, Adam Damplippe5, desiring to have certain
requests accomplished, as farther shall appear unto your lordship by his letter herein
inclosed; I right heartily desire you, my lord, so to tender the said requests, that
this said bearer may return again thither, and there to proceed with quietness as he
CCXXX1X. pp. 377, 379. Seckendorf, Comment.
Hist. Apol. de Lutheran. Lib. in. Sect. 16. §. Ixvi.
x. p. 180. Ed. Francof. et Lips. 1692.]
[! Edward Fox. Vid. Seckendorf, Comment.
Hist. Apol. de Lutheran. Lib. HI. Sect. 13.§.xxxix.
Add. p. 111.]
[2 This paragraph is in the archbishop's hand.]
[3 Vid. Letters CXC VI. CCXIV. pp. 345, 361.]
[4 "Besides this, to the intent that all supersti
tion and hypocrisy, crept into divers men's hearts,
may vanish away, they shall not set forth or extol
any images, relics, or miracles, for any superstition
or lucre." Injunctions given by authority of the
king's highness to the clergy of the realm, A. D.
1536. This was a positive command to remove the
images. But a more forcible injunction is found to
that effect in those to the clergy by Crumwell, Sept.
A. D. 1538: "Item, that such feigned miracles as
ye know in any of your cures to be so abused with
pilgrimages, or offerings of any thing made there
unto, ye shall, for avoiding of that most detestable
offence of idolatry, forthwith take down, and [with
out] delay, &c." This injunction not having been
issued at the date of this letter, it required such a
special authority from Crumwell to remove the
images as that which is here asked for. Burnet's
Hist, of Reformat. Vol. I. part ii. Appendix. Book
in. Nos. vii. and xi. pp. 250, 281. Stow's Annals,
p. 574. Ed. Lond. J615.]
[5 For a full account of the persecutions at
Calais, in which George Bucker, alias Adam Damp-
lip, was concerned, vid. Foxe's Acts and Monu
ments, p. 1223. et seq. Ed. Lond. 1583. Vid. also
Stat. 32 Hen. VIII. cap. 49; Letters CCXX1X.
CCXXX. ; Strype's Mem. of Abp. Cranmer, pp.
96,7 ; Todd's Life of Abp. Cranmer, Vol. I. p. 174,
et seq. ; Part of " a Letter from the deputy of Calais
and others, touching the examination of one Damp-
lip and Stevens, touching cardinal Poole," anno 30
Hen. VIII. Harl. MSS. 283, f. 89. Original. British
Museum.]
1538.]
LETTERS.
373
hath begun; assuring your lordship, that he is of right good knowledge and judg
ment as far as I can perceive by him : and therefore, if it would please your lord
ship to direct your favourable letters unto the council there in his behalf, you should
do a right meritorious deed; and surely I will myself write to like effect, but I know
your letters shall be much more esteemed and accepted than mine. In accomplishing
whereof you shall deserve of Almighty God condign thanks for the same. Thus our
Lord have your good lordship in his blessed tuition ! At Lambeth, the 24th day of
July. [1538.]
Your own ever assured,
T. C ANT u ART EN.
To the right honourable and my singular
good lord, my lord privy seal.
[The following is the letter above referred to :
JOHN BUTLER, COMMISSARY AT CALAIS, TO CRANMER.] i
IN most humble wise please it your grace to be advertised, that Adam Damlippe, bearer hereof, is pur- st
posely come over to declare his mind unto your grace. For it is perceived that certain, which favour nothing o[
the truth, would gladly hinder him, if it were in their power, that he should neither teach nor preach the
Avord of God; as in their large writing, not only against him, but also against other persons; which their
writing will not be justified no more than was their false suggestion, saying, that there was in Cales which
openly and manifestly did deny Christ. Their saying is now, that here are certain which deny Christ to be
put in the sacrament of the altar. I trust they shall take little honour of their so writing. This bearer will
declare more unto your grace. I will not write what I have seen, but I marvel that men will write of
malice ; saving that they utter what they are from Avithin forth. God send them a better spirit !
Humbly requiring your grace to be good and gracious lord unto this bearer, Adam Damplippe, and that
he may shortly return to Cales again with your grace's favourable letters, and my lord privy seal's, if it be
possible they may be obtained of his lordship, to be curate of our lady's church in Cales ; and that the council
here may assist him in reading and preaching the true word of God ; for by his long absence the poor com
monalty, which is very desirous to hear him, shall have great hinderance.
Your grace might do a right meritorious deed to aid the prior of the friars hence; for I assure your grace
he doth much harm here, and that secretly. God send him grace to turn unto the truth, as he promised to
do in Lent last past, knowledging himself to be in the wrong : saying to be sorry that he had so long erred
from the truth. Further to advertise your grace, that I have declared to the prior that his third article is
not lo\vable ; and he answered me again, that whosoever did say the contrary of his third article is an heretic,
and will so prove him Those Avords spake he to me upon Sunday, the 21st of this month, in the presence of
one Richard Bennet, alderman of Cales. And as touching the other two articles, the said Adam and the
prior do agree in their sayings. God send light Avhere darkness is. Thus Jesus preserve your grace in
health ! From Cales, the 22nd day of July. [1538.]
Your humble servant,
Paper
To my lord of Canterbury's good grace.
JOHN BUTLAKE6.
CCXXXIII. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me unto your state ranor
lordship. And whereas I wrote unto you about this time7 twelvemonth of one Ro- $taai.
bert Antony, subcellerar of Christ's church in Canterbury, declaring how that he was
rim away, and had left a very suspicious letter in his chamber unto the prior of
the house, the copy of which letter I sent at that time unto you, if your lordship can
call it unto your remembrance : so it is, that the said Robert Antony, being all this
year forth out of this realm without the king s grace's licence, and, as I am informed,
at Rome, and is now come home unto Christ's church again; and, since his coming
(as I hear say by such persons as both favoureth God's word and the king's majesty
there) the prior hath called a chapter, and hath admitted him again into the convent,
as he was before ; which in mine opinion is not well done, unless he had been first
[6 For an account of John Butlar, the writer of
this letter, vid. Foxe's Acts and Monuments, pp.
1055, 1226; Strype's Mem. of Abp. Cranmer, Vol.
I. p. 125. "An expression in his letter is of great
use in fixing the date of these proceedings, respect
ing which there is much contusion in Foxe and
Strype. He speaks of Sunday the 21st of July.
Pie wrote therefore in 1538 ; for in that year the 21st
of July fell on a Sunday." Jenkyns' Remains of
Cranmer, Vol. I. p. 252.]
[7 Vid. Letters CLXXX1II. CLXXXIV. pp.
333, 4.J
374
LETTERS.
[1538.
examined by some of the council, where he hath been, and upon what occasion he
so departed. Therefore, as a thing appertaining unto my duty towards my sovereign
lord, I thought it expedient to advertise you thereof, to the intent his highness may
have knowledge of the same : and of this I am sure, that I had letters from a scholar
beyond the seas, which met him in a company going to Rome-ward; but whether
he hath been there or no, I am not sure.
Besides this, my lord, I beseech you to be good lord unto my servant Novell, this
bearer, concerning his suit unto you for his farm at Bowghton under the Blayne,
which he had of the abbot and convent of Feversham1. The truth is, that at the
feast of Easter last past, or thereabout, he was a suitor for the same unto the abbot
and his convent : notwithstanding, they could not agree, for certain considerations
which he can declare unto your lordship; insomuch that tendering his preferment to
the same, I both spake to your lordship, and obtained your favourable letters unto
the said abbot and convent in that behalf, by means only whereof he had a lease of
the same under the convent seal for a term of fifty-one years ; and so since the feast
of St John Baptist last past, he hath occupied and been in possession thereof, until
now (as I am informed) that by information of such as of late were the king's
commissioners, the king's grace's commandment by you is, that he should be dispos
sessed, unto such time as his grace's farther pleasure be known : which will be no
little to his loss and hinderance, except your goodness be extended unto him in this
behalf; assuring your lordship, beside his hinderance herein, it is a great disquietness
unto me to perceive my servant and officer, which hath not only done me good ser
vice in my household, but also [hath been] very towards and ready at all times to
apply such business as hath been committed unto me by the king's majesty, as
in the last commotion and otherways, should thus suddenly be expelled for so small
advantage. Howbeit, considering that he obtained this thing only by your lordship's
letters and favour, I trust you will be no less good lord unto him now, than you
have been heretofore ; and if by your wisdom and discretion it shall be thought good
to reform any thing in his said lease, I doubt not but that he will abide your lord
ship's direction in that behalf. But to have him clearly excluded, it were too much
extremity, considering that he came to the same by his open and honest suit. Thus,
my lord, as well in this suit as in all other, both for myself and mine, I have no
refuge but only unto your lordship, which to recompense I shall never be able as
my mind would give me ; beseeching your lordship in this suit that you will be so
good lord unto him, as to maintain him in this his just cause. Thus, my lord, right
heartily fare you well. At Lambeth, the iiid day of August. [1538.]
Your own ever assured,
T. CANTUARIEN.
To the right honourable and my very special
(jood lord, my lord privy seal.
CCXXXIV. TO CRUMWELL.
suite Paper MY very singular good lord, after most hearty commendations unto your lordship ;
original. I likewise thank the same for your goodness toward the bringer hereof, William
JSwerder2, desiring you to continue the same. I have intended, as I shewed you when
f1 The abbey of Feversham was surrendered to
Henry VIII. , July 8, A.D. 1538, by whom it was
granted to sir Thomas Cheyney on March 16, A. D.
1540. Vid. Lewis's Hist, of Feversham Abbey, pp.
20, 22. Ed. Lond. 1627. Tanner's Notitia Monast.
Kent. xxiv. Feversham. Ed. Camb. 1787. The
date of this letter is assumed to be A.D. 1538, by
Dr Jenkyns, from the probability of its having been
written soon after the abbey came into the king's
possession; and on similar grounds he was led
to fix Letters CLXXVII. CLXXVII1. (Letters
CLXXXIII. CLXXXIV. of this edition, pp. 333,
4.) to the year 1537. Remains of Abp. Cranmer,
Vol. I. p. 254. n. L]
[2 This might have been the William Swerder,
master of Eastbridge Hospital, Canterbury, men
tioned by Abp. Parker in his statutes for that
hospital, as "nuper magistri hospitali praedict."
Strype's Life of Abp. Parker, Appendix. No. Iviii.
Vol. 111. p. 17i. Ed. Oxon. 1821. J
J538.]
LETTERS.
375
I spake with you last, to send him into France or Italy, except you be otherwise
minded to set him forward, as truly I would be right glad it might please you so
to do; and therefore I have sent him unto you, that he should inform your lord
ship of his mind, desiring you to be good lord unto him for his passport.
Also I heartily require your lordship to be good lord unto master Statham, and
mistress Statham, my lord of Worcester3 his nurse, as touching the suit that the bishop
of Worcester had unto you for them ; and although I doubt not but that your lord
ship will be good unto them, yet I pray you that my suit and request be not without
place, but that for my sake you will be much the better unto them.
Moreover, I beseech you most heartily to remember master Hutton, now absent
in Flanders4, and having none to trust unto and that is able to help him but only
your lordship. If you could make him an abbot or a prior, and his wife an abbess
or a prioress, he< were bound unto you, as he is nevertheless most bound unto you
of all men : but if you would help him to such a perfection, I dare undertake for
him that he shall keep a better religion than was kept there before, though you
appoint him unto the best house of religion in England. Thus Almighty God long
preserve your lordship. At Lambeth, the third day of August. [1538.]
These houses of religion be in master Button's country5, Combe Abbey, Merevale,
Eytun, and Polys worth. I beseech your lordship to remember him with one of these
in special, or any other in general.
Your own assured ever,
T. CANTUARIKN.
To the right honourable and my singular
good lord) in,y lord privy seal.
CCXXXY. TO CRUMWELL.
MY very singular good lord, after my most hearty commendations unto your lord- state Paper
ship: these shall be to advertise the same, that I have sent for Robert Antony", late original,
cellerar of Christ's church in Canterbury; and when he cometh, I shall order him
according to your instruction and advice, and so to get out of him what I can, con
cerning his progress to Rome-ward, and the same to send unto you with expedition.
As concerning Adam Damplip of Calice7, he utterly denieth that ever he taught
or said that the very body and blood of Christ was not presently in the sacrament
of the altar, and confesseth the same to be there really; but he saith, that the con
troversy between him and the prior was, by cause he confuted the opinion of the
transubstantiation, and therein I think he taught but the truth8. Ilowbeit there came
[3 Hugh Latymer.J
[4 It appears that John Hutton was employed
as an agent in the Netherlands A. D. 1538, having
been sent over to negociate a marriage between the
duchess of Milan and Henry VIII. Rennet's Hist,
of England ; Lord Herbert's Life of Henry VIII.
Vol. II. p. 214. Ed. Lond. 1J06. He merely
opened the negociations for the marriage, which
Wryothesley and Vaughan were commissioned to
conclude: he died Sept. 5, A.D. 1538. Several
letters from Hutton to Henry VIII. and Crumwell
are found in the Cotton MSS. Galba, B. x. f. 329,
333, 335, and Vespasian, C. xiii. f. 340. British
Museum. In A.D. 1542, Hutton was king's servant,
and governor of the adventurers in Flanders, as ap
pears by a letter from the " council of London to
Henry VIII." by a minute endorsed from Stepney,
which letter is preserved in the Cotton MSS. Galba,
B. x. f. 342. British Museum ; and the date of
which is fixed by the correspondence of the com
missioners appointed to enter into negociations with
Mons. Chapuys, the imperial ambassador, at Step
ney, May 1542, preserved in the German Corre-
State
spondence in the State Paper Office. Vid.
Papers, Vol. I. p. 741.1
[5 Viz. in Warwickshire.]
[« Vid. Letter CCXXXIII. p. 3/3.]
[7 Vid. Letter CCXXXII. p. 372. J
[8 The following event is probably that here re
ferred to by the archbishop. " There came a com
mission from the king to the lord deputy (De Lisle),
M. Grendfield, Sir John Butler, commissary, the
king's mason and smith, with others, that they
should search whether there were three hosts
lying upon a marble stone, besprinkled with blood ;
and if they found it not so, that immediately it
should be plucked down ; and so it was. For in
searching thereof, as they brake up a stone in the
corner of the tomb, they, instead of the three hosts,
found soldered in the cross of marble lying under
the sepulchre three plain white counters, which
they had painted like unto hosts, and a bone that is
in the tip of a sheep's tail. All which trumpery
Damlip shewed unto the people the next day fol
lowing, which was Sunday, out of the pulpit, and
after that they were sent by the lord deputy to the
376 LETTERS. [1538.
in two friars against him, to testify that he had denied the presence of the body and
blood to be in the sacrament; which when he perceived, straightways he withdrew
himself, and since that time no man can tell where he is become; for which I am
very sorry, by cause that I think that he is rather fled, suspecting the rigour of the
law, than the defence of his own cause. In consideration hereof, and to the intent
that the people of Calice may be quiet and satisfied in this matter, I have appointed
two of my chaplains ' to go thither and preach incontinently : nevertheless it is thought
that they shall do little good there, if the said prior return home again ; for whatso
ever hath been done heretofore, either by my chaplains or by other, in setting forth
of the word of God there, no man hath hindered the matter so much as this prior,
nor no superstition more maintained than by this prior ; which I perceive to be true,
both by the report of my chaplains heretofore, and of other men of credence. I have
herewith sent unto your lordship two letters, which shall something inform you of
the prior's subtlety and craft, praying your lordship that in any wise he come not at
Calice any more to tarry, but either that the house may be suppressed, or else that
an honest and a learned man may be appointed in his room; and forasmuch as the
prior is here now, I pray you, my lord, that I may have your authority by your
letter, to command him that he return not again to Calice.
And where in my last letters I prayed your lordship to remember Mr Hutton,
that he might be made an abbot or a prior, which I doubt not that your lordship
will effectiously attempt with the king's majesty; yet forsomuch as his presence with
the king might, as I suppose, work something therein, meseemeth it were very good
if he might come home for a little time to see the king's grace, which I beseech your
lordship may be brought to pass, if you can by any means. Thus, my lord, right
heartily fare you well. At Lambeth, the xvth day of August. [1538.]
Your own ever assured,
T. CANTUARIEN.
To the right honourable and my very singular
good lord, my lord privy seal.
CCXXXVI. TO CRUMWELL.
state Paper AFTER due commendations unto your lordship : so it is, that I have received also
your letters concerning the prior2 of the friars at Calice, with letters from your lord
ship unto my lord deputy3, which I sent unto him incontinently; and reading the copy
king. Notwithstanding the devil stirred up a Dove
the prior of the White Friars, who with Sir
Gregory Buttol, chaplain to the lord Lisle, began
to bark against him. Yet after the said Adam
had in three or four sermons confuted the said friar's
erroneous doctrines of transubstantiation, and of
the propitiatory sacrifice of the mass, the said friar
outwardly seemed to give place, ceasing openly to
inveigh, and secretly practised to peach him by
letters sent unto the clergy here in England ; so that
within eight or ten days after the said Damlip was
sent for to appear before the bishop of Canterbury,
with whom was assistant Stephen Gardiner, bishop
of Winchester, D. Sampson, bishop of Chichester,
and divers others, before whom he most constantly
affirmed and defended the doctrine which he had
j-i « Whereupon, during yet the days of the lord
Crumwell, were sent over doctor Champion, doctor
of divinity, and Mr Garret who after was burned,
two godly and learned men, to preach and instruct
the people, and to confute all pernicious errors, who
in effect preached and maintained the same true doc
trine which Adam Damlip had before set forth ; and
by reason thereof they left the town at their de
parture very quiet, and greatly purged of the slander
that had run on it." Id. ibid. Oct. 8, A. D. 1535,
the archbishop had asked Crumwell for " the
parsonage of St Peter's besides Calais, like shortly
to be void, and in the king's grace's disposition,
for master Garrett." Vid. Letter CLV. p. 310.
Vid. also Letters CXLV. CLXIV. CLXXI. pp.
304,317,321.]
taught, in such sort answering, confuting, and solu- j [2 Vid. Letters CCXXXII. CCXXXV. pp.
ting the objections, as his adversaries, yea, even ! 372, 375.]
among other the learned, godly, and blessed martyr
Cranmer, then yet but a Lutheran, marvelled at it,
and said plainly that the scripture knew no such
term as transubstantiation." Foxe's Acts and
Monuments, p. 1224. Ed. Lond. 1583.]
[3 Arthur Plantagenet, created lord De Lisle,
April, A. D. 1523, and appointed governor of Calais,
June 2, A. D. 1533, was recalled by a letter from the
king, (British Museum, Cotton. MSS. Calig. E.
IV. f. 34, Original,) dated April 17, the 31st year of
1538.] LETTERS. 377
of the same, I could not but much allow them, considering how frankly and freely
you do admonish him and provoke him, as well to favour God's word, as also to the
right administration of his room and office. And as for the prior, according to your
advertisement, I have him in safe custody, and so shall keep him until your return
into these parties; and I doubt not but there will be matter enough for his depriva
tion. Thus Almighty God have your lordship in his blessed tuition. At Lambeth,
the xviiith day of August. [1538.J
4 1 beseech your lordship to remember Mr Hutton, that by your means he may
have some occasion to come over into England.
Your own ever assured,
T. CANTUARIEN.
To the right honourable and my singular
good lord, any lord privy seal.
CCXXXVII. TO CRUMWELL.
MY very singular and especial good lord, after my most hearty commendations state Paper
unto your lordship ; these shall be to signify unto the same, that according to your 8r?ginai.bK
letters to me addressed the 15th day of this present month, I sent for the orators ipi.
of Germany5, and required them in the king's grace's behalf, so gentilly as I could, Lett5w ao
to demore here until his highness coming nearer into these parties : whereat they were Todd's Life
somewhat astonied, saying, that at the king's request they would be very well con- mer, v'oi. I.
tent to tarry during his pleasure, not only a month or two, but a year or two, if p'
they were at their own liberty ; but forasmuch as they had been so long from their
princes, and had not all this season any letters from them, it was not to be doubted
but that they were daily looked for at home, and therefore they durst not tarry,
unless the king's highness would make their excuse of their long abode here unto their
princes; and yet therein they would give me no determinate answer by no means
that time, but they would consult together and make me an answer the next day
after. And the next day they were fully determined to depart within eight days;
nevertheless after long reasoning, upon hope that their tarrying should grow unto some
good success concerning the points of their commission, which I much put them in
his reign, [A. D. 1539,] on account of Henry's sus
picions that he favoured the Poles and the Roman
catholic party ; for although he " officially professed
himself an opponent of the Romish doctrines, he
and his lady were suspected of favouring them."
He was also accused of " want of management in his
186, 7. Camden Soc. Ed. Lond. 1846.]
[4 This paragraph is in the archbishop's hand.]
[5 i. e. Francis Burgart, vice-chancellor to the
elector of Saxony, (vid. Letter CCXXXI. p. 371.)
George a Boyneburgh, doctor of laws, and Frederic
Myconius, superintendent of the church of Gotha.
affairs, so that, for the sake of obtaining money, he Henry VIII. "fearing least the German princes
was often compelled to put offices to sale, which might comply with the emperor upon some terms
should have been bestowed upon merit, and which for the sake of peace and quietness, and being also
thus often fell into the hands of improper persons." j jealous that after the return of their ambassadors
He was included, "as a matter of courtesy," j they did not presently write to him," as well as
amongst the commissioners who were sent over to "minding to have some of their learned men to be
Calais, March 1540, " to examine into the state of \ sent over for further disputation, because he was
the laws of religion" there, who arrived on the 16th
of that month ; from whose investigations it was
proved that " the town had been very carelessly
kept," and that lord De Lisle " had communicated
willing, if possible, to bring the German protestants
over from some of their articles in the Augustine
confession. sent two agents, Christopher Mount
and Thomas Paynil, to the princes desiring to
with the pope and cardinal Pole, and that he had ! know the conditions they proceeded upon." John
presented Damplip with 5s., to whom lady De Lisle Frederic, elector of Saxony, and Philip, landgrave
had also given 15s On the pretext that the of Hesse, sent over the above-named persons as
presence of the commissioners in Calais afforded | ambassadors and three others; but the object of
him a proper opportunity for a visit to the king," their embassy " came to nothing." Strype's Eccl.
he went over to England in obedience to the letter Mem. Vol. I. pp. 522, 3, 529. Ed. Oxon. 1822.
of recall, and " immediately on his arrival was sent Burnet's Hist, of Reformat. Vol.1. Part u. Ad-
prisoner to the tower." He was not publicly tried ! denda, No. vii. 493 — 517. Ed. Oxon. 1829. Secken-
for the offences alleged against him, and died dorf, Comment. Hist. Apol. De Lutheran. Lib. TII.
suddenly, as stated supra, Letter CXXXI. n. 1, j Sect. 17. §.lxvi. p. 180. and Ad. i. Sect. 19. $. Ixxiii.
p. 25)8. Vid. The Chronicle of Calais, pp. 32, 44, Ad. ii. (f). p. 225, 6. Ed. Francof. ct Lips. 1/92.1
378
LETTERS.
[1538.
hope of on your behalf, they condescended and were very well contented to tarry
for a month, so that they should be no longer detained ; but that after the said month
should be expired, they might take their leave, and so depart without farther tract
of time, trusting that the king's majesty would write unto their princes for their
excuse in thus long tarrying : besides this they require in the mean time, while they
tarry here, that we may entreat of the abuses, and put the same articles in writing,
as we have done the others ' ; which thing I promised them : nevertheless I would
gladly have the king's grace's pleasure and commandment therein, whereby we shall
the sooner finish the matter2.
Farther, by cause that I have in great suspect that St Thomas of Canterbury his
blood, in Christ's church in Canterbury, is but a feigned thing3 and made of some
red ochre or of such like matter; I beseech your lordship that Doctor Lee4 and
Doctor Barbor5, my chaplains, may have the king's commission to try and examine
that and all other like things there. Thus, my lord, right heartily fare you well,
praying you to give farther credence unto this bearer. At Lambeth, the 18th day
of August. [1538.]
Your o\vn ever assured,
T. CANTUARIEN.
To the right honourable and my very singular
good lord, my lord privy seal.
CCXXXVIII. TO SIR THOMAS WRIOTIIESLEY6.
state Paper MR \\TRYSLEY7, in my right hearty wise I commend me to you. And whereas
Original. ' I have written to my lord privy seal heretofore, that upon some occasion his lordship
[! Vid. " A book containing divers articles,
De Unitate Dei, et Trinitate Personarum, L)e Pec-
cato Originali," &c. in the Appendix, which were
probably the articles that were agreed to. Vid.
also " Frederichus Mychonius, ad D. Thomam
Crumwellium," (Cotton MSS. Cleopat. E. V. f.
227. Original. British Museum) printed by Strype,
Eccl. Mem. Vol. I. Part n. No. xcv. pp. 384, 5.
Ed. Oxon. 1829, and Letter CCXXXI. p. 371.]
[2 It appears by Cranmer's letter (CCXXXIX.)
p. 379, that the delay arose from the king's having
taken the answer into his own hands. State Papers,
Vol. I. Part. ii. p. 580.]
[3 "As for shrines, copses, and reliquiaries of
saints, so called, although the most were nothing
less, forasmuch as his highness hath found other
idolatry or detestable superstition used thereabouts,
and perceived for the most part they were feigned
things ; as the blood of Christ, so called, in some
place, was but a piece of red silk, inclosed in
a piece of thick glass of crystalline ; in another
place, oil, coloured of ' sanguinis draconis,' and
other innumerable illusions, superstitions and ap
parent deceits His majesty hath caused the
same to be taken away, and the abusive pieces
thereof to be brent, the doubtful to be set and
hidden honestly away for fear of idolatry." Collier's
Eccl. Hist. Appendix, Vol. IX. pp. 170, 1. Ed.
Lond. 1840-41. "The shrine of Thomas Becket
[Sept. A.D. 1538J in the priory of Christ Church
was likewise taken to the king's use. This shrine
was builded about a man's height, all of stone,
then upward of timber plain, within the which was a
chest of iron, containing the bones of Thomas
Becket, skull and all, with the wound of his death,
and the piece cut out of his skull laid in the same
wound. These bones (by commandment of the lord
Crumwell) were then and there burnt. — The spoil of
which shrine in gold and precious stones filled two
great chests, such as six or seven strong men could do
no more than convey one of them at once out of the
church." Stowe's Annals, p. 575, Ed. Lond. 1516.
A proclamation, still preserved, (Cotton. MSS.
Titus, B. i. British Museum) was issued, "chiefly
concerning Becket," at Westminster, Nov. 16, 30
Hen. VIII. [A.D. 1538] declaring that there ap
peared " nothing in his life and exterior conversa
tion whereby he should be called a saint, but
rather esteemed to have been a rebel and traitor
to his prince," and that from henceforth he should
" not be esteemed, named, reputed, nor called a
saint;... and that his images and pictures, through
the whole realm, should be put down and avoided
out of all churches, chapels, and other places ; and
that the days used to be festivals in his name
should not be observed," &c. Vid. Bumet's Hist,
of Reformat. Vol. III. Part n. Appendix, Book
iii. No. 62. pp. 206, 7. Ed. Oxon. 1829. Also
Rennet's Hist, of England. Lord Herbert's Life
of Hen. VIII. Vol. II. p. 215. Ed. Lond. 1706.]
[4 This was probably doctor Leigh, Cranmer's
commissary, [A.M. 1543.] Vid. Strype's Mem. of
Abp. Cranmer, Vol. I. pp. 167, 172. Ed. Oxon.
1840.]
[5 Vid. Letter CCXII. p. 360.]
[6 This letter has not been printed in any former
collection of the archbishop's letters.]
[7 i.e. Wriothesley, afterwards Sir Thomas
Wriothesley.J
1538.]
LETTERS.
379
would send for Mr Hutton8, to the intent that he might, by his presence, prefer him
self in obtaining of the king's majesty some honest living appertaining to these abbeys ;
these shall be to desire you to put my said lord privy seal in remembrance to send
for him, so that upon some occasion he may come unto the king's majesty for his
preferment in this behalf. If there were here as good store of news as you have in
the court, I would send you some ; but here is none worthy of writing. Thus heartily
fare you well. At Lambeth, the 18th day of August. [1538.]
Your loving friend,
T. CANTUARIEN.
To my very loving friend, Mr Wrysley, esquire.
CCXXXIX. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me unto your Cotton MSS.
lordship. And where that the orators of Germany, when they granted to tarry one f. 212.'
month, required that we should go forth in their book and entreat of the abuses, so British*1'
that the same might be set forth in writing as the other articles are9 ; I have since B^^Bef.
effectiously moved the bishops thereto, but they have made me this answer : that they App^alm.
know that the king's grace hath taken upon himself to answer the said orators in No- 48>
that behalf, and thereof a book is already devised by the king's majesty10; and there
fore they will not meddle with the abuses, lest they should write therein contrary to
that the king shall write. Wherefore they have required me to entreat now of the
sacraments of matrimony, orders, confirmation, and extreme unction11; wherein they
know certainly that the Germans will not agree with us, except it be in matrimony
only : so that I perceive that the bishops seek only an occasion to break the con
cord ; assuring your lordship that nothing shall be done, unless the king's grace's special
commandment be unto us therein directed. For they manifestly see that they cannot
defend the abuses, and yet they would in no wise grant unto them.
Farther, as concerning the orators of Germany, I am advertised that they are very
evil lodged where they be; for besides the multitude of rats daily and nightly run
ning in their chambers, which is no small disquietness, the kitchen standeth directly
against their parlour where they daily dine and sup, and by reason thereof the house
savoureth so ill, that it offendeth all men that come into it12. Therefore if your lord
ship do but offer them a more commodious house to demore in, I doubt not but that
they will accept that offer most thankfully, albeit I am sure that they will not remove
for this time.
And whereas of late I did put your lordship in remembrance for the suppression
of the abbey of Tudberye 13 ; now I beseech your lordship, not only that commissioners
may be sent unto that house, but also in like wise unto the abbey of Rocester14, or
[il Hutton died 5 Sept. A. D. 1538. Vid. Letter
CCXXX1V. p. 3J5, n. 4.J
[9 Vid. Letter CCXXXVI1. p. 3J7-]
[10 The letter written by the German ambassadors
to the king, against the taking away of the chalice,
and against private masses, and the celibacy of the
clergy, &c. and the king's answer, which was drawn
up by Tunstall, are still preserved amongst the
Cotton. MSS. Cleop. E. v.fol. 173,215, Original, in
the British Museum. They are also printed in
Burnet's Hist, of Reformat. Vol. I. Part n. Ad-
denda, pp. 493—538. Ed. Oxon. 1829.J
[u These four Roman catholic sacraments found
no place in the Augsburgh confession ; but those of
baptism, the Lord's supper, and penance, were re
tained. Vid. Sylloge Confession um, Ed. Oxon.
1827.]
[l3 Sumptus illius legationis magnus tune vi-
sus est Protestantium proceribus, — splendide tamen
vixerant legati et liberalem mensam exhibuerant
Seckendorf, Comment. Hist. Apol. de Lutheran.
Lib. in. Sect. 16, §. Ixvi. (9). p. 180. Ed. Francof.
et Lips. 1792.]
[13 A Benedictine priory in Staffordshire, sur
rendered 30 Hen. VIII., and the site granted (0
Edw. VI.) to Sir William Cavendish. Tanner's
Notitia Monast. Stafford, xxx. Tutbury. Ed.
Camb. 1787.]
[14 A Benedictine abbey in Staffordshire, whose
annual revenues amounted to £111. Us. 7d., was
suppressed (30 Hen. VIII.), the site granted (31
Hen. VIII.) to Richard Trentham. Tanner's
Notitia Monast. Stafford, xxi. Roucester. Bur-
net's Hist, of Reformat. Vol. I. Part u. Appendix.
Book Hi. p. 227.]
380
LETTERS.
[1538.
Crockesdon ' : beseeching your lordship to be good lord unto this bearer Francis Basset,
my servant, for his preferment unto a lease of one of the said houses ; not doubting
but you shall prefer a right honest man, who at all times shall be able to do the
king's grace right good service in those parties, and also be at your lordship's com
mandment during his life. Thus Almighty God have your good lordship in his blessed
tuition! At Lambeth, the xxiiid day of August. [1538.]
Your own ever assured,
T. CANTUARIEN.
CCXL. TO CRUMWELL.
state Paper MY very singular good lord, after most hearty recommendations to your lordship ;
original. ' I desire you to be good lord to this bearer, an old acquaintance of mine in Cam
bridge, a man of good learning in divers kinds of letters, but specially in the Latin
tongue, in the which he hath obtained excellent knowledge by long exercise of read
ing eloquent authors, and also of teaching, both in the university, and now in Ludlow,
where he was born. His purpose is, for causes moving his conscience, (which he
hath opened to me, and will also to your lordship,) to renounce his priesthood ; whereby
he feareth (the rawness and ignorance of the people is such in those parties) that he
should lose his salary whereof he should live, except he have your lordship's
help. Wherefore I beseech your lordship to write for him your letters to the warden
of the guild there and his brethren, which hath the collation of the said school, that
he may continue in his room and be schoolmaster still, notwithstanding that he left
the office of priesthood ; which was no furtherance, but rather an impediment to him
in the applying of his scholars. There is no foundation nor ordinance, as he sheweth
me, that the schoolmaster thereof should be a priest. And I beseech you to be good
lord unto him in any farther suit, which he shall have unto your lordship. Thus Almighty
God long preserve your lordship ! At Lambeth, the xxvth day of August. [1538.]
To my very singular good lord, my
lord privy seal.
Your own ever assured,
T. CANTUARIEN.
State Paper
Office. Ibid.
Original.
CCXLI. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me unto your
lordship. And whereas I am credibly informed that Mr Parker, brother unto the
abbot of Gloucester, is departed, who amongs other his promotions had the deanery
of a college named Tame worth college2, within the county of Stafford, being of the
king's grace's collation : these shall be most heartily to desire your lordship, (inas
much as that country is destitute of learned men and preachers,) that you will have
in remembrance Doctor Barons3 unto the king's majesty, for his preferment thereunto.
[* "The [Cistercian] monastery of Crokesd en, or
Croxden, in Staffordshire, ' had an abbot and twelve
monks, whose yearly revenues were, 26 Hen. VIII.,
£103. fo. Id. Speed.' Though this was one of the
lesser abbeys, and so should have been dissolved
by 27 Hen. VIII. yet the king was pleased to con
tinue this house, which finally surrendered, 30 Hen.
VIII. The site was granted (36 Hen. VIII.) to
Jeftry Foljamb." Tanner's Notitia Monast. Staf
ford, vii. viii. Crokesden. Burnet, Hist, of Re
format. Ibid.]
[2 A college for a dean and six prebendaries.
Vid. Tanner's Notitia Monast. Stafford, xxvii.
Tarn worth.]
[3 Probably Dr Barnes, "who had been amongst
the earliest converts to Luther's doctrines ; whom
Fox, bishop of Hereford, being at Smalcald, in the
year 1536, sent over to England, where he was re
ceived and kindly entertained by Crumwell, and
well used by the king, by whose means the corre
spondence with the Germans was chiefly kept up :
for he was often sent over to the courts of several
princes. But in particular he had the misfortune to
be first employed in the project of the king's mar
riage with Ann of Cleves ; for that giving the king
so little satisfaction, all who were the main pro
moters of it fell in disgrace upon it." He also con
troverted against a sermon preached by Gardiner at
LETTERS.
381
Your lordship knowetb full well, that hitherto he hath had very small preferment
for such pains and travail as he most willingly hath sustained in the king's affairs
from time to time. Howbeit, I doubt not but the king's grace and your lordship
doth perceive such fidelity and towardness in the man, that he hath deserved a greater
living than this promotion, which is esteemed unto me but at the clear yearly value
of xxu- or thereabouts; beseeching your lordship eftsoons to be his good lord in this
behalf, and that the rather at this mine instant request. Thus, my lord, right heartily
fare you well. At Lambeth, the xxviiith day of August. Q1538.]
Your own ever assured,
T. CANTUARIEN.
To the right honourable and my singular good
lord, my lord privy seal.
CCXLII. TO CRUMWELL.
MY singular good lord, after my most hearty commendations ; these shall be to state Paper
7 J J Office. Ibid.
beseech your lordship to direct your letters unto Mr Yawghan, willing him to send Original,
home into England Mistress Hutton4, so that she may come from thence without danger
of the law, bringing with her only her apparel ; and the rest of the goods to be kept
there, until your lordship's farther pleasure be known in that behalf. Thus, my lord,
most heartily fare you well. At Lambeth, the second day of October. £1538.]
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
CCXLIII. TO CRUMWELL.
MY singular good lord, in my most hearty wise I commend me to your lordship, state Paper
And where of late 5 I wrote unto your lordship in the behalf of Mistress Hutton ; Origin*).
these shall be eftsoons to beseech you, my lord, to direct your letters unto Mr Yawghan,
willing him so to see her discharged from those parties where she is now, that she
may come home incontinently into England, without danger of the law, bringing with
her all such apparel as appertaineth unto her and to her chamber : and as for the
other stuff, there to remain, until your lordship's farther pleasure be known in that
behalf. Thus, my lord, right heartily fare you well.
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
CCXLIY. TO CRUMWELL.
AFTER my most hearty commendations unto your good lordship ; these shall be to state Paper
signify unto you, that a scholar of Oxford hath uttered unto me certain things, which, original.
forasmuch as they appertain unto the king's majesty, I send them unto your lord
ship herein inclosed6, to be examined by you: and if your lordship require farther
information in this behalf, I think the said scholar can partly instruct you therein.
Paul's Cross, upon "justification and other points,"
and made reflections upon his person, " alluding to
a Gardener's setting ill plants in a garden," for
which he was questioned, as well as for his doc
trines. He was burnt, with Garret and Jerome, for
his opinions, A.D. 1540. Vid. Burnet's Hist, of
Reformat. Vol. I. pp. 590, et sqq. ; also above, p.
339, with n. 7-J
[4 Vid. Letters CCXXXIV. CCXXXV.
CCXXXVI. CCXLIII. pp. 375, 376, 377, 381.]
[5 See the preceding Letter.]
[6 The inclosure here referred to is appended
after this letter.]
382
LETTERS.
[1538.
State Paper
Office. Ibid.
Original.
Thus, my lord, most heartily fore you well. At Lambeth, the 8th day of October.
[1538.]
'My lord, I beseech you to be good lord unto M. Bui, parson of Northflete, whom
I have known many years to be a man of good learning, judgment, soberness, and a very
quiet man, whatsoever report is made of him to the contrary.
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord, my lord
privy seal.
" JESUS.
" As CONCERNING Mil DON 2.
1. "I, Gregory Stremer, do testify, that Mr Don said that sir Marshall should make satisfaction for the
putting out of this word papa in Saint Gregory's works in our library.
2. " I, Edmund Mervyn, testify, that sythe that time, when as sir Martiall laid that same to his charge
again, he denied it not, but said these words, ' Mary, and I say yet, that it is not necessary to put out papa
out of profane books.'
3. " The said Mr Don, when it was his part, in his collation made to the company, to declare the just
abrogation of the bishop of Rome's usurped power, went about specially to persuade that the bishop might
be called papa, and that it was but a foolish phantasy of men to make so much about the name papa, because
divers bishops, besides the bishop of Rome, were so called.
Gregory Stremer,
Witness of the same ,
Hue Goode,
Richard Marshall3,
Edmund Marvyn,
Richard Wye,
John Wye,
John Bondell.
4. " I, Gregory Stremer, Richard Martiall, and Edmunde Marvyn, were talking with Mr Don in his chamber,
and I willed him to teach the youth why the bishop of Rome was expulsed ; ' for I think,' said I, ' none of
them can tell why it is done.' Then said Mr Don these words : ' No more can I.' ' No ?' said I ; ' what
mean you, Mr Don, by that ? Bear record, masters.' Then, after a little deliberation, he said, he could not
tell why he was expulsed, by cause he never knew any authority he had here ; which interpretation afterwards
was allowed of Mr doctor Cotes 4, then being in the commissary's place. In witness whereof we have here
subscribed our names.
" Gregory Stremer,
" Edmund Mervyn,
" Richard Marshall.
5. " He affirmed, in a lesson which he read at Wytney, that men make laws now a days for money, not
for profit of the commonweal.
" Hue Goode,
" Edmunde Marvyn.
G. " The said Don preached at Wytney in a sermon, that the old time good men were wont to build and
maintain churches, and now they be more ready to pluck them down.
" Hue Goode,
" Edmunde Marvyn.
"MR SLATER.
7. " Mr Slater hath accused Hue Goode, Gervase Huche, Richard and John Wye, John Lane, unto their
friends wrongfully, and hath continued in troubling of them ever since they began to he conversant with
Mr Stremer and Richard Martiall, which hath been abhorred in all the college, syth they began to call upon
the officers of the said college for fulfilling of the king's commandments, as touching the abolishing of the
pope's name, and preaching against the popish doctrine, and certain other things commanded by the king's
commissioners at the last visitation.
" Gregory Stremer,
"Edmunde Marvyn,
" Richard Wye,
" Hue Goode,
" Richard Marshall,
" John Wye.
[' This paragraph is in Cranmer's own hand.]
[2 John Dunne was Greek lecturer at C. C. C.
about this time. Jenkyns' Remains of Abp. Cran-
mer, Vol. I. p. 269.]
[3 He was then dean of Christ Church, "a most
furious and zeloticall man, who, to shew his spite
against the reformation, had caused Peter Martyr's
wife, who deceased while he was the king's pro
fessor, to be taken out of her grave, and buried in
his dunghill." Strype's Mem. of Abp. Cranmer,
Vol. II. p. 535. Ed. Oxon. 1840. Vid. also Wood's
Fasti, Vol. II. pp. 136, 8. Ed. (Bliss.) Ix>nd.
1813-20. Dr Marshall was one of the witnesses
against Cranmer, Sept. A.D. 1555. Vid. Process,
contra Cranmerum, in the Appendix.]
[4 George Cotes, of Magdalen college, admitted
1538.] LETTERS. 3R3
" SlR TURNBULL.
8. " Sir Turnbull, reader of logic, wresteth good questions, which the scholars put forth iti their disputa
tions, to Duns' quiddities.
" Gregory Stremer,
" Hue Goode.
9. " Jo. Edwards, T. Goidge, Jamys Broke 5, William Chedsey6, masters of arts, keep the youth of this
college from the knowledge of God's word, grudging and resisting to their power against such ordinances as
make to the spreading of the gospel, and extirping of ungodly and papistical doctrine.
" George Stremer,
« Richard Marshall,
" Hue Goode,
" Richard Wye,
" Edmunde Marvyn,
" John Wye.
" Papa was written into a calendar of a book in our college chapel after it had been once put out, by
whom we cannot tell.
" John Garrett,
" Richard Marshall,
" George Etherige7,
" John Morwen H.
1. " Not fulfilling the king's injunctions, which require preaching. stale Paper
2. " Item, Not singing the collect for the king in the mass, agreeing to the injunctions. Office. Ibid.
3. " Item, Not blotting out papa, until it was within this half year, and singing the said papa openly in
the church.
4. " Item, Papa written again, after it had been once put out, into a certain church-book, throughout the
calendar.
5. " Item, A book continual four years suffered in the library, which called them heretics and schismatics
that did not set the bishop of Rome above all powers, as kings and emperors, &c.
6. " Item, Another book which was named Alexander de Hayles, which proved the bishop of Rome above
all powers.
7. " Item, They would not suffer the Bible to be read openly in the hall at dinners, as the statute biddeth,
till that we ourselves proffered to read it.
8. " Item, Mr Chedsay, one of the deans, said, that if he saw any scholar have a New Testament in his
hand, he would burn it.
9. "Item, Mr Shepreve9 said, that studying of the scripture was subversion of good order, and that, if
he durst, he would bar us from reading of scripture.
10. " Item, That Mr Donne would have had satisfaction of sir Marshall for putting out papa in Gregory's
works in the library.
11. " Item, Mr Slater said, that there were some in the house which could prove the bishop of Rome's
authority.
12. " Item, Mr Goyge reported in Hamsher, that sir Marwin and sir Marshall were heretics, and had
heresy books, and were naught.
13. " Item, Mr Slater forbade the scholars a company.
14. " Item, The divinity lesson, which ought by the statute above all other lessons to be read, is not read.
15. " Item, Mr Smythe said, that such as sir Marshall is have done much hurt with preaching.
1C. "Item, That few or none, except the masters, have any part of scripture in their chamber.
17. " Item, Sir Garret for saying that it were better for sir Marshall to let papa alone than put it out of
the church-books, was punished with losing a fortnight's commons, and had his meat and drink given him.
doctor of divinity July 5, A.D. 1536, and elected j I. p. 393. et sqq. of this publication.]
master of Balliol Nov. 30, A.D. 1539, and bishop i [7 George Etheridge, was "the reader of the
of Chester April 1, A.D. 1554. Dr Tresham was ' Greek lecture," (i.e. regius professor) A.D. 1553,
commissary of the university of Oxford at this time, and was then a violent persecutor, and proposed
having held the office from A.D. 1534 to 1546; Cotes at "the communication between Brookes and
probably acted for him. Wood's Fasti, Vol. II. Ridley," Oct. 15, 1555, that the latter should be
pp. 98, 104. Le Neve's Fasti, pp. 341, 482. Ed. gagged. He was also engaged in the proceedings
Lond. 1715. ] against the archbishop in the same year. Vid.
[5 Master of Balliol college, A.D. 1547, bishop Foxe's Acts and Monuments, p. 1767- Ed. Lond.
of Gloucester, April 1, A.D. 1554, and the pope's 1583. Wood's Athen. Oxonien. Vol. I. pp. 546,7-
sub-delegate at the archbishop's trial, A.D. 1555. , Process, contra Cranmerum, in Appendix.]
Wood's Athenae, Vol. I. pp. 314, 15. Le Neve's [8 John Morwen, a famous Greek scholar, and
Fasti, pp.101, 482.] ; private instructor to John Jewel. He was engaged
[6 " He was by the protestants accounted a very J in the disputations at Oxford, A.D. 1555, against
mutable and unconstant man in his religion, but by Cranmer. Vid. Strype's Mem. of Abp. Cranmer,
the Roman catholics not, but rather a great stickler • Vol. II. p. 480. Ed. Oxon. 1840. Wood's Athenae,
for their religion, and the chief prop in his time in Vol. I. pp. 195-7.]
the university for the cause, as it appeared not only ; [9 Hebrew professor of the university about A.D.
in his opposition of P. Martyr, but of the three | 1538. Vid. Wood's Athen. Oxonien. Vol. I. pp.
bishops that were burnt in Oxon." Wood's Athena*, 134-6.]
Vol. I. p. 323. Vid. Disputations at Oxford, Vol.
384
LETTERS.
[1538.
State Paper
Office, ibid.
Original.
18. " Item, Sir Turnbull said, when four of Sion, London, and Sheene l, were put to execution for holding
with the bishop of Rome, that he trusted to have a memory of them among other of the saints one day.
19. " Item, Sir Bocher said, that all they which be of the new learning, were advoutrers and naughty
knaves.
20. " Item, Mr Donne called sir Marvin and sir Marshall Neo-Christianos, i. e. a new kind of Christian
men.
21.
22.
23.
Mr Slater complained of certain to their friends, because lie perceived them to favour the truth.
Item, Mr Donne forbade reading of the Bible in the hall.
Item, The masters and fellows of the house which be counted of the new learning, as they called
it, be admitted neither to any office, ne yet to any council of the college business.'1
CCXLV. TO CRUMWELL.
MY very singular good lord, after my most hearty commendations unto your good
lordship ; these shall be to yield unto you my most hearty thanks for this bearer Mark-
ham, to whom, as I understand, you are so good lord as to prefer him to the farm of
the priory of Newsted ; beseeching your lordship, as you have herein, been his especial
good lord, so you will continue ; and I doubt not, but that he shall so handle himself,
both in the king's service and towards your lordship, that you shall not forthink that
you have done for him. Thus, my lord, most heartily fare you well. At Lambeth,
the 10th day of October. [1538.]
2 The two Observants, whom you sent unto me to be examined, have confessed that
which I suppose is high treason. I shall send them with their depositions unto your
lordship this night or to-morrow.
Your own ever assured,
T. CANTUARIF.N.
To my very singular good lord,
my lord privy seal.
State Paper
Office. Ibid.
Original.
CCXLVI. TO CRUMWELL.
MY very singular and especial good lord, in my most hearty wise I commend me
unto you. And whereas I understand that the town-clerkship of Calais standeth now
as void, so that it is in their election there to choose a new officer; forasmuch, my
lord, as there is one of Gray's Inn, named Nicolas Bacon3, whom I know entirely to
be both of such towardness in the law, and of so good judgment touching Christ's
religion, that in that stead he shall be able to do God and the king right acceptable
service : these shall be most heartily to beseech your lordship, by cause I have often
times heretofore wished to have that town furnished with some officers of right judg
ment, that you will direct your favourable letters unto the mayor of Calice and other
the kings officers there, moving them to prefer this man in their election to that
room ; which thing I do more willingly require of your lordship, by cause that I am
credibly informed that certain of the head officers there would gladly have him amongst
them in this said room ; and therefore, not doubting but that your lordship shall think
your letters well bestowed hereafter herein, shall now beseech you to be his good lord
in this behalf. Thus, my lord, right heartily fare you well. At Lambeth, the xxiii.
day of October. [1538.]
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord, my lord
privy seal.
f1 Vid. Letter CXLI1I. p. 303. n. 3.]
[2 This paragraph is in the archbishop's hand. ]
[3 " Nicholas Bacon, afterwards keeper of the
great seal, was now about twenty-eight years of age,
and it is not unlikely that this recommendation by
Cranmer may have led to his subsequent advance
ment. His biographers do not mention that he was
ever town-clerk of Calais, but he must have been
employed early in the king's service ; for about 1544
he received a grant of some of the possessions of the
dissolved monastery of Bury St Edmund's, as ' a
proof of the estimation in which he was held by his
majesty.' See Chalmers, Biogr. Diet." Jenkyns'
Remains of Abp. Cranmer, Vol. I. p. 273. There is
no mention of his name in the Chronicle of Calais,
published by the Camden Society.]
1538.] LETTERS. 385
CCXLVII. TO CRUMWELL.
MY very singular good lord, in my right hearty wise I commend me unto your state Paper
lordship: and whereas I understand, that one Crofts4, being now in the Tower, and original! ld
like to be attainted of treason, hath a benefice in Somersetshire, named Shipton Mallet,
but of the yearly value of xxvi1L; which, being the very parish where doctor Champion5,
my chaplain, was born, and where all his kinsfolk and friends now dwell, is for no man
so meet a promotion as for him; and, forasmuch as the said doctor Champion doth
trust and hope that your lordship beareth him such favour, that, when occasion should
be offered, you would do him a good turn : these shall be heartily to desire you, my
lord, to find the means that the said doctor Champion may be preferred unto the said
benefice by your favour and aid, or else to shew unto me your good advice how that
I may obtain it for him, in case it fall void at this time. The king's majesty and
my lord Dalawarre giveth it alternis vicilus, and the king's grace gave it last: now
whether his grace doth give it again by reason of this attainder, you can best tell :
beseeching your lordship so to extend your accustomed benevolence towards the said
doctor Champion, that by your procurement he may have the benefice, whosoever giveth
it. Wherein I assure your lordship you shall do more for his commodity and preferment,
than if you should give him a promotion worth ten of it in value, by cause that thereby
he shall not only have occasion to do some good continually in his native country by
preaching there the word of God, but also help the judgments of his own kinsmen and
friends the sooner by this means. Thus, my lord, most heartily fare you well. At
Lambeth, the xiiii. day of November. [1538.]
Your own assured ever,
T. CANTUARIEN.
To the right honourable and my singular
good lord, my lord privy seal.
CCXLVIII. TO CRUMWELL.
MY very singular good lord, after most hearty recommendations ; this shall be to state Paper
•£„,. , xl,»A .it,' J J.1-. i • > 1-1 •, Office. Ibid.
Original
signify unto you, that this day the king's highness sent me a commandment to be with
him to-morrow at ten of the clock, which I cannot do, if I be with you at Stepney before H<
nine of the clock. But forsomuch as his grace hath appointed me to be at two sundry
places about one time, which I cannot accomplish, and I dare disappoint neither of his
commandments without his grace countermand the same ; therefore I will send unto his
grace to know his determinate pleasure herein, and I will not fail to wait upon you at
Stepney at your hour assigned, unless the king's pleasure be to the contrary. Thus
Almighty God ever preserve your lordship to his pleasure ! From Lamehithe, the xix.
day of November. [1538.]
Your own ever assured,
T. CANTUARIEX.
To my singular good lord, my lord privy
seal, be this delivered.
[4 George Crafte, rector of Shepton Mallet, A.D.
1535. Valor. Eccles. Dr Jenkyns thinks him the
same with George Crofts, chancellor of the cathedral
of Chichester, who was indicted Dec. 4, A.D. 1538,
(Burnet, Hist, of Reformat. Vol. I. p. 719. Ed.
Oxon. 1829,) for saying, " the king was not, but the
pope was, supreme head of the church ;" and was
executed with several others.]
[5 Vid. Letters CXLV. CLXIV. CLXXI.
pp. 304, 317, 321.]
— •)
386
LETTERS.
[1538.
State Paper
Oil Ice. Ibid.
Original.
CCXLIX. TO CRUMWELL.
MY singular good lord, after my right hearty recommendations. Whereas I am
credibly informed that your servant, doctor Cave1, (if it may stand with your lordship's
pleasure,) is right willing to leave a prebend, which he now hath in the king's majesty's
college at Oxforthe, to my chaplain, doctor Barber2; albeit I know myself so much
bounden unto your lordship, for your ready gentleness towards me in all my suits
heretofore, that I would not gladly at this time trouble your lordship with this thing,
yet having no other mean to the king's highness, of whose gift the said prebend is, for
the obtaining of the same, and considering the qualities and learning of the said doctor
Barber, which I think be not to your lordship all unknown, I am compelled in this, as in
all other my business, to have recourse to your lordship, heartily desiring your favour
towards him herein; whereby your lordship shall not only do for an honest and meet
man, but also bind me to do you any pleasure as may lie in my power. From Lambcthc,
the 21. day of November. [1538.]
Your own ever assured,
T. CANTUARIEN.
To the right honourable and my singular
good lord, my lord privy seal.
State Paper
Office. Ibid.
Original.
CCL. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me unto your
lordship. And so herewithal send unto you sir Henry ad Cortbeke, the Dutch priest, to
receive the 20U< which on Tuesday last your lordship said you would deliver unto him ;
and farther, I desire your lordship that he may have the king's letters patents freely to
be a denizen, and in that behalf to appoint one to procure it forth for him, to whom he
may resort for the same ; or else he shall never obtain it himself, by cause he can neither
speak English, nor hath no manner of acquaintance to promote his cause in mine absence :
beseeching your lordship also to have the said sir Henry in remembrance unto the king's
majesty for some honest stipend for the maintenance of his living; wherein your lordship
shall do a right good and meritorious deed. Thus, my lord, right heartily fare you well.
At Lambeth, the 28th day of November. [1538.]
Your own ever assured,
T. CANTUARIEN.
To the right honourable and my singular
good lord, my lord privy seal.
State Paj'er
Office. Ibid.
Original.
CCLI. TO CRUMWELL.
AFTER most hearty commendations unto your good lordship ; these shall be to signify
unto the same, that I have received your letters dated at Hampton Court, the 12th
day of December, by which I perceive that the king's majesty hath nominated and
appointed you to the offices of the high stewardship of all my franchises, and master
of the game of all my chases and parks, by reason of the attainder of Sir Edward
Nevell3, knight; and thereupon you require for your better assurance my confirmation
t1 Vid. Letter XLI II. p. 256.]
[2 Vid. Letters CCXII. CCXXXVII. pp. 360,
378.]
[3 "On the fourth of December were indicted
sir Geofrey Pool, sir Edward Nevill, brother to the
lord Abergavenny," with the marquis of Exeter
and several others, for saying " the king was a beast,
and worse than a beast." Sir Edward was condemn
ed for treason, and was executed with the marquis
of Exeter and lord Montacute, on Tower Hill, Jan.
9, 1539. Burnet's Hist, of Reformat. Vol. I. pp.
717,719. Stow's Annals, p. 5/5. Ed. Lond. 1615.]
1538.] LETTERS. 387
in that behalf. Surely, my lord, I am right glad that you of all other hath the pre
ferment thereof; and if it shall please you to send unto me the tenor of the king's
letters patents to you made for the same, I will make unto you such lawful assurance
as in me shall he : and to the intent your lordship may be ascertained what grants
my predecessor made of the said office, I send unto you herewithal the copies of the
said grants. And as touching the said office of the stewardship of the liberties,
the same of late hath not been duly exercised as it ought to have been, by reason
whereof, as I am informed by the learned counsel, the interest therein by the said
grant heretofore made is forfeited ; so that, if the law will permit, I will be glad
to assure it to you for a term of your life, or else it will appertain unto the lord
of Burgayveny4. Thus, my lord, right heartily fare you well. At Ford, the 14th
day of December. [1538.]
My lord, I pcay you accomplish my suit for this bearer, my servant, Francis Basset,
concerning the monastery .of Croxden 6, and I will not fail to accomplish my promise
unto you concerning the same.
Your own assured ever,
T. CANTUARIEN.
To the right honourable and m.y singular good
lord, my lord privy seal.
CCLII. TO CRUMWELL.
MY singular good lord, in my most hearty wise I commend me unto your lord- state Paper
ship : signifying to the same, that there is brought before me one Henry Totehill for original
naughty communication which he should speak concerning the bishop of Rome and
Thomas Beckett6; which matter I have examined, as your lordship shall farther per
ceive by a bill of the depositions herein inclosed7. And forasmuch as John Alforde,
the principal accuser, is one that hath no certain biding-place, I have sent him with
the said Totehill unto your lordship, to the intent that he may avouch his words be
fore you in the presence of the said Totehill.
Farther, this shall be to advertise your lordship, that I have taken upon me your
office in punishing of such transgressors as break the king's Injunctions 8 : for already
I have committed two priests unto the castle of Canterbury, for permitting the bishop
of Rome's name in their books; the one of them lay there until it had cost him
four or five mark, and yet notwithstanding I commanded him to give 4li- in alms
after I had delivered him out of the castle, which he refused to do, and then was
again committed unto the castle : at length, considering his expenses and punishment
in prison, it is concluded that he shall give 40 shillings unto his poor neighbours, at
the distribution of sir Edward Ringeley and other justices. As for the other priest,
being but a curate, I have still in the castle until such time as he be condignly pun
ished ; for he hath little store of money to bestow in alms : howbeit I have commanded
the parson where he was curate, to give 40 shillings in alms unto his poor neigh
bours. Thus much have I done on your behalf, remitting the rest unto your discre
tion, if you think it otherwise to be punished, beseeching your lordship to send me
word, how I shall behave myself hereafter in punishing of such offences. Thus most
heartily fare you well. At Ford, the llth day of January. [1539.]
Your own ever assured,
T. CANTUARIEN.
To the right honourable and my singular good
lord, my lord privy seal.
[4 Vid. Letters XXXI. CCLIII. pp. 253, 389.]
[5 Vid. Letter CCXXXIX. p. 380. This latter
paragraph is in the archbishop's handwriting.]
[« Vid. Letter CCXXXVII. p. 3JR.]
letter.]
7 The depositions follow at the end of this
]
Vid. Letter CCXXIX. p. 3fifl.]
25—?
388
LETTERS.
[1539.
[AN INCLOSURE IN ARCHBISHOP CRANMER'S LETTER OF 11 JAN. [1539.]
State Paper WiTNES examined the xth daye of January, in the xxx yere of the Reign of our Soveraign Lorde King Henry
Or?<Siallbid" the V1IItb> of certen wourdes whiche one Henry Totehill, of the Parishe of Saincte Kateryns bisides the
Tower Hill, shipman, should speke in the house of one Thomas Brown, of Shawlteclyf, within the countie
of Rente, concerning the Bisshop of Rome and Thomas Becket some tyme Archebisshop of Canterbury.
John Alforde, of thage of 18 yeres, examined, saith, that by reason that he had ben in Christmas tyme at
my Lorde of Canterbury's, and ther had harde an enterlude concernyng King John ', aboute 8 or 9 of the
clocke at night ; and Thursdaye, the seconde daye of Januarye last paste, spake theis wourdes folowing in the
house of the said Thomas Brown, — That it ys petie that the Bisshop of Rome should reigne any lenger, for
if he should, the said Bisshop wold do with our King as he did with King John. "VVherunto (this deponent
saith) that Henry Totehill answered and said, That it was petie and nawghtely don, to put down the Pope
and Saincte Thomas ; for the Pope was a good man, and Saincte Thomas savid many suche as this deponent
was from hangyng: whiche wourdes were spoken in the presence of Thomas Browne and one William
servaunte unto the said Totehill.
Thomas Brown, of the age of 50 yeres, examined, saith, that about 8 of the clocke on Fridaye the 3 daye of
Januarve laste paste, as he remembereth, one Henry Totehill beyng in this deponente's house at Shawlteclyf,
this deponent tolde that he hadde bene at my Lorde of Canterbury's, and there hadd harde one of the beste
matiers that ever he sawe, towching King John ; and than sayd that he had harde divers tymes preistes and
clerkes say, that King John did loke like one that hadd run frome brynnyng of a house, butt this deponent
knewe now that yt was nothing treu ; for, as fair as he perceyved, King John was as noble a prince as ever
was in England ; and therby we myght perceyve that he was the begynner of the puttyng down of the Bisshop
of Rome, and therof we myght be all gladd. Then answerd the said Totehill, that the Bisshope of Rome
was made Pope by the clergie and by the consent of all the Kinges Christen. Than said this deponent,
Holde your peace, for this communication ys nawght. Than said Totehill, I am sorye if I have said amysse,
for I thought no harme to no man. This communication was made in the presence of John Alforde and a
laborer of the said Totehill, and this deponente saithe that the said Totehill was dronken.
This deponent, examyned wherfore he thought the wourdes of Totehill so nawght, saith, bycause he
thought that he spake theym in the mayntenaunce of the Bisshop of Rome.
Also concernyng the wourdes spoken of Thomas Beckette, this deponente aggreeth with the firste
witnes.
Antony Marten, examyned what he harde spoken of Henry Totehill syns he was in his custodie, or at any
tyme before, saith, that he harde John Halforde reporte that Henry Totehill should saye, that it was petie
that Saincte Thomas was put down, and that the olde lavve was as good as the newe. And farther sayth, that
the said John Halforde reported that Totehill said, that the Bisshop of Rome was a good man ; and this he
harde the said Halforde reporte before he toke hym. And farther the forsaid Antony Marten saith, that he
demanded one Thomas Brown (in whose house the said Totehill spake theis wourdes above rehersid) what
said Totehill ; and he saithe, that the said Brown said that the said Totehill hath spoken very evill, and whan
he shoulde be examined he would tell the trueth.
State Paper
Office. Ibid.
Original.
CCLIII. TO CRUMWELL.
MY singular good lord, after my most hearty commendations unto your lordship ;
these shall be to signify unto the same, that I have received your letters with two
patents, one of them concerning the stewardship of my liberties, the other of the
mastership of my game; which patents I have sealed, and sent unto your lordship
by Nevell, my steward, whom nevertheless I have commanded not to deliver, until
such time as your counsel and mine have concluded that I may justly deliver them :
for although, as I am bound, I am very glad and ready to do for your lordship that
I may do, yet to do more than I may justly do neither standeth wTith justice,
nor will at length be to your honour and benefit, nor mine neither ; for if I should
grant your patents, the state of things standing as they do at this present, so far as
yet I do know, surely as well the heirs of the lord of Bargaveney2, as the son of sir
Edward Nevell, may hereafter not only recover of me the arrearages, but also bring
your patents in question ; which I were very loth should chance, for default of an
oversight at the beginning. But by cause your counsel have informed your lordship
that these patents may justly pass, and I am not instructed as yet how it may be
done, nor I have not my counsel here at this time; therefore I beseech your lordship
that your counsel learned may commune with Mr James Halis3 and Mr Boys, my
[» The interlude concerning king John, which is
here mentioned, is probably bishop Bale's u King
Johun," published by the Camden Society in 1838.]
[2 Vid. Letters XXXI. CCLI. pp. 253, 387.]
[3 Probably " Sir James Hales, knight, a pious
and good man, and a just and able judge under
1539.] LETTERS. 389
counsel herein, that by them I may be certified the truth and justice of the>e things.
And surely, whatsoever justice will serve to do for your lordship, that will I do and
maintain it unto the uttermost. And yet surely my heart is much moved with pity
towards the young lord of Bargavenny4 and sir Edward Ne veil's son5; the one, by
cause he is within orphany, the other by cause he hath lost all his inheritance. Never
theless your lordship may do more for them than this matter is worth, if the king's
pleasure so be ; and they both have justly forfeit their patents, as I am infonned by my
counsel, for abusing the same; and so I told the lord Bargaveney and Edward Nevell
divers times in their lives. Thus, my lord, most heartily fare you well. At Ford,
the xxi day of January. £1539.]
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
CCLIV. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me unto
lordship ; signifying to the same, that I have sent unto you another copy of the Original,
sermon which doctor Cronkehorne6 should preach, beseeching you, my lord, to peruse
the same, and to add and take away as you shall think convenient; and that you
will either enjoin him to do it, or else to signify unto me your mind what I shall
do therein. Thus, my lord, most heartily fare you well. At Ford, the last day of
January. £1539.]
Your own ever assured,
T. CANTUABIEN.
To my very singular good lord, my
lord privy seal.
CCLV\ TO CRUMWELL.
MY very singular good lord, after my most hearty commendations unto your lord- state Paper
ship ; and whereas upon the death of my loving friend, Mr Thomas Wiate, (his son Original
being ward unto the king's majesty,) you obtained the wardship of his said son, and
gave the same unto Mr Wrothe, who then likewise gave the said wardship unto
mistress Wiate his sister, and mother unto the said ward : and now forasmuch as the
said mistress Wyate7 is not only departed this miserable life, leaving the said ward in
the custody of William Morice, Edward Isaac, and Thomas Isaac, her sons and executors,
but also hath as yet left unobtained the king's grace's grant under seal, so that without
the same the executors are without surety to perform that legacy, which they are bound
king Henry and king Edward," who was the only , Acts and Monuments, pp. 1410, 1407, 1532, 3. Ed.
person that refused to sign the letters patent of Lond. 1583.]
Edward VI. settling the crown upon lady Jane ! [4 i. e. Henry Nevill, lord Abergavenny, who by
Grey. In the reign of queen Mary he fell into ! the death of his father, A.D. 1535, was left an
trouble, and was imprisoned for his religious senti- j orphan, and was not of age to be summoned to the
ments. He was prevailed upon to recant by Day,
bishop of Chichester, and Portman, a judge;
but " the trouble that arose in his conscience filled
him with great terror, and overwhelmed him with
sorrow, so that he attempted to kill himself." Having
recanted, and being " dismissed home into his own
country and habitation, conquered with grief and
despair, he drowned himself in a shallow pond near
his own house,... about the beginning of the month
of February, or the month of January before, A.D.
1555." Vid. Strype's Eccl. Mem. Vol. III. Part i.
pp. 274— 27<>. Ed. Oxon. 1822. Bin-net's Hist, of
Reformat. Vol. II. p. 45b\ Ed. Oxon. 1829. Foxe's
house of lords till A.D. I5o2. Nicolas' Synopsis of
the Peerage, art. Abergavenny, Vol. I. p. 13. Ed.
Lond. 1825.]
[5 Afterwards baron Abergavenny, succeeding
to the barony by the death of Henry Nevill, his
cousin, without male issue, A.D. 158(5. Id. ibid.]
[6 " This far passeth the calking of Dr Cronke
horne with his secret revelations, and also the pretty
practices of Dr Bockynge and the holy maid of
Kent." Bale's " Yet a Course at the Romish Fox,"
fol. 34.]
[7 Vid. Letter CCXV. r- 302. J
390 LETTERS. [1539.
to do by her testament; these shall be to desire and pray your lordship to be so
good lord unto the said executors, as by your means they may procure the king's
grant unto you already made, under the seal, and so your grant over again unto them
thereof; and for your lordship's pains to be taken herein, they shall give you a pleasure,
howbeit the wardship, as I am informed, is but 101'1 yearly, which is little enough
to find the child at his learning, and to keep the house in reparations. Wherefore eftsoons
I beseech your lordship to shew them herein your lawful favour, and that the rather,
because the said mistress "Wiate was not only my special friend, but also a very
good and perfect woman. Thus, my lord, most heartily fare you well. At Canter
bury, the vith day of April. [1539.]
Your own assured ever,
T. CAXTUARIEN.
To the right honourable and my eery singular
good lord, my lord privy seal.
CCLVI. TO LORD LISLE1.
oflj£jpa51'in AFTER most hearty commendations : these shall be to advertise you that whereas
FiapNo' 72°L cer^am witnesses were sworn here before us, the king's commissioners under written, to
Original. depose against Raaff Hare, as Edward Malpas, Richard Sandes, and Thomas Boys;
against the which witness the said Raaff Hare hath objected certain exceptions, which
we do send you here inclosed, desiring you most heartily in the king's behalf to take the
pains to examine John A. Caleys, John Nycholas, Piers Hedge, and Richarde Swyfte,
upon the said exceptions, upon their oaths, and to send hither again unto us the same
exceptions, with all such depositions as the said four men shall make thereupon, and that
with as much speed as ye can possibly : also we most heartily desire you to call to
remembrance whether you can prove any article of heresy against the said Raaff Hare,
which he hath spoken or maintained sithens the king's proclamation late made, pardoning
all anabaptists and sacramentaries which had offended before the date of the said procla
mation ; and in case be that you can, we desire you also instantly to send unto us with
all speed convenient all the same articles with all such persons as can and will depose
thereupon, and prove the same. And that all this may be done with such diligence that
we may be certified from you thereupon by the 22nd day of this month or before, not
forgetting the other letter which we have written unto you before concerning the com
missary of Calais with other, and Thomas Broke, customer of Calais, that such proves as
we have written for in that behalf fail not to be here by the day appointed. And thus
our Lord Jesus have you to his pleasure ! At Lambeth, the 5th day of July. [1539.]
Your loving friends,
(Signed) T. CANTUARIEN.
RICH. CICESTB.
To the right honourable my lord viscount RICHARD GWEJVT.
Lysle, deputy of the town of Caleys,
with other of the kings council there.
CCLVII. TO LORD LISLE.
offiwPc5£is MY very good lord' after my ri&nt heart7 commendations ; these shall be to signify
Bederfartkal to you, that I have received your letters dated the 7th day of July, and also your other
is4?' lNo~~i ^e^ers dated the day of , and therewith certain depositions, the contents of the
original. which your said letters I have thoroughly pondered and considered. And first, as touch
ing the said depositions, process shall be made accordingly as justice shall require in that
[' This letter has not appeared in any previous collection.]
1539.]
LETTERS.
behalf ; and as for to get you a discreet priest for your parish, I shall do what I can to
provide you one with expedition ; and likewise to provide you a learned man to be my
commissary2, I will do the best that lieth in me. Ilowbcit, I fear me, that I shall with
much difficulty obtain such a one, by reason that learned men are not willing to demore
continually beyond the sea and out of the realm, without great stipend, which will be to
me no small charge over that it was. Nevertheless I do little pass of any charge, so
that I may get one that will mind the advancement of God's glory, the king's honour,
and the quietness of your town. And as to your request, that none should be suffered
to preach nor expound the holy scripture with you, but such as shall be authorised by
the king's majesty or by me, I shall not fail to give such a commandment unto him that
shall be my commissary, that he shall suffer no person to preach out of his own cure,
but such as shall have the said authority, either from the king's grace or from me.
As concerning such persons as in time of divine service do read the bible, they do
much abuse the king's grace's intent and meaning in his grace's injunctions3 and procla
mations ; which permitteth the bible to be read, not to allure great multitudes of people
together, nor thereby to interrupt the time of prayer, meditation, and thanks to be given
unto Almighty God, which, specially in divine service, is and of congruence ought to be
used ; but that the same be done and read in time convenient, privately, for the condition
and amendment of the lives both of the readers and of such hearers as cannot themselves
read, and not in contempt or hindcrance of any divine service or laudable ceremony used
in the church ; nor that any such reading should be used in the church, as in a common
school, expounding and interpreting scriptures, unless it be by such as shall have authority
to preach and read ; but that all other readers of the bible do no otherwise read there
upon, than the simple and plain text purporteth and lieth printed in the book 4. And if
[2 "1539. The x. of Awgust, the xxxi. of
Henry the Eighth, ser John Butlar, priest, comys-
sary of Caleis and marches there, and Thomas
Broke, chefe clerke of the excheqwere, and customar
of the towne of Calles, were sent to the Flete." " The
crime of this person was, it appears, of a religious
complexion. At a privy council held at Windsor,
7th Nov. 1540, ' lettres were browght from the depute
and counsail of Calais, declaring that Sir [John]
Butler, prist, sone and heyre unto the late lady Ba-
nestre, decessed, was endited for a sacramentary,' "
&c. Chronicle of Calais, pp. 47, 180. Camden Soc.
Ed. 1846. " By the archbishop's letters, bearing date
May 20, [A. D. 1540] he (i. e. Cranmer) made
Robert Harvey, B.LL. his commissary in Calais,
and in all the neighbouring places in France, being
his diocese : a man surely, wherein the good arch
bishop was mistaken, or else he would never have
ventured to set such a substitute, of such bigoted
cruel principles, in that place He was hanged,
drawn and quartered for treason in the said town of
Calais." Strype's Mem. of Abp. Cranmer, Vol. I.
pp. 124, 5. Ed. Oxon. 1840. Foxe's Acts and
Monuments, p. 1229. Ed. Lond. 1583.]
[3 "It was one of Crumwell's injunctions in the
preceding September, that a copy of the bible should
be placed in every parish-church." Jenkyns. See
Letter CXCVIII. n. 3, p. 346.]
[4 " Now, viz. 1538, the holy bible was divulged
and exposed to common sale, and appointed to be
had in every parish-church. And then, that the
sacred book might be used with the more benefit
both of the clergy and lay people, for this reason a
declaration was issued out, to be read openly by all
curates upon the publishing of this bible, shewing
the godly ends of his majesty in permitting it to be
in English; and directions how they should read
and hear it." Strype's Mem. of Abp. Cranmer,
Vol. I. p. 90. Ed. Oxon. 1840. The following is the
" Declaration, to be read by all Curates upon the
publishing of the Bible in English.
" WHERE it hath pleased the king's majesty,
our most dread sovereign lord and supreme head
under God of this church of England, for a declara
tion of the great zeal he beareth to the setting forth
of God's word, and to the virtuous maintenance of
his commonwealth, to permit and command the
bible, being translated into our mother-tongue, to
be sincerely taught and declared by us the curates,
and to be openly laid forth in every parish-church :
to the intent that all his good subjects, as well by
reading thereof, as by hearing the true explanation
of the same, may first learn their duties to Almighty
God and his majesty, and every of us charitably to
use other ; and then applying themselves to do ac
cording to that they shall hear and learn, may both
speak and do christianly, and in all things as it
beseemeth Christian men : because his highness very
much desireth that this thing, being by him most
godly begun and set forward, may of all you be
received as is aforesaid; his majesty hath willed
and commanded this to be declared unto you, that
his grace's pleasure and high commandment is, that
in the reading and hearing thereof, first most humbly
and reverently using and addressing yourselves unto
it, you shall have always in your remembrance and
memories, that all things contained in this book is
the undoubted will, law, and commandment of
Almighty God, the only andstiaight mean to know
the goodness and benefits of God towards us, and
the true duty of every Christian man to serve him
accordingly : and that therefore reading this book
with such mind and firm faith as is aforesaid, you
shall first endeavour yourselves to conform your own
livings and conversation to the contents of the
same; and so by your good and virtuous example
to encourage your wives, children, and servants to
Clcop. E. v.
f. 327.
British Mu
seum.
Original.
Strype's Me-
mo'irsof Abp.
Cranmer,
Vol. II. App.
No. 23. pp.
735, 6. Ed.
Oxon. 18-40.
392
LETTERS.
[1539.
it chance that any doubt or question do arise, or seem to the readers and hearers of the
said bible by reason of the text, then they always, for the declaration of the said doubts
and questions, to resort unto such preachers as shall be lawfully admitted to preach.
Which manner of reading and using of the bible I pray you, my lord, that now, in the
absence of my commissary, the same may by your authority be published in your church
and all other churches within the marches of Calyce, with all convenient expedition.
Thus, my lord, right heartily fare you well. At Croydon, the 13th day of July. [1539.]
1 1 pray your lordship to send unto me with expedition other articles which you have
against Banff Hare2, or Broke, if you have any against them, specially since the king's
pardon, other than you have before sent hither ; for the mo matters that be against them,
the more it is to their condemnation.
Your loving friend,
T. CANTUARIEN.
To the right honourable my lord Lyle, the
kings deputy at Calyce.
CCLVIII. TO CRUMWELL.
state Paper MY very singular good lord, after my most hearty commendations ; these shall be to
ceikneous^ signify unto your lordship, that I have overseen the Primer3 which you sent unto me,
Letters.
Temp. Hen.
VIII. Third
Series. Vol.
IX.
Original.
5 well and christianly, according to the rule
thereof.
^ " And if at any time by reading any doubt shall
II" Lettrxcii. come to any of you, touching the sense and meaning
Cranmerlfe °f °* an^ Part tnereo^? l""iat then, not giving too much
Vol. I. p.' 129. to your own minds, fantasies, and opinions, nor
having thereof any open reasoning in your open
taverns or alehouses, ye shall have recourse to such
learned men as be or shall be authorised to preach
and declare the same : so that avoiding all con
tentions and disputations in such alehouses, and
other places unmeet for such conferences, and sub
mitting your opinions to the judgments of such
learned men as shall be appointed in this behalf,
his grace may well perceive, that you use this most
high benefit quietly and charitably every one of
you, to the edifying of himself, his wife, and family,
in all things answering to his highness' good opinion
conceived of you, in the advancement of virtue and
suppressing of vice ; without failing to use such
discreet quietness and sober moderation in the pre
mises, as is aforesaid ; as you tender his grace's
pleasure, and intend to avoid his high indignation,
and the peril and danger that may ensue to you and
every of you for the contrary.
"And God save the king."
Also in " a proclamation," (Regist. Bonner, f.
21 ) "ordained by the king's majesty, with the advice
of his honourable council, for the bible of the largest
and greatest volume to be had in every church, de
vised the sixth day of May, the 33rd year [A.D.
1541] of the king's most gracious reign," it is com
manded that "by the injunctions, — set forth by the
authority of the king's majesty, supreme head of
the church of this his realm of England — the king's
royal majesty intended that his loving subjects
should have and use the commodities of the reading
of the said bibles humbly, meekly, reverently,
and obediently ; and not that any of them should read
the said bibles, with high and loud voices, in time
of the celebration of the holy mass, and other divine
services used in the church ; or that any his lay sub
jects, reading the same, should presume to take upon
them any common disputation, argument, or ex
position of the mysteries therein contained, but that
every such layman should humbly, meekly, and
reverently read the same for his own instruction,
edification, and amendment of his life, according to
God's holy word therein mentioned." Burnet's
Hist, of Reformat. Vol. I. App. Book HI. No. 24.
pp. 378, 9. Ed. Oxon. 1829. In the "admonition
and advertisement given [A.D. 1542] by Bonner,
bishop of London," (Regist. Bonner) "to all readers
of this bible in the English tongue," it was also
advised, "that no number of people be specially
congregate therefore to make a multitude ; and that
no exposition be made thereupon, otherwise than it
is declared by the book itself; and that especially
regard be had, that no reading thereof be used,
allowed, and with noise in the time of any divine
service or sermon ; or that in the same be used any
disputation, contention, or any other misdemeanour."
Id. Vol. I. App. Book in. No. 25. p. 380, 1. Vid.
Cranmer's Preface to the Bible, pp. 118 — 125, su
pra.]
[l This paragraph is in the archbishop's hand.]
[2 Foxe gives a long account of the examinations
of Ralph Hare, a private soldier, and of Thomas
Brooke, (vid. Letter CCLVI. p. 390.) and others,
"before the archbishop of Canterbury, the bishop of
Winchester, the bishop of Chichester, and ten others,
appointed by the king's majesty's commission for
the examination of them," under A. D. 1544. Acts
and Monuments, pp. 1224, 5. Ed. Lond. 1583.]
[3 This letter is placed under A.D. 1537, in the
State Papers, (Vol. I. Part 11. p. 559) with the
following note : " The Primer here alluded to is
probably that which was printed in English and
Latin, by Robert Redman, in 1537. There was one
printed by John Byddell, in 1535 ; but that could
not be the edition here referred to, Crumwell
had not then become keeper of the privy seal."
Cranmer, however, writes July 21, 1537, to Crum
well, beseeching him " to be intercessor unto the
king's highness for us all, that we may have his
grace's licence to depart for this time, until his
1539.]
LETTERS.
393
and therein I have noted and amended such faults as are most worthy of reformation :
divers things there are besides therein, which, if before the printing of the book had been
committed unto me to oversee, I would have amended ; howbeit they be not of that
importance, but that for this time they may be well enough permitted and suffered to be
read of the people : and the book of itself, no doubt, is very good and commendable.
Thus, my lord, most heartily fare you well. At Croydon, the xxith day of July. [1539.]
Your own ever assured,
T. CANTUARIEN.
To the right honourable and my singular
good lord, my lord privy seal.
CCLIX. TO LORD LISLE4.
MY lord, in my right hearty wise I commend me to you. And whereas Rauf Hare
with other are enjoined penance to be done in Calice according to such form and manner } f1
as I have prescribed in my late letters to you directed ; forsomuch as they do fear to be Original.
imprisoned and farther corrected by you and the council ; I shall desire you, my lord,
although I myself suspect no such thing by you, that they may do their penance quietly
without farther let or perturbation, so that they may go and come freely ; for else it may
be thought that justice is not indifferently ministered. Howbeit, I know your lordship's
discretion is such that there need no such monition in this behalf. Thus, my lord, right
heartily fare you well. At Lambeth, the 28th day of July. Q1539.]
Your loving friend,
T. CANTUARIEN.
To my very loving lord my lord Lisle^
lord deputy of Calice.
CCLX. TO CRUMWELL.
MY very singular good lord, after my most hearty commendations ; these shall be to state Paper
signify unto your lordship, that it chanced in time of my being at Lambeth on Sunday original,
at night last past, between ten and eleven of the clock of the same night, a priest and a
woman were very suspiciously taken at Croidon by the constable there, and by the said
constable kept in ward until my coming home, which was on Monday last past ; since
which time I have examined both parties, as farther your lordship shall perceive by their
examinations, which I send unto you herewithal. And forasmuch as there is no com
mission out as yet for the due correction and punishment of such offenders according to
the act5 in this behalf, I shall desire your lordship to advertise me with convenient
grace's further pleasure be known ; for they die
[of the plague] almost every where in London,
Westminster, and in Lambeth they die at my gate,
even in the next house to me." Vid. Letter CXC.
p. 338. The probability, therefore, is, that this
letter was written two years later than that above
referred to, and that the Primer, of which the arch
bishop writes as having been sent to him for re
vision, was that printed by John Maylart for John
Waylande in 1539, with this title : " The Primer
in English, most necessary for the education of
children, abstracted out of the Manual of Prayers,
or Primer in English and Latin, set forth by John
[Hilsey], late bishop of Rochester, at the command
ment of the right hon. lord Thomas Crumwell, lord
privy seal," &c. Descriptions of the smaller and
larger work of the bishop of Rochester may be found
in Ames' Typogr. Antiq. Vol. III. p. 518. Ed.
Lond. (Dibdin.) 1812—1819.]
[4 This letter has not appeared in any former
collection.]
[5 Act of the Six Articles. " All the marriages
of priests are declared void ; and if any priest did
still keep any such woman, whom he had so married,
and lived familiarly with her, as with his wife, he
was to be judged a felon : and if a priest lived
carnally with any other woman, he was upon the
first conviction to forfeit his benefices, goods, and
chattels, and to be imprisoned during the king's
pleasure ; and upon the second conviction, was to
suffer as a felon. The women so offending were also
to be punished in the same manner "as the priests."
Burnet's Hist, of Reformat. Vol. I. p. 519. Ed.
Oxon. 1829.1
394
LETTERS.
[1539.
expedition of the king's grace's pleasure, how and in what manner they shall be ordered.
And as concerning the woman, if it be true which she hath confessed, as it seemeth to
be, then she hath deserved somewhat the more favour for the plain confession of the truth.
Thus, my lord, right heartily fare you well. At Croidon, the xxxti day of July. Q1539.]
Your own assured ever,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
om«PanMd [EXAMINATIONS OF NICOLAS SOMER AND JULIAN BAYLIE, 28 JULY, 1539. INCLOSED
Original. "' IN CRANMER'S LETTER OF 30 JULY.]
The Examynation of sir Nicolas Somer, chauntrie priest of saint Nicolas Chauntrif in Croydon, the 28 day of
July, Anno Reg. R. H. VIII. 31.
Examyned, saith apon his othe, that he spake not with Julian Baily sith the 12th day of July untill this
last nyght paste, and that he never sent unto her sith the said 12th daye untill aboute 10 dayes agoo, at what
tyme he sent unto her, by a child callid Anne Bailie, a blew lace with a treu love, whiche she had sent unto
hym aboute a twelve moneth and a half past with this message, " I have sente you blewe bycause you should
be treu." And moreover syns the 12th day of July she never sent unto hym any thing or message. Never-
theles about 6 daies paste the said Anne seyd that she marvelid whie he should be angrie, seyng she hadd not
deservyd his angar. And he gave her no occasion to thinke he was angrie with her, saving that he loked
not upon her with so mery a countenaunce as he was wonte to do, bycause he would have had her to have
withdrawne her mynde frome hym.
Moreover he saith, he had never with her syns the tyme of my lord of Canterbury's injunctions
to him, which were that thei should not company together. Ferthermore he saith, that he never talked with
the said Juliane concernyng thacte of Parliament, that preistes should have no wyves nor concubynes.
Moreover he saith that yesternyght before 11 of the clocke the said Juliane came unto his chamber wyndow,
he being in his bedde, as she said, only to knowe wherfore he was grevid with her. And whan she knocked
at the dore, he came to the wyndowe and asked who was there ; and she said, " I," and asked him howe he
did. He answered, the wurse for her. Than she asked, why soo? to whom he said, bycause she was a
nawtie hore : than said she, she was no mannys hore but his. And as she said soo, one knocked at Curties
doore nexte house unto her mother's ; then said she, " Alas ! what shall I do ? " and this deponent badd her
shifte for her self; and so she wente over the pale and departid, and he neither opened the dore nor came
forthe to her1.
State Paper
Office. Ibid.
Original.
CCLXI. TO CRUMWELL.
MY very singular good lord, after my most hearty commendations ; these shall be to
advertise your lordship, that I have received your letters for the preferment of Mr doctor
Peter2 unto doctor Wotton's3 room of the faculties, when it shall chance by the promo
tion of the said doctor Wotton to be void. Surely, my lord, I would be as glad of
Mr Peter's preferment as of any man's living to that office, for such good qualities as I
know in him of old ; but indeed, my lord, I have promised it unto my commissary doctor
Nevynson4, who hath of me twenty marks by year, and can spend no penny, with con
dition that he should surrender it into my hands when I had given him a benefice :
wherefore if your lordship of your goodness will provide some benefice for my com
missary, I shall both satisfy your lordship's request, and deliver myself of my promise :
[' In the examination of Julian Baylie, which
follows the above among the State Papers, the con
fession is more circumstantial than Sir Nicholas's,
and in some important points contradictory to it ;
but the whole character of it is too gross to be here
printed.]
[2 Vid. Letter CLX. p. 315.]
[3 [A.D. 1538.] "This year, Oct. 6, I meet
with a commission <ad facultates,' granted by the
archbishop to a famous man, Nicholas Wotton,
LL.D., a man of great learning In this office he
constituted Wotton his commissary or deputy for
the term of his natural life. He succeeded Ed
mund Boner, master of the archbishop's faculties,
now preferred to the bishopric of Hereford."
Strype's Mem. of Abp. Cranmer, Vol. I. p. 102
Ed. Oxon. 1840. [A.D. 153y] "he was appointed
archdeacon of Gloucester, and refused a bishopric."
Chalmers, Biogr. Diet. art. Wotton. Le Neve's
Fasti, p. 104.J
[4 Probably Christopher Newinson or Nevison
LL.D. one of the royal visitors "appointed by the
king's majesty, to visit the churches of West-
minster, London, Norwich, and Ely ;" and one of
"the honourable umpires" at Oxford, A.D. 1549,
in " the disputation concerning transubstantiation
wherein P. Martyr the respondent did acquit
himself very sufficiently." Strype's Eccl. Mem.
Vol. II. part i. p. 74. Ed. Oxon. 1822. Mem. of
Abp. Cranmer, Vol. I. p. 286.]
1539.] LETTERS. 395
and this I write, by cause I have many to provide for, and little to provide them of. As
concerning the king's majesty, I will not strive with his highness : howbeit I suppose the
gift should appertain unto me, considering Mr Wotton hath it but only at my pleasure.
Thus, my lord, most heartily fare you well. At Ford, the xth day of September. £1539.]
Your own assured ever,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
CCLXII. TO CRUMWELL.
MY very singular good lord, after my right hearty commendations unto your lordship, state Paper
these shall be to desire you to have in your remembrance sir Henry Corbett5, the Dutch original.
priest, for whom I have sued divers times unto your lordship for some honest stipend,
beseeching your lordship to move the king's grace in his favour in this behalf. I ensure
you he is almost in despair of a living, forsomuch as he supposeth your lordship hath
utterly forgotten him ; and for so doing your lordship shall not only do a very good deed,
and dispatch yourself of an importunate suitor, but also discharge me of such costs as I
am at in keeping of him. Thus, my lord, right heartily fare you well. From Croydon,
the 7th day of October. [1539.]
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
CCLXIII. TO CRUMWELL6.
MY very singular good lord, after my right hearty commendations unto your lord- From a copy
ship, these shall be to signify unto the same, that all such examinations, inquisitions, and icttS-of Thp.
other such writings as I have concerning any matters of Calyce, be in the hands and foirmSfy'in
custody of my register, Antony Hussey, unto whom I have direct my letters, that he gkmofMr
shall with all expedition repair unto your lordship with all such writings as he hath con- thesEte
cerning the said matters. Thus, my lord, right heartily fare you well. At Croydon, this P£
2nd of November. [1539.]
Your own assured ever,
T. CANTUARIEN.
To my very singular good lord, my
lord privy seal.
CCLXIV. TO CRUMWELL7.
MY very singular good lord, after my most hearty commendations ; these shall be to state Paper
signify unto your lordship, that Bartelett and Edward Whitechurche hath been with me, ibid. '
Original.
State Papers,
[5 See Letter CCL. p. 386. J > referred to by the archbishop; and his allusion in ii
[8 This letter has not been printed in any former i the above letter to the preface, which was first pre- PP- WJ> >
collection. The date is probably A. D. 1539, and the h'xed to that edition, confirms the supposition that
letter itself may refer to the examinations of Hare,
Brook, and others. Vid. Letters CCLVI. CCLVI I.
p. 390.]
[7 The date assigned to this letter in the State
it had reference only to this copy. For a full ac
count of this bible and the circumstances connected
with its publication, vid. Anderson's Annals of the
English Bible, Vol. II. pp. 86, 7, 130, et sqq. Vid.
Papers is A.D. 1538, which in all probability arose | also Todd's Life of Abp. Cranmer, Vol. I. p. 238.
from "the popular mistake of ascribing the bibles Strype's Mem. of Cranmer, Vol. I. p. 120. State
issuing from the press in 1539 to Cranmer." The
great bible, which appeared April, A. D. 1540, as
observed by Dr Jenkyns, is undoubtedly that here
Papers, Vol. I. pp. 589, 90. Lewis's Hist, of Eng.
Bibles, pp. 121, 136. Ed. Lond. 1818. Cotton's List
of Editions, pp. 6, 118. Ed. Oxon. 1821. J
396
LETTERS.
[1539.
and have by their accounts declared the expenses and charges of the printing of the great
bibles ; and by the advice of Bartelett I have appointed them to be sold for 13s. 4d.
apiece, and not above. Howbeit Whitechurche informeth me, that your lordship thinketh
it a more convenient price to have them sold at 10s. apiece, which in respect of the great
charges, both of the paper, which in very deed is substantial and good, and other great
hinderances, AVhitechurche and his fellow1 thinketh it a small price. Nevertheless they
are right well contented to sell them for 10s., so that you will be so good lord unto them
as to grant henceforth none other licence to any other printer saving to them, for the
printing of the said bible ; for else they think that they shall be greatly hindered thereby,
if any other should print, they sustaining such charges as they already have done. Where
fore I shall beseech your lordship, in consideration of their travail in this behalf, to tender
their requests2; and they have promised me to print in the end of their bibles the price
thereof, to the intent the king's liege people shall not henceforth be deceived of their price.
Farther, if your lordship hath known the king's highness' pleasure concerning the
preface3 of the bible which I sent to you to oversee, so that his grace doth allow the same,
I pray you that the same may be delivered unto the said Whitchurche unto printing,
trusting that it shall both encourage many slow readers, and also stay the rash judgments
of them that read therein. Thus our Lord have your good lordship in his blessed tuition.
At Lambeth, the 14th day of November. [1539.]
Your own ever assured,
T. CANTUARIEN.
To my singular good lord, my lord
Cott. MSS.
Cleop. E. iv.
f. 302.
British
Museum.
Original.
Burnet s
Hist, of Re
format. Vol.
III. part ii.
Book iii. No.
65. pp. 213—
216. Ed.
Oxon. 1829.
CCLXV. TO CRUMWELL,
MY very singular good lord, after my most hearty commendations ; these shall be to
advertise your lordship, that I have received your letters dated the xxvii. day of Novem
ber ; and therewith a bill concerning the device4 for the new establishment to be made in
the metropolitan church of Canterbury ; by which your lordship requireth mine advice
thereupon by writing, for our mutual consents.
Surely, my lord, as touching the book drawn and the order of the same, I think that
it will be a very substantial and godly foundation : nevertheless in my opinion the pre
bendaries, which be allowed 401. apiece yearly, might be altered to a more expedient use.
And this is my consideration ; for having experience both in time past and also in our
days, how the said sect of prebendaries have not only spent their time in much idleness,
and their substance in superfluous belly cheer, I think it not to be a convenient state or
degree to be maintained and established, considering first, that commonly a prebendary
is neither a learner, nor teacher, but a good viander. Then by the same name they look
to be chief, and to bear all the whole rule and preeminence in the college where they be
resident: by means whereof the younger, of their own nature given more to pleasure,
good cheer, and pastime, than to abstinence, study, and learning, shall easily be brought
[! i. e. Grafton. Vid. Anderson's Annals of the
English Bible, Vol. II. p. 87. Neither of the editions
which appeared in A.D. 1539 appear to have heen
printed by Berthelet and Whitechurch jointly. State
Papers, Vol. I. pp. 589, 90.]
[2 " This advice was followed by a proclamation,
to which the date of 14 Nov. 31 Hen. VIII, (i.e.
1539) is assigned by Rymer (Vol. XIV. p. 649).
The 14th of Nov. is more likely to be the true date
of the document; for it would then precede (as it
probably did) all the editions of Cranmer's bible, and
would be contemporaneous with this volume, which
was manifestly written before the first of those
editions was published. This proclamation prohi
bited any bible being printed in English for five
years without Crum well's licence." State Papers, Vol.
I. pp. 5U1, 590. For "the king's letters patents for
printing the bible in English," and " the proclama
tion ordained by the king's majesty, with the advice
of his honourable council, for the bible of the largest
and greatest volume to be had in every church, de
vised 6th of May, the 33rd year" of Hen. VIII.,
vid. Burnet's Hist, of Reformation, Vol. I. part u.
Book in. Nos. xv. and xxiv. pp. 291, 2. 3J8-80.
Ed. Oxon. 1829.]
[3 Vid. pp. 118—125 supra.]
[4 The bill concerning the device is printed after
this letter.]
1539.]
LETTERS.
397
from their books to follow the appetite and example of the said prebendaries, being
their heads and rulers. And the state of prebendaries hath been so excessively abused,
that when learned men hath been admitted unto such room, many times they have
desisted from their good and godly studies, and all other Christian exercises of preach
ing and teaching. Wherefore, if it may so stand with the king's gracious pleasure, I
would wish that not only the name of a prebendary were exiled his grace's foundations,
but also the superfluous conditions of such persons. I cannot deny but that the beginning
of prebendaries was no less purposed for the maintenance of good learning and good con
versation of living, than religious men were : but forasmuch as both be gone from their
first estate and order, and the one is found like offender with the other, it maketh no great
matter if they perish both together : for, to say the truth, it is an estate which St Paul,
reckoning up the degrees and estates allowed in his time, could not find in the church of
Christ. And I assure you, my lord, that I think it will better stand with the mainte
nance of Christian religion, that in the stead of the said prebendaries were twenty divines
at £10. apiece, like as it is appointed to be at Oxford and Cambridge ; and forty
students in the tongues, and sciences, and French, to have 10 marks apiece ; for if such a
number be not there resident, to what intent should so many readers be there ? And
surely it were great pity that so many good lectures should be there read in vain : for as
for your prebendaries, they cannot attend to apply lectures, for making of good cheer.
And as for your sixty children in grammar, their master and their usher be daily other
wise occupied in the rudiments of grammar, than that they may have space and time to
hear the lectures : so that to these good lectures is prepared no convenient auditory.
And therefore, my lord, I pray you let it be considered, what a great loss it will be to
have so many good lectures read without profit to any, saving to the six preachers.
Farther, as concerning the reader of divinity and humanity, it will not agree well that
one man should be a reader of both lectures. For he that studieth in divinity, must leave
the reading of profane authors, and shall have as much to do as he can to prepare
his lecture to be substantially read. And in like manner, he that readeth in humanity,
had not need to alter his study, if he should make an erudite lecture. And therefore in
mine opinion it would be two offices for two sundry learned men.
Now concerning the dean and other to be elected into the college, I shall make a bill
of all them that I can hear of in Cambridge, Oxford, or elsewhere, meet to put into the
said college, after my judgment ; and then of the whole number the king's highness may
choose the most excellent : assuring you, my lord, that I know no man more meet for the
dean's room in England than doctor Crome5, who by his sincere learning, godly conver
sation, and good example of living, with his great soberness, hath done unto the king's
majesty as good service, I dare say, as any priest in England. And yet his grace daily
remembereth all other that doth him service, this man only except, who never had yet,
besides his gracious favour, any promotion at his highness' hands. Wherefore, if it would
please his majesty to put him in the dean's room, I do not doubt but that he should
shew light to all the deans and masters of colleges in this realm. For I know that when
he was but president of a college in Cambridge, his house was better ordered than all the
houses in Cambridge besides.
And thus, my lord, you have my final advice concerning the premises, which I refer
unto the king's grace's judgment, to be allowed or disallowed at his highness' pleasure ;
sending unto your lordship herewithal the bill again, according to your request. Thus,
my lord, most heartily fare you well. At Croydon, the xxix. day of November. [1539.]
Your own ever assured,
To my very singular good lord, my T. CANTUARIEN.
lord privy seal.
[5 Dr Crome was not appointed. — Vid. Exami
nation of Roland Philips, p. 339, supra, n, 9.
"About the month of December, A.D. 1545, the
next Lent following, Dr Crome preaching in the
Mercers1 Chapel, among other reasons and persua
sions to rouse the people from the vain opinions
of purgatory, inferred this, that if trentals and
chauntry masses could avail the souls in purgatory,
then did the parliament not well in giving away
monasteries, colleges, and chauntries, which served
principally to that purpose. But if the parliament
did well (as no man could deny) in dissolving
398
LETTERS.
[1539.
Cott. MSS.
Cleop. E. n
f. 301.
British
Museum.
Original.
"CHRIST'S CHURCH, IN CANTERBURY.
Harl. MSS.
419. f. 115.
British
Museum.
Original.
£. s.d.
" First, A provost 150 00
" Item, Twelve prebendaries, every of them
at 40/. by the year, sum 480 00
" Item, Six preachers, every of them 201. a
year 120 0 0
" Item, A reader of humanity, in Greek,
by year 30 0 0
" Item, A reader in divinity in Hebrew
by year 30 0 0
*' Item, A reader both in divinity and hu
manity, in Latin, by the year 40 00
" Item, A reader of civil 20 0 0
"Item, A reader of physic 20 0 0
" Item, Twenty students in divinity, to be
found ten at Oxford, and ten at Cam
bridge, every of them 101. by the year 200 0 0
"Item, Sixty scholars to be taught both
grammar and logic in Hebrew, Greek,
and Latin, every of them five marks
by the year 200 00
" Item, A school-master 20Z. and an usher
10/. by the year 30 00
" Item, Eight petty canons to sing in the
choir, every of them 107. by the year... 80 0 0
" Item, Twelve laymen to sing also, and
serve in the choir, every of them
61. 13s. 4d. by the year 80 0 0
" Item, Ten choristers, every of them five
33 2 4
Item, A master of the children
£. s. d.
10 0 0
"Item, A gospeler 6 13 4
" Item, An epistler 5 68
"Item, Two sacristans 6 13 4
" Item, One chief butler, his wages and
diets 4 13 4
" Item, One under butler, his wages and
diets 3 G 8
" Item, A cater to buy their diets, for his
wages, diets, and making of his books C 13 4
" Item, One chief cook, his wages and
diets 4 13 4
" Item, One under cook, his wages and
diets 3 C8
"Item, Two porters 10 00
" Item, Twelve poor men, being old and
serving men, decayed by the wars or
in the king's service, every of them
at 6/. 13*. 4d. by the year 80 0 0
" Item, To be distributed yearly in alms... 100 0 0
" Item, For yearly reparations 100 00
" Item, Six to be employed yearly, for
making and emending of highways ... 40 00
" Item, A steward of the lands 6 13 4
" Item, An auditor 10 0 0
" Item, For the provost's expenses in re
ceiving the rents and surveying the
lands, by the year 6 13 4
marks by the year
" At what time the Cathedral Church of Canterbury [was] newly erected, altered, and changed from
monks to secular men of the clergy, in the time of king Henry the VIII., as to prebendaries, canons, petty
canons, choristers, and scholars, there were present at that erection Thomas Cranmer, archbishop of Can
terbury, the lord Riche, chancellor of the court of the augmentation of the revenues of the crown, sir
Christopher Hallis, knight, the king's attorney, sir Antony Sencteleger, knight, with divers other commis
sioners. And taking upon them to nominate and elect such convenient and apt persons, as should serve for
the furniture of the said cathedral church, according to the new foundation, it came to pass, that when they
should elect the children of the grammar-school, there were of the commissioners mo than one or two,
which would have none admitted but younger brethren and gentlemen's sons. As for other husbandmen's
children, they were more meet, they said, for the plough and to be artificers, than to occupy the place of
the learned sort; so that they wished none else to be put to school but only gentlemen's children.
" Whereunto that most reverend father, Thomas Cranmer, archbishop of Canterbury, being of a contrary
mind, said, that he thought it not indifferent so to order the matter. For (said he), poor men's children are
many times endued with more singular gifts of nature, which are also the gifts of God, as with eloquence,
memory, apt pronunciation, sobriety, with such like, and also commonly more given to apply their study,
than is the gentleman's son delicately educated.
" "VVhereunto it was on the other part replied, that it was meet for the ploughman's son to go to plough,
and the artificer's son to apply the trade of his parent's vocation, and the gentlemen's children are meet to
have the knowledge of government and rule in the commonwealth : for we have as much need of plough
men as of any other state, and all sorts of men may not go to school.
" I grant (quoth the archbishop) much of your meaning herein, as needful in a commonwealth ; but yet
utterly to exclude the ploughman's son and the poor man's son from the benefit of learning, as though they
were unworthy to have the gifts of the Holy Ghost bestowed upon them, as well as upon others, is as much
to say, as that Almighty God should not be at liberty to bestow his great gifts of grace upon any person,
nor no where else but as we and other men shall appoint them to be employed, according to our fancv, and
not according to his most godly will and pleasure ; who givcth his gifts, both of learning and other perfec
tions in all sciences, unto all kinds and states of people indifferently. Even so doth he many times withdraw
from them and their posterity again those beneficial gifts, if they be not thankful. If we should shut up into
a strait corner the bountiful grace of the Holy Ghost, and thereupon attempt to build our fancies, we should
make as perfect a work thereof, as those that took upon them to build the tower of Babelon. For God
would so provide, that the offspring of other best born children should peradventure become most unapt to
learn and verv dull, as I myself have seen no small number of them very dull and without all manner of
them, and bestowing the same upon the king ; then
is it a plain case, that such chauntries and private
masses do nothing confer to relieve them in pur
gatory. This dilemma of Dr Crome, no doubt, was
insoluble. But notwithstanding, the charitable
prelates, for all the king's late exhortation unto
charity, were so charitable to him, that on Easter
next they brought him ' coram nobis,' where they
so handled him that they made him to recant. And
if he had not, they would have dissolved him and
his argument in burning fire." Foxe's Acts and
Monuments, p. 1234. Ed. Lond. 1583.]
1539.] LETTERS. 399
capacity. And, to say the truth, I take it that none of us all here, being gentlemen born, (as I think), but
had our beginning that way from a low and base parentage : and through the be'nefit of learning and other
civil knowledge, for the most part, all gentles ascend to their estate.
" Then it was again answered, that the most part of the nobility came up by feat of arms and martial
acts.
" As though (quoth the archbishop) that the noble captain was always unfurnished of good learning
and knowledge, to persuade and dissuade his army rhetorically, which rather that way is brought unto
authority than else his rnanly looks. To conclude, the poor man's son by pains-taking will for the most
part be learned, when the gentleman's son will not take the pains to get it. And we are taught by the
scriptures, that Almighty God raiseth up from the dunghill and setteth him in high authority ; and, when so
it pleaseth him, of his divine providence, deposeth princes unto a right humble and poor estate. Wherefore
if the gentleman's son be apt to learning, let him be admitted : if not apt, let the poor man's child apt enter
his room. With such like words in effect."
CCLXVI. TO CRUMWELL1.
MY very singular good lord, after most hearty recommendations ; this shall be to st-ite Paper
signify unto your lordship, that at my first being archbishop of Canterbury, my lord of SSSeouI1*'
Wiltshire desired me to grant unto master Heath the deanery of South Mallyng, which I TSS^Hen.
did; and after that time master Heath was much slandered with the name thereof, and called SV. Third
master dean of South Mallyng, until such time as I gave the advowson thereof unto you, original!
by the which Mr Herytage obtained the same, and so master Heath lost it at that time.
In consideration whereof, forasmuch as Mr Heath was then disappointed thereof by your
lordship's suit, and considering also how small a living he hath, and that he had never but
one small benefice of my gift, and also considering how meet a man he is to have some
good thing, I trust, knowing my mind that I am purposed to bestow this on him, you
will be very glad thereof, and not require it from him. I consider how necessary it wrere
for your lordship to plant your friends about those parties, forasmuch as you have now so
much land there; and therefore I would very fain satisfy your request herein: but I trust
surely that you can put in that deanery no man that shall be more assured unto you, and
do you better service, than Mr Heath shall do. Thus Almighty God preserve your lord
ship in long health and wealth to his pleasure ! From Ford, the 18th day of December.
[1539.]
Your own ever assured,
To my very singular good lord, T. CANTUARIEN.
my lord privy seal.
CCLXVII. TO CRUMWELL.
MY singular good lord, in my most hearty wise I commend me to your lordship ; and state Paper
whereas I am informed that this bearer Edward Askew, my servant, son unto Sir ibid*'
William Askewe, knight, is by some nobleman preferred unto the room of one of these Ongmal>
new spears2 in the court, which, because it is done both without my knowledge and his,
I shall beseech you, my lord, inasmuch as I have no friend to sue unto for me and mine,
but only unto your lordship, that you will, at this my request, bear unto him your
lawful favour and furtherance in the same ; assuring your lordship that he, the young
man, is of a very gentle nature, right forward, and of good activity, so that I think he
shall be meet to furnish such a room, and to do unto the king s majesty diligent and
faithful service. Thus, my lord, right heartily fare you well. At Ford, the 28th day
of December. [1539.]
Your own assured ever,
T. CANTUARIEX.
To my very singular good lord, my
lord privy
This letter has not been printed in any pre
vious collection.]
P2 «
In December [A.D. 1539] were appointed to
wait on the king's highness' person, fifty gentlemen
called pensioners or spears, like as they were in the
first year of the king." Hall's Chronicle, fol.
ccxxxvii. 2. Ed. Loncl. 1548.]
400
LETTERS.
[1539.
state Paper
Slid!6'
CCLXVIII. TO CRUMWELL.
MY very singular good lord, after my most hearty commendations ; these shall be to
advertise your lordship, that I have received by my servant Eaton fifty sovereigns from
you, which shall be delivered to-morrow, and presented unto my lady Anne's1 grace,
according to your lordship's advertisement in your letters; and if I may compass and
bring it to pass, the town of Canterbury shall put thereunto fifty angels, to be all together
presented in one cup. And whereas this bearer Mr Pheneux, your servant, by his demore
here in giving attendance upon me whiles my said lady Anny's grace was received at
Canterbury, hath longer absented himself from you than he thought to have done, I trust
your lordship will accept the same in the best part; assuring you, my lord, that in case he
and other gentlemen of the country, with mine own retinue, had not the better assisted
me, over and besides the number appointed, I should have received her grace but with a
slender company. For the whole number appointed to me, besides mine own company,
was not six score, and yet some of them failed ; so that if, partly by mine own company,
and partly by other gentlemen's assistance, it had not been supplied, I should not have
received her with a convenient number. Thus, my lord, most heartily fare you well.
At Canterbury, the xxixth day of December.
Your own ever assured,
T. CANTUARIEN.
To my very singular good lord,
my lord privy seal.
State Paper
Office.
Ibid.
Original.
CCLXIX. TO CRUMWELL.
MY very singular good lord, in my most hearty wise I commend me unto your lord
ship ; always thanking you for your benevolence towards me and my poor servant, for
which I am not able to recompense as my mind is ; signifying to your lordship, that you
shall receive of my servant Nevell this bearer £20. for your half year's fee2 now due. And
whereas my said servant Nevell inforrneth me, that Mr Chancellor of the Augmentation
told him, that the king's majesty was content that he should have some recompence for
his farm of the parsonage of Bowghton3 ; these shall be to desire you, my lord, to bear
him your lawful favour for his furtherance unto such recompence : for the which you shall
bind him to be at your lordship's commandment during his life. Thus, my lord, right
heartily fare you well. At Ford, the xx. day of January. [1539-40.]
Your own assured ever,
THOMAS CANTUARIEN.
To my very singular good lord^ my
lord privy seal.
[* i. e. Anne of Cleves. For an account of her
reception at Calais, A.D. 1539, with "the order
taken for the receiving" her "repairing into Eng
land," with " the names of them which should re
ceive" her, " and wait on the king Henry VIII."
including the archbishop of Canterbury, the bishops
of Chichester, Richard Sampson ; of Ely, Thomas
Goodrich, lord chancellor; of Durham, Cuthbert
Tonstall ; of Hereford, John Harley ; of Lincoln,
John Longland; of St Asaph, Robert Warton, or
Parfew; vid. Chronicle of Calais, pp. 167, et sqq.,
Camden Soc. Ed. 1846; in which (p. 169) "it is
appointed that beyond Canterbury, in such place as
shall be convenient, the archbishop of Canterbury,
certain other bishops, and gentlemen assigned to
keep her company, shall meet her grace, and so with
the rest convey her to her lodging in Canterbury,
and in like manner to attend upon her until her
meeting with the king's highness." These docu
ments are printed from Harl. MSS. 295. f. 152. b,
296. f. 169, and 171, and Cotton. MSS. Vitellius, c.
xi. f. 220. b. 222, preserved in the British Museum.
Hall gives a narrative of the progress of the princess
from Calais to Greenwich, and says: "On which
day (Monday) [Dec. 29, A.D. 1539] for all the
storm that then was, she marched toward Canter
bury, and on Baram down met her the archbishop of
Canterbury, accompanied with the bishop of Ely,
St Asse, St Davies, and Dover, and a great com
pany of gentlemen well apparelled, and so brought
her to St Austen's without Canterbury, where she
lay that night." Hall's Chronicle, fol. ccxxxviii.
The above letter was consequently written on the
same day of the arrival at Canterbury.]
[2 Besides the other offices which Crumwellheld,
he was also steward of the liberties of the archbishop,
and master of his game. The fee above named may
have had reference to one of these appointments.
Vid. Letters CCLI. CCLIII. pp. 386, 388.]
[3 Vid. Letter CCXXXIII. p. 374.]
1540.J LETTERS. 401
CCLXX. TO KING HENRY VIII.4
I heard yesterday in your grace's council, that he [Crumwell] is a traitor: Higt ofKn
yet who cannot be sorrowful and amazed that he should be a traitor against your majesty, JS j^J-11'
he that was so advanced by your majesty ; he whose surety was only by your majesty ; J*rt's ufe of
he who loved your majesty (as I ever thought) no less than God; he who studied f^-^J.
always to set forwards whatsoever was your majesty's will and pleasure ; he that cared
for no man's displeasure to serve your majesty ; he that was such a servant, in my judg
ment, in wisdom, diligence, faithfulness, and experience, as no prince in this realm ever
had ; he that was so vigilant to preserve your majesty from all treasons, that few could
be so secretly conceived, but he detected the same in the beginning ? If the noble princes
of memory, king John, Henry the Second, and Richard II. had had such a councillor about
them, I suppose that they should never have been so traitorously abandoned and over
thrown as those good princes were I loved him as my friend, for so I took
him to be ; but I chiefly loved him for the love which I thought I saw him bear ever
towards your grace, singularly above all other. But now, if he be a traitor, I am sorry
that ever I loved him or trusted him, and I am very glad that his treason is discovered in
time : but yet again I am very sorrowful ; for who shall your grace trust hereafter, if you
might not trust him ? Alas ! I bewail and lament your grace's chance herein, I wot not
whom your grace may trust. But I pray God continually night and day, to send such a
counsellor in his place whom your grace may trust, and who for all his qualities can and
will serve your grace like to him, and that will have so much solicitude and care to
preserve your grace from all dangers as I ever thought he had Q4 June, 1540.]
CCLXXI. TO WRIOTIIESLEY5.
MASTER Wrythiosley, after my right hearty commendations ; these be to signify unto state Paner
you, that I have received out of the realm of Pole letters from Dantiscus, bishop of mestu- FH-
Vermien., who was many years the king of Pole his ambassador unto the emperor, and 1/534— IMO.
was with the emperor the same time that I was the king our master his ambassador6 : original
in whom I found at that time great humanity and faithfulness ; and, as I could perceive,
as ready an heart he had to serve the king's majesty our master, as if he had been his own
subject ; and as lovingly he entreated me, as if he had been my owTn brother, not with-
standing that we were of two contrary judgments ; for he was a mere papist. Neverthe
less he would hear me diligently and patiently to say all my mind concerning the bishop
of Rome, and seemed many times to condescend unto my judgment, and to allow the
same. Howbeit, after he came home into his own country, and had two bishoprics given
unto him, " Jordanus conversus est retrorsum :" for he returned again wholly u ad papis-
mum." And now they say that he is the greatest persecutor of God's word that is in all
the land of Pole ; and you may perceive by his letter, (which herewith you shall receive,)
how much he is offended with me, for that, according to God's word, I wrote myself in
the subscription of my letter, ecdesice Cantuarien. ministrum.
Now since I received this letter, I have been much inquieted therewith, considering
[4 Lord Herbert merely quotes this fragment
from " Records," so that it is doubtful whence
he obtained it. The execution of Crumwell,
servation of Crumwell, who was delighted with his
wit and dexterity. Then he went ambassador to
Holland and Flanders, to the emperor's sister, the
"brought about by means of the bishop of Win- i queen of Hungary; and after lord Audley's death
Chester (Gardiner) and the popish faction," took j was advanced to be lord chancellor, and was the root
place on Tower-hill, the 28th July, A.D. 1540. Vid. j of the noble family of the earls of Southampton."
Strype's Eccl. Mem. Vol. I. p. 561. Ed. Oxon. } Strype's Eccl. Mem. Vol. III. pp. 466, 7, A.D.
1822. Burnet's Hist, of Reformat. Vol. I. p. 569. j 1544. In this year, during the absence of Henry
Ed. Oxon. 1829.] VIII., he was one of the commissioners appointed
[5 Sir Thomas Wriothesley "at first was taken to superintend the go.vernment of the kingdom. He
into some office belonging to the treasury I was created earl of Southampton A.D. 1547. Burnet's
And when Gardiner went ambassador, he took him
along with him. Afterwards he fell under the ob-
Hist. of Reformat. Vol. I. p. 63. Vol. II. p. 30.]
[« Vid. Letters II, III, pp. 231, 2.]
26
FCRANMER. IT.!
402
LETTERS.
[l.VIO.
what heinous rumours by mischievous tongues be spread into so far countries of the
king's majesty, which would make any true and loving subject's heart bleed in his body
to hear or read of his prince. And by cause you should the better perceive the same, 1
have sent you Damascus' own letter1, interlined in places most notable concerning that
matter ; desiring you to declare the same to the king's highness at convenient opportunity,
and to know his pleasure, whether I shall make any answer unto the said Dantiscus, and
what answer I shall make : for the matter is of such importance, that I dare not presume
to make a slender answer upon mine own head. Nevertheless, I think it not good to
open this matter unto the king's grace, until he be well recovered of his disease, (which 1
pray God shortly to put away,) lest peradventure it might trouble and move his grace,
and rather be occasion of longer continuance of the said disease. And if that had not
been, I would have come to the court this day myself; but I thought it very evil that
any person or matter should at this present disquiet his grace. Wherefore I refer unto
your wisdom to break this matter unto his grace at such time as you shall think most
expedient. From Lamhith, this saint Matthies day. [21 Sept. 1540.]
Your assured,
T. CANTUAHIKX.
To my loving friend sir Thomas Wrythisley,
secretary unto the kings majesty.
State Paper
Ofnee. Do
mestic Pa
pers, A. D.
1 5.'M-1 540.
Vol. III.
Original.
DANTISCUS TO CIIANMER.
Rumorem de morte mea ad te, mi htunanissime Cramere, perlatum, eo auctum scribis, qnod a me infra
triennium nullas acceperis. Hoc quidem non incurantia aut mutuae nostrum amicitia? oblivione contigit,
veruin ob similem de te rumorem, qui apud nos percrebuit, quern certe, amantissimus utpote tui, dolenter
accepi, Te, inquam, jussu Regis tui, cum multis aliis bonis viris, praitcr omnem cequitatem fuissc e vivis
sublatum. Quo intime permotus, non secus atque tu meis, ita et ego tuis manibus reternam non semel
beatitudinem sum precatus. Qua de re, quum ejusmodi rumor (Deo gratia !) utrique falsus evanuit, gauden-
duni nobis, et ad pristinum benevolentiae officium et animo et scripto redeundum est. Tu tamen, ne te
Salamandra fatum*
TTupava-Tov p.6pos occupet, quum co, sint apud vos tcmpora, quce in nulla prius orbis Chrittiani regione
fuerunt unquam, caveas : plura adderem, nisi vererer has fraudi tibi futuras, si in altering quam in tuas
man us inciderent.
Quid apud vos agatur, gratius mihi fuisset scire a te, quam de iis qui multa incerta pro certis nobis
denunciant. Tot scilicet bonorum Ecclesiae difreptiones] quce modum et numerum non
habent. in utrumque promiscue sexum supplicia, quodque magis Me omnes in admirationem ac detestationeni
inducit, tot conjugia, totque contra omnes turn humanas turn etiam divinas leges repudia, quce tamen, quamvis
passim hie in vulgus sparsa, pro veris habentur, apud me adhuc sunt ambigua. Nonnihil ad credendum me
compellit, quod tu, quum sis et Archiepiscopus et regni vestri Primas, Ministrum ecclesiae tuae, longe alio
quam prius nomine, te subscribis. Ministri quidem sumus omnes ecclesiarum, qui sumus Episcopi ; hoc
tamen titulo quo Paulus usus est, abuti non deberemus. Is etenim qui speculator, non est sine ministerio,
sua tamen ob id vocations non privatur. Nos porro hie sub christianissimo pientissimoque rege3 degentes,
Phavorini apud Gellium praecepto, utimur verbis praesentibus, et moribus vivimus antiquis4, in quibus et vos
olim non infelices inter alios mortales fuistis ; adeo etiam quemadmodum recens nosti, quod de insigni ad te
conjugio scripserim, hoc si ad eum modum, ut cum Juliacense successisset, in quas me turbos non conjecisscm.
Eos a me Deus per suam misericordiam avertit. Quern vero apud vos exitum hoc turbulentissimum cum tot
commutatis Helenis malum, et hcec tanta et tarn impia diritas aliquando habebit, nemo sance mentis non vidvt,
quantumvis lento divina ira gradu procedat. Quam ut ab hac vestra praedivite insula, quae mihi ob multam
humanitatem in ea perceptam carissima est, et a vobis omnibus mihi carissimis, diutissime Domiuus Deus
contineat, immo nunqtiam exerceat, impense oro ; tantum abest ut quicquam adversi imprecer. Ceterum
quod honorificis illis relictis titulis usu receptis adeo me Magnas gratias habeo, quod
puerum, quern Ratisbonae ad Danubium in Aula Causaris quondam famulatui tuo addixeram, adeo liberaliter
educari commiseris : hunc revera, quum tuis me verbis et literis salutaret, a facie non minus quam alium
quempiam exoticum a me nunquam prius visum, noveram ; fuitque eo mihi gratior, quod tua opera et
adminiculo in adolescentem, moribus et literis non incultum, excreverit ; qui si institutum quod coepit,
[* The letter of Dantiscus is subjoined. It has
been much injured by damp. The passages in
Italic are underlined in the original, evidently by
the archbishop.]
[2 The Latin of this proverb is inserted in Cran-
mer's own hand above the Greek words.]
[3 "Sigismund I. a monarch 'modest, humble
humane, enlightened, indefatigable, the father of
his people.' A victory gained by him over the
Waywode of Moldavia in August 1531, is recorded
by Dantiscus in a letter printed in Schardii German.
Antiq. p. 12J5." Jenkyns' Remains of Abp. Cran-
mer. Vol. I. p. 301.J
[4 Gellius' Noctes Atticae. Lib. i. cap. x. p. 66.
Ed. Lugd. Bat. 1706.]
1540.] LETTERS. 4<U
prosequi non intermiserit, quod ad reliquum vitai tempus pertinebit, facile assequetur. Tibi vero iteruni
atque iterum gratias ago, quod ilium, ad meam commendationem et nostra} inter nos amicitia; rationem, tain
benigne et largiter tuo inipendio in literarum studiis exercitum foveris, hucque ad me non sine viatico
remiseris. Hinc clare liquet Athenseum non recte sensisse, amicos non esse qui procul degunt5 ; quum tu, ab
orbe nostro divisus, in hoc juvene, cujus parentes [non] nisi fama agnovi[sti], mihi fueris officiosissimus :
proinde ubi vicissim gratum tibi facere, tibique aut tuis ex usu et re esse possum, propensissimam meam
offero operam; qua in eventis periculosi hujus temporis, proque forturiarum et facultatum mearum satis
lauta (Deo gratia!) conditione, libere atque tuto utere, tibique persuade, me tui esse assiduissime memorem.
Itaque, si me amas, quod certo existimo, copiose de tuo ac rerum vestrarum statu rescribe. Idipsum per
mercatores, gentiles meos, qui Londini agunt, commode, quandocunque libuerit, facies, mihique mirum in
moduin gratificaberis. Dat. ex arce nostra Heilsberg prima Septernbris 1540.
citem ad se vita3 me® cursum (de quo s*pe inter nos, quando una essemus, collocutio
incidit) atque institutum, praglis, me invito etiamnum et inscio, excusum mitterem. In eo vivum tibi tui
Dantisci simulachrum seu iconisma depinxi ; hocque ob id, ut et tu mihi quam ducas vitam, et si comparer^
quemadmodum Paiflo tribuitur, duxeris, significationem facias. Apud nos coelibatu et libero lectulo nihil
est jucundius ac dulcius. Jocari libuit. Hsec enim scribens, visus sum mihi tecum vel in symposio, ut sole-
l)amus, vel in nave Danubiana, ad quam me comiter ex Ratisbona superioribus annis comitasti abeunteni,
confabulari. Quod pro jure veteris inter nos comparatae necessitudinis nedum familiaritatis, boni te putu
consulturum. THUS ille, inquam, totus
THUS Joannes Dantiscus Episeopus
Vermien : manu mea script.
R'no. in Christo Patri Domino Thomas
Cranmero Archiepiscopo Cantua-
ricn. et regni Anglian Primati, fratri
carissimo et honorando.
[TRANSLATION.] DANTISCUS TO CRANMER.
IN your letter YOU say that the report of my death which reached you, was confirmed by the fact that you
had not received a letter from me for three years. This has, I assure you, happened neither from carelessness
nor forgetfulness of our mutual friendship, but in consequence of a similar report concerning yourself, which
was very general among us ; and of a truth, as being greatly attached to you, with much sorrow did I hear
that by the command of your king you in particular, as well as many other good men, had been removed from
the living, in violation of every principle of equity. Being deeply affected by it, I offered up many a prayer
for the eternal blessedness of your spirit, as you had done for mine : but as in this matter such a report hath
in both cases, by God's grace, turned oxit false, we must rejoice, and in mind, as well as by letter return to
our ancient manifestation of good will. I pray you, however, to take care lest the fate of the moth should
overtake you, since the times are such among you, as never before have happened in any country of the
Christian world. More I would add, did I not fear that this might do you an injury, if it were to fall into any
other person's hands than your own.
As to what is being done among you, it would give me greater pleasure to hear it from yourself than from
men who announce to us as indisputable many circumstances which are doubtful. So many pillagings of tho
property of the church, cases which are beyond all bounds and innumerable, promiscuous punishments of both
sexes, and, what produces more astonishment and detestation in the minds of all, so many marriages and
so many divorces, in violation of everv law, as well human as divine ; which, although they are every where
commonly reported and credited, yet I still regard as doubtful. I am somewhat however constrained to
credit them from the circumstance that you, who are both archbishop and primate of your realm,
nevertheless subscribe yourself as minister of your church, a title very different from that of former days.
No doubt all you who are bishops are ministers of the churches; yet we ought not to abuse this title
which Paul used. For he who is an overseer is not without the ministerial office, but still he is not
from such a cause deprived of his peculiar calling. Moreover, we who live here under a most Christian
and pious king, according to Phavorinus his precept in Gellius, make use of common phraseology, and
live in accordance with ancient customs, in which even yourselves amongst other men in former days lived
not devoid of happiness; so also as you lately heard in what I wrote to you of the extraordinary marriage,
if it is in the same manner, I should have thrown myself into extraordinary troubles. God in his
mercy averts them from me. But what will be the issue amongst you some time or other of this most
turbulent mischief, with his Helens so often changed, and such huge and impious ferocity, every man
of sound mind can see, although the divine anger does proceed with a slow step. So far am I from
wishing you any ill, that earnestly do I pray the Lord God very long to withhold it, nay more, never to
exercise it upon your wealthy island, which is very dear to me from the many acts of kindness which I have
received there, or upon you all, to whom I am most attached. But that relinquishing those honourable
titles, received by common usage, thus I am much obliged to you for causing to be so well educated
the youth whom I formerly assigned to your suite in the imperial court at Ratisbon on the Danube. When
he addressed me with your message and letter, I had, I assure you, no more knowledge of his person than
your other exotic, which I had never before seen, and he gave me greater pleasure because, by your aid anil
support, he had grown into a young man of polished manners and education ; and if he does not cease
to pursue the course which he has begun, as far as concerns the rest of his life, he will succeed without any
f5 TijXoD «£i\oi vaiowres OVK dcrlv </n'\oi. Athen. ! [a This paragraph is in Dantiscus' handwriting,
v. p. 18/, init.] I The commencement is much injured by damp.]
26— 2
404
LETTERS.
[1540.
difficulty. But again and again do I thank you for having, in accordance with my commendation and the
nature of the friendship that was between us, supported him so kindly and so liberally at your own expense,
while he was employed in the study of literature, and for sending him back hither to me with his travelling
expenses paid. From this circumstance it is very clear that Athenams was wrong when he thought 'that
persons who live at a distance cannot be friends :' for you who are separated from our world have been most
attentive to me in the case of this youth, whose parents you only know by report ; and therefore when
ever it is in my power to repay the favour to you, and to be of use or aid to you or yours, I offer you
my services most readily. Freely and without any fear make use of them in the events of the most perilous
times, so far as the state of my fortune and power will allow, which, thanks be to God ! is very comfortable ;
and be assured that I have a continual regard for you. Therefore if you have any affection for me, on which
point I have no doubt, send back by letter a full account of your own position and the state of your affairs.
This you will have no difficulty in doing, whenever you please, through the merchants of our country who
live at London, and in so doing you will exceedingly oblige me. Given at our castle of Heilsberg, 1 Sep
tember, 1MO.
I would also send you an account of the tenour of my life (about which we
had many a conversation when we were together) and its employments, which has been printed without my
consent or knowledge. I have described in it to the life the image or likeness of your friend Dantiseus,
and I have done it for this reason, that you may give me information both what kind of life you are
leading, and whether you lead one like that which is allotted to Paul. With us nothing is more pleasant
and delightful than celibacy and an unfettered bed. I must have a joke ; for while I write this I fancy
that I am conversing with you, either at the table, as was our habit, or in the boat on the Danube, to which in
former years you have so kindly escorted me when I was leaving Ratisbon. I think you will take in good
part all that concerns the claims of that long-standing connexion, not to say friendship, which has obtained
between us. Yours, I say, entirely.
Your friend,
JOHN DANTISCUS, bishop of Vermein.
Cott. MSS.
Cleop. £. v.
fol. 111.
British
Museum.
Original.
Strype's
Mem. of
Abp. Cran-
mer, Vol. II.
A pp. No. 29.
)>p. 75-2-756.
Ed. Oxon.
1840.
To the most reverend father in Christ, master Thomas
Cranmer, archbishop of Canterbury, and primate of
the realm of England, my most dear and honoured
brother.
Written with mine own hand.
CCLXXII. TO OSIANDER1.
SALVE plurimum ! Vix tribus abhinc diebus elapsis, Osiander dilectissime, literas ad
te scriptitabam, quas per subitum et festinatum tabellarii discessum coactus sum abbre
viate, imo abrumpere plane, praatermisso eo, quod et tune quam maxime scriptum volui,
et nunc otii plusculum nactus, nescio quam nervose, verbose certe decrevi pertractare.
Res est, nt mihi quidem videtur, non parva, neque leniter animadvertenda, ut qua*
ad omnium evangelicam veritatem profitentium sugillationem, ne dicam ignominiam et
culpam manifesto pertineat. Proinde te rogo, ut et scriptum hoc meum legas attente, et
tuum vicissim responsum super eo conficias accurate, matureque remittas, quo h abeam
tandem quod respondeam iis qui me interrogant. Nosti enim, opinor, ut soleant homines
hie omnium quaa istic geruntur a me rationem exigere: alii quidem bono animo, et
communis evangelicse causae studio soliciti, nequid a vobis fieret secus quam oporteret ;
aliis autem malus est animus, mala mens. Nihil magis cupiunt, aut captant, quam
ut justam aliquam vos et vestra facta dicta ve reprehendendi ansam undecunque appre-
hendant ; et gaudent si mihi in os subinde talia possint objicere. Quibus duobus inter
se diversis hominum generibus respondeo ego persgepe, quas vel ipse comminisci possum,
vel qure ex scriptis vestris, sive in publicum emissis, sive ad me privatim missis, possim
colligere. Incidunt tamen perstepe nonnulla, quae nee negare possum, nee absque rubore
fateri ; nequeo denique quo pacto a vobis honeste aut pie fieri doceantur, rationem
ullam saltern excogitare sufficientem. Nam ut interim de usuris taceam, a vobis aut
vestrum certe nonnullis (ut apparet) approbatis, deque eo, quod magnatum filiis concu-
binas habendas permittitis, (videlicet ne per nuptias legitimas hasreditates dispergantur,)
qui concubinatum in sacerdotibus tantopere aversati estis : quid poterit a vobis in excu-
sationem allegari pro eo, quod permittitis a divortio, utroque conjuge vivo, novas
nuptias coire, et, quod adhuc deterius est, etiam absque divortio uni plures permittitis
uxores? Id quod et tute, si recte memini, in quibusdam tuis ad me literis apud vos
P This letter is headed, '• Doctissimo Andree Osiandro Concionatori Xtiorenbergensi," in a more
modern hand.]
1540.] LETTERS. 405
factum discrte expressisti, addens Philippum* ipsum sponsalibus posterioribus, ut para-
nymplmm credo atque auspicem, interfuisse.
Qua? ambo turn ipsius conjugii ratioiii, qua3 non duo, sed imam carnem facit, turn
etiam scripturis sunt expresse et manifesto contraria: ut patet Matth. xix., Mark x.,
Luke xvi., Rom vii., 1 Cor. vii. Quibus locis perspicuum fit, ex apostolorum, atque
adeo Christ! ipsius, institution, unum uni debere matrimonio conjungi; ncc posse sic
conjunctos postea, nisi interveniente morte alterutrius, denuo contrahere. Quod si
responderitis, hoc intelligi excepta causa fornicationis ; an uxoris adulterium fuerit causa
cur Philippus marito permiserit aliam superducere, vos melius nostis. Quod si fuerit,
tune objiciemus, ab ineunte hucusque ecclesia (cujus exemplis oportet scripturarum inter-
pretationes conformari confirmarique) nunquam, quod scimus, hoc sic fuisse acceptum.
Augustinus, qui/1 ipse de hoc senserit, imo quid ecclesia ante ipsum et usque ad ipsum,
clare docet, Li. De adulterinis conjugiis, Ad PoUentium. Quid igitur ad ha?c dicetis,
libenter vellem audire abs te quidem, si et ipse in eadem cum cetcris es sententia : sin
minus, per te saltern vellem cognoscere, quid ab illis exploraveris ad talia responsum iri.
Nam quum eorum nonnulli, ut audio, statuta nostra parlamentalia censorie minis ac
superciliose condemnent, quorum tamen gravissimas justissimasque causas ac rationes
ignorant ; mirum est quod interim ipsi non advertant apud ipsos plurima designari, qua;
optimis atque gravissimis viris jure optimo displiceant. Scire atque aveo, an ista
tanquam honesta, et promiscue quibusvis licita, ac evangelic^ veritati non repugnantia
defendant; an secundum indulgentiam (ut dixit Apostolus) ad ea, dum a quibusdam
fiunt, connivent, nequid gravius contingat, non idem omnibus itidemque perrnissuri.
Illud prius haud equidem credo illos esse facturos, nisi legis Mahometans potius quam
Christianas assertores videri voluerint. Posterius hoc si faciunt, videant quomodo permit-
tant, qua3 Christus, Apostoli, Evangelists, atque adeo totius ecclesia? consensus districte
ab initio hue usque prohibuit.
Quod si forte dixerint, ea jam quoque tolerari posse, eo quod ante Christum natum
fuerunt vel approbata vel tolerata ; tune enimvero causam nobis reddant, cur non et
cetera toleremus, quascunque tune legimus pari jure usitata; aut definiant qusnam
liujus generis, ac quatenus erunt admittenda. Nam in veteri Testamento expressum
habemus, olim patrem concubuisse cum filiabus, ut Loth ; socerum cum nuru, ut Judam ;
patrem familias, nempe Abraham, cum ancilla pellice, conscia uxore atque etiam id ultro
suadente, nempe Sara; cundcm ipsum uxorem suam, adhuc juvenculam ac formosam
sororem nominasse, eamque regibus, Pharaoni et Abimelech, ultro in concubinam per-
misisse ; prrcterea, unum ssepe hominem plures habuisse uxores, ut Jacob et Moscn
ipsum, legis latorern a Deo constitutum : postremo, principes multos, eosque nee illaudatos,
prater uxorum numerosa contubernia, concubinarum etiam greges aluisse, ut Davidem,
Solomonem, etc. Nee Assuero vitio datur, quod singulis pasne noctibus concubinam
novam asciverit. Et Hester foemina laudatissima, utpote quam ad salutem populi
sui Deus excitavit, quum esset Judaea et legi Mosaics? obnoxia, Assueri rcgis cubi-
culum ante nuptias intravit. Quid pluribus opus, quum gravissimi atictores Am-
brosius et Augustinus disertis verbis affirment, hie polygamiam, ille concubinatum,
peccato turn caruisse, quando nee contra morem nee contra prsceptum fierent ; qua?
mine et legibus et moribus pronuntiant esse contraria? Talia, inquam, constat apud
veteres fuisse usitata, nee a bonis quidem viris tune temporis improbata. Qua? vel
omnia probabunt novi isti homines et rerum nova-rum introductores, vel aliqua, vel
nulla. Quod si nulla dicant nobis, cur ista admiserunt ? Si aliqua, cur non et reliqua ?
ct prrescribant nobis regulam, qua sciamus, qua? sunt admittenda, qua; vcro rejicienda.
Si omnia, (in qua sententia videtur esse Bucerus,) qua?so te, qualem remm facicm quan-
tumque a priore mutatam in ecclesia videbimus ? Quam erunt confusa, in versa, atque
[2 i. e. Melancthon : he and Bucer were present
at the marriage of Philip, landgrave of Hesse, who
married (March 3, A.D. 1540) Margaret de Sala,
during the lifetime of his first wife. Seckendorf
gives an account of the circumstances connected
with this marriage, whilst endeavouring to refute
"Autonius de Varillas, in Hist, de Ha:res. Lib.
xn. Ed. Belg. 1007, p. 87," and " Jac. Benignus
Bossuetus, de variat. Eccl. Prot. anno. 1(588. Ed.
Belg. Lib. vi. p. 226," and others. Comment. Hist.
Apol. de Lutheran. Lib. lit. Sect. 21. §lxxix. Add.
3. pp. 277 et seqq. Vid. also Fuesslin's Epist. Re-
format, pp. 11)8, 9. Ed. Tigur. 1742.]
406 LETTERS. [1540.
pnepostera omnia ? Sed adhuc propius urgebiinus cos, ffiterrogabimugqiie : An non
tantum qua? sub lege facta sunt, sed etiam qu# ante legem ; et an non tantum qua? a
Judaeis, sed et quas a gentibns fuerint usitata, veluti jure postliminii, ad exemplum rcvo-
cabunt ? Et si ilia tantum, cur non htec aeque atque ilia ? prtesertim qua? a sanctioribus
et sapientioribus viris, ut Socrate, Platone, Cicerone, etc. fuerint vel facta vel approbata.
Quod si utraque concedent, concedant et nobis Britannis, more majorum nostrorum, denas
duodenasque uxores habere insinuil communes, et maxime fratres cum fratribus, parcntcs
cum liberis : quod aliquando in hac insula usitatum fuisse, Ca?sar, non ignobilis auctor,
testatur in Commentariis. Concedant foeminis Christianis, quod Solon suis Atheniensibus
conccsserat, ut qua* viros parum ad rem veneream idoneos sortitru fuissent, aliquem ex
mariti propinquis impune admitterent. Concedant quod Lycurgus concessit viris Lace-
chEmoniis, ut qui minus esset ad procreandam prolem idoneus, alteri cui vellet suam
conjugem impregnandam daret, et prolem precario sibi natam, ut propriam, suo nomine
nuncuparet. Aut denique quod Romanorum legibus permissum erat, ut qui satis libe-
rorum procreasset, uxorem suam alteri commodaret prolem desideranti : id quod et Cato,
vir gravissimus sapientissimusque habitus, Hortensio amico suo legitur fecisse. Talia
cum probata fuerint antiquitus viris sapientissimis, ac philosopliorum legumque latorum
optimis et sanctissimis, ut Platoni, Xenophonti, Catoni, etc. ; quum eadem fuerint
moribus recepta Hebra?orum, Graecorum, Latinorum, (quorum populorum respublicas et
])olitias constat optime fuisse constitutas, et ab omnibus scriptoribus maxime celebratas.)
age, faciamus et nos, si Deo placet, similia, et Christianis fratribus permittamus facienda.
Imo Christus Opt. Max. tarn foeda tamque incestuosa connubiorum portenta a sua sancta
ecclesia dignetur avertere, nunc et in diem Domini ! Amen.
Htec ego ad te potissimum, carissime Osiander, in prassentia scribenda duxi, propter
earn qvue inter nos est ct jam diu fuit summa necessitudo et familiaritas ; quamvis
putem, atque adeo certo sciam, te ab hujusmodi tarn absurdis et moribus et opinionibus
quam alienissimum esse. Cum ceteris vestratibus doctoribus levior et minus arcta mihi
intercedit amicitia ; cujus ipsius quoque (fateor) me multum posniteret, si scirem hos esse
fructus novi evangelii ab ipsis tantopere jactitati, et a nobis quoque hactenus, ut
putabamus, non temere aliqua ex parte probati. Bene vale. Dat. Lambeth, xxviimo.
Decembr. [1540.]
Tui amantissimus,
T. CANTUARIEN.
[TRANSLATION.]
To the most learned master Andrew Osiander, preacher of Nurernburg.
~M Y right hearty salutations. Scarcely three days have elapsed, my most beloved Osiander, since I was
writing a letter to you, which by the sudden and hurried departure of the letter-carrier I was compelled to
shorten, or rather to end very abruptly, without mentioning that which I then most wished to have written,
and now, having a little leisure, I have decided to treat it throughout, I know not with what power, but
at all events at full length. The subject, as of a truth it seems to me, is neither one of trifling import,
nor to be commented on lightly, as it is one which is evidently connected with a lasting stain, not to say
disgrace and accusation, of those who profess the truth of the gospel. Wherefore I beg you both attentively
to peruse this letter of mine, and to compose carefully your answer with reference to it, and also to send
it early, that I may have somewhat at length to answer to those who inquire of me. For you are aware, I
suppose, that men here are in the habit of requiring from me an account of all that is doing in those parts ;
some, no doubt, with the best feelings, and from anxiety in behalf of the cause of our common gospel, that
nothing may be done by you which is not becoming ; while others have malicious feelings and dispositions.
They long for and catch at nothing so much as to discover, no matter from what cause, some suitable
handle for blaming you and your doings or sayings; and glad they are if in consequence they can cast such
things in my teeth. " To these two classes of men, widely differing one from the other, I very frequently
reply either from my own imaginings, or from what I can infer from your writings, whether published
or sent to me privately. Nevertheless some things are frequently occurring, which I can neither deny, nor
can I admit them without shame ; nor lastly am I able to imagine any sufficient reason by which they may be
shewn to have been done consistently with honour or piety. For, not to say a word at the present time on
usury, which it is clear is approved by you, or at all events some of you, or concerning the fact that you allow
the so'ns of your nobles to have concubines (with a view, doubtless, to prevent the breaking up of inheritances
through lawful marriages), and yet you are so strongly opposed to priests having concubines ; leaving this out
of the question, what can possibly be alleged in your excuse when you allow a man after a divorce, while both
man and woman are living, to contract a fresh marriage, and, what is still worse, even without a divorce you
allow one man to have several wives ? And this you yourself, if I remember right, in some of your letters
expressly declared to have been done ; adding thereto that Philip himself was present at a second marriage,
acting as, I believe, a bridesman, and taking it under his countenance.
1540.] LETTERS. 407
These two things are expressly and undeniably contrary both to the nature of marriage, which docs not
make two but one rlesh, as well as also to the scriptures, as will be seen from Matthew xix., Mark x., Luke
xvi., Romans vii.; 1 Cor. vii. : from which passages it is clear that, according to the institution of the apostles,
and therefore of Christ himself, one person ought to be joined in matrimony with one person, and that
persons so joined together cannot again contract marriage until the death of one of the parties shall have
happened. But if your reply is, that we must understand it in such a sense as to except the case of fornica
tion ; I ask, whether adultery on the part of the wife was the reason why Philip allowed the husband to marry
a second wife in addition to the first? You know better than I. But even if it were so, we shall then
object that from the origin of the church up to this hour, (and according to examples in it interpretations of
the scriptures must be conformed and by them confirmed,) at no time, as far as we know, has this been so
received. Augustine clearly shews what were his own sentiments on the point; nay, more, what were those of
the church before and up to his own days, in his book De adulterinis Conjugiis, addressed to Pollentius. I
am very desirous of hearing from yourself, if you also are of the same opinion with the rest, what answer you
make to this ; but if you differ from them, at all events I am anxious to learn from you, what answer you have
found to be given by them to similar objections. And since some of them, as 1 hear, too captiously and
superciliously condemn the statutes of our parliament, of which, howbeit, they are ignorant of the most
weighty and satisfactory causes and reasons ; it is astonishing that at the same time they are not aware that
very many thing-s among themselves are pointed out as displeasing, for the very best reasons, to men who are
the best and whose judgment is most weighty. I am also anxious to know whether they would defend these
things as honourable and allowable for every person without distinction, and as not contrary to the truth of
the gospel; or whether according to indulgence (as the apostle saith), without any intention to make the same
allowance and in the same way to all, they connive at these things while they are done by certain parties, lest
a worse evil should happen. The first I do not verily believe they would do, unless they are anxious to appear
as the supporters of the law of Mahomet rather than Christianity. If they do the latter, let them beware
how they allow what Christ, the apostles, evangelists, and moreover, the consent of the whole church, from
its commencement up to this day, hath straitly forbidden.
But perchance they affirm, that these things may even now be endured, because they were approved or
tolerated before the birth of Christ : then truly let them give a reason why they do not allow also the other
things which in those times we read were equally allowed and customary ; or let them define which are of this
class, and how far they are to be admitted. For in the old Testament we find it written that a father
formerly lay with his daughters, as Lot ; that a father-in-law with his daughter-in-law, as Judah ; that the
master of a house, namely, Abraham, had his maid as a concubine, his wife knowing it, and even of her own
accord advising it, namely, Sarah ; and that this same man called his wife, when still young and beautiful, his
sister, and allowed her willingly for concubinage to the kings Pharaoh and Abimelech : added to this, that one
man often had several wives, as Jacob, and Moses, who was appointed a legislator by God ; lastly, that
many princes, and these such as were not without commendation, besides numberless societies of wives,
supported also companies of concubines, as David, Solomon, &c. Nor is it laid to the charge of Ahasuerus
that almost every night he had a fresh concubine ; and Esther, a woman most commended, as one whom God
raised up for the safety of his people, though she was a Jewess and subject to the Mosaic law, yet before
marriage entered the bed of king Ahasuerus. What need is there of more, since those most weighty autho
rities, Ambrose and Augustine, expressly declare, the one that polygamy, the other that concubinage, was
then without sin, because they were done neither contrary to custom nor precept ; and yet they proclaim these
things now to be contrary both to law and morals ? Such things, I say, are well known to have been usual
among the ancients, nor were they disapproved even by good men in those days. Which of these, all of them,
any, or none, will these novel-men and introducers of novelties approve ? If they say to us, none, why
then have they allowed these ? If they reply, some, why not also the rest ? And let them appoint us a rule
by which we may know which are to be allowed, or which to be rejected. If all (in which opinion Bucer
seems to be), I pray you what a face of things and how changed from the former shall we see in the church !
How confused, overturned, and preposterous will all things be ! But we will press them still closer, and
inquire whether they will recal for example, not merely such things as were done under the law, but
even such as before the law ; and again, whether not merely such things as were done by Jews, but also such
as were common to Gentiles, as it were by the right of restoration. And if they merely allow the one, why not
the other, especially such as have either been done or commended by the more holy and wise men, as Socrates,
Plato, Cicero, &c. ? And if they allow both, let them grant also to us Britons, after the manner of our
ancestors, to have ten or twelve wives together in common, and especially brothers with brothers, parents
with their children ; which Cajsar, no mean authority, testifies in his Commentaries to have been customary
at one time in this island. Let them grant to Christian women that which Solon granted to his Athenians,
that they who had husbands ill suited for family life, should receive without blame some one of their husband's
relatives. Let them grant that which Lycurgus granted to the Lacedaemonian men, that any man who was
unable to beget children, might deliver his wife for the purpose to any whom he pleased, and call by his
own name as his own the children so doubtfully born to him. Or lastly, that which was allowed by the
laws of the Romans, that he who had begotten enough children should lend his wife to another that desired
offspring; which thing even Cato, a man esteemed most strict and wise, is written to have done to his friend
Hortensius. Since such things have received the approbation in ancient times of men the most wise, and the
best and most holy of philosophers and legislators, as Plato, Xenophon and Cato, &c. ; since they have been
the received practices of the Hebrews, Greeks and Latins, (which people we know have had states and
governments the best constituted and most admired by all writers,) well, let us, if it please God, both dp such
things and allow them to be done by the Christian brethren ! Rather, may Christ the great God deign to
avert from his holy church such foul, incestuous and portentous marriages, both now and unto the day
of the Lord ! Amen.
I have thought it, my dearest Osiandcr, specially becoming that I should write thus to you at the
present time, because of that close connexion and friendship which is between us, and has long subsisted,
408
LETTERS.
[1540.
although I think, nay more, I know for a certainty, that you are most opposed to such absurd morals
and opinions. With the rest of your doctors my intimacy is of a lighter character and less close ; and
even of this I should not a little repent, if I knew that such were the fruits of the new gospel so greatly
vaunted by them, and approved by us up to this time, in some measure, as we thought, not without
reason. Farewell. Given at Lambeth, xxvii. Dec.
Your most affectionate,
T. CAXTUARIKN.
CCLXXIII. TO KING HENRY VIII.
vdi'iv1"
inal
LettcLx
may P'easc y°ur majesty to understand, that at my repair unto the queen's grace '
er ^n sucn lamentation and heaviness, as I never saw no creature ; so that it
would nave pitied any man's heart in the world to have looked upon her: and in that
ho]) h vehement rage she continued, as they informed me which be about her, from my departure
state Papers, from her unto my return again; and then I found her, as I do suppose, far entered
. toward a frenzy, which I feared before my departure from her at my first being with
her : and surely, if your grace's comfort had not come in time, she could have continued
no long time in that condition without a frenzy, which, nevertheless, I do yet much
suspect to follow hereafter.
And as for my message from your majesty unto her, I was purposed to enter com
munication in this wise ; first, to exaggerate the grievousness of her demerits ; then to
declare unto her the justice of your grace's laws, and what she ought to suffer by the
same ; and last of all to signify unto her your most gracious mercy : but when I saw in
what condition she was, I was fain to turn my purpose, and to begin at the last part first,
to comfort her by your grace's benignity and mercy ; for else the recital of your grace's
laws, with the aggravation of her offences, might peradventure have driven her unto
some dangerous ecstasy, and else into a very frenzy ; so that the words of comfort coming
last might peradventure have come too late. And after I had declared your grace's mercy
extended unto her, she held up her hands and gave most humble thanks unto your
majesty, who had shewed unto her more grace and mercy than she herself thought meet
to sue for or could have hoped of; and then, for a time, she began to be more temperate
and quiet, saving that she still sobbed and wept ; but after a little pausing she suddenly
fell into a new rage, much worse than she was before.
Now I do use her thus : when I do see her in any such extreme braids, I do travail
with her to know the cause, and then, as much as I can, I do labour to take away, or at
the least to mitigate the cause ; and so I did at that time. I told her there was some
new fantasy come into her head, which I desired her to open unto me ; and after a
certain time, when she had recovered herself that she might speak, she cried and said :
" Alas, my lord, that I am alive ! the fear of death grieved me not so much before, as doth
now the remembrance of the king's goodness : for when I remember how gracious and
loving a prince I had, I cannot but sorrow; but this sudden mercy, and more than I
could have looked for, shewed unto me, so unworthy, at this time, maketh mine offences
to appear before mine eyes much more heinous than they did before : and the more I
consider the greatness of his mercy, the more I do sorrow in my heart that I should so
[* i.e. Catharine Howard. Cranmer had been
the means of discovering the character of his queen
to the king. Vid. Burnet's Hist, of Reformat. Vol.
I. pp. 624, 5. Ed. Oxon. 182'J. " Upon the subject
of her crimes, the queen was spoken withal in it by
the archbishop of Canterbury, the lord chancellor,
the duke of Norfolk, the lord great chamberlain of
England, and the bishop of Winchester; to whom
at the first she constantly denied it ; but the matter
being so declared unto her, that she perceived it to
be wholly disclosed, the same night she disclosed
the whole to the archbishop of Canterbury, who
took the confession of the same in writing, sub
scribed with her hand." Rennet's Hist, of Eng
land, Vol. II. ; lord Herbert's Life of Hen. VIII.
p. 534. Ed. Lond. 1J06. The confession here
spoken of is probably that which Catharine Howard
signed, and which is printed by Burnet, Hist, of
Reformat. Vol. III. Part 11. pp. 230—233. The
queen, and lady Rochford, who had been the chief
cause of Anne Boleyn's and her husband's death,
were beheaded on Tower Hill, Feb. 12, A. D. 1542.
Dereham and Culpeper suffered for their participa
tion in her crime, Dec. 10, A.T). 1541. Id. Vol. I.
pp. 625, 62J. Vid. also Letters in State Papers,
Part ir. pp. 689 et sqq.]
1541.] LETTERS. 409
misorder myself against his majesty." And for anything that I could say unto her, she
continued in a great pang a long while; but after that she began something to remit
her rage and come to herself, she was meetly well until night, and I had very good com
munication with her, and, as I thought, had brought her unto a great quietness.
Nevertheless, at night, about six of the clock, she fell into another like pang, but
not so outrageous as the first was ; and that was, as she shewed me, for the remembrance
of the time ; for about that time, as she said, master Hennage was wont to bring her
knowledge of your grace. And because I lack time to write all things unto your
majesty, I have referred other things to be opened by the mouth of this bearer, sir John
Dudlay ; saving that I have sent herewith inclosed all that I can get of her concerning
any communication of matrimony with Derame ; which, although it be not so much as
I thought, yet I suppose, surely, it is sufficient to prove a contract, with carnal copu
lation following; although she think it be no contract, as indeed the words alone be not,
if carnal copulation had not followed thereof.
The cause that master Baynton3 sent unto your majesty was partly for the declara
tion of her estate, and partly because, after my departure from her, she began to excuse
and to temper those things which she had spoken unto me, and set her hand thereto3;
as at my coming unto your majesty I shall more fully declare by mouth : for she saith,
that all that Derame did unto her was of his importune forcement, and, in a manner,
violence, rather than of her free consent and will. Thus Almighty God have your
majesty in his preservation and governance ! [[Nov. 1541.] From
Your grace's most bounden chaplain,
T. CANTUARIEN.
To the king's majesty.
CCLXXIY. TO KING HENRY VIII.
IT may please your majesty to be advertised, that yesterday the ambassador of Cleve state Paper
came unto my house at Lamhith, and delivered me letters from Oslynger, vice-chancellor Domestic
unto the duke of Cleve, which letters I have sent unto your majesty herewith inclosed : IMLVOMY
the purport whereof, after he hath set forth my lauds and commendations like an orator, holograph,
when he cometh to the substance of the matter, is nothing else but to commend unto me V^I'/P^H
the cause of the lady Anne of Cleve. Which although he trustcth that I would do of CLXXVII.
myself, undesircd, yet he saith that the occasion is such, that he will not omit to put pp' 71(J> 17'
spurs to the horse that runneth of his own courage. When I had read the letter, and
considered that no cause was expressed specially, but only in general that I should have
commended the cause of the lady Anne of Cleve; although I suspected the true cause of
his coming, yet I would take upon me no knowledge of any special matter, but said thus
unto him : " Master ambassador, I have perused Oslynger's letters, by the which he com-
mendcth unto rne the lady Anne of Cleve's cause ; but forasmuch as he declareth no
certain cause, I trust you have some other instructions to inform me of some particular
matter." Whercunto he answered, that the 'cause was, the reconciliation of your majesty
unto the lady Anne of Cleve. Whereunto I answered, that I thought not a little strange,
that Oslynger should think it meet for me to move a reconciliation of that matrimony, of
the which I, as much as any other person, knew most just causes of divorce. And here
I moved him to consider your grace's honour and the tranquillity of this realm, with the
[2 It was the king's pleasure that Baynton
" should attend on the queen, to have the rule and
government of the whole house ; and with him the
almoner [Nicholas Hethe] to be also associate."
Letter from the Council to Cranmer in State Papers,
Vol. I. p. 692.]
[3 Probably the document printed by Burnet,
Hist, of Reformat. Vol. III. App. B. iii. No. 72,
Part n. pp. 230 — 233. (vid. supra), which was signed
by the queen, and chiefly refers to her contract of
matrimony with Dereham ; but also gives positive
evidence of her crime. Vid. State Papers, Vol. I. p.
f>92; Kennefs Hist, of England, Vol. II.; Lord
Herbert's Life of Henry VIII. p. 032.J
410
LETTERS.
[1541.
surety of your grace's succession ; and further, bow this should agree with Oslynger's
opinion of me, as he writeth in his letters, that I should study to the commodity and
tranquillity of this realm, if I should move your grace to receive her in matrimony, from
whom your majesty was upon most just causes divorced1; whereupon might grow most
uncertitude of your grace's succession, with such unquictness and trouble to this realm,
as heretofore hath not been seen. And when he would have begun something, as
appeared unto me, more largely to have reasoned the matter, and to grope my mind, I
finished our communication in this sort : " Master ambassador, this is a matter of great
importance, wherein you shall pardon me ; for I will have no communication with you
therein, unless it please the king's majesty to command me. But I shall signify unto his
highness your request, and thereupon you shall have an answer." Now what shall bo
your majesty's pleasure that I shall do, whether that I shall make him any answer or no,
and what answer it shall be, and whether I shall make a general answer to Oslynger by
writing, because he writeth generally not touching this matter, or that I shall make a
certain answer in this point to the ambassador by mouth, I most humbly beseech your
majesty that I may be advertised ; and according thereto I shall order myself, by the
grace of God : whom I beseech daily to have your majesty evennore in his protection
and governance. From my manor of Lamhith, this Tuesday the 13 Januarii2. [1540-1. ]
Your grace's most bounden
chaplain and beadsman,
To the king's majesty. THOMAS CANTUARIEN.
[OLYSLEGEll S LETTER TO CRANMER.]
"S.\LUS et pax a Deo Patre, et Jesu Christo Domino ac Salvatore nostro. Reverendissime Prsesul at;
Doinine, multis modis venerande. Quoniam singularis candor plurimorumque officiorum tuorum prse-
stationes multis bonis viris tarn extra quam intra hoc florentissimum regnum Anglhe, cognita atque per-
specta, de tua celsitudine earn opinionem statuerunt, eandemque celsitudinem tuam ita suspicentur, ut quod
ad Omnipotentis Dei ac Benedict! Filii ejus gloriam illustrandam imprimis, ac deinde ad reipublicse
Christiana1, praesertim Anglicanae, tranquillitatem ac commoditatem conservandam, augendam, promoven-
damque quovis modo pertinere videatur, id semper singulari studio, opera, atque industria, celsitudo tua
fuerit prosecuta; fieri non potest, quin in eadem spe firmiter consistamus, etiam nunc idipsum celsitu
dinem tuam pro sua virili curaturam. Itaque, quantum plurimum possumus, celsitudinem tuam flagitanms,
uti causam illustrissimae Dominse Anna?, sororis Principis nostri, pro rei commoditate sibi quam commen-
datissimam habere non gravatim velit. Et quamvis existimemus idipsum celsitudinem tuam sine nostra
interpellatione a?que facturam, noltii tamen committere, quin, pro hujus temporis occasione, hoc calcar
equo sponte currenti admoverem. Et oro Dominum nostrum Jesum Christum, ut gratiam suam alioqui plus
satis infusam in celsitudinem tuam augere, ac diu incolumem servare dignetur. Datum Duysseldorpii,
prid ie Calendas Decembris, 1541.
" Ejusdem celsitudinis tute addictissimus,
" HKNR. OLISL. Doct.
" Vicecancellarius Clevensis.
" Reverendissinw Pr&suli ac Domino, plurimisque dotibus
inxigni, Domino Thoniff, per Dei gratiam archiepiscopo
Cantuariensi, ac per regnum, Anglia primario prccsidi,
Domino plurimum venerabili."
[l Vid. the judgment of the convocation for an-
nulling of the marriage with Anne of Cleves. Bur-
net's Hist, of Reformat. Vol. I. App. B. iii. No. 19,
pp. 308—312, and in State Papers, Vol. I. Part n.
No. CXXXVI1I. pp. 629—635, where the signa
tures of the members are added, as well as Hen.
VIII. 's declaration of the causes of the separation.]
[2 " This date is manifestly erroneous, for the
13th of January did not fall on a Tuesday between
1540, when the king was recently married to Anne
of Cleves, and 1545, when he was the husband of
Catharine Parr. There can be little doubt that
January is written by mistake instead of December,
for the 13th of December, 1541, was Tuesday; and
this supposition makes this letter coincide with lord
Southampton's of the preceding day, which, from
the other circumstances adverted to in it, is fixed
beyond dispute to that month and year." Note to
State Papers, Vol. I. p. 7\7. " This morning [12
Dec.] the ambassador of Cleves was here at my
house, and advertised me, that he hath letters of
credence to your highness from the duke his master,
with two other letters ; the one addressed to my lord
of Canterbury from Olisleger, the other from the
said duke to my lord great master ; and hath also
delivered letters to me from the same Olisleger."
Lord Southampton then proceeds to give an account
of the ambassador's conversation ; which was to the
same effect as that which is zelated by Cranmer.
Letter from the earl of Southampton to king Henry
VIII. in State Papers, Vol. I. Part n. Letter
CLXXVI. p. 714.]
1541.]
LETTERS.
411
[TRANSLATION.]
HEALTH and peace from God the Father and Jesus Christ our Lord and Saviour ! Most reverend
prelate and lord, in many ways honourable. Since your special purity and your very many kind atten
tions shewn to many good men beyond the bounds of, as well as within, the most flourishing realm of
England, are known and understood ; and have established this opinion of your highness, and they so regard
tbe Mine your highness, that your highness has followed out with special earnestness, labour and industry,
at all times such things above all as appear in any way to concern the setting forth of the glory of Almighty
God and his blessed Son, and secondly the preservation, increase and advancement, of the peace and advan -
tage of the Christian commonweal, especially that of England ; it is therefore impossible but that we should
rest strongly on the same hope that even now your highness will attend to the same thing, to the extent of
your power. Therefore as earnestly as is in our power we beg of your highness, that it would not be disin
clined to regard as most warmly commended according to the soundness of the cause the case of our
most illustrious lady Anne, the sister of our prince. And although we feel that your highness would no
less do it without (Air interference, I was however unwilling to omit the application in this suitable time of a
spur to the willing horse. And I pray our Lord Jesus Christ to increase his grace in other points more
than enough poured into your highness, and long to preserve you. Given at Dusseldorf, 30 Nov. 1541.
The same your highness' most devoted
HENRY OLISLEOER, D.D.
Vice-chancellor of Cleves.
To the most reverend prelate and lord, and illustrious for
many endowments. Lord Thomas, by God's grace arch
bishop of Canterbury and throughout the realm of
England lord primate, and most venerable lord.
CCLXXV. TO LORD COBHAM3.
MY lord, after my right hearty commendations; these are to advertise you, that I Hari. wss.
have received your letters dated at Calais the xith of April : and as concerning your request, Phit. ixvii.
that I should revoke the inhibition brought unto the arches by John Holland, in the British
matter between him and William Porter ; forasmuch as the said Holland hath appealed original.'
to the arches, I cannot with justice interrupt his appellation, so that the same be again
remitted unto the commissary of Calais ; for then the said Holland should have just
occasion to appeal from me : but for the better expedition of the matter, I have sent to
the dean of the arches, commanding him to surcease therein, and have wholly resumed
the matter into my hands. Wherefore, my lord, I pray you let both the interrogatories
and the testament, with all the acts before the judge, be sent unto me, and I shall take
such an order therein as shall stand with equity and justice. I will stay the matter for
a time, that you may make an end therein, if you can, shortly ; and if you cannot, then
I shall proceed as to the law appertaineth.
Moreover, I most heartily thank your lordship for your wine, which I trust to re
member ; and if at any time this year there come any to be sold at any reasonable price, I
pray you that I may have part thereof. Praying you to have me heartily commended to
my lady Cobham, to Mr Treasurer4, to Mr Marshall, to Mr Wenteworthe, and to my lady.
Thus heartily, my lord, fare you well. At Bekisborne, the xviiith of April. £1544.]
Your assured,
T. CANTUARIEN.
And as concerning my lady Baynton's request, you write that you are content that
she shall have the college6, and not to meddle with Cobham hall : I pray, my lord, to send
your mind herein to him that hath the ordering of that house and your affairs there ; for
[3 George Brook, lord Cobham, lord deputy of
Calais. Vid. Letter CLXXXVII. p. 335. Much
of his correspondence is preserved in the Harl.
31 SS. No. 283.]
(4 " In the month of July, [A.D. 1543J, the king
sent over (5000 men under the leading of Sir John
Wallope, accompanied with Sir T. Seimer, marshal,
Sir Robert Bowes, treasurer," &c. Stow's Annals,
p. 585. Ed. Lond. 1615. The capture of Boulogne
occurred A.D. 1544.]
[5 Cobham college was sold to lord Cobham,
about A.D. 1538, by the master and brethren them
selves, from the supposition that it would be dis
solved. Vid. Hasted'sliist. of Kent, Vol. I. p. 503-1
412
LETTERS.
[1544.
my lady is willing to have the same, so that she may have convenient ground thereunto.
"Wherefore your lordship shall do well to send your determined mind, what commodities
she shall have with the college, and the prices thereof, appointing one to whom she may
resort, and commune, and conclude withal in that behalf.
To my very loving lord, my lord Colham,
lord deputy of Calls.
State Paper
Office.
Domestic
Papers. A.D.
1544. Vol. V.
Original.
State Papers,
Vol. I. pt. ii.
Lett.CXCVI.
pp. 760—1.
Collier's
Eecles. Hist.
Vol. V. pt>.
147, «• Ed.
Lond. 1840,41.
Todd's Life
of A hi) Cran-
mer. Vol. I.
p. 355.
CCLXXVI. TO KING HENRY VIII1.
IT may please your majesty to be advertised, that according to your highness' com
mandment, sent unto me by your grace's secretary, Mr Pagett, I have translated into the
English tongue, so well as I could in so short time, certain processions, to be used upon
festival days, if after due correction and amendment of the same your highness shall
think it so convenient. In which translation, forasmuch as many of the processions, in
the Latin, were but barren, as meseemed, and little fruitful, I was constrained to use
more than the liberty of a translator : for in some processions I have altered divers wrords;
in some I have added part ; in some taken part away ; some I have left out whole, either
for by cause the matter appeared to me to be little to purpose, or by cause the days be not
with us festival-days ; and some processions I have added whole, because I thought I had
better matter for the purpose, than was the procession in Latin : the judgment whereof I
refer wholly unto your majesty; and after your highness hath corrected it, if your grace
command some devout and solemn note to be made thereunto, (as is to the procession
which your majesty hath already set forth in English,) I trust it will much excitate and
stir the hearts of all men unto devotion and godliness : but in mine opinion, the song that
shall be made thereunto would not be full of notes, but, as near as may be, for every
syllable a note ; so that it may be sung distinctly and devoutly, as be in the Matins and
Evensong, Venite, the Hymns, Te Deum, Benedictus, Magnificat, Nunc dimittis, and all
the Psalms and Yersicles ; and in the mass Gloria in Excelsis, Gloria Patri, the Creed,
the Preface, the Pater nosier, and some of the Sanctus and Agnus. As concerning the
Salve festa dies, the Latin note, as I think, is sober and distinct enough ; wherefore I
have travailed to make the verses in English, and have put the Latin note unto the same.
Nevertheless they that be cunning in singing can make a much more solemn note thereto.
I made them only for a proof, to see how English would do in song. But by cause mine
English verses lack the grace and facility that I would wish they had, your majesty may
cause some other to make them again, that can do the same in more pleasant English
and phrase. As for the sentence, I suppose will serve well enough. Thus Almighty God
preserve your majesty in long and prosperous health and felicity ! From Bekisbourne,
the 7th of October. [1544.]
Your grace's most bounden
chaplain and beadsman,
To the kings most excellent majesty. T. CANTUARIEN.
PRINCE EDWARD TO CRANMER.
Foxe's Acts " ETSI puer sum, colendissime susceptor, non tamen immemor sum vel officii erga te mei, vel luimanitatis
meats, tuse> <luam indies mihi exhibere studes. Non exciderunt mihi humanissimae tua? literae pridie divi Petri ad me
U;d1:^Mt- data?. Quibus antehac respondere nolui, non quod illas neglexerim, aut non meminerim, sed ut illarum
1583. diuturna meditatione fruerer, fidelique memoria reponerem, atque demum bene ruminatis pro mea virili
f1 In the State Papers this letter is printed under
A.D. 1543. By Dr Jenkyns and Mr Todd it is
placed under 1544, and by Collier under 1545. It
is doubtful to which of the two latter years it may
be correctly assigned, but that of A.D. 1544 is here
adopted, as being the most probable. The mandate
of Henry VIII. June, 1544, authorised the pro
cession which is here spoken of. Dr Jenkyns thinks
that as Henry VIII. returned from Boulogne Oct.
1st, he might have been proud of his success, and
so probably commanded it to be celebrated by reli
gious processions. Vid. Stow's Annals, p. 58J.]
1544.]
LETTERS.
413
responderem. Proinde aft'ectum erga me tuum vere paternum, quern in illis expressisti, aniplector et
veneror, optoque ut multos vivas annos, tuoque pio ac salubri consilio pergas esse mihi venerandus pater.
Nam pietatem ante omnia mihi amplectendam et exosculandam esse duco, quoniam divus Paulus dicit,
* Pietas ad omnia utilis est.' Optime valeat tua paternitas in plurimos annos. Hartefordise, 13. Januarii.
"Tui studiosissimus,
" Edwardus Princeps."
[TRANSLATION.]
ALBEIT I am a boy, most honourable tutor, yet I am not unmindful either of your attention to me or
your kindness which you study every day to shew me. Your very kind letter sent to me on St Peter's eve
has not escaped me, but I was unwilling to reply to it heretofore, not because I have neglected or forgotten,
but that I might enjoy a daily consideration of it and treasure it up with a tenacious memory, and when at
length I should well consider it, might reply to the best of my ability. Accordingly I affectionately receive
and honour that truly paternal affection which you have expressed in it, and I hope that you may live many
years, and continue to be my honoured father by your godly and wholesome advice. For I think that
godliness above all things is to be embraced and loved by me, since St Paul says, "Godliness is profitable for
all things." May you, my father, live in much happiness for very many years ! Hertford, 13. Jan.
Your most attached,
EDWAKD, PRINCE.
CCLXXYII. TO PRINCE EDWARD2.
NON magis potcrat ipsc me [ mea] servarc salus, fill in Christo carissime, quam salus Foxe's Acts
tua. Mea vita non dicenda est vita absque tua et salute et valetudine. Quapropter cum merits, ibid,
te incolumem ac salvum intelligo, vitam etiam mihi integram esse et incolumem sentio.
Neque certe absentia mea tarn est injucunda tibi, quam sunt liters tuae perjucundse mihi.
Qua? arguunt tibi juxta adcsse et ingcnium dignum tanto principe, et prasceptorem dignum
tanto ingenio. Ex quibus tuis literis te sic literas video colere, ut interim doctrinaa cceles-
tis tua nequaquam minima sit cura : qua? cuicunque sit cura*, non potest ilium quasvis
cura frangere. Perge igitur qua via incepisti, princeps illustrissime, et Spartam quam
nactus es, hanc orna ; ut quam ego per literas video in te virtutis ' lucem, eadem olim
illuminet universam tuam Angliam. Non scribam prolixius, turn quidem ut me intelligas
brevitate nonnihil amci, turn etiam quod credam, te aatate quidem adhuc parvulum parvo
gaudere, et similem simili ; turn etiam prasterea, ne impolita mea oratio in causa sit, quo
generosa ilia tua indoles barbarian vitium contrahat.
TRANSLATION.
THE health of my own self, my dearest son in Christ, could not be more serviceable to me than is
your own. My life is not to be called living unless you are in health and strength; and therefore as
I hear that you are safe and well, I feel also that my life is complete and uninjured. Nor at all events
does my absence deprive you of so much pleasure as your letter adds to mine ; for it shews no less that you
have ability worthy of so great a prince, than that you have a tutor worthy of such great ability. And from
this letter of yours I find that you so study letters that meanwhile you have no small care for heavenly
teaching ; and whatever person has a care for it, him no care can ever destroy. Proceed then, most illus
trious prince, in the same way as you have begun, and adorn this Sparta which you have obtained ; so that
the same light of excellency which I see from your letter is in you, may hereafter illuminate the whole
of your realm of England. I will not write at greater length, both that you may see that I am in a measure
pleased with brevity, and also because I believe that as you are still small in age, you delight in that which
is small, and like is pleased with like ; and furthermore, that my unpolished style may not be the cause of
your noble mind contracting the fault of baldness in your own.
[2 This is said by Foxe to be the answer of the
archbishop to the above letter of prince Edward,
who also gives the following letter, written when
the prince " seemed to be very young, not above
seven years of age, lying then at Antill."
"An Epistle of young prince Edward to the arch
bishop of Canterbury, his godfather.
" Impertio te plurima salute, colendissime prae-
sul, et carissime susceptor. Quia abes longe a me,
vellem libenter audire te esse incolumem. Precor
autem ut vivas diu, et promoveas verbum Dei.
Vale. AntilcE decimo octavo Junii. [1544.]
" THUS in Christo tilius,
"EDWARDUS PRIXCEPS."
[Translation :]
" I most heartily commend me to you, most
worshipful primate and dearest tutor. As you are
at a great distance from me, 1 am exceedingly
anxious to hear that you are well. I pray that you
may long live, and promote the word of God. Fare
well. From Antill, June xviii.
" Your son in Christ,
"EDWARD THE PRINCE."]
414
LETTERS.
1.™;. vol.
CCLXXVIII. TO SIR WILLIAM PAGET'.
state Paper AFTER my very hearty commendations. Having sent by this bearer letters to bo
Domestic delivered unto the king's majesty by you, with a minute of another letter in the same
inclosed (the copy whereof you shall herewith receive) to be sent unto me from the king's
majesty ; these shall be to desire you to peruse the said minute ; and if it be not formably
made, I pray you to reform the same with such correction as shall seem unto you most
requisite, and thereupon to deliver it unto the king's majesty, knowing his grace's further
pleasure in the same. Thus right heartily fare ye well. From my manor at Bekesbourne,
the 20th of January. [1545-6.]
Your assured
T. CANTUARIEN.
To the right honourable sir William Paget, knight,
one of the king's majesty's two principal secretaries.
Domestic
Papers, A.D.
1S4<>. Vol.
VIII.
State Paper
Office. Ibid.
Harriet's
Hist, of
Reformat.
Vol. II.pt. ii.
pp. 334, 5.
Eil. Oxon.
18:*).
Collier's
Eccles. Hist.
Vol.V.p.138.
Ed. Lond.
1840—41.
The minute of the king's majesty's letters to be addressed to the archbishop of
Canterbury.
FORASMUCH as you, as well in your own name as in the name of the bishops of
Worcester2 andChichester3, and other our chaplains and learned men, whom we appointed
with you to peruse certain books of service which we delivered unto you, moved us,
that the vigil and ringing of bells all the night long upon Alhallow-day at night, and
the covering of images in the church in time of Lent, with the lifting up of the veil
that covereth the cross upon Palm-sunday, with the kneeling to the cross the same time,
might be abolished and put away, for the superstition and other enormities and abuses
of the same : First, forasmuch as all the vigils of our lady and the apostles, and all
other vigils, which in the beginning of the church were godly used, yet for the manifold
superstition and abuses which after did grow by means of the same, they be many years
passed taken away throughout all Christendom, and there remaineth nothing but the
name of the vigil in the calendar, the thing clearly abolished and put away, saving onlv
upon Alhallow-day at night, upon which night is kept vigil, watching, and ringing of
bells all the night long; forasmuch as that vigil is abused as other vigils were, our pleasure
is, as you require, that the said vigils shall be abolished as the other be, and that there
shall be no watching, nor ringing, but as be commonly used upon other holydays at night.
We be contented and pleased also, that the images in the churches shall not be covered,
as hath been accustomed in times passed ; nor no veil upon the cross ; nor no kneeling
thereto upon Palm-sunday, nor any other time. And forasmuch as you make no mention
of creeping to the cross, which is a greater abuse than any of the other ; (for there you
say, Orucem tuam adoramus, Domine ; and the ordinal saith, Procedant clerici ad crucem
adorandum nudis pedilus ; and after followeth in the same ordinal, Ponatur crux ante
aliquod altare, uli a populo adoretur ; which by your own book, called, " A Necessary
Doctrine," is against the second commandment :) therefore our pleasure is, that the said
creeping to the cross shall likewise cease from henceforth and be abolished, with the other
abuses before rehearsed. And this we will, and straitly command you to signify unto all
the prelates and bishops of your province of Canterbury, charging them, in our name,
to see the same executed, every one in his diocese, accordingly.
State Paper
Office.
Domestic
Papers. A.D.
134(i. Vol.
VIII.
Burnet'sHist.
of Kef. Vol.
II. pt. ii. fol.
8.B.i.No.61.
pp. 332, 4.
Ed. Oxon.
1829.
CCLXXIX. TO KING HENRY VIII.
The copy of the letter to the king's majesty.
IT may please your highness to be advertised, that forasmuch as I might not tarry
myself at London, because I had appointed the next day after that I departed from your
majesty to be at Rochester, to meet the next morning all the commissioners of Kent at
Sittingbourn ; therefore the same night that I returned from Hampton court to Lambhith,
f1 This letter has not appeared in any previous
collection.!
[2 Nicholas Hcthe. Vid. Letter LXXXVIII.
27fi.l P George Day.!
1546.]
LETTERS.
415
I sent for the bishop of Worcester incontinently, and declared unto him all this vour Todd's Life
/ .,. , . . '_ ofAbp. Cran-
mcr, Vol. I.
pp. :ti<J— 3(J2.
majesty's pleasure, in such things as your majesty willed me to be done. And first, mcr, y()i. i.
where your majesty's pleasure was, to have the names of such persons as your highness
in times passed appointed to make laws ecclesiastical for your grace's realm4, the bishop
of Worcester promised me with all speed to inquire out their names and the book which
they made, and to bring the names and also the book unto your majesty ; which I trust
he hath done before this time.
And as concerning the ringing of bells upon Alhallow-day at night, and covering of
images in Lent, and creeping to the cross, he thought it necessary that a letter of your
majesty's pleasure therein should be sent by your grace unto the two archbishops ; and
we to send the same to all other prelates within your grace's realm. And if it be your
majesty's pleasure so to do, I have, for more speed, herein drawn a minute of a letter,
which your majesty may alter at your pleasure. Nevertheless, in my opinion, when such
tilings be altered or taken away, there would be set forth some doctrine therewith, which
should declare the cause of the abolishing or alteration, for to satisfy the conscience of
the people: for if the honouring of the cross, as creeping and kneeling thereunto, bo
taken away, it shall seem to many that be ignorant, that the honour of Christ is taken
away, unless some good teaching be set forth withal to instruct them sufficiently therein :
which if your majesty command the bishops of Worcester and Chichestcr with other
your grace's chaplains to make, the people shall obey your majesty's commandment
willingly, giving thanks to your majesty if they know the truth; which else they would
obey with murmuration and grutching. And it shall be a satisfaction unto all other
nations, when they shall see your majesty do nothing but by the authority of God's word,
and to the setting forth of God's honour, and not diminishing thereof. And thus
Almighty God keep your majesty in his preservation and governance! And thus, &c.
From my manor at Bekisbourne, the 24th of January, 45. [1545-65.]
Your grace's most bounden chaplain and beadsman.
[4 Burnet's Hist, of Reformat. Vol. I. p. 661;
Vol. III. p. 308. Ed. Oxon. 1829; Strype's
Mem. of Abp. Cranmer, Vol. I. p. 190. Ed. Oxon.
1840.]
[5 The date of the original paper preserved in
the State Paper Office, and from which the above
documents are printed as they stand, and contrary
to the position given to them by Burnet, is 45, i. e.
1545. The date has been enlarged by Burnet to
1545-6. Mr Todd is inclined to reduce it to 1544-5.
But it is probable that Burnet is accurate, as Foxe,
under A. D. 1546, gives the following narrative of the
matter to which the above letters refer : u Whilst
the said bishop of Winchester [Gardiner] was now
remaining beyond the seas about the affairs afore
said," [i.e. to conclude a league between Henry
VIII., the emperor Charles V., and Francis I. the
French king, 'in whose absence the archbishop of
Canterbury sought occasion somewhat to further the
reformation of the corrupt religion,'] " the king's
majesty and the said archbishop, having conference
together for reformation of some superstitious enor
mities in the church, amongst other things, the
king determined forthwith to pull down the roods
in every church, and to suppress the accustomed
ringing on Allhallow night, with a few such like
vain ceremonies ; and therefore, when the said
archbishop, taking his leave of the king, to go into
Kent, his diocese, his highness willed him to re
member that he should cause two letters to be de
vised ; 'for me,' quoth the king, 'to be signed, the
one to be directed unto you, my lord, and the other
unto the archbishop of York, wherein I will com
mand you both to send forth your precepts unto all
other bishops within your provinces, to see those
enormities and ceremonies reformed undelayedly,
that we have communed of.'
" So upon this the king's pleasure known, when
the archbishop of Canterbury was then come into
Kent, he caused his secretary to conceive and write
these letters according to the king's mind, and being
made in a readiness, sent them to the court to Sir
Anthony Denie, for him to get them signed by the
king. When master Denie had moved the king
thereto, the king made answer : ' I am now other-
ways resolved ; for you shall send my lord of Canter
bury word, that since I spake with him about these
matters, I have received letters from my lord of
Winchester, now being on the other side of the sea,
about the conclusion of a league between us, the
emperor, and the French king, and he writeth
plainly unto us, that the league will not prosper nor
go forward, if we make any other innovation, change,
or alteration, either in religion or ceremonies, than
heretofore have been already commenced and done.
Wherefore my lord of Canterbury must take
patience herein, and forbear until we may espie a
more apt and convenient time for that purpose.'
Which matter of reformation began to be revived
again at what time the great ambassador from the
French king came to the king's majesty at Hamp
ton Court, not long before his death. It is not our
purpose here but only to consider the note of the
conference and communication had the first night
after the said banquet was finished, between the
king's majesty, the said ambassador, and the arch
bishop of Canterbury, (the king's highness standing
openly in the banqueting house, in the open face of
all the people, and leaning one arm upon the
shoulder of the archbishop of Canterbury, and the
other arm upon the shoulder of the ambassador,)
touching the establishment of godly religion be
tween those two princes in both their realms ; as by
the report of the said archbishop unto his secretary
416
LETTERS.
I beseech your majesty, that I may be a suitor unto the same for your cathedral
church of Canterbury ; who, to their great unquietness and also great charges, do alienate
[Morice] upon occasion of his service to be done in
king Edward's visitation, then being register in the
same visitation, relation was made in that behalf in
this sort.
" When the said visitation was put in a readiness,
before the commissioners should proceed in their
voyage, the said archbishop sent for the said register
his man, unto Hampton Court, and willed him in
any wise to make notes of certain things in the said
visitation, whereof he gave unto him instruction,
having then further talk with him touching the
good effect and success of the said visitation. Upon
which occasion the register said unto his master the
archbishop : ' I do remember that you not long ago
caused me to conceive and write letters, which king
Henry the VIII. should have signed and directed
unto your grace and the archbishop of York, for
the reformation of certain enormities in the churches,
as taking down of the roods, and forbidding of ring
ing on Allhallow night, and such like vain cere
monies ; which letters your grace sent to the court
to be signed by the king's majesty, but as yet I
think that there was never any thing done therein.'
"'Why,' quoth the archbishop again, 'never
heard you how those letters were suppressed and
stopped?' Whereunto the archbishop's servant
answering again : ' As it was' (said he) ' my duty to
write those letters, so was it not my part to be inqui
sitive what became thereupon.' 4 Mary,' quoth the
archbishop, ' my lord of Winchester then being be
yond the seas about a conclusion of a league between
the emperor, the French king, and the king our
master, and fearing that some reformation should
here pass in the realm touching religion in his
absence against his appetite, wrote to the king's
majesty, bearing him in hand that the league then
towards would not prosper nor go forwards on his
majesty's behalf, if he made any other innovation
or alteration in religion or ceremonies in the church,
than was already done ; which his advertisement
herein caused the king to stay the signing of those
letters, as Sir Antony Denie wrote to me by the
king's commandment.'
"Then said his servant again unto him : ' Foras
much as the king's good intent took no place then,
now your grace may go forward in those matters, the
opportunity of the time much better serving there
unto than in king Henry's days.'
'" Not so,' quoth the aichbishop. 'It was better
to attempt such reformation in king Henry the VIII.
his days, than at this time, the king being in his
infancy. For if the king's father had set forth any
thing for the reformation of abuses, who was he that
durst gainsay it ? Mary, we are now in doubt how
men will take the change or alteration of abuses in
the church ; and therefore the council hath forborne
especially to speak thereof, and of other things
which gladly they would have reformed in this visi
tation, referring all those and such like matters to
the discretion of the visitors. But if king Henry
the VIII. had lived unto this day, with the French
king, it had been past my lord of Winchester's
power, to have visored the king's highness, as he
did when he was about the same league.'
'"I am sure you were at Hampton Court,'
quoth the archbishop, ' when the French king's
ambassador was entertained there at those solemn
banquetting houses, not long before the king's
death : namely, when after the banquet was done
the first night, the king leaning upon the ambassa
dor and upon me, if I should tell what communica
tion between the king's highness and the said am
bassador was had, concerning the establishing of
sincere religion then, a man would hardly have be
lieved it. Nor I myself had thought the king's
highness had been so forward in those matters as
then appeared. I may tell you, it passed the pulling
down of roods, and suppressing the ringing of bells.
I take it that few in England would have believed,
that the king's majesty and the French king had
been at this point, not only within half a year after
to have changed the mass into a communion, as we
now use it, but also utterly to have extirped and
banished the bishop of Rome and his usurped
power out of both their realms and dominions.
" ' Yea, they were so thoroughly and firmly re
solved in that behalf, that they meant also to exhort
the emperor to do the like in Flanders and other his
countries and seignories, or else to break off from
him. And herein the king's highness willed me,'
quoth the archbishop, ' to pen a form thereof to be
sent to the French king to consider of. But the
deep and most secret providence of Almighty God,
owing to this realm a sharp scourge for our iniqui
ties, prevented (for a time) this their most godly
device and intent, by taking to his mercy both these
princes.'" Foxe's Acts and Monuments, pp. 1244,
45. Ed. Lond. 1583. Foxe also, in relating the
manner of the death of Henry VIII. (p. 1291) says :
"And thus much touching the end of king Henry,
who if he had continued a few months longer (all those
obits and masses, which appear in his will, made
before he went to Boulogne notwithstanding,) most
certain it is, and to be signified to all posterity, that
his full purpose was to have repurged the estate of
the church, and to have gone through with the same,
so that he would not have left one mass in all Eng
land. For the more certain intelligence whereof,
two things I have to lead me. The one is the as
sured report and testimony of Tho. Cranmer, arch
bishop of Canterbury, hearing the king declare the
same out of his own mouth, both to himself and to
Mounsieur de Annehault, lord admiral, the French
ambassador, in the month of August a little before
his death. The other cause, which leadeth me
thereunto, is also of equal credit, grounded upon the
declaration of the king's own mouth after that time,
more near to his death, unto Bruno, ambassador of
John Frederick, duke of Saxony. Unto the which
ambassador of Saxony the king gave this answer
openly, that if the quarrel of the duke of Saxony were
nothing else against the emperor but for religion,
he should stand to it strongly, and he would take
his part, willing him not to doubt nor fear; and so
with this answer dismissed the ambassador unto the
duke openly, in the hearing of these four sufficient
witnesses, the L. Seymer, earl of Harforde, lord
Lisley, then admiral, the earl of Bedford, lord privy
seal, and lord Paget. But the secret working of God's
holy providence, which disposeth all things after
his own wisdom and purpose, thought it good rather
by taking the king away to reserve the accomplish
ment of this reformation of his church to the peace
able time of his son Ed ward, and Elizabeth his daugh
ter, whose hands were yet undefiled with any blood,
and life unspotted with any violence or cruelty."]
1546.] LETTERS. 417
their lands daily, and, as it is said, by your majesty's commandment. But this I am
sure, that other men have gotten their best lands, and not your majesty. Wherefore this
is mine only suit, that when your majesty's pleasure shall be to have any of their lands,
that they may have some letter from your majesty to declare your majesty's pleasure,
without the which they be sworn that they shall make no alienation ; and that the same
alienation be not made at other men's pleasures, but only to your majesty's use. For now
every man that list to have any of their lands, makes suit to get it into your majesty's
hands; not that your majesty should keep the same, but, by sale or gift from your
majesty, to translate it from your grace's cathedral church unto themselves.
T. CANTUARIEN.
CCLXXX. TO THE CHAPTER OF CANTERBURY.
AFTER my hearty commendations : whereas I am informed that you be in doubt, s
whether any prebendary of that my church may exchange his house or garden with t'ranmer,
another prebend of the same church living, and that you be moved by this statute so to Ed/okon.
think, which here followeth ; " Statuimus ut canonicus de novo electus et demissus in the Register
demortui aut resignantis aut quovis modo cedentis cedes succedat :" these be to signify unto church, can-
you, that neither this statute, nor any other reason that I know, maketh any thing against
the exchange between two prebends living, but that they may change house, orchard, or
garden during their life, this statute or any other reason contrary notwithstanding. And
whereas you have appointed your preachers at your last chapter their chambers and
commodities, I require you that they may be indelayedly admitted thereunto, according
to that your order. Thus fare you well. From my manor of Croydon, the 12th of
December, 1546.
T. CANTUARIEN.
To my loving friends, the vice-dean and
prebendaries of my clmreh in Canter
bury.
CCLXXXI. TO BONER.
THIS is to advertise your lordship, that my lord protector's grace, with advice of wiikim-
others the king's majesty's council, for certain considerations them thereunto moving, hath voSv! p.
fully resolved, that no candles should be boren upon Candlemas-day, nor also from hence- Bo/erT
forth ashes or palms used any longer. Wherefore I beseech your lordship to cause iuflst'
admonition thereof to be given in all parish churches throughout your diocese with all
celerity ; and likewise unto all other bishops that be hereabouts, that they may do the
scmblable in their dioceses before Candlemas-day. And as for other bishops that cannot
have knowledge so soon, you may give them knowledge hereof at more leisure, so that
it be done before Ash- Wednesday. Thus fare your lordship well. Lambeth, Jan. 27,
1547. [1548.]
Your loving friend,
T. CANTFAR.
CCLXXXII. TO THE DEAN AND CHAPTER OF ST PAUL'S.
AFTER our right hearty commendations : whereas it hath pleased Almighty God to cranm.
send the king's majesty such victory against the Scots ', as was almost above the expecta- sSS'vf' 5'
tion of man, and such as hath not been heard of in any part of Christendom this many Snerf bp'
years : in which victory above the number of fifteen thousand Scots be slain, two thousand *$».*$&.
taken prisoners ; and among them many noblemen and others of good reputation ; all °xon' 184°
their ordnance and baggage of their camp also won from them : the king's majesty, with
L1 Viz. At the battle of Pinkey, in which the Scots were defeated, Sept. 10, A.D. 1547.]
f~CR. 4NMF.W. TT ~1 ^3
418
LETTERS.
[1547.
c.c.c.c.
MSS.
CVHI.p.3.
Original.
advice of his highness' privy council, presently attending upon his majesty's most royal
person, well knowing this, as all other goodness, to be the gifts of God, hath and so doth
account it ; and therefore rendereth unto him the only glory and praise for the same : and
so hath willed me, not only in his majesty's cathedral church, and other churches of my
diocese, to give thanks to Almighty God, but also to require in his name all other bishops
of the province of Canterbury to do or cause to be done semblably in their cures1. Which
his majesty's pleasure I have thought good to signify unto you : requiring you, not only
to cause a sermon to be made in your cathedral church the next holy-day after receipt
thereof, declaring the goodness of God, and exhorting the people to faith and amendment
of life ; and to give thanks to God for this victory ; but also at the same time, immediately
after the sermon, and in presence of the mayor, aldermen, and other the citizens of London,
to cause the procession in English, and Te Deum to be openly and devoutly sung. And
that you do also cause the like order to be given in every parish church of your diocese,
upon some holy-day, when the parishioners shall be there present, with as much speed
as you may ; not failing, as you tender his majesty's pleasure. Thus fare you heartily
well. From Otelands, the 18th day of December2, the year of our Lord God 1547-
Your loving friend,
T. CANTUARIEN.
The council's pleasure is, you shall see this executed on Tuesday next.
To the dean and chapter of St Paul's, in
London, this be given in haste3.
CCLXXXIII. TO MATTHEW PARKER.
I COMMEND me unto you ; signifying, that the lord protector, conceiving good opinion
of your wisdom, learning, and earnest zeal which you bear to the setting forth of God's
word among the people, hath, by the advice of the council, appointed you to preach one
sermon at Paul's cross in London on Sunday, being the 22. day of July next; not
doubting but that you will purely and sincerely set out the holy scriptures, so as God's
glory may be advanced, and the people with wholesome doctrine edified. These therefore
shall be to require you to prepare yourself ready in the mean season to supply the day,
time, and place to you appointed accordingly ; foreseeing that you present yourself unto
the dean of Paul's, resiant at his house in Paul's church-yard, or unto his deputy there,
the Saturday before noon that you shall preach, or at the least to signify then unto him
by your letters, or some sure messenger, that you will not fail to preach the Sunday ;
because the cross must in no wise be disappointed or destitute of a preacher. Thus
heartily fare you well. From my manor at Lambith, the 5. day of May. [1548.]
Your loving friend,
T. CANTUARIEN.
Catechism
of Justus
forth by Abp.
Cranmer,
Ed. 154tt.
CCLXXXIV. TO KING EDWARD VI.
To the most excellent prince Edward VI., by the grace of God king of England,
France, and Ireland, defender of the faith, and in earth of the church of England
avid Ireland immediately under God supreme head, your graces humble subject
and chaplain Thomas, archbishop of Canterbury, wisheth abundance of all grace and
godliness with a long and prosperous reign.
IT is not unknown unto the whole world, most excellent prince, that your grace's
father a kino- of most famous memory, of a fervent and earnest godly disposition and
_
[J In their course. Strype.]
[2 " Itshould be September, I suppose." Strype.
It is, however, " December" in Cranmer's register,
which in all probability is a mistake for " Septem
ber." Vid. Heylyn's Eccles. Restaur. Edw. VI.
p. 47. Ed. Lond. 1670.]
[3 "Expressions in the letter itself prove that it
was addressed to the bishop of London." Jenkyns,
Remains of Abp. Cranmer, Vol. I. p. 324. n. r.]
1548.] LETTERS. 419
tender zeal towards the setting forth of God's glory, most diligently travailed for a true
and a right reformation and a quiet concord in Christ's religion throughout all his domi
nions ; wherein undoubtedly he brought many things to a godly purpose and effect, and
did abolish and take away much blindness and ignorance of God, many great errors, fond
and pernicious superstitions and abuses, that had crept into this church of England and
Ireland a long time. And I, perceiving that your majesty, by the advice of your most
dear uncle my lord protector, and the rest of your grace's most honourable council, is
most desirous perfectly to finish and bring to pass that your father did most godly begin,
do think that there is nothing more necessary for the furtherance hereof, then that it might
be foreseen how the youth and tender age of your loving subjects may be brought up and
traded in the truth of God's holy word.
For it is thought, not to me only but to many others, that neither your grace's father
should have been inforced in his time to have taken so great pains for the reformation of
Christ's religion, neither yet your highness in this your time should need with such great
difficulty go about to further God's cause and his true service with so many laws,
injunctions, and proclamations, if so great negligence of the education of the youth had
not been so much suffered, and the necessary points and articles of our religion and pro
fession omitted, of those whose office and bounden duty was to have most diligently
instructed the youth in the same ; or if the ancient and laudable ceremony of confirmation
had continued in the old state, and been duly used of the ministers in time convenient,
where an exact and strait examination was had of all such as were of full age, both of
their profession that they made in baptism touching their belief and keeping of God's
commandments, with a general solemn rehearsal of the said commandments and of all
the articles of their faith.
Surely there can be no greater hope of any kind of persons, either to be brought to
all honest conversation of living, or to be more apt to set forth and maintain all godliness
and true religion, than of such as have been from childhood nourished and fed with the
sweet milk, and as it were the pap, of God's holy word, and bridled and kept in awe with
his holy commandments. For commonly as we are in youth brought up, so we continue
in age, and savour longest of that thing that we first receive and taste of. And as a fair
table finely polished, though it be never so apt to receive either pictures or writings, yet
it doth neither delight any men's eyes, neither yet profit any thing, except the painter
take his pencil, set to his hand, and with labour and cunning replenish it with scriptures
or figures as appertaineth to his science ; even so the tender wits of young children, being
yet naked and bare of all knowledge, through the grace of God, be apt to receive God's
gifts, if they be applied and instructed by such schoolmasters as have knowledge to bring
them up and lead them forward therein. And what can be more apt to be grown or
painted in the tender hearts of youth, than God's holy word ? What can lead them a
righter way to God, to the obedience of their prince, and all virtue and honesty of life,
tli an the sincere understanding of God's word, which alone sheweth the way how to know
him, to love him, and to serve him ? What can better keep and stay them, that they
do not suddenly and lightly fall again from their faith ? What can cause them more
constantly to withstand the assaults of the devil, the world, and the flesh, and manfully
to bear the cross of Christ, than to learn in their youth to practise the same ? And
verily it seemeth no new thing, that the children of them that be godly should be thus
instructed in the faith and commandments of God even from their infancy. For doth not
God command his people to teach his law unto their children and childer's children ? Dout. xi.
Hath not this knowledge continued from time to time amongst them, to whom God
promised to be their God, and they his people ? Doth it not appear by plain expressed
words of Paul, that Timothy was brought up even from a child in holy scriptures? 2 Tim. m
Hath not the commandments of Almighty God, the articles of the Christian faith, and
the Lord's prayer, been ever necessarily, since Christ's time, required of all, both young
and old, that professed Christ's name, yea, though they were not learned to read ? For
doubtless in these three points is shortly and plainly included the necessary knowledge of
the whole sum of Christ's religion, and of all things appertaining unto everlasting life.
In consideration whereof, in this time of your gracious reformation of all ungodliness,
and the setting forth of God's true glory, I, knowing myself as a subject greatly bounden,
*27—2
420
LETTERS.
[1548.
and much the more by reason of my vocation, to set forward the same, am persuaded
that this my small travail in this behalf taken shall not a little help the sooner to bring
to pass your godly purpose. For by this little treatise1 not only the youth of your
grace's realm may learn to know God, and how they may most purely and sincerely
honour, glorify, and serve him, and may also learn their office and duty how they ought
to behave themselves, first toward God, secondly towards your majesty, and so towards
all ministers under the same, towards their fathers and mothers, and all other persons, of
what sort or degree soever they be : but also many of the older sort, such as love God
and have a zeal to his honour and glory, and yet in their youth, through negligence,
were brought up in ignorance, may, by hearing of their children, learn in their age that
which passed them in their youth.
And as mine intent and endeavour is to profit both, and according to mine office to
bring both to the right knowledge of God, so my most earnest and humble prayer unto
God continually shall be that my good mind and desire may have good success, and
take effect according to mine expectation. Which thing I assuredly hope shall come to
pass, if it would please your highness to suffer this little book, by me offered unto your
majesty, to be read, taught, and learned of the children of your most loving subjects, in
whom is great hope of all grace, godliness, and virtue.
Your grace's humble subject and chaplain,
THOMAS, archbishop of Canterbury.
CCLXXXV. TO JOHN A LASCO'.
Gabbema, AovENTUM tuuni ad nos alterius cujusdam negotii subito interventu impeditum esse
vlironm!?r°r' doleo : non enim dubito, quin de tua vocatione 3 facile tibi satisfecissem, si coram tecum
mihi potestas colloquendi fuisset. Sed quia hoc tempore venire non potuisti, scribis
tamen te vcnturum esse posthac, si prius ex literis nostris intellexeris, qualis vocationis
tuce ratio apud nos futura sit: literis tecum agam, et quod coram copiosius fortassis
dicturus eram, id per literas explicabo brevi. 4Cupimus nostris ecclesiis veram de Deo
doctrinam proponere, ncc volumus cothurnos facere aut ambiguitatibus ludere; sed
semota omni prudentia carnis, veram, perspicuam, sacrarum literarum norma? conve-
nientem doctrinae formam ad posteros transmitter; ut et apud omncs gentes exstet
Epist. LI I
pp. ID!!, 9.
Ed. Harlin.
Kris. UWJ.
[} Viz. the translation of the Catechism of Jus
tus Jonas.]
[2 For an account of John a Lasco, who was a
Polish reformer, vid. Gerde's Hist. Reformat. Vol.
III. p. 145; and Gerde's Serin. Antiq. Tom. II.]
[3 From the following passage in Gerdes' Serin.
Antiq. Tom. II. p. 635, Dr Jenkyns thinks (Re
mains of Abp. Cranmer, Vol. I. p. 329. n. x.) that
John- a Lasco had been invited to England in the
preceding year : " Nuntium mittimus Witebergam
ad Philippum [Melancthonem], aut ubi is sit, scri-
bimusque ad ilium de vocatione in Angliam, de qua
hodie ad te scrips!." Letter from John a Lasco to
Albert Hardenberg, Embd. 11 Oct. 1547-]
[4 " In the year 1548 Cranmer propounded a
great and weighty business to Melancthon ; and a
matter that was likely to prove highly useful to all
the churches of the evangelic profession. It was
this : The archbishop was now driving on a design
for the better uniting of all protestant churches ;
viz. by having one common confession and har
mony of faith and doctrine drawn up out of the
pure word of God, which they might own and agree
in. He had observed what differences there arose
among protestants in the doctrine of the sacrament,
in the divine decrees, in the government of the
church, and some other things. These disagree
ments had rendered the professors of the gospel
contemptible to those of the Roman communion,
which caused no small grief to the heart of this
good man, nearly touched for the honour of Christ
his master, and his true church, which suffered
hereby ; and, like a person of a truly public and
large spirit, as his function was, seriously debated
and deliberated with himself for the remedying this
evil. This made him judge it very advisable to
procure such a confession. And in order to this, he
thought it necessary for the chief and most learned
divines of the several churches to meet together, and
with all freedom and friendliness to debate the
points of controversy according to the rule of the
scripture; and after mature deliberation, by agree
ment of all parties, to draw up a book of articles
and heads of Christian faith and practice, which
would serve for the standing doctrine of the pro
testants, &c. But the troubles at home and
abroad frustrated this excellent purpose, which for
two years he had been labouring to bring to
some good issue." Strype's Mem. of Abp.
Cranmer, pp. 584, 588. Ed. Oxon. 1840. Vid.
Letters CCLXXXVI. CCLXXXIX. CCXCV1.
CCXCVII. CCXCVIII. pp. 422, 425, 430, 431,
433 ; Strype's Eccl. Mem. Vol. II. p. 87- Ed. Oxon.
1822; and Latimer's 3rd Sermon, preached before
Edward VI. Vol. I. p. 141. Park. Soc. Ed.]
1548.]
LETTERS.
421
illustre testimonium de doctrina nostra, gravi ductorum ct piorum auctoritate traditum,
et universa posteritas normam habeat quam sequatur. Ad perficiendam rem tantam
eruditorum hominum prtusentia nobis opus esse judicavimus, qui, collatis nobiscum judiciis,
doctrine controversias tollant, et integrum corpus vera3 doctrine extruant. Accersivimus
igitur et te et alios quosdam doctos viros5 ; qui cum non gravatim ad nos venerint, ita ut
nullum fere ex iis prater te et Melancthonem desideremus, summopere te rogamus, ut
et ipse ad nos venias, et Melancthonem, si ullo modo fieri poterit, tecum adducas.
6Tertiam nunc epistolam ad Melancthonem mitto, qua eum hortor, ut ad nos vcniat;
quibus meis epistolis si tuoe adhortationes accesserint, non diffido eum persuaderi posse,
ut toties iteratam vocationem sequatur7. Nullas, ut arbitror, insidias hostium, nulla
itincrum pericula pertimescit, quae, si qua sunt, minora tamen sunt iis, quibus nunc est8.
Adde, quod exigui temporis molestiis multorum annorum quietem sibi, rciptib. vero
utilitatem adferct aeternam. Quod si ei commigrationem ad nos aut inutilem aut injti-
cundam fore prtospicerem, nemo certe me dissuaderet vchemcntius. Nunc vero, cum
videam nihil ab eo aut ipsi aut reipub. posse fieri utilius, quam ut hoc tempore ad nos
vcniat, insto vehementius, tequc hortor, ut omnem curam cogitationcmquc tuam in hoc
unice convertas, ut Philippum nostrum plane nostrum facias. Qualis et tua et ipsius
futura sit conditio, paulo ante ostendi. Ita tamen ostendi, ut experientia vestra potius
quam pnedicatione mea Angliam vobis placere cupiam. Bene ct felicitcr vale. Londini,
die iv. Julii, MDXLVIII.
Tuse praesentia3 cupidiss.
T. CANTUARIENSIS.
Illmtri Viro D. Joanni a Lasco, amico
suo
[TRANSLATION.]
I AM sorry that your coming to us has been prevented by the unlooked-for intervention of some other
engagement ; for I have no doubt but that I should easily have satisfied you as to your invitation, if I
had an opportunity of conversing with you upon the subject. But as you are not able to come at present,
but write word that you intend to come at some future time, if you shall have previously been informed by a
letter from me as to the nature of your vocation amongst us ; I will converse with you by letter, and briefly
[5 July 9, A.D. 1548. John a Lasco wrote as
follows to Albert Hardenberg : " Contentio sacra-
mentaria ccepit illic exagitari per quosdam, estque
instituta ea de re publica disputatio, ad quam mag-
nis multorum precibus vocor. Bucerus exspectatur.
Franciscus noster Dryander jam adest. Et de Cal-
vino mussatur, nisi quod Gallus est." Gerdes' Serin.
Antiq. Tom. II. p.(U4. " I find divers outlandish
learned and godly men this year [A. D. 1547] at
Canterbury : among the rest was John Utenhovius,
a person of honourable rank and quality, afterwards
elder and assistant to John a Lasco's church in
London. Here was also Valerandus Pollanus, and
one Franciscus ; and the year after Bucer was here.
Now, I conjecture, were the beginnings of the
foreigners' church planted in Canterbury, by the
countenance and influence of archbishop Cranrner.
There was a loving correspondence held between
the said Utenhovius here, and Peter Martyr now
at Lambeth." Strype's Eccl. Mem. Vol. II. p.
123. A further account of the attention of the
archbishop to the foreign divines may be seen in
Abp. Parker's Antiq. Brit. Eccl. p. 508. Ed. Lond.
1729.]
J-G cc During the short reign of Edward, solicita
tions of a similar nature appear to have been fre
quent. Latimer, in a sermon preached before the
King, March 22, A.D. 1549, thus alludes to a report
of the time : * I heard say, Master Melancthon, that
great clerk, should come hither. I would wish
him, and such as he is, to have £200 a year. The
king should never want it in his cotters at the year's
end.' In the subsequent year his presence here was
a second time requested. ' Ego,' he remarks in a
letter to J. Camerarius, 'rursus in Angliam vocor.'
Epist. Lib. iv. 780. May 17, 1550. And lastly,
again before the death of that much -lamented
prince : ' Regiis literis vocor in Angliam, quae
scriptae sunt mense Maio. Postea secuta est mors
nobilissimi adolescentis.' Epist. Lib. iv. 813. A.D.
1553. ' Had not the king died so soon, the mode
rate, learned, and wise Melancthon would have
come into England, and been placed in the Uni
versity of Cambridge.' " Strype's Eccl. Mem. Vol.
II. Part ii. p. 1C). Vid. Laurence's Bampton Lect.
pp. 186, 227. Ed. Oxon. 1805. These invitations
were sent subsequently to that upon which this and
the following letter treat.]
[7 The archbishop's letter to Melancthon was
sent by John a Lasco through the hands of ^pinus,
as appears from a letter to Hardenberg, July 28,
A. D. 1548. " Te rogo ut ad ilium [i. e. Melanctho
nem] per occasionem scribas, num literas Cantua-
rienses a me ad se per TEpinum transmissas acce-
perit, et ut respondeat." Gerdes' Serin. Antiq. Tom.
II. p. f>4fi.]
[8 The archbishop here evidently refers to the
attempts which were made by Charles V. A. D.
1548, to force the Interim upon the German pro-
testants ; for an account of which, vid. Sleidan, de
Statu Religionis et Reipub. (A. u. 1548.) Lib. xx.
xxi. Ed. Francof. I5f'»8. Mosheim's Eccl. Hist.
Book iv. §§ 3, 4, Vol. III. pp. 152, 3. Ed. Lond.
1845; Burnet's Hist, of Reformat. Vol. III. p. ii.
Book. iv. No. 3, pp. 2f)i, 5. Ed. Oxon. 1829.]
422
LETTERS.
[1548.
explain in writing, what I should perhaps have stated somewhat more copiously to you in person. We are de
sirous of setting forth in our churches the true doctrine of God, and have no wish to be shifting and unstable,
or to deal in ambiguities ; but, laying aside all carnal considerations, to transmit to posterity a true and explicit
form of doctrine agreeable to the rule of the sacred writings ; so that there may not only be set forth among
all nations an illustrious testimony respecting our doctrine, delivered by the grave authority of learned and
godly men, but that all posterity may have a pattern to imitate. For the purpose of carrying this important
design into execution we have thought it necessary to have the assistance of learned men, who, having
compared their opinions together with us, may do away with doctrinal controversies, and build up an entire
system of true doctrine. We have therefore invited both yourself and some other learned men ; and as they
have come over to us without any reluctance, so that we scarcely have to regret the absence of any of them,
with the exception of yourself and Melancthon, we earnestly request you, both to come yourself, and, it'
possible, to bring Melancthon with you. I am now sending a third letter to Melancthon, in which I
exhort him to come to us : and if your exhortation be added to my letter, I have no doubt but that he will
be persuaded to accept an invitation so often repeated. He need not, I think, be under any fear of the
attacks of enemies, or the dangers of the journey, which, if they exist at all, are however far less than where
he now is. You may add too, that by undergoing a little inconvenience for a short time lie will procure to
himself ease for many years, and to the state everlasting benefit. If I anticipated that his visit to us would
be either useless or unpleasant, no one would dissuade him from it more earnestly than mvself. But now,
when I perceive that he can in no wise act more advantageously either for himself or for the state, than
by coming over to us at this juncture, I am the more urgent upon the subject, and exhort vou to exert
all your diligence and consideration to this one end, namely, to make our friend Philip ours in reality.
I explained to you, a short time since, what will be the situation of you both; but I so explained it, as
desiring that you should learn to be pleased with England from your own experience rather than by my
commendation of it. Farewell and happily. London, July 4, 1548.
Exceedingly desirous of your presence.
T. CANTUAK.
CCLXXXVI. TO ALBERT HARDENBERG1.
copiama- .... Cupiinus nostris ecclesiis veram de Deo doctrinam proponere, ncc volumus
inUMss.yoi. cothurnos facere aut ambiguitatibus ludere : sed semota omni prudentia carnis, veram,
SCTin.'Eo:!. perspicuam, ac S. litterarum normas convenicntem doctrinas formam ad posteros trans-
mittere ; ut et apud omnes gentes exstet testimonium doctrinaa nostras gravi doctorum et
piorum auctoritate traditum, et universa posteritas normam habeat quam sequatur. Ad
perficiendam rein totam eruditorum hominum prassentia nobis opus esse judicavimus, qui,
collatis nobiscum judiciis, doctrina? controversias tollant, et integrum corpus veraa doctrine
extruant. Accersivimus igitur plerosque pios et doctos viros, quorum alios habemus
jam, alios vero brevi exspectamus. Sed de Philippo Melancthone nihil adhuc certi
habemus. Quarc te summopere rogamus, ut ilium, si id ullo modo facere possis, ad iter
ad nos suspiciendum inducas. Tertiam nunc ad ipsum epistolam misi, qua ilium hortor
ut ad nos veniat ; quibus epistolis si tuaa adhortationes accesserint, non diffido ilium
persuaderi posse, ut toties iteratam vocationem sequatur. Nullas, ut arbitror, insidias
hostium, nullaque itinerum pericula pertimescit, quaa si quaa sunt, minora tamen sunt iis,
in quibus nunc est. Adde, quod exigui temporis molestiis multorum annorum quietem
sibi, reipublicse vero utilitatem adferet aeternam. Quod si ei hoc ad nos iter aut inutile
aut injucundum fore prospicerem, Iiemo me certe hoc illi vehementius dissuaderet : sed
cum videam nihil ab eo aut ipsi aut reipublicaa posse fieri utilius, quam ut hoc tempore
ad nos veniat, opto vehementius, teque oro, ut omnem curam cogitationemque tuam in
hoc convertas, ut Philippum nostrum plane nostrum facias. Qualis ipsius hie futura sit
conditio, jam ostendi. Ita tamen ostendi, ut experientia ipsa potius quam mea prasdi-
catione Angliam nostram ei placere cupiam. Quod si noster Philippus videat, ad quid
vocetur, a quibus autem hominibus, certe et ipsius et veras religionis amantissimis, ct
quanto studio vocetur simul et exspectetur ; profecto non video et nescio an vocationem
[l " Albert Hardenberg, the friend and corre
spondent of John a Lasco, was educated at the uni
versity of Louvain. He commenced his ministerial
labours at a monastery in Groningen ; from whence
lie moved to Cologne, on the invitation of archbishop
Herman. At the date of this letter he was at the
head of the reformed church at Bremen, over which
he presided from 1547 to 1501. He then retired, to
avoid the troubles of the Ubiquitarian controversy,
to Embden ; where he died in 1574." His character
is thus given by Gerdes, Hist. Evang. Renov. Vol.
III. p. 158. " Erat theologus insignis, atque turn
doctrina excellebat, turn facundia prsestabat, et
recte de religione sentiebat ; praeterea, prudentia,
moderatione animi, morum commoditate valebat, et
has dotes singular! pietate ornabat." Jenkyns'
Remains of Abp. Cranmer, Vol. 1. pp. 331, 2,
n. d.]
1548.]
LETTERS.
423
hanc negligere possit, praescrtim cum nullam pene certain se vocationem illic habere
videat, quam huic mcrito opponere queat. Si in simili vocatione deesse noluit sanctissimo
illi seni Electori Coloniensia, sane ne nunc quidem illi licebit in causa multo graviore et
magis etiani neccssaria. Inviti fortasse sui ilium dimittent, et ipse quoque invitus suos
dimittet, hoc potissimum tempore; sed interim metuo, ne ilium omnes istic pro eo ac
vcllemus audiant, et ut audiant, non scio an tanto cum fructu illic nunc esse possit,
quantum ex sua pra?sentia in Anglia nostra nunc haberi possit ; qui tamen negligendus
nobis non est, siquidem nobis Christi Domini gloriam vere et ex animo quajrendam esse
putamus. Utinam semel aliquid statuat, et nos de animo suo certiores faciat, aut ipse
mox accurrat, omnesquc nuntios pravertat. De sumptu prospiciemus, vel apud te, vel
alibi, modo sciamus, quantum et quo loco curari velit. Cantabrigia?, 28 Julii, 1548.
[TRANSLATION.]
We are desirous of setting forth in our churches the true doctrine of God, neither have we any wish
to be shifting and unstable, or to deal in ambiguities : but, laying aside all carnal considerations, to transmit
to posterity a true and explicit form of doctrine agreeable to the rule of the scriptures ; so that there may be
set forth among all nations a testimony respecting our doctrine, delivered by the grave authority of learned
and pious men ; and that all posterity may have a pattern which they may imitate. For the purpose of
carrying this important design into effect we have thought it necessary to have the assistance of learned men,
who, having compared their opinions together with us, may do aAvay with doctrinal controversies, and establish
an entire system of true doctrine. We have therefore sent for many pious and learned men, some of whom
we have already with us, and others we are expecting will arrive shortly. But respecting Philip Melancthon
we have as yet no certain intelligence. For which cause we most earnestly entreat you, if by any means you
can accomplish it, that you will endeavour to induce him to undertake the journey hither. I have already sent
a third letter to him, in which I entreat him to come to us ; to which letters if you will add your entreaties, I
have no doubt but that he may be persuaded to accept an invitation which has so frequently been repeated. I
do not think that he need be under any apprehension of the treachery of enemies, nor of the dangers of the
journey ; which if there were any, are much less than those are where he now is. You may also add, that by
his undergoing a little present inconvenience he will secure quiet to himself for many years to come, and
unending benefit to the state. If I could foresee that this journey hither would be either useless or
disagreeable to himself, truly none would more earnestly dissuade him from undertaking it than I would ;
but since I perceive that nothing can be more useful both to himself and the state than that he should come
over to us at this juncture, I desire it the more earnestly, and beg of you, that you will exert all your
diligence and consideration to this end, that you may make our friend Philip ours in reality. I have already
explained what his future situation will be here ; but I so explained it, as desiring that you should learn to be
pleased with our England from your own experience, rather than by my report of it. But if our friend
Philip will consider for what purpose he is invited, and also by what persons, those, assuredly, who are most
friendly both to himself and to true religion ; and also with how great anxiety he is both invited and expected ;
truly I do not see, and I know not whether he can neglect this summons, especially as he must perceive
that he has no certain vocation yonder which he can properly place in opposition to it. If he felt unwilling
to refuse the venerable elector of Cologne upon a like invitation, he cannot certainly decline the present one,
upon an occasion of much greater importance and necessity. His friends perhaps will be unwilling to let him
go, and he too will be unwilling to part with them at this particular juncture : but I fear in the mean
time that all parties yonder do not attend to him from such motives as we could wish ; and even if they
do, I know not whether he can now remain there with as much advantage as can be derived from his
presence in our England, and which nevertheless ought not to be disregarded by us, inasmuch as we
think it our duty to seek truly and heartily the glory of Christ our Lord. I wish he would at once make up
his mind, and acquaint us with his intention, or that he would come over to us immediately, and anticipate
every messenger. We will provide for the expense, either through you, or elsewhere, as soon as we know to
what extent, and in what place, he wishes provision to be made. Cambridge, July 28, 1548.
CCLXXXVII. TO MARTIN BUCER3.
GRATIAM et paccm Dei in Christo. Legi tuas literas ad Johannem Halesium, in Buceri Scrip,
quibus tristissimos Germanise casus commemorans, te in tua urbe \erbi ministerio vix wo8/.0' $i"
Basil. 1577.
[2 Herman, archbishop of Cologne, whose invi
tation Melancthon accepted, April, 1543, and re
mained with him at Bonn till the month of Au
gust in the same year. Vid. some account of the
" Simple and religious consultation," &c. which
he and Bucer then compiled, in Strype, Eccl. Mem.
Vol. II. pp. 41, 42, and of the use made of it in
drawing up the English Book of Common Prayer.
Laurence's Bampton Lectures, p. 439. Herman's
attempts at effecting reformation being unsuccessful,
he resigned his see, A.D. 1547. He died, August,
A.D. 1552. Strype's Mem. of Cranmer, Vol. I. pp.
410, 11 ; Sleidan, De Statu Religionis et Reipub.
(A.D. 1552.) Lib. xxi v. p. 5/2. Ed. Francof. 1568.]
[3 For an account of " the first occasion of
Bucer's call into England," vid. Strype's Mem. of
Abp. Cranmer, Vol. I. pp. 280, 81. Ed. Oxon.
1840.]
424 LETTERS. [1549.
nSTof AbP. diutius Pr*esse posse scribis. Gemens igitur propheta? illud exclamavi, " Mirifica mise-
V™MICTAPP "corc^^as tuas> <lm salvos facis sperantes in te a resistentibus dextera tua?." Nee dubito
Fd'cfxon844' (*lim ^eus lloc et 8™^es piorum gemitus exauditunis sit; et veram doctrinam, qua?
i«40. hactenus in vestris ecclesiis sincere propagata est, et conservaturus et defensurus sit
adversus omnes diaboli et mundi furores. Interim sajvientibus fluctuum procellis, in
portus confugiendum est iis, qui vela in altum tendere non possunt. Tibi igitur, mi
Bucere, portus longe tutissimus erit nostrum regnum, in quo, Dei beneficio, semina verse
doctrime feliciter spargi coeperunt. Veni igitur ad nos ; et te nobis operarium prasta in
messe Domini. Non minus proderis catholics Dei ecclesia? cum apud nos fueris, quam
si pristinas sedes retineres. Adde, quod adflictre patriee vulnera absens melius sanare
poteris, quam nunc possis prassens. Omni igitur semota cunctatione, quamprimum ad
nos venias. Ostendemus nobis prtescntia Buceri nihil gratius aut jucundius esse posse.
Sed cave ne quid ex itinere incommodi accipias. Nosti quos habeas \itse insectatores :
eorum manibus ne te commiseris. Est istic mercator quidam Anglus Richardus Hils1,
vir pius et summa fidelitate praeditus, cum quo de tota itineris ratione te conferre vclim.
Praterea, Deum asternum Patrem Domini nostri Jesu Christi toto pectore oro, ut in ira
misericordia? recordetur, et afflictae ecclesia? calamitates rcspiciat, et lucem vera3 doctrinse
apud nos magis magisque accendat ; apud vos vero jam multos annos pra3clare lucentem
non extingui patiatur. Is te quoque, mi Bucere, regat et servet, et incolumem ad nos
traducat. Bene et feliciter vale. Londini, 2 Octob. Anno 1548.
Tui ad nos accessus cupientissimus,
THOMAS CRANMERUS, Archie. Cantu.
[TRANSLATION.]
THE grace and peace of God in Christ. I have read your letter to John Hales,2 in which you relate the
miserable condition of Germany,3 and inform us that you can scarcely preside in the ministry of the word
in your city. With groanings therefore I call out with the prophet, " Shew thy marvellous loving-kindness,
Ps. xvii. 7, O thou that savest them which trust in thee from those that rise up against thy right hand." Nor
do I doubt but that God will regard both this and the like lamentations of godly men, and that he
will preserve and defend the true doctrine, which has hitherto been sincerely set forth in your churches,
against all the rage of the devil and of the world. Those, in the mean time, who are unable amidst the
raging storm to launch out into the deep, must take refuge in harbour. To you, therefore, my Bucer, our
kingdom will be a most safe harbour, in which, by the blessing of God, the seeds of true doctrine have
happily begun to be sown. Come over therefore to us, and become a labourer with us in the harvest of the
Lord. You will not be of less benefit to the universal church of God while you are with us, than if you
retain your former position. In addition to this, you will be better able to heal the wounds of your dis
tressed country in your absence, than you are now able to do in person. Laying aside therefore all delay,
come over to us as soon as possible. We will make it manifest that nothing can be more gratifying or
agreeable to us than the presence of Bucer. But take care that you suffer no inconvenience from the journey.
You are aware of those who pursue your life : do not therefore commit yourself into their hands. There is
an English merchant yonder, Richard Hilles, a godly and most trustworthy man, with whom I would have
you confer respecting all the arrangements for your journey. Moreover, I pray God, the eternal Father of our
Lord Jesus Christ, with my whole heart, that in the midst of wrath he may remember mercy, and look upon
the calamities of his afflicted church, and kindle the light of true doctrine increasingly among us, and not
suffer it to be extinguished, after having now shone with so much splendour for many years, among yourselves.
May he likewise, my Bucer, guide and preserve you, and bring you over to us in safety. Farewell and
happily. London, Oct. 2, 1548.
Most anxious for your arrival,
THOMAS CRANMER, archbishop of Canterbury.
[' u Among the papers that were sent me from
Zurich, there is a long and particular account of
many passages in this matter, (i.e. Henry Vlllth's
marriage with Ann of Cleves,) writ by one Richard
Hill, who writes very piously and sensibly," &c.
Burnet's Hist, of Reformat. Vol. III. pp. 275, (5,
282, 84. See also Original Letters relative to the
[2 " John Hales, a learned and good man, clerk
of the hanaper." Strype's Eccl. Mem. Vol. I. Part
i. p. 47. Vid. Bp. Keith's Affairs of Church and
State in Scotland, Vol. II. pp. 22(5, 7. Spottis-
wode Soc. Ed. The names of John and Christopher
Hales are inserted amongst the chief of the exiles at
Frankfort, A. n. 1555. ib. Vol. III. Part i. pp.
English Reformation (Parker Society), First Por- \ 404, 5. Ed. Oxon. 1822.]
tion, Letter CV.J p Vid Letter CCLXXXVI. p. 422.]
1549.]
LETTERS.
CCLXXXVIII. TO MATTHEW PAKKER4.
425
I COMMEND me heartily unto you ; signifying, that my lord protector's grace, having MSS.
good opinion of your learned knowledge and godly zeal in the advancement of God's SSrTp' 395.
word, hath, by the advice of the council, specially appointed you to preach one sermon Orlsinal>
before the king's majesty's person the third Sunday of Lent, now coming. Wherefore
I pray you in the mean season to prepare yourself in a readiness for the purpose, and to
repair unto the court against the day appointed, to satisfy the office whereunto you are
called accordingly. Thus heartily fare ye well. From my manor at Lambhith, the 17th
of Februarii, anno 1548. [1549.]
Your loving friend,
T. CANT.
CCLXXXIX. TO MELANCTHON.
VERISSIMA ease experimur, Melancthon doctissime, qua? Dominus noster Jesus Chris- Excopta
tus de cruce ecclesia? siue prasdixit ; " sed fidelis est Dens, qui non patietur suos tentari '>erti in MSS.
supra id quod possunt, sed faciet una cum tentatione proventum ut possimus sustinere." P. .'57.
Etsi cnim odio Filii Dei diabolus horribilem tyrannidem exercet in membra Christi, Argent.'
tamen promisit Deus ccclesiam suam non interituram esse. Imo de ultimis temporibus
diserte in quit : "Ego senescentem gestabo : ego feram : ego salvabo5." Et semper Deus
aliquas politias voluit essc hospitia ecclesiarum, et aliquot gubernatores fovere studiosos
doctrinae ccelestis, ut Abdias pavit auditores Heliae, quos reges Israel undique pellebant.
Quamobrem tibi, aaterne Pater Domini nostri Jesu Christi, ingentes ago gratias, quod
insulam nostram non aliter quam arcam Noae c fluctibus eripuisti, nobisque tales dederis
gubernatores, qui tui gloriam quasrunt, et suas aedes ditionesque ecclesi* et studiis
patere cupiunt, ut olim vidua? Sareptanaa casa prasbebat hospitium Heliaa. Oroque Deum,
ut nos regat, et colligat sibi inter nos perpetuam ecclesiam, non solum ex nostratibus,
sed etiam ex percgrinis ; id quod facere pro sua immensa misericordia jam incepit.
Multi enim pii doctique viri°, partim ex Italia, partim ex Germania, ad nos convc-
nerunt, et plures quotidie exspectamus, cujus ecclesiaa chorum si ipse tua praasentia ornare
et augere non gravaberis, hand scio qua ratione gloriam Dei magis illustrare poteris.
Scio te saepius optasse7, ut pii ct sapientes viri, communicato consilio et collatis sententiis,
gravi auctoritate opus aliquod conderent, quod pra^cipuas materias ecclesiastics doctrinaa
complecteretur, et . veritatem ad posteros incorruptam transmitteret. Hoc nos sedulo
pro virili conamur. Quare te rogamus, ut praasens cum prassentibus sententiam tuam et
consilium communices, et ne animum ita obfirmes, ut tuis ipsius votis deesse, aut tarn
manifesto Dei vocationi repugnare videaris. Plurima hoc loco recensere potcram, qua?
te in nostram sententiam flecterent ; sed ea omnia non capit epistolaj brevitas. Proinde ex
hoc tabellario, D. Joanne a Lasco, viro optimo, ea te cognoscere malim. Is enim mecum
hoscc aliquot menses conjunctissime et amantissime vixit, cui in his, quas tibi meo nomine
narrabit, fidem adhibeas oro. Dominus noster Jesus Christus, custos ecclesias, qui
dixit, " Nemo rapiet oves meas de manibus meis," servet ct dcfendat ministerium
evangelii sui, et te ad ecclesias nostra; hospitium tuto deducat. Vale. Londini, 10. Feb
ruarii, 1549.
Tui ad nos acccssus avidissimus,
THOMAS CANTUARIENSIS.
Viro turn cruditione turn pietate clarissimo D. Philippo
Melancthoni dcntur lice litter 02.
Nostri Germani, qiii nobiscum sunt, rogant, ut adducas tccum Doctorem Albert tin i
Ilardenbcrgium8, ut Jonas9 referet tibi nostro nomine.
[4 " In Lent, archbishop Cranmer writ to him
(i.e. Parker) to preach before the king; advising him,
that it was the lord protector's order for him so to
do, on a certain Sunday in the Lent season, by him
appointed." Strype's Life of Abp. Parker, Vol. I.
pp. 4!), 50. Ed. Oxon. 1821.]
[5 Vid. Isaiah xlvi. 4.]
[« Vid. Letters CCLXXXV., CCLXXXVI.,
pp. 420, 422.]
[7 ''Opto autcm, ut antea serpe scripsi, consen-
sum pis doctrinas constitui in iis ecclesiis omnibus,
qua Romani episcopi tyrannidem et impietatem
damnant." Letter of Melancthon to Henry VIII.,
dated March 26, A. D. 1539. (Cott.MSS. Vid. E. v,
f. 239. British Museum. Original holograph. Vide
also Strype's Eccl. Mem. Vol. I. Part n. App. No.
101, pp. 393,4.]
f3 Letter CCLXXXVI. p. 422.J
[!) u The son of the great German divine of the
same name," ... who "came over with letters com-
426 LETTERS. [1549.
[TRANSLATION.]
WE are experiencing, most learned Melancthon, the truth of all that our Lord Jesus Christ has foretold
respecting the trials of his church. '•' But God is faithful, who will not suffer his people to be tempted above
that they are able, but will also with the temptation make a way to escape, that M'e may be able to bear it."
For though from his hatred to the Son of God the devil exercises a horrible tyranny over the members
of Christ, vet God has promised that his church shall never perish ; nay, of these last times he expressly
declares, " To hoar hairs will I carry her : 1 will bear, I will deliver her." And God has always willed
some civil societies to be the refuge of his churches, and that their rulers should support the friends of
heavenly doctrine; just as Obadiah befriended the hearers of Elias, whom the kings of Israel were
persecuting on every side. Wherefore, eternal Father of our Lord Jesus Christ, I give thee thanks for
having rescued our island from the waves, like the ark of Noah, and for having granted us such rulers
as seek thy glory, and who devote their houses and possessions to the church and its service, as in old
time the cottage of the widow of Sarepta afforded a home to Elias. And pray God to direct us, and to
gather unto himself a perpetual church amongst us, not only out of our own countrymen, but also from among
those of foreign nations, as according to his infinite mercy he has already begun to do. For many pious
and learned men have come over to us, some from Italy, some from Germany, and we are daily expecting
more; which society of the church if you will vouchsafe to increase and adorn with your presence, I know
not by what means you will be able more effectually to set forth the glory of God.
I am aware that you have often desired that wise and godly men should take counsel together, and,
having compared their opinions, send forth under the sanction of their authority some wrork, that should
embrace the chief subjects of ecclesiastical doctrine, and transmit the truth uncorrupted to posterity. This
object we are anxiously endeavouring to accomplish to the utmost of our power. We therefore request you
to communicate your counsel and opinions with us in person, and not so to shut up your mind as to seem
wanting even to your own wishes, or acting in opposition to so manifest a calling of God. I could
relate many things upon this subject, which would bring you over to our opinion ; but the brevity of a letter
will not contain them all. I would rather, therefore, that you should learn them from the bearer, John
a Lasco, a most excellent man. For he has resided with me upon the most intimate and friendly terms for
some months past ; and I pray you to give credit to whatever he may relate to you in my name. May our
Lord Jesus Christ, the guardian of his church, who has said, " None shall pluck my sheep out of my hands,"
preserve and defend the ministry of his gospel, and bring you in safety to the harbour of our church !
Farewell. London, Feb. 10, 1549.
Most anxious for your arrival,
THOMAS CANTUAU.
Our German friends who are with us, request you to bring with you doctor Albert Hardenberg, as
Jonas will tell you in my name.
To that most illustrious man, as well for his
learning as his piety, D. Philip Melancthon,
these letters are to be given.
CCXC. TO MARTIN BUCER.
c.c.c.c. QUANTO dolorc animum meuin vulneravit Fagii nostri mors1, Buccrc doctissime, non
MS&. cxix. ^ n^nc instituti mei narrare, ne vulnus tuum, jam (ut opinor) turn theologize tuae medelis,
turn ipso tcmporis progressu aliquo modo curatum, refricare videar. Quin potius im-
pra?sentiarum tecum communicare decrevi, quibus curationibus me ipsum consolatus
sum ; non quod prudentia tua mea consolatione indigeat, (novi enim animi tui modera-
tionem et aequitatem,) sod ut his saepius repctendis et mecum revolvendis a?gritudinem
mcam quodammodo discuterem. Primum sic cogitabam, Humanum quidem fuit, cum
amicus noster gravi morbo diu multumque cruciaretur, o-u/xTrafleu/ condolere, et collacry-
mari : nunc vero, postquam omnibus miseriis defunctus, a bello ad paccm, a fluctibus
ad portum tranquillissimum, ab aerumnis ad felicitatem perpetuam translatus est, illius
statum deplorare invidi esset, non amici. " Sanctorum enim animaa in manu Dei sunt,
et non tanget illos tormentum." Et Psalmista ait, "Pretiosa est in conspectu Domini
mors sanctorum ejus." Quum enim Deum vera pictate hie noster coluerit, et contulit
industriam et operam suam ad studia literarum propaganda, nihil est causas cur non
speremus, eum vitam aeternam, quam hie tanta diligentia inchoaverit, jam agonothetae
gratia, nactum esse. Optarem quidem (si sic Deo placuisset) ut diutius in hoc curri-
mendatory from Melancthon." ... " This man the j [l The death of Fagius, who had been professor
archbishop was very kind to, gave him harbour, and I of Hebrew and rabbinical learning in the university
admitted him freely into his society and converse: of Cambridge, occurred Nov. 15, A.D. 1549, at that
insomuch that Justus Jonas the father entreated place, where he had arrived on the 5th of the same
Melancthon, that he would take particular notice to ; month. Strype mentions that the archbishop wrote
the archbishop of his great favour shewed to his | the above letter to Bucer, Nov. 30, A.D. 1549.
son." Strype's Mem. of Cranmer, Vol. II. p. 581.] Mem. of Abp. Cranmer, Vol. I. p. 282 ]
1549.] LETTERS. 427
culo nobiscum versari potuisset. Sed quum benignissimo Patri nostro visum sit, eum
in aliam meliorem et eruditiorem scholam evocare, debemus ei gratulari, quod Paulus
Fagius ad Christi ct Divi Pauli consuctudincm, et ad sanctissimum collegium angelo-
rum, prophetarum, et apostolorum cvocatus sit.
His aliisque rationibus ego animum jacentem excito, inducoque in spem cogitatio-
nemque meliorem. Eas autem ad te scribens commemoro, non quod tibi his opus sit,
sed potius, ut his similibusque fomentis dolores fceminas optimaa uxoris Fagii nostri
lenias et mitiges. Et ne angoribus se dedat ut horteris, magnopere a te peto qua?soque.
"Ploratur lacrymis amissa pecunia veris,"
dixit poeta quidam. Quare ut hac in parte ego illam aliquo pacto recrearem, mitto
ad earn per hunc tabellarium viginti septem libras monetae nostratis. Quam quidem
summam etsi adhuc a quasstore regis pro stipcndio Pauli Fagii non acceperim, brevi
tainen me accepturum spero. Interim, ut viduaa dolorem aliquo modo levarem, de meo
hanc pecuniam numerare visum est. Debebantur quidem illius marito pro stipendio
quinquaginta librae, sed tres decedunt a summa pro impensis in regia diplomata, &c.,
viginti autem a me nurnerataa sunt. Quod tu adhuc literas a regia majestate commen-
datitias ad academiam Cantabrigiensem, et stipendium tuum in praasentia non acccperis,
imputabis non negligently meas, sed consiliariorum et quaastorum fere omnium occupati-
onibus, quos hoc comitiorum2 tempore publica negotia sic distrahunt, ut privatas causas
tractare non vacet. Interim tamen si quid desideres, significes oro, ct ego omni cum
diligcntia illud ad te mitti curabo. Vale. Lambethi, ultimo Novembris. Q1549.]
Tiue patcrnitatis amantissimus,
T. CANT.
[TRANSLATION.]
MOST learned Bucer, it is not now my intention to tell you how deep a wound of sorrow has been caused
to my feelings by the death of our friend Fagius, lest I should seem to irritate your wound, which, as
I suppose, has been healed by the aid of your theology, as well as also in some sense by the lapse of
time. But rather for the present I have determined to communicate to you the thoughts by which I
myself gained consolation ; not that, prudent as you are, you stand in need of consolations which I can
give (for I know the moderation and reasonableness of your mind), but that by frequent repetition arid
consideration in my own mind I might by some means shake off this grief. In the first place, my
thoughts took this turn, that it was in accordance with our nature to sympathise, condole, and weep
with our friend, while he was for so long a time very grievously suffering from that painful disease:
but now after that he has been freed from all sufferings, and has been translated from warfare to peace,
from troublous waves to a haven the most still, from toils to endless felicity, it would be the act of an
enemy, not of a friend, to bewail his state. " For the souls of the righteous are in the Lord's hand."
And the Psalmist saith : " Right dear in the sight of the Lord is the death of his saints." Since therefore
our friend worshipped God with true piety, and gave his attention and labour to the extension of the
study of learning, there is no reason why we should not hope that, by the mercy of the Judge, he hath
obtained that eternal life which he here commenced with such diligence. 1 could indeed wish, if so it had
pleased God, that he might have sojourned with us for a longer period in the course of this life ; but
since it hath seemed good to our most merciful Father to call him away to a better and more learned
school, we ought to congratulate him that Paul Fagius hath been summoned to the company of Christ
and St Paul, and to the most holy college of angels, prophets, and apostles.
By these and other means I uplift my prostrate mind, and produce better hopes and thoughts. By my
letter I put you in mind of these, not because they are needful for you, but rather that by these and
similar consolations you may soften and assuage the grief of that excellent woman, the wife of our friend
Fagius. And I earnestly beg and entreat of you to exhort her not to give up herself to sorrow.
A certain poet hath written,
" With sincerity of grief the loss cf money is lamented ; "
and therefore that in this respect I may in some way recover her, by this messenger I send to her
twenty-seven pounds of our money ; which sum although as yet I have not received it from the king's
treasurer for Fagius' salary, yet I expect soon to receive it. Meanwhile that in some way I might alleviate
the widow's grief, I think it better to pay this money from my own resources. There was indeed due
to her husband for salary fifty pounds, but three are to be deducted from the total amount, for expenses
on royal diploma, &c., and twenty I have paid. That you have not up to this time received letters
recommendatory from the king's majesty to the university of Cambridge, and your salary for the present,
you must not impute to negligence on my part, but to the occupation of the members of council, and
generally all the officers, who are so distracted by public business in the sitting of parliament, that they
['-' The parliament assembled November 4, A.D. 154'J.J
428 LETTERS []550.
have no leisure to treat of private matters. Meanwhile, if you are in want of anything, 1 beg you to
declare it, and with all diligence I will take care that it be sent to you. Farewell. Lambeth, the last
day of November. [1549.J
Your reverence's most affectionate,
T. CANT.
CCXCI. TO VOYSEY, BISHOP OF EXETER.
AFTER my hearty commendations ; the king's majesty's pleasure and high command-
fi2°from p' ment to me *s' ^iat * slia^ w^ an(* cliar£e y°u to ascertain me the names of all such
? benefices within your diocese, as at any time have been or yet be impropricd, in whose
n nan^s an(^ possession the same been, either in his majesty or any his grace's subjects,
ii. with your true certificate also of all vicarages endowed within your said diocese, and of
all other churches impropried, having no vicarages endowed, being either served by a
manual priest, or destitute of a curate, with the several values of such vicarages and
benefices, as nigh as you may : fail you not this to do with all celerity, as you tender
the accomplishment of his grace's pleasure. Fare you well. From my manor of
Lambehith, this xx. of April, anno 1550.
Your loving brother,
T. CANT.
CCXCII. TO MARTIN BUCER1.
Todd'sLifc AFTER my hearty salutations, right well beloved master Bucer; I have read that
mer, Vol. n. book which you have sent to doctor Peter Alexander concerning the controversy betwixt
Fronw?' brief master Hooper and the bishop of London2; in which book many things are learnedly
forat™entime" declared, and largely handled: wherefore now I pray you that you would send unto
me your judgment of these questions, expressed with as short brevity of words as you can.
Whether, without the offence of God, it may be lawful to the ministers of the
church of England to use those vestures which at these days they wear, and are so pre-
scribed of the magistrate ?
Whether he that shall affirm that it is unlawful, or shall refuse to wear this
apparel, offendctli against God, for that he sayeth that thing to be unclean that God
the'10 ^ath sanctified ; and offendeth against the magistrate, for that he disttirbcth the politic
the
To these questions, if you will make most brief answer3, and send unto me your
judgment as soon as you may possibly, you shall do me great pleasure. God be with
you! From Lambeth, the second of December. [1550.]
f ' The original Latin copy of this letter, and of
which the above is a translation, could not be dis
covered by Dr Jenkyns, neither has a further search
been successful for this edition.]
[2 For an account of the controversy with bishop
Hooper about the ecclesiastical habits, vid. Strype's
Eccl. Mem. Vol. II. Part i. pp. 350 et seq. Mem.
of Abp. Cranmer, Vol. I. pp. 302 et seq. Burnet's
Hist, of Reformat. Vol. II. pp. 314—318. Todd's
Life of Cranmer, Vol. II. pp. 220 et seq Bishop
[3 Bucer, in his reply, says :
1. "Qui jam ecclesiarum Anglicarum ministri
hujusmodi sunt, eos sentio posse vestibus illis, qua-
rum hodie usus est, uti cum gratia Dei — De altera
qua?stione mea est sententia, hausta, ut credo, ex
divinis literis : eos, qui dicunt vestibus de quibus
agitur quovis modo uti, etiam eo quern descripsi,
nefas esse, ad minimum errare; et hoc eo, quod
negant sanctificatis esse sancta omnia. Idem affir-
mo de iis, qui ex eadem causa vestibus illis nolunt
Ridley's answer to Hooper's objections to the < uti." "Cum constet hodie, vestes has esse occa-
Romish habits of the prelates, quoted by Arch- ; sioni aliis ad superstitionem, aliis ad perniciosam
bishop Whitgift in his controversy with Cartwright, \ contentionem ; prsestare eas tollere." Vid. BucerV:
was long supposed to be lost : but it has lately been j Scripta Anglicana, p. f>81, and Bucer's Letter to
discovered among the large and valuable collection Hooper, ibid. p. 705. Ed. Basil. 1577-]
of MSS. belonging to Sir Thomas Phillipps.]
1551.]
LETTERS.
429
CCXCIII. TO MATTHEW PARKER.
I COMMEND me heartily unto you ; and whereas the king's majesty, by the advice c. c. c. c.
of his most honourable council, hath appointed you to preach one sermon before his p. sn.CXI
highness' person at the court, upon Sunday the 22nd of March next coming, being w
the sixth Sunday in Lent, and hath commanded me to signify unto you his grace's pfafkbe?; Voi.
pleasure in this behalf ; these therefore shall be to require you to put yourself in a oxPon55iH2L
readiness in the meantime to satisfy the day and place to you appointed, according
to the king's majesty's expectation, and not to fail in any wise. Thus heartily fare
ye well. From my manor at Lambeth, the xiith of February, 1550. Q1551.]
Your loving friend,
T. CANT.
To my loving friend, Mr. doctor Parker.
CCXCIV. TO CECIL.
AFTER my very hearty commendations. Whereas the bearer hereof, Mr Coverdale, MSS. strype,
bishop elect of Exeter, is now through in all matters to the consecration, save only Ban. coiu
in doing his homage and in the dispatch of his first-fruits4 : these shall be heartily oxford.'
to desire, that, in consideration of his long attendance and of the great lack that the
West parts have of him, you will shew him your accustomable favour and help at this
present : that by your procurement he may the sooner take his oath, and have your
gentle assistance for the obtaining of his suit concerning the first-fruits. For I mind,
by God's grace, the 30th day of this month to accomplish the king's majesty's mandate
concerning the consecration of him and of the bishop of Rochester5. And thus I bid
you most heartily well to fare. From my manor at Croydon, the 23rd of August,
15526. [1551.]
Your loving friend,
To the right worshipful and my very good
friend, Mr William Cecil, one of the
king's majesty's two principal secretaries.
T. CANT,
CCXCY. TO CECIL, OR CHEKE.
AFTER my very hearty commendations ; these be to signify unto you, that Rayner strype's
Wolf, at my desire, hath fully finished the printing of my book7, for answer to the late8 crannSfrfbl'
bishop of Winchester's, written against mine of the doctrine of the sacrament. And for-
asmuch as both printing and selling of any matters in the English tongue is prohibited by oxon.'
from Sir W.
____ __ ___ Hicks's iM SS.
.m
'
[4 A.D. 1551. Coverdale had previously been
coadjutor with Voisey, bishop of Exeter, who
greatly spoiled the bishoprick of its revenues : he
resigned this year, and Coverdale was appointed to
succeed him ; but " being a poor man" he was
discharged of the payment of this year's tenths,
viz. ,£50, and all arrearages of the old bishop's time.
He was discharged from the payments of first-fruits
on account of his poverty. Strype's Mem. of Abp.
Cranmer, Vol. I. pp. 382, 3; Eccl. Mem. Vol. II.
Part n. pp. 205, 6.J
[5 "And also — he (Cranmer) was minded, on
the 30th of August, to consecrate him (Coverdale)
arid the bishop of Rochester (Scory), according to
the king's mandate." He was consecrated with
Coverdale at Croydon on that day. Strype's Mem.
of Abp. Cranmer, Vol. I. pp. 383, 389.]
[6 The date stands thus in Strype's MSS., which
is evidently an error, as the events referred to oc
curred A.D. 1551.]
[7 i.e. "An answer by the Right Rev. Father in
God, Thomas, Abp. of Canterbury, unto a crafty
and sophistical cavillation, devised by Stephen
Gardiner, doctor of law, late bishop of Winchester,
against the true and godly doctrine of the most holy
sacrament of the body and blood of our Saviour
Jesus Christ ;" contained in Vol. I. Park. Soc. Ed.
1844-1
[8 The date of Gardiner's deprivation was Feb.
14, A.D. 1551. Vid. Foxe's Acts and Monuments,
p. 1539, 40. Ed. 1583.]
430
LETTERS.
[1551.
a proclamation set forth, unless the same matter be first allowed by the king's majesty,
or six of his majesty's privy council, as you shall more plainly perceive by the pro
clamation, which herewith I send unto you ; therefore I heartily pray you to be a
suitor to the king's majesty, or to the privy council, that Mr Rayner may have licence
for the printing and selling of my said book accordingly ; and the same so obtained to
send me with convenient speed. For in the beginning of the term I think it were
very necessary to be set forth, for the contentation of many which have had long
expectation of the same. As soon as I shall receive advertisement, when the king's
majesty will be at Hampton Court, I will come thither to see his grace, and do my
duty towards the same. Thus fare ye heartily well. From my manor at Croydon, the
xxix. of September, 1551.
Your loving friend,
T. CANT.
To my very loving friends, Mr Cecil, one of
the king's majesty's two principal secre
taries. Or to Mr Clieeke.
original.
CCXCVI. TO BULLINGER.
i"cte?iT ®* ^' QUOD ad litteras tuas Tiguri datas 24 Februarii post annum respondeo,
StehuiSf* imputabis partim occupationibus meis, partim indiligentiae cuidam mete in hoc officii
v?ist' Si™' genere> quam in me haerere ingenue confiteor. Sed quia prasstat sero quam nunquam
s'87' On^cmm facerc> nunc ad omnia accipies [responsum].
Duas apud me causas agis, publicam et privatam. Quod ad publicam attinet1,
nempe ut consultor esse velim, ne regia majestas legatum ad concilium Tridentinum2
mitteret, non fuit opus me consultore ad dissuadendum ab eo, quod nunquam illi in
mentem venit: sed potius consilium dandum esse duxi, ut quemadmodum adversarii
nostri nunc Tridenti habent sua concilia ad errores confirmandos, ita ejus pietas auxilium
suum prasbere dignaretur, ut in Anglia, aut alibi, doctissimorum et optimorum virorum
synodus convocaretur, in qua de puritate ecclesiastics? doctrines et praecipue de consensu
controversies sacramentaria3 tractaretur. Ad quod institutum (quia reipublicae Christiana'
utilissimum esse judicavit) animum majestatis illius admodum propensum esse sensi.
Quare non est nobis committendum, ut ecclesia? Dei in re tarn ardua deesse velimus.
Scripsi hac de re ad D. Philippum et ad D. Calvinum3, oroque ut consultetis, qua
ratione synodus ha?c aut in Anglia aut alibi congrcgari commodissime possit.
Privata causa, de qua ad me scripsisti, fuit, ut controversiam inter D. Londincnsem
et D. Hoperum Gloucestrensem componerem, de qua nunc nimis serum est respondere.
Nam diu abhinc audisse te sat scio controversiam -illam oompositam et penitus sublatam
fuisse4. Et D. Hoperus ea est apud nos asstimatione, ut Wigorniensis episcopus jam
sit designatus ; et hoc tempore, quo comitia apud nos Londini congregantur, in a^dibus
[' Strype gives the substance of a letter written
by Bullinger to Henry Grey, marquis of Dorset, on
tins subject, March, A.D. 1551. Strype's Eccl.
Mem. Vol. II. pp. 397—99. Ed. Oxon. 1822.]
[2 The eleventh session of the council of Trent,
and the first under pope Julius III., was held May
1, A.D. 1551. "The protestants were induced to
think of attending the council, and to prepare ac
cordingly ; but they desired a safe conduct in the
name, not of the emperor, but of the council ; for
they remembered the council of Constance, and the
fate of Huss." Mendham's Memoirs of the Coun
cil of Trent, p. 141. Ed. London. 1834. Canon, et
Decret.Concil. Trident. pp.56etseq. Ed. Lips. 1842.
An account of the proceedings of this session, which
was adjourned to the 1st of the following September,
and from that day to Oct. llth, will be found in
Bumet's Hist, of Reformat. Vol. II. pp. 38(J et
seq. Ed. Oxon. 1829.]
[3 Vid. the next and two following letters.]
[4 Hooper himself informed Bullinger of this
settlement of the differences between himself, Cran-
mer, and others, by a letter dated August 1, A.D.
1551, which is printed in the first Portion of Ori
ginal Letters relative to the English Reformation,
p. 91. Park. Soc. Ed. 1846. Peter Martyr also
signified the same news in a letter to Gualter.
Hooper was consecrated bishop of Gloucester,
March, A.D. 1551, and " the diocese of Worcester
becoming void by the deprivation of Heath in Oc
tober, (A.D.) 1551, it was given to Hooper to
hold in commendam" Vid. Strype's Mem.of Abp.
Cranmer, Vol. I. pp. 309, 312. Ed. Oxon. 1840.]
1552.] LETTERS. 431
meis mecmn eonjunctissimc vivit. Dominus Jesus Spiritu suo sancto tc gubernet ft
tucatur. Vale. Lambethi, 20 Martii, 1552.
Tuae paternitatis studiosissimus,
THOMAS CANTUARIENSIS.
Eximio Viro D. Heinricho Bullingero,
Tif/urince ecclesicc ministro fidelissimo,
dentur hcc litterce.
[TRANSLATION.]
MUCH health. ,That I reply, after a year's interval, to your letter dated at Zurich on the 24th of
February, you must impute partly to my want of leisure, and partly to a kind of dislike to a duty of
this nature, and which I must candidly admit myself to entertain. But as it is better to perform a duty
tardily than not at all, you shall now receive a reply to the whole of your letter.
You write to me upon two subjects, one of a public, the other of a private nature. With respect to that
which is public, namely, that I would advise the king's majesty not to send any delegate to the council
of Trent, there was no need of any advice of mine to dissuade him from a measure which never came
into his mind : but I considered it better, forasmuch as our adversaries are now holding their councils at
Trent to confirm their errors, to recommend his majesty to grant his assistance, that in England, or
elsewhere, there might be convoked a synod of the most learned and excellent persons, in which provision
might be made for the purity of ecclesiastical doctrine, and especially for an agreement upon the sacra-
mentarian controversy. To which plan (as considering it most usefid to the Christian commonwealth) I
perceived that the mind of his majesty was very favourably disposed. We must not therefore suffer
ourselves to be wanting to the church of God in a matter of such importance. I have written upon the
subject to masters Philip [Melancthon] and Calvin ; and I pray you to devise the means by which this
synod may be assembled with the greatest convenience, either in England or elsewhere.
The private affair upon which you wrote to me, was, that I should put an end to the controversy
between the bishop of London and Hooper, bishop of Gloucester, respecting which it is now too late to
reply. For I am aware that you have been informed long since that this controversy has been entirely
settled. And master Hooper is in such great esteem among us, that he is now appointed bishop of
Worcester ; and he is at this time living in my house upon the most intimate terms, during the sitting of
parliament. May the Lord Jesus guide and defend you by his holy Spirit! Farewell. Lambeth,
March 20, 1552.
Your reverence's most attached,
THOMAS CANTUAK.
To that excellent man, Mr Henry Bullinger, a most
faithful minister of the church at Zurich, these
letters be given.
CCXCVII. TO CALVIN.
S. P. Ut nulla res ecclesias magis dissipat, quam haereses et dissidia circa dogmata Arch. Ec
religionis, ita nihil efficacius ecclesias Dei congregat et potentius ovile Christi munit, Opera, Tom
quam incorrupta evangelii doctrina et dogmatum consensus. Quare saspius optavi atque Anwt mi.
etiamnum opto, ut docti et pii viri, qui alios antecellunt eruditione et judicio, in tutum
aliquem locum convenirent, ubi communicato consilio et collatis sententiis capita omnia
ecclesiastics doctrine tractarent, et non solum de rebus ipsis, sed etiam de formis
loquendi, gravi auctoritate opus aliquod posteritati traderent. Adversarii nostri habent
mine Tridenti sua concilia, ut errores stabiliant; et nos piam synodum congregare
negligemus, ut errores refutare, dogmata repurgare et propagare possimus? UK iref>\
Trjs dpTo\a.Tpeia<; (ut audio) decreta condunt;5 quare nos omnem lapidem movere de-
bemus, non solum ut alios adversus hanc idololatriam muniamus, sed etiam ut ipsi in
doctrina hujus sacramenti consentiamus. Quantum ecclesiam Dei labefactarint circa hoc
unitatis sacramentum dissensiones et opinionum varietates, prudentiam tuam latere non
potest : quse etsi mine alicubi sublatae sint, tamen in hac doctrina consensionem opta-
rem, non solum de rebus ipsis, sed etiam de verbis et loquendi formulis. Habes meum
[5 The thirteenth session of the council of Trent,
and the third under pope Julius III. was held,
Oct. 11, A. D. 1551, at which the decree concerning
the eucharist was determined. Vid. Can. et Decret.
Concil. Trident, pp. 58 — 65. Mendham's Memoirs
of the Council of Trent, pp. 145, 6.]
432
LETTERS.
[1552.
votum, de quo etiam scrips! ad D. Philippum ot ad D. Bullingcrum, oroque ut vos
inter vos deliberetis, qua ratione synodus h*c congregari commodissime possit1. Vale.
Lambethi, 20 Mart. 1552.
Frater tuns in Christo carissimus,
T. CANTUARIENSIS.
Th. Cranmerus Calmno.
[TRANSLATION.]
MUCH health. As nothing tends more injuriously to the separation of the churches than heresies and
•disputes respecting the doctrines of religion ; so nothing tends more effectually to unite the churches of
God, and more powerfully to defend the fold of Christ, than the pure teaching of the gospel, and harmony
of doctrine. "Wherefore I have often wished, and still continue to do so, that learned and godly men, who
are eminent for erudition and judgment, might meet together in some place of safety, where by taking counsel
together, and comparing their respective opinions, they might handle all the heads of ecclesiastical doctrine,
and hand down to posterity, under the weight of their authority, some work not only upon the subjects them
selves, but upon the forms of expressing them. Our adversaries are now holding their councils at Trent
for the establishment of their errors ; and shall we neglect to call together a godly synod, for the refutation
of error, and for restoring and propagating the truth ? They are, as I am informed, making decrees
respecting the worship of the host : wherefore we ought to leave no stone unturned, not only that we
may guard others against this idolatry, but also that we may ourselves come to an agreement upon the
f1 The following from Calvin to Abp. Cranmer
is in all probability the answer to the above letter.
Calvinus Cranmero Archiep. Cantuariensi S. D.
" Tu quidem, illustrissime Domine, vere et pru-
denter in hoc tarn confuso ecclesiae statu nullum
aptius afferri posse remedium judicas, quam si inter
se conveniant pii, cordati, et in Dei schola probe
exercitati homines, qui suum in pietatis doctrina
consensum profiteantur. Videmus enim quam variis
artibus Satan evangelii lucem, qua? mirabili Dei
bonitate nobis exorta passim refulget, conetur ob-
ruere. Conductitii papse canes latrare non desinunt,
ne purus Christi sermo exaudiatur. Tanta licentia
passim ebullit et grassatur impietas, ut parum a
manifestis ludibriis absit religio. Qui professi non
sunt veritatis hostes, ea tamen protervia lasciviunt,
quae brevi, nisi obviam eatur, foedam nobis confu-
sionem pariet. Neque solum in hominum vulgo
regnat hie turn stultae curiositatis, turn intempe-
rantis audaciae morbus : sed, quod magis pudendum
est, in ordine quoque pastorum nimis jam grassatur.
Quibus deliriis seipsum deludat et quosdam alios
fascinet Osiander, plus satis notum est. Et Domi-
nus quidem, ut ab initio usque mundi solitus est,
sincerae fidei veritatem, ne laceretur hominum dis-
sidiis, mirabiliter, et modo nobis incognito, servare
poterit. Quos tamen ipse in excubiis locavit, mini-
me torpere vult : quando et eosdem sibi destinavit
ministros, quorum opera sanam in ecclesia doctri-
nam ab omnibus corruptelis purget, ac incolumem
ad posteros transmittat. Tibi praesertim, ornatissime
Praesul, quo altiore in specula sedes, in hanccuram,
ut facis, incumbere necesse est. Quod non ideo
dico, quasi tibi addendum esse novum calcar existi-
mem ; qui non modo sponte praecurris, sed aliis
quoque instas voluntarius hortator; verum ut te in
tarn fausto praaclaroque studio, mea gratulatione
confirvnem. Laetum quidem esse in Anglia evan
gelii successum audimus. Sed istic quoque usu
venire, quod suo tempore expertus est Paulus, non
dubito : ut ostio ad recipiendam puram doctrinam
aperto, multi repente adversarii contra insurgant.
Etsi vero me non latet, quam multi sint vobis ad
nianum idonei ad refellenda Satanrc mendacia vin-
dices : facit tamen eorum improbitas, qui ad tur-
bandum satagunt, ut bonorum sedulitas hac in parte
nunquam nimia sit aut supervacua. Deinde scio non
ita unius Angliae haberi abs te rationem, quin orbi
simul universo consulas. Regis quoque serenissimi
non modo generosa indoles, sed rara etiam pietas
merito exosculanda, quod sanctum consilium de
habendo ejusmodi conventu favore suo prosequitur,
et locum in regno suo offert. Atque utinam impe-
trari posset, ut in locum aliquem docti et graves viri
ex praecipuis ecclesiis coirent, ac singulis fidei capi-
tibus diligenter excussis, de communi omnium sen-
tentia certam posteris traderent scripturae doctrinam.
Ceterum in maximis seculi nostri malis hoc quoque
numerandum est, quod ita aliae ab aliis distracts
sunt ecclesiae, ut vix humana jam inter nos vigeat
societas, nedum emineat sancta membrorum Christi
communicatio, quam ore profitentur omnes, pauci
reipsa sincere colunt. Quod si frigidius, quam par
esset, se gerunt doctores, gravissima penes ipsos
principes est culpa, qui vel, profanis suis negotiis
implicit!, ecclesiae salutem et totam pietatem negli-
gunt ; vel singuli privata pace contenti, aliorum
cura non tanguntur. Ita fit, ut membris dissipatis
lacerum jaceat ecclesiaa corpus. Quantum ad me
attinet, si quis mei usus fore videbitur, ne decem
quidem maria, si opus sit, ob earn rem trajicere
pigeat. Si de juvando tantum Angliae regno agere-
tur, jam mihi ea satis legitima ratio foret. Nunc
cum quseratur gravis et ad scripturae normam probe
compositus doctorum hominum consensus, qua ec
clesiae procul alioqui dissita? inter se coalescant ;
nullis vel laboribus vel molestiis parcere fas mihi
esse arbitror. Verum tenuitatem meam facturam
spero, ut mihi parcatur. Si votis prosequar quod ab
aliis susceptum erit, partibus meisdefunctus ero. D.
Philippus [i. e. Melancthon] longius abest, quam ut
ultro citroque commeare brevi tempore literae que-
ant. D. Bullingerus tibi forte jam rescripsit. Mihi
utinam par studii ardori suppeteret f'acultas ! Porro
quod me facturum principle negavi, ipsa rei quam
sentis difficultas tentare me cogit : non ut te horter
modo, sed etiam obtester ad pergendum, donee ali-
quid saltern effectum fuerit, si non omnia ex voto
succedant. Vale, ornatissime Pra?sul, et mihi ex
animo reverende. Dominus te Spiritu suo regere,
sanctosque tuos conatus benedicere pergat. Gene-
vae." Calvini Op. Epist. col. 134, 5. Ed. Genev.
1617-]
LETTERS. 433
doctrine of this sacrament. It cannot escape your prudence, how exceedingly the church of God has
been injured by dissensions and varieties of opinion respecting this sacrament of unity ; and though they
are now in some measure removed, yet I could wish for an agreement in this doctrine, not only as
regards the subject itself, but also with respect to the words and forms of expression. You have now
my wish, about which I have also written to masters Philip [Melancthon] and Bullinger; and I pray
you to deliberate among yourselves as to the means by which this synod can be assembled with the
greatest convenience. Farewell. Lambeth, March 20, 1552.
You very dear brother in Christ,
THOMAS CANTUAR.
CCXCVIII. TO MELANCTHON.
LEGIMUS in Actis Apostolorum, cum orta csset controversia, an ii qui ex gentibus EX Epist. nd
' . . , . Carrier. MbS.
conversi fuerant ad Deum, adigendi esscnt ad circumcisionem et obscrvationem legis in Bibi. ci.
Mosaicaa, convenisse apostolos ac presbytcros ut dispicerent de hoc negotio, ct collatis in kussnach
inter se sententiis, decretum concilii sui epistola scripta edidisse. Hoc exemplum titinam original.*'11
et nos imitaremur, in quorum ecclesiis evangelii doctrina restituta et repurgata est!
Etsi autem omnes controversial in hoc mundo non possint dirimi, (quia pars inimica
veritati non adsentitur judicio ecclesiaa,) tamen optandum est ut verse ecclesiaa membra
de praacipuis ecclesiastic* doctrinaa capitibus inter se consentirent.
Quantum autem ecclesiam dilacerarint dissensiones religionis, maxime in causa sacra-
mentaria, prudentiam tuam latere non potest, quae si antea compositas fuissent, nunquam
(opinor) Ca?sar bellum vobis intulisset. Et dolendum sane est, sacramentum unitatis
invidia diaboli factam esse escam dissidii, et veluti prjXov llpilos. Quare optarem
ut ii, qui alios antecellunt eruditione et judicio, excmplo apostolorum congregarentur,
et sententiam turn de aliis capitibus controversis, turn de hac controversia, mutuum
exponerent, et consensum edito in publicum scripto testarentur. Sed fortasse dices:
Idem et ego saspissime optavi2; verum haac res sine principum ope ad effectum deduci
non potest. Ego igitur hac de re cum regia majestate3 , quag Angliam suam
vobis apertam esse vult, et ad hos pios conatus non solum locum tutum et quietem,
verum etiam operam et auxilium suum, benignissime pollicetur. Scripsi etiam ad D.
Calvinum et ad D. Bullingerum, eosque hortatus sum, ne operi tarn necessario adeo-
que utili reipublicaa Christianas deesse vellent. In proximis ad me literis scripsisti
Areopagitas concilii Tridentini 7rep\ TJJ? dpToXctTpeias decreta condere. Quare cum
adversarii evangelii tanto studio conveniunt ad errores stabiliendos, non est nobis com-
mittcndum, ut illi sint diligentiores ad confirmandam impietatem, quam nos ad piam
doctrinam propagandam et illustrandam.
Amori meo erga D. Georgium Majorem4, quern merita illius apud me pepererunt,
magnam accessionem attulit commendatio tua, cui si qua in re gratificari potero, citius
facultatem quam voluntatem mihi deesse experietur. Bene et feliciter vale. Lambethi,
27 Martii a. 1552.
Tui aliquando videndi cupidissimus,
T. CANTITARIENS.
Doctissimo mro et amico suo singulari
D. Philippo Melancthoni dentur
ha? litterce.
[TRANSLATION.]
WE read in the Acts of the Apostles, that when a dispute had arisen, as to whether those, who from
among gentiles had been turned to God, should be compelled to be circumcised and keep the law of Moses,
the apostles and elders came together to consider of this matter; and having compared their opinions
delivered the judgment of their council in a written epistle. This example I wish we ourselves could imitate,
in whose churches the doctrine of the gospel has been restored and purified. But although all controversies
cannot be removed in this world, (because the party which is hostile to the truth, will not assent to the
judgment of the church,) it is nevertheless to be desired that the members of the true church should agree
[2 Vid. Letter CCLXXXIX. p. 425, n. 8.]
[3 One or more words are wanting in the origi
[4 *c George Major was a zealous disciple of Lu
ther, and minister at Eisleben. He died A. D.
nal.]
[CRANMER, II.]
434 LETTERS. [1552.
among themselves upon the chief heads of ecclesiastical doctrine. But it cannot escape your notice, how greatly
religious dissensions, especially in the matter of the Lord's supper, have rent the churches asunder: had they
been settled before, the emperor, I think, would never have made war against you. And it is truly grievous
that the sacrament of unity is made by the malice of the devil food for disagreement, and (as it were) the
apple of contention. I could wish therefore, that those who excel others in erudition and judgment, should
be assembled together, after the example of the apostles, and declare their judgment as well respecting other
subjects of dispute, as likewise especially respecting this controversy, and attest their agreement by some
published document. But you will perhaps say, " And I also have often expressed the same wish ; but this
matter cannot be effected without the aid of princes." I have therefore [consulted with] the king's majesty,
who places his kingdom of England at your disposal, and most graciously promises not only a place of
security and quiet, but also his aid and assistance towards these godly endeavours. I have written likewise
to masters Calvin and Bullinger, and exhorted them not to be wanting to a work so necessary, and so useful
to the commonwealth of Christendom. You wrote me word .in your last letter that the Areopagites of the
council of Trent are making decrees respecting the worship of the host. Wherefore, since the adversaries of
the gospel meet together with so much zeal for the establishment of error, we must not allow them to be
more diligent in confirming ungodliness, than we are in propagating and setting forth the doctrine of
godliness. Your commendation of master George Major has greatly increased that regard for him, which
his merits have produced in me ; and if I can be of service to him in any way, he shall find my ability will
fail sooner than my inclination. Farewell and happily. Lambeth, March 27, 1552.
Very desirous of seeing you for some time past,
THOMAS CANTUAR.
To the very learned man, and his singular friend
M. Philip Melancthon, let these letters be given.
CCXCIX. TO BUCER'S WIDOW.
Thom Sstras ®" ^' BENEVOLENT!.! singularis qua virum tuum cum adhuc viveret sum prosecutus,
burg. post mortem ejus nequaquam est imminuta : siquidem egregia ejus pietas et insignis
doctrina non momentaneos, verum asternos, fructus ecclesiee attulit ; quibus non tantum
omnes pios, verum et me omnium maxime in perpetuum sibi devinxit. Quare a scri-
bendo ad me ne ulla ratione patiaris te deterreri, si quid erit quod tibi aut rebus tuis
adjumento esse possim. Nam literis tuis excitatus, et amici carissimi jucundam
meinoriam non absque voluptate mecum repetam, et tibi ejus vidua? propenso animo
ilia caritatis officia prastabo, qua verbum Dei suadet impendenda, et pietati tuee pro
re nata exhibenda fuerint. Atque de eo quod mihi nuper significasti negotiis tuis
expediendis opus esse, ut aliquo scripto certum ac testatum fieret, summam illam centum
marcarum quam dono accepisti a maj estate regia, cum hinc discederes, ad te ipsam
proprie ac singulariter pertinere, literas ad tutores2 liberorum Buceri dedi ; ex quibus
apertis cognoscere poterunt, quaenam fuerit ea de re serenissimi regis nostri voluntas.
Mitto ad te exemplar literarum a dominis consiliariis ad D. Joannem Hales3 qutestorem
regia; majestatis (qui nunc opinor est Argentorati), aut eo absente ad ejus vicarium,
Anglice scriptarum, quae clare testantur tibi a regia majestate centum marcas dono
datas, idque post obitum mariti tui, quod litera? illse ultimo Martii fuerunt scripts,
quiim maritus tuus precipitate Februario ex hac vita decesserit. Deus qui fons est
et pater universe consolationis te consolari dignetur, et in utroque nomine cum tota
familia servet !
Vale. Lambeti xxmo Aprilis, a° 1552.
THUS quantum potest,
T. CANTUARIEN.
[TRANSLATION.]
GREETING. The especial favour with which I regarded your husband during his lifetime, is by no means
diminished now that he is no more. His remarkable piety indeed, and profound learning, has produced not
a transient but an everlasting benefit to the church ; whereby he has not only bound all godly persons, but
myself more than all of them, under perpetual obligations to him. You must not therefore on any account
allow yourself to be deterred from writing to me, should there be any thing in which I can be of use to you
or to your affairs. For, stirred up by your letters, I shall not only recal to myself, and not without satisfaction,
the agreeable remembrance of a very dear friend ; but will also most readily perform to you, his widow,
those offices of kindness, which the word of God commands to be paid, and which shall be afforded you as
occasion shall offer. With respect to what you have lately informed me, that it is necessary for the ex-
l1 This has not appeared in any former collection » Huldric Chelius, to whom the following letter was
of the archbishop's letters.] j addressed.]
[2 Viz. Conrad Hubert, Quinter Andernach, and I [3 Vid. Letter CCLXXXVII. p. 424, n. 2.]
1552.] LETTERS. 435
pediting of your affairs that it should be certified and attested by some formal document, that the sum of a
hundred marks which you received as a present from the king's majesty, when you left this country, belongs
especially and exclusively to yourself, I have written a letter to the guardians of Bucer's children, whereby
they may clearly ascertain what was the intention of our most serene king upon the matter in question. I
send you a copy of the letter of the lords of the council to master John Hales, his majesty's treasurer, (who is
now, I think, at Strasburgh,) or to his deputy in his absence, written in English, which clearly testifies that a
hundred marks were presented to you by his majesty, and that too, after the death of your husband, inasmuch
as that letter was written on the last day of March, and your husband departed this life at the end of
February. May God, who is the fountain and father of all comfort, vouchsafe to comfort you, and preserve
you with all your family ! Farewell. Lambeth, April 20, 1552.
Yours to the utmost of his power,
THOMAS CANTUAH.
CCC. TO CONRAD HUBERT AND OTHERS4.
S. P. QITTTM nuper intellexerim ex literis quas vidua5 D. Buceri pia? memorias hue Arch. s.
scripserat, ad facilitates viri ejus jam defuncti partiendas inter liberos6 opus esse certa burg-
notitia seu fide quoad summam pecuniae centum marcarum qua? donata est a reoia
majestate, an ad viduam pertineat an ad liberos; ideo ut res liquida fiat, et ambi-
guitas prorsus tollatur, affirmo ac tester summam illam centum marcarum a serenissimo
rege nostro post obitum D. Buceri vidua3 peculiariter fuisse donatam, ut ad ipsam
proprie pertineret : ut ex literis quas Domini consiliarii ad qua^storem scripserunt
manifeste liquet, quarum exemplar ad viduam D. Buceri misi. Deus Spiritu Sancto
suo vos gubernet, et successum in laboribus vocationis vestraa vobis donet! Valctc.
Lambethi, xxmo Aprilis, 1552.
Vester ex animo,
T. CANTUARIEN.
Viris eruditione et pietate prcestantibus, D. Conrado
Huberto, verbi Dei ministro, D. Quintero Ander-
naco et D. Hulrico Chelio, medicince doctoribus,
et ceteris tutoribus liberorum D. Buceri, dentur
hce literce.
[TRANSLATION.]
GREETING. As I have lately understood, from a letter written to this place by the widow of master
Bucer of pious memory, that, for the purpose of dividing the property of her deceased husband amongst his
children,6 a certain declaration or certificate is necessary respecting the sum of a hundred marks, presented
by his majesty, as to whether it belongs to the widow or to the children ; whereby the fact may be ascertained,
and all doubt entirely removed ; I affirm and attest that the said sum of a hundred marks was especially
bestowed by his most serene majesty upon master Bucer's widow, after his death, and intended for her
especial use ; as is clearly manifest from the letter which the lords of the council wrote to the treasurer, a
copy of which I have sent to master Bucer's widow. May God direct you by his holy Spirit, and grant you
success in the labours of your calling ! Farewell. Lambeth, April 20, 1552.
Yours heartily,
T. CANT.
ToM. Conrad Hubert, minister of the word of God, M. Quinter
Andernach and M. Hulric Chelius, doctors of •medicine,
men illustrious for their learning and piety, and to the other
guardians ofM. Bucer's children, let these letters be given.
CCCI. TO KING EDWARD VI.
Thomas Cantuariensis archiepiscopus R. Edwardo VI. Gratia et pax a Deo Patre
et Domino nostro Jesu Christo.
ETSI prudenter moneat Horatius, illustrissime princeps, Bodi Ltbr
Oxford.
"Qualem commendes etiam atque etiam adspice, ne mox Smith 's MSS.
Incutiant aliena tibi peccata pudorem : " ex autogra-
pho.
[4 This has not appeared in any former collection
of the archbishop's letters.]
[5 The name of Bucer's widow was Wibrand
Bucerin. " The university gave her an hundred
crowns : the king an hundred marks more, besides
her husband's half year's pension, though he died
before Lady-day, when it came due." Strype's Mem.
of Abp. Cranmer, Vol. I. p. 358. Ed. Oxon. 1840.]
[° For particulars respecting Bucer's property,
see the Original Letters relative to the English
Reformation, published by the Parker Society,
Letters CLXXIX. and two following.]
28—2
436
LETTERS.
[1552.
tamen quum D. Radulphus Chevakerus1 Gallus me oraverit, ut aditum aliquem ad
gratiam tuara commendationc mea illi aperirem, non potui juvcni optimo hoc officii
denegare, turn quod is olim a pia? memoriae viro D. Bucero commendatus mihi fuerat,
turn quod hoc merentur singularis ejus modestia et eruditio, qua? domestica consuetudine
mihi cognita et explorata sunt. Nam annum integrum aut amplius domi meaa vixit,
ubi eximia3 pietatis et ingenii excellentis plurima documenta dedit : postea Cantabrigiam
profectus, Hebraicas literas, non sine magna aiiditorum laudc et utilitate, gratis pro-
fessus est. Victum autem non aliunde habet, quum ex me et Domino Eliensi3 cancel -
lario, qui pro facultatibus nostris annuum quoddam stipendium illi numeramus. Sed
quum mine tanta sit temporum iniquitas, ut omnia fere duplo carius quam antea veneant,
necessitas eum cogit ad tuam Majestatem omnium piorum et eruditorum asylum con-
fugere, et a tua benignitate subsidium petere. Nihil attinet me plura scribere, cum
norim voluntatem majestatis vestraa erga pios et doctos esse benignissimam : tantum
significare volui D. Radulphum in talium catalogo esse numerandum, illud obsecrans
ut ad earn voluntatem quam sua sponte M. T. erga Radulphum propter praaclaras
illius dotes habitura csset, aliquis cumulus accedat, quod peregrinus sit : nam de talibus
diserte dicit Moses, "Deus amat peregrinum, et dat ei victum et vestitum, et vos
ergo amate peregrines." Debent vero prae aliis hi qui dii in scripturis dicuntur,
Deum in hoc pietatis genere imitari, et ad illius similitudinem quam proxime accedere.
Quod si curarit majestas tua, Dominus noster Jesus Christus (qui sibi acceptum fert
quod hospitibus datur) non solum in hac vita te gubernabit, et mansionem apud te
facict, scd et hac vita defunctum in aeterna sua tabernacula introducet, et pro regno
temporario perpetuum daturus est. [1552.]
Serenissima tua? majestatis famulus,
T. CANT.
[TRANSLATION.]
THOMAS, archbishop of Canterbury, to king Edward VI. Grace and peace from God the Father and our
Lord Jesus Christ. Although, most illustrious prince, Horace wisely admonishes, " Look once and again
what kind of person you recommend, lest by and bye the faults of others bring shame upon yourself;" yet
since Mr Ralph Cavalier, of France, has entreated that I would open for him a means of access to your grace
through my recommendation, I could not deny this excellent young man this obligation, both inasmuch as he
was formerly recommended to me by master Bucer, a man of pious memory, and that his remarkable modesty
and learning, which were known and tried through my private intimacy with him, also deserve it. For he lived
in my house a whole year or more, where he exhibited very many proofs of his eminent piety and his surpassing
ability : having afterwards proceeded to Cambridge, he gave gratuitous lectures on Hebrew literature, to the
great satisfaction and advantage of his hearers. He has no other means of livelihood than from myself, and
the bishop of Ely, the lord chancellor, who pay him a certain yearly salary, according to our means. But
since from the severity of the times every thing at present is sold for twice as much as formerly, necessity
compels him to have recourse to your majesty, the refuge of all pious and learned men, and to beg assistance
from your bounty. It is unnecessary that I should write at greater length, since I am well aware that the
disposition of your majesty is most gracious towards learned and pious men : I merely wish to intimate that
master Ralph is to be accounted amongst such persons ; entreating that in addition to that good-will which
your majesty spontaneously would feel towards Ralph, because of his excellent endowments, something further
may be added on the ground of his being a stranger : for concerning such persons Moses expressly saith, " God
[l "Rafe Cavelarius, or Cavalier, ... a native
of France, in the year 1552, (if not before)
did not so much succeed, as assist Tremellius,"
(whose wife's sister he had married) " in reading
Hebrew in that university [i. e. Cambridge]. For
which he was gratified by the state, in a grant to
be free denizen, and in the same patent to enjoy
the advowson of a prebend in Canterbury, in con
sideration of reading the Hebrew lecture freely in
Cambridge. This was dated in August, 1552."
(A.D. 1569) "By means of the learned sir An
thony Cook, and sir William Cecil," he was "ap
pointed to be professor of the Hebrew language and
learning in the university of Cambridge," and was
sent down with a recommendatory letter, dated May
20, from archbishop Parker and bishop Grindal,
in which he is named as "Rodolphus Cavellerius,
otherwise called Mr Anthony." In this year he
was also appointed to the seventh prebend of the
cathedral of Canterbury. Strype supposes that he
died at Guernsey, "whither he went A.D. 1569,"
from his will being dated at that place, Oct. 8, A.D.
1572. Vid. Strype's Eccl. Mem. Vol. II. Part r.
pp. 323, 4. Part n. p. 272. Ed. Oxon. 1822. Strype's
Annals, Vol. I. Part n. pp. 288, 9. and Appendix,
No. 41 . p. 552. Strype's Life of Abp. Parker, Vol.
II. pp. 146, 7- Le Neve's Fasti, p. 16. Ed. Lond.
1716.]
[2 Thomas Goodrich, bishop of Ely, was sworn
lord chancellor, January 22, A.D. 1552. Stow's
Annals, p. 607. Ed. Lond. 1615.J
1552.]
LETTERS.
437
loveth the stranger, giving him food and raiment ; love ye therefore the stranger." But those who are called
gods in the scriptures, ought above others to imitate God in this kind of piety, and to approach to his
likeness as nearly as they possibly can. Which if your majesty should regard, our Lord Jesus Christ (who
esteems that which is done to strangers as received by himself) will not only guide you in this life, and
take up his dwelling with you ; but when you shall depart this life, will bring you into his eternal mansion,
and for a temporal will give you an everlasting kingdom.
The servant of your most serene majesty,
T. CANT.
CCCII. TO CECIL.
AFTER my most hearty commendations and thanks, as well as for your gentle letters,
as for the copy of the Pacification3, and for your good remembrance of the two matters,
which I desired you not to forget, the one concerning the bishop of Colon's4 letters,
and the other, Mr Mowse5 : for whom eftsoons I give you my most hearty thanks.
As for your admonition", I take it most thankfully, as I have ever been most glad
to be admonished by my friends, accounting no man so foolish as he that will not hear
friendly admonishments. But as for the saying of St Paul, " Qui volunt ditescere,
incidunt in tentationem," I fear it not half so much as I do stark beggary. For I
took not half so much care for my living, when I was a scholar of Cambridge, as I
do at this present. For although I have now much more revenue, yet I have much
more to do withal; and have more care to live now as an archbishop, than I had
at that time to live like a scholar. I have not so much as I had within ten years
passed by 150/. of certain rent, besides casualties. I pay double for every thing that
I buy. If a good auditor have this account, he shall find no great surplusage to wax
rich upon.
And if I knew any bishop that were covetous, I would surely admonish him ; but
I know none, but all beggars, except it be one7; and yet I dare well say he is not
very rich. If you know any, I beseech you to advertise me ; for peradventure I may
advertise him better than you. To be short, I am not so doted to set my mind upon
things here, which neither I can carry away with me, nor tarry long with them.
If time would have served, I would have written of other things unto you ; but your
servant making haste compelleth me here to cut off the thread ; beseeching Almighty
Strype's
Mem. of Abp.
Craniner,
Vol. II. App.
No. fi7. pp.
IX )H, !). Ed.
Oxon. 1840.
from Sir
Win. Hickes'
Mas.
[3 " A little before this sickness befel him,"
(i. e. ague, which was prevalent A. D. 1552) " some
thing fell out, which gave him great joy. Cecil
knew how welcome good news out of Germany
would be to him, and therefore in July sent him a
copy of the Pacification," (viz. of Passau) "that is,
the emperor's declaration of peace throughout the
empire, after long and bloody wars ; which consisted
of such articles as were favourable unto the protes-
tants, after much persecution of them." Strype's
Mem. of Abp. Cranmer, Vol I. p. 409. Ed. Oxon.
1840. The date of the Pacification was July 31,
A.D. 1552, upon which a definite arrangement was
based for the future peace of Germany in matters of
religion, A.D. 1557- Vid. Sleidan, De Statu Re-
ligionis et Reipub. Lib. xxiv. pp. 562 et sqq. Ed.
Francof. 1568. Vid. also Letter CCCIV. p. 439.1
[4 i. e. Herman, archbishop and elector of Co
logne. Vid. Letter CCLXXXVI. p. 423, n. 2.
" What the contents of these letters of the archbishop
of Colen (i. e. Cologne) were, it appeareth not : but
I am very apt to think the purport of them was,
that Cranmer would solicit some certain business in
the English court relating to the affairs of religion
in Germany, and for the obtaining some favour from
the king in that cause." Strype's Mem. of Abp.
Cranmer, Vol. I. pp. 410, 11.]
[5 For an account of Dr William Mowse, vid.
Strype's 31 em. of Abp. Cranmer, Vol. II. pp.
5J4—5/6.]
[6 For an account of the archbishop being
charged with covetousness, and the cause of his
writing this letter, vid. Strype's Mem. of Abp.
Cranmer, Vol. I. pp. 401 et sqq. Vid. also Vol. II.
pp. 621 et sqq.]
[7 "In this month of May (A.D. 1552) did
Holgate archbishop of York," (to whom Cranmer
probably here alludes,) "the only wealthy bishop
then in England, bestow some part of his wealth
very commendably, for the benefit of his successors
in that see. For he made purchase from the king
of the site, circuit, and precincts, capital messuage
and mansion, lordship and manor of Scroby, in
Scroby, with the appurtenances, in the county of
Nottingham, lately parcel of the possessions of the
archbishop of York," &c. Strype's Eccl. Mem.
Vol. II. Part u. p. 77. Ed. Oxon. 1822.]
438 LETTERS. [1552.
God to preserve the king's majesty with all his council and family, and send him
well to return from his progress1. From my manor of Croydon, the xxi. of July.
Your own ever,
T. CANT.
To my loving friend, sir William
Cycil, one of the king's majesty's
principal secretaries.
CCCIII. TO CECIL.
THOUGH in England there be many meet men for the archbishoprics of Ireland, yet
cranm°er, p' I know very few that will gladly be persuaded to go thither. Nevertheless I have
NO. '(«, j>pPP' sent unto you the names of four2, viz. Mr Whitehead of Hadley, Mr Tourner of
bxon.' iK4o. Canterbury, sir Thomas Rosse3, and sir Robert Wisdome ; which, being ordinarily
w°m. Hickes' called, I think for conscience sake will not refuse to bestow the talent committed unto
\f ^^
them, wheresoever it shall please the king's majesty to appoint them. Among whom
I take Mr Whitehead for his good knowledge, special honesty, fervent zeal, and politic
wisdom, to be most meet. And next him Mr Tourner, who, besides that he is merry
and witty withal, "nihil appetit, nihil ardet, nihil somniat, nisi Jesum Christum;"
and in the lively preaching of him and his word declareth such diligence, faithfulness,
and wisdom, as for the same deserveth much commendation. There is also one Mr
Whitacre4, a man both wise and well learned, chaplain to the bishop of Winchester,
very meet for that office, if he might be persuaded to take it upon him.
I pray you commend me unto Mr Cheke, and declare unto him, that mine ague,
whether it were a quotidian or a double tertian (whereof my physicians doubted),
hath left me these two days, and so I trust I am quit thereof: notwithstanding my
water keepeth still an high colour. Now the most danger is, that if it come again
this night, it is like to turn to a quartan. However the matter chance, the most
grief to me is, that I cannot proceed in such matters as I have in hand, according to
my will and desire. This " terrenum domicilium " is such an obstacle to all good
purposes. Forasmuch as I perceive that the king's majesty's progress is altered, I
pray you send me the gests of the latter end of his progress, from this time unto
the end, that I may from time to time know where his majesty shall be : whom I
beseech Almighty God to preserve and prosper in all his affairs, with his most
honourable council and all his court. From my manor of Croydon, the xxvth of
August, 1552.
Your own assured,
THOMAS CANT.
To my very loving friend, sir William
Cecyl, knight, one of the king's ma
jesty's principal secretaries.
CCCIV. TO CECIL.
strypc's AFTER my very hearty commendations; I thank you for your news, but specially
Cramer, p' for that ye advertise me that the king's majesty is in good health : wherein I beseech
NO. '106.1)? .p* God long to continue his highness, as he hath twice (as I trust) restored me to the same.
1035, (j. Ed.
Oxon. 1840,
Win ffickes' t* "To divert the king after the loss of his uncle, cerning whom the archbishop wrote to the inha-
MSS. whom he dearly loved, Northumberland took him j bitants of Hadleigh, March 20, 1533. Vid. Letter
in progress in the summer of this year," [A.D. 1552.] • XCVII. p. 280, n. 3.]
Strype's Mem. of Abp. Cranmer, Vol. I. p. 401.] [4 " I suppose this might be a slip of the arch-
[2 An account of these four divines, whom the
bishop's pen or memory, writing Whitacre for Good-
archbishop nominated for the archbishoprick of acre, who afterwards was placed in that Irish see,
Armagh, is given by Strype, Mem. of Abp. Cran- j [i.e. Armagh,] and had been Poynet's chaplain."
mer, Vol. I. pp. 393— 400. J Strype's Mem. of Abp. Cranmer, Vol. I. p. 393.
[3 This was the same Sir Thomas Rose con- I See also ibid. p. 400. J
1552.]
LETTERS.
439
It secmcth by your letters, that a peace should be concluded betwixt the emperor
and duke Morrise; which, whether it be according to the articles that afore ye sent
unto me5, or otherwise, I would gladly understand.
The commodity that might arise by printing the Book of Common Prayer and
Administration of Sacraments in the French tongue6, (if any be,) I reckon it were
meet that it should come to them which have already taken pains in translating the
same: which was first done by sir Hugh Paullet's commandment, and overseen by
my lord chancellor, and other at his appointment ; and now altered according to that
which must be put in execution at the feast of All Saints next, at the appointment
of my lord chancellor, by a learned Frenchman, a doctor in divinity : and therefore
needless of any other to be travelled in. Aug. 26, 1552.
CCCV. TO CECIL.
AFTER my very hearty recommendations : now at the last, against his will, Turner
is come up unto the court. He preached twice in the camp that was by Canterbury7;
for the which the rebels would have hanged him; and he seemed then more glad to
go to hanging, than he doth now to go to Armachane ; he alleged so many excuses, but
the chief is this, that he shall preach to the walls and stalls, for the people understand no
English. I bear him in hand, Yes; and yet I doubt whether they speak English in
the diocese of Armachane. But if they do not, then I say, that if he will take the pain
to learn the Irish tongue, which with diligence he may do in a year or two, then both
his person and doctrine shall be more acceptable not only unto his diocese, but also
throughout all Ireland. I commit him to your cure, praying you to help him to
have as ready a dispatch as may be ; for he hath but a little money.
I have sent the book of articles for religion8 unto Mr Cheke, set in a better order
than it was, and the titles upon every matter, adding thereto that which lacked. I pray
Strype's
Meni.ofAbp.
Crnnmer,
Vol.11. App.
No. (id, p.
«Kt7. Ed.
Oxon. 11140.
from Sir
W. Hickes*
MSS.
[5 Vid. Letter CCCII. p. 437; also Strype's
Mem. of Abp. Cranmer, Vol. 1. pp. 409, 10.]
[6 " Provision also was made for the king's
French dominions, that this book (i. e. the second
service book of Edward VI. A.D. 1552.) with the
amendments should be used there. And the bishop
of Ely, lord chancellor, (a great forwarder of good
reformation,) procured a learned Frenchman, who
was a doctor of divinity, carefully to correct the
former French book by this English new one, in all
the alterations, additions, and omissions thereof. For
the first Common Prayer Book also was in French,
for the use of the king's French subjects ; being
translated by commandment of Sir Hugh Paulet,
governor of Calais; and that translation overseen by
the lord chancellor and others at his appointment.
The benefit of this last book was such, that one of
the French congregation in London sought, by the
means of A Lasco's interest with secretary Cecil,
for a licence under the king's letters patents, to
translate this Common Prayer, and the Administra
tion o£ Sacraments, and to print it, for the use of the
French islands of Jersey and Guernsey. But Cecil,
after a letter received from A Lasco in August to
that effect, not willing to do this of his own head,
and reckoning it a proper matter to be considered
by the archbishop, who were to be intrusted with
the translating of such a book, desired him,. ...to
give him his advice and judgment herein, both as
to the work, and as to the benefit. To whom the
archbishop gave this answer; ' that the commodity
that might arise by printing of the book was meet
to come to them who had already taken the pains in
translating the same ;' informing the secretary who
they were ; namely, those formerly and now of late
employed by Sir Hugh Paulet and the lord chan
cellor. But I find this book was not presently
finished, being not printed till the year 155.3, for
the use of Jersey and Guernsey." Strype's Mem.
of Abp. Cranmer, Vol. I. pp. 416, 17.]
[7 "And this I judge to be that Turner, whom
the archbishop nominated for Ireland, having lived
long in his diocese, and so well known to him ; and
whom he had, I suppose, removed to Canterbury,
to a prebend, or some other preferment there. Here
he did this remarkable and bold piece of service,
that when, about three years past, (i.e. A. D. 1549.)
the rebels were up in Kent, he then preached twice
in the camp near Canterbury ; for which the rebels
were going to hang him. But God preserved him."
&c. Strype's Mem. of Abp. Cranmer, Vol. I. p.
395.]
[8 i. e. The forty-two articles, which were agreed
to in the convocation of A.D. 1552, and published
by the king's authority both in Latin and English,
A.D. 1553. " These articles the archbishop was the
penner, or at least the great director of, with the
assistance (as is very probable) of bishop Ridley.
And so he publicly owned afterwards, in his answer
to certain interrogatories put to him by queen
Mary's commissioners ; viz. that the catechism, the
book of articles, and the book against Winchester,
were his doings." Strype's Mem. of Abp. Cran
mer, Vol. I. p. 390. Vid. Interrogatories objected
to the archbishop and his answers, p. 220, supra.J
440
LETTERS.
[1552.
you, consider well the articles with Mr Cheke ; and whether you think best to move the
king's majesty therein before my coming, I refer that unto your two wisdoms.
I pray you, let me have your advice unto whom I might best write concerning
Rayncr Wolfe1 ; for I wot not to whom I might write, but to my lord of Northumber
land. The overliving God ever preserve you in this life, and in the life to come ! From
Croydon, the xixth of September. Q1552.]
Your assured friend,
T. CANT.
To my loving friend, sir William Cecyl, knight,
one of the kings majesty's principal secretaries.
Strype's
Mem.of Abp.
Cranmer.
Vol. II. App.
No. Hi?,
p. 10;%'.
Ed. Oxon.
1840, from
Sir Wm.
Hickes'
MSS.
Todd's Life
of Abp.
Cranmer,
Vol. II. p.
354.
CCCVI. TO CECIL.
AFTER my very hearty recommendations, and no less thanks for your friendly letters
and advertisements ; be you assured, that I take the same in such part, and to proceed
of such a friendly mind, as I have ever looked for at your hands. "Whereof I shall not
be unmindful, if occasion hereafter shall serve to requite the same. I have written
letters unto my lord of Northumberland, declaring unto him the cause of my stay
in the commission"2; which is, because that all the gentlemen and justices of the peace
of Kent, which be in commission with me, be now at London : before whose coming
home, if I should proceed without them, I might perchance travail in vain, and take
more pain than I should do good. I have written also unto him in the favour of Michael
Angelos; whose cause I pray you to help so much as lieth in you.
The Sophy and the Turk, the emperor and the French king4, (not much better in
religion than they,) rolling the stone, or turning the wheel of fortune up and down, I pray
God send us peace and quietness with all realms, as well as among ourselves ; and to
preserve the king's majesty, with all his council. Thus fare you well. From my house
of Ford, the xx. day of November, anno 1552.
Your assured,
T. CANT.
To my loving friend sir William Cecil, knight,
and secretary to the king's
Strype's
Mem.of Abp.
Cranmer,
Vol. II. App.
No. 64, p. IX 15.
Ed. Oxon.
1840. from
Sir Wm.
Hickes'
MSS.
Todd's Life
of Abp.
Cranmer,
Vol. II. p.
CCCVII. TO THE LORDS OF THE COUNCIL.
AFTER my very humble recommendations unto your good lordships; I have sent
unto the same the book of articles5 which yesterday I received from your lordships. I
have sent also a cedule inclosed, declaring briefly my mind upon the said book : beseech
ing your lordships to be means unto the king's majesty, that all the bishops may have
authority from him to cause all their preachers, archdeacons, deans, prebendaries, parsons,
[' Vid. Letter CCXCV. p. 429 ; and Strype's
Annals, Vol. II. Part i. p. 530. Ed. Oxon. 1824.]
[2 "Another (of the businesses the archbishop
was employed in while he was in his retirement at
his house in Canterbury) was, the sitting upon a
commission to him, and other gentlemen of Kent,
for inquiry after such as had embezzled the plate
and goods belonging to chauntries, &c. given by
the parliament to the king, and converting them to
their own uses. But this, being somewhat an odious
work, he was not very forward to enter upon, espe
cially because he thought, whatsoever he and the
other commissioners should recover, would be but
swallowed up by the duke of Northumberland and
his friends, and the king be little the better. But,
because he did not make haste, he was charged by his
enemies at court as a neglecter of the king's busi
ness," &c. Strype's Mem. of Abp. Cranmer, Vol.
I. p. 419.]
[3 " The minister of the Italian protestant
church in London." Todd's Life of Abp. Cran
mer, Vol. II. p. 354. n. 2.]
f 4 " Alluding to the contests then existing be
tween the emperors of Persia and the Turks, and
between Charles V. of Germany and Henry II. of
France." Id. ibid. n. 3.]
[5 Vid. Letter CCCV. p. 439, n. 8.]
1552.]
LETTERS.
441
vicars, curates, with all their clergy, to subscribe to the said articles8. And then I
trust that such a concord and quietness in religion shall shortly follow thereof, as else is
not to be looked for many years. God shall thereby be glorified, his truth shall be
advanced, and your lordships shall be rewarded of him, as the setters forward of his
true word and gospel. Unto whom is my daily prayer, without ceasing, to preserve the
king's majesty, with all your honourable lordships. From my house at Ford, the 24
of this present month of November. [1552.]
Your lordships' ever to command,
T. CANT.
To my very good lords of the king's majesty
his most honourable council.
CCCVIII. TO CECIL.
AFTER my hearty commendations and thanks for your letters ; there is no man more
loth to be in contention with any man, than I am, specially with my lord Warden7,
my near neighbour, dwelling both in one country, and whose familiar and entire friend
ship I most desire, for the quietness of the whole country. For the example of the rulers
and heads will the people and members follow.
And as touching learned men I shall send you my mind with as much expedition
as I can, which by this post I cannot do, even in the cold snow, sitting upon coals, until
he be gone. But heartily fare you well in the Lord Jesus. From Ford, the last day
of November. [1552.]
Your loving friend,
T. CANT.
To my loving friend sir William Cecill,
knight, secretary to the kings majesty,
yeve time.
Strype's
Mem.of Abp.
Cranmer,
Vol. II. App.
No. 10H,
p. 1(07. Ed.
Oxon. 1840.
from Sir
Wm. Hickcs'
MSS.
CCCIX. TO CECIL.
AFTER my very hearty recommendations ; yesternight I heard reported that Mr
Ghekc is indicted8 : I pray you heartily, if you know any thing thereof, to send me
[6 The authority here sought by the archbishop
was not granted till June 9, A. D. 1553, when Ed
ward VI. issued a mandate " willing and exhort
ing " the bishops of the realm, " to subscribe the
forty-two articles, and to observe them in their
preachings, readings, and teachings, and to cause
them to be subscribed and observed of all other,
which do or hereafter shall preach or read within
their diocese." Another mandate was also issued
in king Edward's name, June 19, A. D. 1553, re
quiring all rectors, vicars, &c., to see that the
articles of religion should be signed. Both the
letter and the mandate will be found in the Appen
dix. Vid. Interrogatory 12, objected to the arch
bishop, and his answer, p. 220, supra.]
[7 " There happened once, in the year 1552, a
contest between him and the lord warden of the
Cinque-ports, who lived not far from him ; and so
probably it might be about some worldly matters.
It was sir Thomas Cheyny, who, in the year 1549,
was one of those that met with Warwick in Lon
don, and published a proclamation against the
archbishop's friend, the duke of Somerset, as a
traitor ; which might be an occasion that the arch-
bishop did not much affect Cheyny, nor Cheyny
the archbishop." Strype's Mem. of Abp. Cranmer,
Vol. II. p. 651.]
[8 " King Edward being dead, and the lady
Jane set up and proclaimed queen, letters at this
time were sent from the council to the gentry, and
other state-letters were written by Cheke as secre
tary. He checked his brother Cecil, who would
not be induced to meddle in this matter, but endea
voured to be absent ; and to the very utmost day
of queen Jane's reign, viz. to July 19th ( A.D. 1553)
he acted as secretary to her and her council And
within eight or nine days after, viz. July the 28th,
together with the duke of Suffolk," he was "com
mitted to the Tower as a traitor. And whereas the
rest that acted as queen Jane's counsellors, being
either papists, or indifferent in religion, were easily
pardoned ; Cheke and some few others (as the arch
bishop of Canterbury and the lord Russel) were
sent to the Tower, or kept under harder and longer
restraint. An indictment was drawn against him
the 12th or 13th day of August ; and his friends
feared it would go hard with him. The next
vear, being almost spoiled of all his substance, he
Strype's
Mem.of Abp.
Cranmer,
Vol. 1 1. A pp.
No. KM,
pp. 1037, 8.
Ed. Oxon.
1«40, from
Sir Wm.
Hickes'
MSS.
Todd's Life
of Abp.
Cranmer,
Vol. II. pp.
371, 2.
442
LETTERS.
[1553.
knowledge, and whereupon he is indicted. I had great trust that he should be one
of them that should feel the queen's great mercy and pardon, as one who hath been none
of the great doers in this matter against her : and my trust is not yet gone, except it
be for his earnestness in religion : for the which if he suffer, blessed is he of God, that
suffereth for his sake, howsoever the world judge of him. For what ought we to care
for the judgment of the world, when God absolveth us ? But, alas ! if any means could
be made for him, or for my lord Russel, it were not to be omitted, nor in any wise
neglected. But I am utterly destitute both of counsel in this matter and of power,
being in the same condemnation that they be1. But that only thing which I can
do, I shall not cease to do ; and that is only to pray for them and for myself, with all
other that be now in adversity. When I saw you at the court, I would fain have talked
with you, but I durst not : nevertheless, if you could find a time to come over to me,
I would gladly commune with you. Thus fare you heartily well, with my lady
your wife. From Lamhith, this 14. day of this month of August. [1553.]
Your own assured,
To my very loving friend, sir William
Cecil, knight.
T. CANT.
Marty£,pp.
Lond. 1564.
Manet alta
Judidum
CCCX. TO QUEEN MARY.
MoST lamentably mourning and moaning himself unto your highness, Thomas Cran-
aitllollgh unworthy either to write or speak unto your highness, yet having no
matris.
JEwid'l.
obtained the favour of the queen's pardon." Strype's
Life of sir John Cheke, chap. v. sect. 1 and 2. pp.
U3—95. Ed. Oxon. 1821.]
[' "About the beginning of August he was
before the council, about the lady Jane's business...
and then, with the severe reprimands he received,
was charged to keep his house, and be forthcoming.
At that time he espied Cecil, who was in the same
condemnation ; and would fain have spoken with
him, but durst not ...... as it seems, out of his love
and care of him, lest his very talking with Cecil
might have been prejudicial to that pardon, which
he now lay fair for — September 13, following, the
archbishop was again summoned to appear that day
before the queen's council. Then he appeared and
was dismissed ; but commanded to be the next day
in the Star-chamber. And so he was. The effect
of which appearing was, that he was committed to
the Tower, partly for setting his hand to the instru
ment of the lady Jane's succession, and partly for
the public offer he made a little before of justifying
openly the religious proceedings of the deceased
king. But the chief reason was, the inveterate
malice his enemies conceived against him for the
divorce of king Henry from the queen's mother ; the
blame of which they laid wholly upon him, though
bishop Gardiner and other bishops were concerned
in it as deep as he." Strype's Mem. of Abp. Cran-
mer, Vol. II. p. 439. " The rest of the nobles
paying fines, were forgiven, the archbishop of Can-
terbury only excepted : who, though he desired
pardon by means of friends, could obtain none;
insomuch that the queen would not once vouchsafe
to see him> for as ?et the old grudges against the
archbishop for the divorcement of her mother re-
mained hid in the bottom of her heart. Besides
this divorce, she remembered the state of religion
changed; all which was reputed to the archbishop
as the chief cause thereof." Foxe's Acts and Monu
ments, p. 1871. Ed. Lond. 1583.J
[2 "On the 13th of November, archbishop
Cranmer, the lord Guilford Dudley, and the lady
Jane his wife, with two other sons of the duke of
Northumberland were brought to their trial.
These all confessed their indictments. Only Cran
mer appealed to those that judged him, how un
willingly lie had consented to the exclusion of the
queen ; that he had not done it till those whose
profession it was to know the law had signed it ;
upon which he submitted himself to the queen's
mercy. But they were all attainted of high treason
for levying war against the queen, and conspiring
to set up another in her room. So these judgments,
with those that had passed before, were now con
firmed by act of parliament. And now Cranmer
was legally divested of his archbishoprick, which
was hereupon void in law, since a man that is
attainted can have no right to any church benefice ;
his life was also at the queen's mercy. But it being
now designed to restore the ecclesiastical exemption
and dignity to what it had been anciently, it was
resolved that he should be still esteemed archbishop,
till he were solemnly degraded according to the canon
law. The queen was also inclined to give him his
life at this time, reckoning, that thereby she was
acquitted of all the obligations she had to him ; and
was resolved to have him proceeded against for
heresy, that so it might appear she did not act out
of revenge, or on any personal account. So all that
followed on this against Cranmer was, a sequestra
tion of all the fruits of his archbishoprick ; himself
was still kept in prison :_the queen was desirous to
seem willing to pardon injuries done against herself,
but was so heated in the matters of religion, that
she was always inexorable on that head." Burnet's
Hist, of Reformat. Vol. II. pp. 515, 16. Ed. Oxon.
1553.]
LETTERS.
443
person that I know to be mediator for me, and knowing your pitiful ears ready to hear
all pitiful complaints, and seeing so many before to have felt your abundant clemency
in like case, am now constrained most lamentably, and with most penitent and sorrowful
heart, to ask mercy and pardon for my heinous folly and offence, in consenting and follow
ing the testament and last will of our late sovereign lord king Edward VI. your grace's
brother : which will, God he knoweth, I never liked ; nor never anything grieved me
so much that your grace's brother did. And if by any means it had been in me to
have letted the making of that will, I would have done it. And what I said therein,
as well to the council as to himself, divers of your majesty's council can report : but
none so well as the marquis of Northampton, and the lord Darcy, then lord chamberlain
to the king's majesty ; which two were present at the communication between the king's
majesty and me. I desired to talk with the king's majesty alone, but I could not
be suffered, and so I failed of my purpose. For if I might have communed with the
king alone, and at good leisure, my trust was, that I should have altered him from that
purpose ; but, they being present, my labour was in vain.
Then when I could not dissuade him from the said will, and both he and his privy
council also informed me that the judges and his learned counsel said, that the act
of entailing the crown, made by his father, could not be prejudicial to him, but that
he, being in possession of the crown, might make his will thereof; this seemed very
strange unto me ; but being the sentence of the judges, and other his learned counsel
in the laws of this realm, (as both he and his council informed me,) mcthought it
became not me, being unlearned in the law, to stand against my prince therein. And
so at length I was required by the king's majesty himself to set to my hand to his
will; saying, that he trusted that I alone would not be more repugnant to his will
than the rest of the council were : (which words surely grieved my heart very sore,)
and so I granted him to subscribe his will, and to follow the same. Which when I
had set my hand unto, I did it unfeignedly and without dissimulation3.
For the which I submit myself most humbly unto your majesty, acknowledging
mine offence with most grievous and sorrowful heart, and beseeching your mercy and
pardon: which my heart giveth me shall not be denied unto me, being granted be
fore to so many, which travailed not so much to dissuade both the king and his
council as I did4.
And whereas it is contained in two acts of parliament5, (as I understand,) that I,
Strype's
Mein.of Abp.
Cranmer,
Vol. II. App.
No. 74. pp.
910-921. Ed.
Oxon. 1840.
He desired to
berehased of
his offence
for consent
ing unto king
EdwardV
will, and so
he was ; but
after was ac
cused of
heresy ;
which he bc<t
liked, for
then he knew
his cause was
Christ's.
[Coverdale.]
1829. The degradation of the archbishop from his
office, in obedience to the sentence definitive from
the pope, took place two years afterwards, Dec. A.D.
1555. Vid. p. 224, supra; and Foxe's Acts and
Monuments, pp. 2132, 3.]
[3 ^ 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," (i.e. the
alteration of the succession to the throne in favour
of the lady Jane Grey by Edward Vlth's will,) "he
refused to set his hand to it as a counsellor, and that
he only signed as a witness to the king's 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 persuade him to it.
But he could not be prevailed on, till the king him
self set on him ; who used many arguments, from
the danger religion would otherwise be in, together
with other persuasions : so that by his reasons, or
rather importunities, at last he brought him to it.
But whether he also used that distinction of Cecil's,
that he did it as a witness, and not as a counsellor,
1 do not know : but it seems probable, that if that
liberty was allowed the one, it would not be denied
the other." Burnet's Hist, of Reformat. Vol. II.
p. 458. Vid. Letter CCCXII. p. 445.]
[4 "The said bishop (Heath, abp. of York)
declared afterwards to one of Doctor Cranmer's
friends, that notwithstanding his attainder of treason,
the queen's determination at that time was, that
Cranmer should only have been deprived of his
archbishoprick, and have had a sufficient living as
signed him, upon his exhibiting a true inventory,"
(i.e. of all his goods, which he had been commanded
to give in to the queen's commissioners,) " with
commandment to keep his house without meddling
in matters of religion. But how that was true, I
have not to say. This is certain, that not long after
this he was sent unto the Tower, and soon after con
demned of treason. Notwithstanding, the queen,
when she could not honestly deny him his pardon,
seeing all the rest were discharged, and specially
seeing he last of all other subscribed to king
Edward's request, and that against his own will,
released to him his action of treason, and accused
him only of heresy : which liked the archbishop
right well, and came to pass as he wished, because the
cause was not now his own, but Christ's, not the
queen's, but the church's." Foxe's Acts and Mo
numents, p. 18J1.]
[5 " One of these acts probably is 1 Mary, St. ii.
c. 16, ' for confirming the attainder of the late duke
of vNorthumberland and others,' the preamble to
which names Cranmer among those who 'have
444 LETTERS. [1553.
with the duke of Northumberland, should devise and compass the deprivation of your
majesty from your royal crown, surely it is untrue. For the duke never opened his
mouth to me, to move me any such matter, nor I him ; nor his heart was not
such toward me, (seeking long time my destruction,) that he would either trust me1
in such matter, or think that I would be persuaded by him. It was other of the
council that moved me, and the king himself, the duke of Northumberland not being
present. Neither before, neither after, had I ever any privy communication with the
duke of that matter, saving that openly at the council-table the duke said unto me,
that it became not me to say to the king as I did, when I went about to dissuade
him from the said will.
Now as concerning the estate of religion, as it is used in this realm of England at
this present, if it please your highness to license me, I would gladly write my mind
unto your majesty. I will never, God willing, be author of sedition, to move sub
jects from the obedience of their heads and rulers : which is an offence most detestable.
If I have uttered my mind to your majesty, being a Christian queen and governor
of this realm, (of whom I am most assuredly persuaded, that your gracious intent is,
above all other regards, to prefer God's true word, his honour and glory,) if I have
uttered, I say, my mind unto your majesty, then I shall think myself discharged.
For it lieth not in me, but in your grace only, to see the reformation of things that
be amiss. To private subjects it appertaineth not to reform things, but quietly to
suffer that they cannot amend. Yet nevertheless to shew your majesty my mind in
things pertaining unto God, methink it my duty, knowing that I do, and considering
the place which in times past I have occupied. Yet will I not presume thereunto
without your grace's pleasure first known, and your licence obtained: whereof I most
humbly prostrate to the ground do beseech your majesty ; and I shall not cease daily
to pray to Almighty God for the good preservation of your majesty from all enemies
bodily and ghostly, and for the increase of all goodness heavenly aud earthly, during
my life, as I do and will do, whatsoever come of me.
CCCXI. TO MRS WILKINSON2.
nmnu2m" ^HE true com^orter m a^ Distress is only God, through his Son Jesus Christ ; and
coil. camb. whosoever hath him, hath company enough, although he were in a wilderness all alone,
coverdaie's And he that hath twenty thousand in his company, if God be absent, he is in3 a miserable
Martyrs0 p. wilderness and desolation. In him is all comfort, and without him is none. Where-
1564. ' ' fore, I beseech you, seek your dwelling there, where as you4 may truly and rightly
Merger Abp. serve God, and dwell in him, and have him ever dwelling in you. What can
v'oi? iLApp. De so heavy a burden as an unquiet conscience, to be in such a place as a man
cannot be suffered to serve God in Christ's true religion?6 If you be loth to part
from y°ur ^m and friends, remember, that Christ calleth them his mother, sisters, and
Brothers, that do his Father's will. Where we find therefore God truly honoured
according to his will, there we can lack neither friend nor kin.
Matt. 3.
[Coverdale.]
committed many detestable and abominable treasons,
to the most fearful peril and danger of the destruc
tion of your most royal person, and to the utter loss,
and disherison, and destruction of this your realm
of England.' Statutes of the Realm, Vol. IV. p.
217." Jenkyns' Remains of Abp. Cranmer, Vol. I.
p. 362.J
I1 Would ever trust me. Strype.J
[2 " The favourers of religion, seeing it was now
determined to proceed in all manner of severity
against them, began to flee into other countries for
their safety as fast as they could. Indeed there were
some that made a case of conscience of it : among
the rest, one Mrs Wilkinson, a woman of good
quality, and a great reliever of good men. Her the
archbishop out of prison advised to escape, and
avoid a place where she could not truly and rightly
serve God." Strype's Mem. of Abp. Cranmer, Vol.
II. p. 449. Ed. Oxon. 1840. Vid. " Defensio vera?
et Catholicae doctrinae de Sacramento." (Emb.
ed.). Vol. I. p. 8. Park. Soc. Ed. 1844. " This
mistress Wilkinson afterward died in exile at
Frankfort." Foxe's Acts and Monuments, &c. p.
1517, Ed. Lond. 1583; who also gives a letter
from Bishop Hooper to her. Several other letters to
her from Bradford are printed in Coverdaie's Letters
of the Martyrs, pp. 280, 342, 3.]
[3 Be absent, is in. Coverdale, Strype and Foxe. J
f4 There, as you. Coverdale and Foxe.]
[5 In Christ's religion. Strype and Foxe.]
1554.]
LETTERS.
445
If you be loth to depart for slandering of God's word", remember, that Christ, when
his hour was not yet come, departed out of his country into Samaria, to avoid the John 4.
malice of the scribes and Pharisees ; and commanded his apostles, that if they were MattT fid!]
pursued in one place, they should fly to another. And was not Paul let down by [f^' "
a basket out at a window, to avoid the persecution of Aretas ? And what wisdom
and policy he used from time to time, to escape the malice of his enemies, the Acts
of the Apostles do declare. And after the same sort did the other apostles. Mary,
when it came7 to such a point, that they could no longer escape danger of the perse
cutors of God's true religion ; then they shewed themselves, that their flying before came
not of fear, but of godly wisdom to do more good, and that they would not rashly,
without urgent necessity, offer themselves to death ; which had been but a temptation
of God. Yet, when they were8 apprehended, and could no longer avoid, then they
stood boldly to the profession of Christ : then they shewed how little they passed
of death ; how <much they feared God more than men ; how much they loved and
preferred the eternal life to come above this short and miserable life.
Wherefore I exhort you, as well by Christ's commandment as by the example of
him and his apostles, to withdraw yourself from the malice of your and God's enemies,
into some place where God is most truly served9: which is no slandering of the truth,
but a preserving of yourself to God and the truth, and to the society and comfort of
Christ's little flock. And that you will do, do it with speed, lest by your own folly
you fall into the persecutors' hands. And the Lord send his Holy Spirit to lead and
guide you, wheresoever you go ! And all that be godly will say, Amen.
T. CRANMER.
the
CCCXII. TO THE LORDS OF THE COUNCIL.
IN most humble wise sueth10 unto your right honourable lordships, Thomas Cranmer, MSS. Em-
late archbishop of Canterbury11; beseeching the same to be a means for me unto the cSu "clunb.
queen's highness for her mercy and pardon. Some of you know by what means I
was brought and trained unto the will of our late sovereign lord king Edward VI.,
and what I spake against the same; wherein I refer me to the reports of your honours12, £on6d\
Furthermore, this is to signify unto your lordships, that upon Monday, Tuesday,
and Wednesday last past were open disputations here in Oxford against me, master
Ridley, and master Latimer, in three matters concerning the sacrament: first, of the NO.T&
real presence : secondly, of transubstantiation : and thirdly, of the sacrifice of the k(|. o\on.'
mass13. How the other two were used14, I cannot tell15; for we were separated: so Foxe's Acts
and Monu-
-- - ments, p.
1464. Ed.
Ab
rncr'
[6 For slandering God's word. Strype.]
[7 Albeit when it came. Coverdale, Strype and
Foxe.]
[8 Yea, when they were. Coverdale, Strype and
Foxe.]
[9 Most purely served. Coverdale.]
[10 In right humble wise sheweth unto. Strype
and Foxe.]
[-11 u Thus stood the cause of Cranmer, (Vid. p.
443, supra, n. 4. ) till at length it was determined by
the queen and the council, that he should be removed
from the Tower, where he was prisoner, to Oxford,
there to dispute with the doctors and divines — And
although the queen and the bishops had concluded
before what should become of him, yet it pleased
them that the matter should be debated with argu
ments, that under some honest shew of disputation
the murder of the man might be covered." Foxe's
Acts and Monuments, p. 1871. Ed. Lond. 1583.
Vid. Disputations at Oxford. Vol. I. pp. 391, et
sqq. Park. Soc. Ed. and pp. 212, et sqq. supra.
" On Monday next ensuing, after these things done
and past, being the 23rd of the said month of April,
D. Weston, prolocutor, took his journey up to Lon
don, with the letters certificatory from the university Lond- 1583>
unto the queen, by whom the archbishop of Canter
bury directed his letters supplicatory unto the coun
cil. The which letters after the prolocutor had re
ceived, and had carried them well near half way to
London, by the way he opened the same, and seeing
the contents thereof, sent them back again, refusing
to carry them." Foxe's Acts and Monuments, p.
1464, who gives the above as the copy of the arch
bishop's letter to the council, sent by Dr Weston,
who refused to deliver it.]
[12 Your honours and worships. Strype and
Foxe. Vid. Letter CCCX. p. 443, n. 3.]
[13 Concerning the sacrifice of the mass, Cover-
dale, Foxe and Strype, who here add : " Upon Mon
day against me, upon Tuesday against doctor Ridley,
and upon Wednesday against master Latimer."]
[14 Two were ordered I know not. Strype and
Foxe.]
[15 But as concerning myself 1 can report. Doctor
Chedsey was appointed to dispute against me ; but
the disputation was so confused, that 1 never knew
the like, every man bringing forth what he liked
without order. Strype and Foxe.]
LETTERS.
[1554.
They put to
him three
questions,
but they suf
fer him not
to answer
fully in one.
[Coverdalc.]
Behold Satan
sleeneth not.
Their cruel
desire to re
venge could
abide no
delay.
[Coverdale.]
that none of us know what the other said, nor how they were ordered. But as con
cerning myself, I can report, that I never knew nor heard of a more confused dis
putation in all my life. For albeit there was one appointed to dispute against me, yet
every man spake his mind, and brought forth what him liked without order. And
such haste was made, that no answer could be suffered to be given fully1 to
any argument, before another brought a new argument2. And in such weighty and
large matters there was no remedy, but the disputations must needs be ended in one
day3, which can scantly well be ended in three months4. And when we had answered
them, then they would not appoint5 us one day to bring forth our proofs, that they
might answer us again, being required of me thereunto6: whereas I myself have more
to say, than can be well discussed in twenty days7 The means to resolve the truth
had been, to have suffered us to answer fully to all that they could say, and then
they again to answer to all that we could say8. But why they would not answer us,
what other cause can there be, but that either they feared the matter9, that they
were10 not able to answer us; or else (as by their haste might well appear) they came,
not to speak the truth, but to condemn us in post haste, before the truth might be
thoroughly tried and heard ?n for in all haste we were all three condemned of heresy
upon Friday. Thus much12 I thought good to signify unto your lordships13, that you
may know the indifferent handling of matters, leaving the judgment thereof unto your
wisdoms. And I beseech your lordships to remember me, a poor prisoner, unto the
queen's majesty ; and I shall pray, as I do daily, unto God for the long preservation
of your good lordships in all godliness and felicity. April 23. [1554.]
CCCXIII. TO MARTYN AND STORY14.
Certain Let
ters to the
queen, .fee.
Foxe's Acts
and Monu
ments, T».
1H!)2. Ed.
Lond. 1583.
I HAVE me commended unto you; and, as 1 promised, I have sent my letters unto
the queen's majesty unsigned, praying you to sign them, and deliver them wTith all speed.
I might have sent them by the carrier sooner, but not surer: but hearing master
Bailiff say, that he would go to the court on Friday, I thought him a meeter messenger
to send my letters by ; for better is later and surer, than sooner and never to be delivered.
Y^et one thing I have written to the queen's majesty inclosed and sealed, which I
require you may be so delivered without delay, and not to be opened until it be
delivered into her grace's own hands. I have written all that I remember I said,
except that which I spake against the bishop of Gloucester's own person, which I
[l Suffered to be taken fully. Strype and Foxe.]
[2 The words, " before another brought a new
argument," are omitted by Coverdale.]
[3 And in such weighty matters the disputations
must needs be ended in one day. Strype and Foxe.]
[4 Which can scantly be ended in three months.
Strype.]
[s Answered them, they would not appoint.
Strype and Foxe.]
[6 That they might answer us, being required
by me. Strype and Foxe.]
[7 Well discussed, as I suppose, in more than
twenty days. Strype and Foxe.]
[8 To answer us fully to all that we can say.
Strype and Foxe.]
[9 Feared their matter. Strype and Foxe.]
[10 Or that they were. Strype. ]
[u Or else for some consideration they made
such haste, not to seek the truth, but to condemn
us, that it must be done in post haste, before the
matters could be thoroughly heard. Strype and
Foxe.]
[12 Condemned of heresy. Thus much, &c.
Strype and Foxe. This much. Coverdale.]
[13 TO y0ur lordships. Strype.]
[14 Cranmer, Ridley and Latimer "had been
all three condemned and adjudged heretics by Dr
Weston, in the university of Oxford, after their dis
putations. But that sentence was void in law, be
cause the authority of the pope was not yet received.
— But there was a new commission sent from Rome
for the conviction of Cranmer. Brokes, (bishop) of
Glocester, was the pope's sub -delegate under cardi
nal Puteo, to whom the pope had committed this
process; and Martyn and Story, doctors of the civil
law, were the queen's commissioners.1' Strype's
Mem. of Abp. Cranmer, Vol. II. pp. 532, 3. Ed.
Oxon. 1840. Vid. " Examination at Oxford before
Brokes," pp. 212 et sqq. supra. The above Letter
was probably written after the termination of the
proceedings ; and " there is a strong presumption
that the letters here described are the two which
follow." Vid. Jenkyns' Remains of Abp. Cranmer,
Vol. I. p. 367, nn. i and k.J
1555.]
LETTERS.
447
thought not meet to write. And in some places I have written more than I said,
which I would have answered to the bishop, if you would have suffered me.
You promised I should see mine answers to the sixteen articles16, that I might
correct, amend, and change them, where I thought good : which your promise you
kept not. And mine answer was not made upon my oath, nor repeated ; nor made
in judicio, but extra judicium, as I protested ; nor to the bishop of Gloucester as judge,
but to you the king's and queen's proctors. I trust you deal sincerely with me,
without fraud or craft, and use me as you would wish to be used in like case your
selves. Remember, that Qua mensura men si fucritis, eadem remetietur vobis; i. " What
measure you mete, the same shall be measured to you again." Thus fare you well,
and God send you his Spirit to induce you into all truth! £Scp. 1555.]
Acts
CCCXIY. TO QUEEN MARY16.
IT may please your majesty to pardon my presumption, that I dare be so bold to certain Let-
write to your highness ; but very necessity constraineth me, that your majesty may queen, &v.
know my mind rather by mine own writing, than by other men's reports. So it is, SSSsofthe
that upon Saturday17, being the seventh day of this month, I was cited to appear at
Rome the eightieth day after, there to make answer to such matters as should be
objected against me upon the behalf of the king and your most excellent majesty:
which matters the Thursday following were objected against me by Dr Martin and
Dr Storie, your majesty's proctors, before the bishop of Gloucester, sitting in judgment
by commission from Rome. But, alas ! it cannot but grieve the heart of any natural
subject, to be accused of the king and queen of his own realm, and specially before The king and
an outward judge, or by authority coming from any person out of this realm : where
the king and queen, as if they were subjects20 within their own realm, shall complain,
and require justice at a stranger's hands against their own subject21, being already Sg^SFSSr
condemned to death by their own laws. As though the king and queen could not to^out^
do or have justice within their own realms against their own subjects, but they must SrSioJSSi*"'
seek it at a stranger's hands in a strange land: the like whereof, I think, was never p0ewer To n°
seen. 1 would have wished to have had some meaner adversaries : and I think that p[coverS.']
death shall not grieve me much more, than to have my most dread and most gracious
sovereign lord and lady (to whom under God I do owe all obedience) to be mine The first
accusers in judgment within their own realm, before any stranger and outward power, SSSch-5
But forasmuch as in the time of the prince of most famous memory, king Henry not make an-
the Eighth, your grace's father, I was sworn never to consent that the bishop of pope's°com-
Rome should have or exercise any authority or jurisdiction in this realm of England ; to^oid ''
therefore, lest I should allow his authority contrary to mine oath, I refused to make [ceSn Let-
answer to the bishop of Gloucester, sitting here in judgment by the pope's authority, nueeifamt
lest I should run into perjury.
Another cause why I refused the pope's authority is this, that his authority, as The second
he claimeth it, repugneth to the crown imperial of this realm, and to the laws of the the pope's
same, which every true subject is bounden to defend. First, for that the pope saith 24, trary to the
that all manner of power, as well temporal as spiritual, is given first to him of God; laws of Eng-
and that the temporal power he giveth unto emperors and kings, to use it under him,
but so as it be always at his commandment and beck. But contrary to this claim, The crown
J J ' and temporal
[15 Vid. " Interrogatories objected to the arch
bishop, with his answers to the same," and "his
appeal at his degradation," pp. 219 — 228, supra.]
[16 Where the side notes are found in the Letters,
as they stand in Coverdale and Foxe, no reference
is made to them in the foot notes, but the omissions
and alterations are noticed.]
[17 " Upon Wednesday being the twe'fth." Foxe.]
[18 Subjects complaining. Foxe.]
[19 " Subject unto the pope." Foxe, who omits
the remainder of the side note.]
[20 As they were subjects. Id.]
[21 Their own subjects. Id.]
\2- The pope's delegate. Id.]
[23 For that the pope's. Coverdale.]
[24 So that the pope saith. Id.]
448
LETTERS.
[1555.
power is
taken imme
diately from
God.
[Certain Let
ters to the
queen.]
The oath of
the king and
justices, and
the duty of
subjects.
Dist. 10.
Constitutio-
nes. [Foxe.]
Extrav. De
Sententi. et
reindic. No-
verit. [Id.]
Either the
i-ope's laws
be unlawful,
or else all
England is
accursed.
[Certain Let
ters to the
queen'1.]
Note wherein
the pope's
laws and the
laws of Eng
land do
vary 13. [Id.]
Cases wherein
the pope's
laws repugn
against our
laws. [Foxe.]
Provision
against the
pope's laws
by Pranmu-
nire. [Id.]
the imperial crown and jurisdiction temporal of this realm is taken immediately from
God, to be used under him only, and is subject unto none but to God alone.
Moreover, the imperial laws1 and customs of this realm, the king in his coronation,
and all justices when they receive their offices, be sworn, and all the whole realm is
bounden, to defend and maintain. But contrary hereunto, the pope by his authority
maketh void8, and commandeth to blot out of our books all laws and customs, being
repugnant to his laws ; and declareth accursed all rulers and governors, all the makers,
writers, and executors of such laws or customs : as it appearcth by many of the pope's
laws, whereof one or two I shall rehearse. In the Decrees, Dist. 10. is written thus,
Constitutiones contra canones et decreta prwsulum Romanorum vel lonos mores nullius
sunt momenti*. That is, ''The constitutions or statutes enacted against the canons
and decrees of the bishops of Rome or their good customs are of none effect." Also,
Extra. De Sententia Excommunicationis, " Noverit : " Excommunicamus omnes hcereti-
cos utriusque sexus, quocunque nomine censeantur, et fautorcs et receptatores et defensores
eorum ; nee non et qui de cetero servari fecerint statuta edita et consuetudines introductas
contra* ecclesiw libertatem, nisi ea de capitularibus suis intra duos menses post liujus-
modi publicationem sentential fecerint amoveri. Item, excommunicamus statutarios, et
scriptores statutorum ipsorum, nee non potestates, consules, rectores, et consiliarios locorum,
ubi de cetero hujusmodi statuta et consuetudines editce fuerint vel servatce ; nee non et
illos qui secundum ea prcesumpserint judicare, vel in publicam formam scribere judi-
cata6. That is to say, " We excommunicate all heretics of both sexes, what name
soever they be called by, and their favourers6 and receptors and defenders; and also
them that shall hereafter cause to be observed the statutes7 and customs made against
the liberty of the church, except they cause the same to be put out of their records
and chapters8 within two months after the publication of this sentence9. Also we
excommunicate the statute-makers and writers of those statutes, and all the potestates,
consuls, governors and counsellors of places where such statutes and customs shall be
made or kept; and also those that shall presume to give judgment according to them,
or to write into public form the matters so adjudged10.
Now by these laws, if the bishop of Rome's authority, which he claimeth by God,
be lawful, all your grace's laws and customs of your realm, being contrary to the pope's
laws, be naught : and as well your majesty, as your judges, justices, and all other
executors of the same, stand accursed among heretics ; which God forbid ! And yet
this curse can never be avoided, if the pope have such power as he claimeth, until such
times12 as the laws and customs of this realm, being contrary to his laws, be taken away
and blotted out of the law-books. And although there be many laws of this realm
contrary to the laws of Rome, yet I named but a few ; as to convict a clerk before any
temporal judge of this realm for debt, felony, murder, or for any other crime ; which
clerks by the pope's laws be so exempt from the king's laws, that they can be no where
sued but before their ordinary.
Also the pope by his laws may give all bishopricks and benefices spiritual, which by
the laws of this realm can be given but only by the king and other patrons of the
same, except they fall into the lapse.
By the pope's laws, "jus patronatus" shall be sued only before the ecclesiastical
judge, but by the laws of this realm it shall be sued before the temporal judges.14
And to be short, the laws of this realm do agree with the pope's laws like fire
[' To the imperial laws. Id.]
[2 Vid. Collection of Tenets from the Canon Law,
pp. 68-75.]
[3 Corpus Juris Canonici. Decreti I. Pars.
Dist. 10. can. iv. Tom. I. p. 8. Ed. Paris. 168J.J
[4 Consuetudines, contra. Foxe.]
[5 Corpus Juris Canonici. Decretal. Gregor. IX.
Lib. v. Tit. 39. De sentent. excommunicat. cap.
xlix. "Noverit." Tom. II. p. 2/6.]
[6 And their fautors. Foxe.]
( 7 Observed, stalutes. Coverdale.J
[B Out of their books or records. Id.]
[9 The publication hereof. Foxe.]
[10 Or put into public form of writing the mat
ters so judged. Coverdale. Or shall notify in pub
lic form the matters so judged. Foxe.]
[n Foxe and Coverdale omit this side note en
tirely.]
[12 Such time. Foxe.]
[13 The pope's law and the laws of England are
contrary. Coverdale. The pope's laws and the laws
of England do vary, how and wherein. Foxe.]
[14 Temporal judge. Coverdale and Foxe.]
1555.] LETTERS. 449
and water. And yet the kings of this realm have provided for their laws by the
" prosmunire ;" so that if any man have let the execution of the laws of this realm by
any authority from the see of Rome, he falleth into the " praemunire."
But to meet with this, the popes have provided for their laws by cursing. For The proviso
whosoever letteth the pope's laws to have full course within this realm, by the pope's
power standeth accursed. So that the pope's power treadeth all the laws and customs
of this realm under his feet, cursing all that execute them, until such time as they
give place unto his laws.
But it may be said, that notwithstanding all the pope's decrees, yet we do execute Mark this
still the laws and customs of this realm. Nay, not all quietly without interruption Certain Ut-
of the pope. And where we do execute them, yet we do it unjustly, if the pope's power JfueVn.]*"
be of force, and for the same we stand excommunicate, and shall do, until we leave the
execution of our own laws and customs. Thus we be well reconciled to Rome, allowing
such authority, whereby the realm standeth accursed before God, if the pope have any
such authority.
These things, as I suppose, were not fully opened in the parliament-house, when The duty of
the pope's authority was received again within this realm ; for if they had, I do not neglected in
believe that either the kinfj or queen's majesty, or the nobles of this realm16, or the com- mentV [Cer-
-,. u v A J j. • • 1, f • A1 -x tain Letters
mons of the same, would ever have consented to receive again such a foreign authority, to the queen.]
so injurious, hurtful, and prejudicial, as well to the crown as to the laws and customs,
and state of this realm, as whereby they must needs acknowledge themselves to be fpoxeo
accursed. But none could open this matter well but the clergy, and that such of them
as had read the pope's laws, whereby the pope hath made himself18 as it were a god.
These seek to maintain the pope, whom they desired to have their chief head, to the The papists
intent they might have as it were a kingdom and laws within themselves, distinct from kingdom of
the laws of the crown, and wherewith the crown may not meddle ; and so being exempt 19 disseimbie'the
from the laws of the realm, might live in this realm like lords and kings, without and are false'
damage or fear of any man, so that they please their high and supreme head at Rome. [CoverSe!]
For this consideration, I ween, some that knew the truth held their peace in the parlia- JJl^Jy of
ment; whereas if they had done their duties to the crown and whole realm, they should
have opened their mouths, declared the truth, and shewed the perils and dangers that ]JJgJ {J
might ensue to the crown and realm.
And if I should agree to allow such authority within this realm, whereby I must
needs confess that your most gracious highness, and also your realm, should ever
continue accursed, until you shall cease from the execution of your own laws and customs
of your realm ; I could not think myself true either to your highness, or to this my
natural country, knowing that I do know. Ignorance, I know, may excuse other men ;
but he that knoweth how prejudicial and injurious the power and authority, which
he challengeth every where, is to the crown, laws, and customs of this realm, and yet will
allow the same, I cannot see in any wise, how he can keep his due allegiance, fidelity,
and truth to the crown and state of this realm.
Another cause I alleged, why I could not allow the authority of the pope, which is The third
this, that by his authority he subverteth not only the laws of this realm, but also the could m>tyai-
laws of God : so that whosoever be under his authority, he suffercth them not to be The pope^T"'
under Christ's religion purely, as Christ did command. And, for one example, I brought Sams? '"
forth, that whereas by God's laws all Christian people be bounden diligently to learn iigion«.r
his word, that they may know how to believe and live accordingly, for that purpose
he ordained holy days, when they ought, leaving apart all other business, to give them
selves wholly to know and serve God. Therefore God's will and commandment is,
that when the people be gathered together, ministers should use such language as
the people may understand and take profit thereby, or else hold their peace. For as
[" The side-notes from Foxe are not found either
in Certain Letters to the queen, or in Coverdale.]
;16 The noblest of this realm. Foxe.]
dale.]
[17 These notes are omitted altogether by Cover-
[l8 The pope had made himself. Foxe.]
[19 Being exempted. Coverdale and Foxe.]
[20 Both of these side-notes are omitted in Certain
Letters to the queen.]
[al Foxe omits this note : it is found in Coverdale
and Certain Letters to the queen.]
TT ~~\
450
LETTERS.
[1555.
Why Latin
service ought
not to be re
stored in
England.
The papists
can say Yea
and Nay to
one thing
with one
breath.
[Certain Let
ters to the
queen.]
The papists
and protes-
tants both
agreed in
Windsor, the
service of the
church to be
in the mother
tongue.
Anno 15499.
[Foxe.]
1 Cor. xiv.
[Foxe.]
an harp or lute, if it give no certain sound, that men may know what is stricken, who
can dance after it ? for all the sound is in vain : so is it vain and profiteth nothing, saith
Almighty God by the mouth of St Paul, if the priest speak to the people in a language
which they know not ; " for else he may profit himself, but profiteth not the people,"
saith St Paul. But herein I was answered thus ; that St Paul spake only of preaching,
that the preacher should preach in a tongue which the people did know, or else his
preaching availeth nothing. [This I would have spoken, and could not be suffered.]1
But if the preaching availeth nothing, being spoken in a language which the people
understand not, how should any other service avail them, being spoken in the same
language ? And yet that St Paul meant not only of preaching, it appeareth plainly
by his own words. For he speaketh by name expressly of praying, singing, lauding, and
thanking of God2, and of all other things which the priests say in the churches, where-
unto the people say Amen; which they used not3 in preaching, but in other divine
service: that whether the priests rehearse the wonderful works of God, or the great
benefits of God unto mankind above all other creatures, or give thanks unto God, or
make open profession of their faith, or humble confession of their sins, with earnest
request of mercy and forgiveness, or make suit or request unto God for any thing ; that
then all4 the people, understanding what the priests say, might give their minds and
voices with them, and say Amen, that is to say, allow what the priests say ; that the
rehearsal of God's universal works and benefits, the giving of thanks, the profession of
faith, the confession of sins, and the requests and petitions of the priests and the people5
might ascend up into the ears of God all together, and be as a sweet savour, odour, and
incense in his nose : and thus was it used many hundred years after Christ's ascension.
But the aforesaid things cannot be done, when the priests speak to the people in a
language not known ; and so they (or their clerk in their name) say Amen, but they
cannot tell whereunto. Whereas St Paul saith, " How can the people say Amen to
thy well saying, when they understand not what thou sayest?" And thus was St
Paul understanden of all6 interpreters, both the Greeks and Latins, old and new, school-
authors and others, that I have read, until about thirty years past : at which time one
Eckius, with other of his sort, began to devise a new exposition, understanding St Paul
of preaching only.
But when a good number of the best learned men reputed within this realm, some
favouring the old, some the new learning, as they term it, (where indeed that which they
call the old is the new, and that which they call the new is indeed the old ;) but when a
great number of such learned men of both sorts were gathered together at Windsor7, for the
reformation of the service of the church ; it was agreed by both, without controversy (not
one saying contrary 8), that the service of the church ought to be in the mother-tongue, and
that St Paul in the fourteenth chapter to the Corinthians was so to be understanden.
And so is St Paul to be understanden in the civil law, more than a thousand years past,
where Justinianus, a most godly emperor, in a synod writeth on this manner : "Julemus,
ut omnes episcopi pariter et preslyteri non tacito modo, sed clara voce, quce afiddi popula
exaudiatur, sacram ollationem et preces in sacra laptismate adhilitas celebrent, quo
majori exinde devotione in depromendis Domini Dei laudilus audientium animi efferan-
[J This sentence is omitted by Cover dale and
Foxe.]
[2 Singing and thanking of God. Foxe.]
[3 Which they use not. Id.]
[4 Thing, then all. Coverdale and Foxe.J
[5 And of the people. Foxe.]
[6 Understood of all. Foxe.]
[7 " These were the commissioners who drew up
Edward VI. 's first Communion Book, and first
Common Prayer Book. King Edward in his Jour
nal mentions them thus : ' A parliament was called,
when an uniform order of prayer was institute, be
fore made by a number of bishops and learned men
gathered together in Windsor.' Journal, Ann. 2."
Jenkyns' Remains of Cranmer, Vol. I. p. 3J5
See also Original Letters relative to the English
Reformation (Park. Soc. ) Letter GLIf. and note 3.]
[8 " When I was in office, all that were esteemed
learned in God's word agreed this to be a truth in
God's word written, that the common prayer of the
church should be had in the common tongue. You
know I have conferred with many, and 1 ensure you
I never found man, (so far as I do remember,)
neither old nor new, gospeller nor papist, of what
judgment soever he was, in this thing to be of a
contrary opinion." Ridley's letter to West, Cover-
dale's Letters of the Martyrs, p. 42. Ed. Lond.
1504. Strype's Mem. of Abp. Cranmer, Vol. II.
p. 967. Ed. Oxon. 1840.]
[9 Both these side-notes are omitted in Cover-
dale, and the former of them is not found in Foxe.]
1555.] LETTERS. 451
tur10. Ita enim et Divus Paulus docet in epistola ad Corinth. Si solummodo lenedicat
spiritus^ quomodo is qui privati locum tenet, dicet ad gratiarum actionem tuam, Amen ?
quandoquidem quid dicas non videt. Tu quidem pulckre gratias agis, alter autem non
cedificaturu . That is to say: "We command that all bishops and priests celebrate the
holy oblation and prayers used in holy baptism, not after a still, close manner, but with a
clear, loud voice, that they may be plainly heard of the faithful people, so as the hearers'
minds may be lifted up thereby with the greater devotion in uttering the praises of the
Lord God. For so Paul teacheth also in the epistle to the Corinthians : ' If the spirit do
only bless (or say well), how shall he that occupieth the place of a private person, say
Amen to thy thanksgiving? for he perceiveth not what thou sayest. Thou dost give
thanks well, but the other is not edified/ " And not only the civil law and all other
writers a thousand and five hundred years continually together have expounded St
Paul not of preaching only, but of other service said in the church; but also reason
giveth the same^ that if men be commanded to hear any thing, it must be spoken in a
language which the hearers understand, or else (as St Paul saith) what availeth it to
hear ? So that the pope giving a contrary commandment, that the people coming to the The pope
church shall hear they wot not what, and shall answer they know not whereto12, taketh both against
upon him to command, not only against reason, but also directly against God. turai reason!
And again I said, whereas our Saviour Christ ordained the sacrament of his most The sacra-
precious body and blood to be received of all Christian people under the forms of both tobl received
bread and wine, and said of the cup, "Drink ye all of this;" the pope giveth a clean of aiichris-
contrary commandment, that no lay-man shall drink of the cup of their salvation ; as
though the cup of salvation by the blood of Christ pertained not to lay-men. And
whereas Theophilus Alexandrinus (whose works St Jerome did translate about eleven ExTheo-
hundred years past) saith, " That if Christ had been crucified for the devils, his cup andrino ?"
should not be denied them14;" yet the pope denieth the cup of Christ to Christian people, [F
for whom Christ was crucified. So that if I should obey the pope in these things, I must
needs disobey my Saviour Christ.
But I was answered hereunto (as commonly the papists do answer), that under the Theexcuseof
form of bread is whole Christ's flesh and blood : so that whosoever receiveth the form of whVThe'y13
bread, receiveth as well Christ's blood as his flesh. Let it be so : yet in the form of bread thlTcup^
Only Christ's blood is not drunken, but eaten ; nor is it received in the cup in the form of LFoxe-J
wine, as Christ commanded, but eaten with the flesh under the form of bread. And,
moreover, the bread is not the sacrament of his blood, but of his flesh only ; nor the cup
is not the sacrament of his flesh, but of his blood only. And so the pope keepeth from
all lay-persons the sacrament of their redemption by Christ's blood, which Christ com-
mandeth to be given unto them.
And furthermore, Christ ordained the sacrament in two kinds, the one separated from
the other, to be a representation of his death, where his blood was separated from his
flesh ; which is not represented in one kind alone : so that the lay people receive not the
whole sacrament, whereby Christ's death is represented, as he commanded.
Moreover, as the pope taketh upon him to give the temporal sword, or royal15 and Misorderin
imperial power, to kings and princes; so doth he likewise take upon him to depose them
from their imperial states, if they be disobedient to him, and commandeth the subjects to
disobey their princes, assorting the subjects as well of their obedience as of their lawful e
oaths made unto their true kings and princes, directly contrary to God's commandment, LFoxe-3
who commandeth all subjects to obey their kings, or their rulers under them.
One John, patriarch of Constantinople in the time of St Gregory, claimed superiority
[10 Animi afficiantur. Foxe.]
[u Novell. Constitut, cxxiii. de ecclesiast. divers,
capit. p. 215. Ed. Paris. 1562, where, in sancto
baptismo ; — et divus apostolus docet, dicens in prima
ad Corinthios epistola, Enimvero si solummodo be-
nedicas spiritu private, locum implet ; actionem,
tuam Deo ipsum Amen.\
[12 They not whereunto. Foxe.]
"13 Omitted in Certain Letters to the queen, and
[l4 Si enim et pro daemonibus crucifigetur, per
haec impossibile esse demonstrat, daemones de calice
Domini bibere — Ex quibus omnibus approbating
Christum pro daemonibus non posse crucifigi, ne
daemones corporis et sanguinis ejus participes fiant.
Theoph. Alex, in Mag. Biblioth. Vet. Patr. Epist.
Pasch. i. Cap. xi. Tom. VII. p. 619. Ed. Venet.
1765-1781.J
[15 Sword by royal. Foxe.]
Coverdale.]
29—2
452
LETTERS.
[1555.
above all other bishops. To whom St Gregory writeth, that therein he did injury to his
three brethren, which were equal with him, that is to say, the bishop of Rome, the bishop
of Alexandria, and of Antiochia : which three were patriarchal sees as well as Constan-
Notethe tinople, and were brethren one to another. "But," saith St Gregory, "if any one shall
Gregory'. exalt him self above all the rest, to be the universal bishop, the same passeth in pride2."
But now the bishop of Rome exalteth himself not only above all bishops, but also 3 above
all kings and emperors, and above all the whole world, taking upon him to give and take
Thedeviiand away, to set up and put down, as he shall think good. And as the devil, having no such
ikeeE[CCTtain authority, yet took upon him to give unto Christ all the kingdoms of the world, if he
Emperors
and kings
made the
would fall down and worship him : in like manner the pope taketh upon him to give
empires and kingdoms, being none of his, to such as will fall down and worship him and
kiss his feet.
And moreover his lawyers and glosers so flatter him, that they feign he may com
mand emperors and kings to hold his stirrup when he lighteth upon his horse, and to be
meni.S[l°oxe.] his foot-men ; and that, if any emperor and king gave him any thing, they give him
nothing but that is his own ; and that he may dispense against God's word, against both
the old and new Testament, against St Paul's epistles, and against the gospel. And
furthermore whatsoever he doth, although he draw innumerable people by heaps with
himself into hell, yet may no mortal man reprove him, because he, being judge of all men,
The pope is may be judged of no man6. And thus he sitteth in the temple of God, as if he wyere a
ttwtu, Godc, and nameth himself God's vicar, and yet he dispenseth against God. If this be
enemy8 not to play antichrist's part, I cannot tell wrhat is antichrist, which is no more to say but
popceis°anti-e Christ's enemy and adversary, who shall sit in the temple of God, advancing himself
True marks above all other, yet by hypocrisy and feigned religion shall subvert the true religion of
Christ, and under pretence and colour of Christian religion shall work against Christ, and
therefore hath the name of antichrist. Now if any man lift himself higher than the pope
hath done, who lifteth himself above all the world ; or can be more adversary to Christ,
than to dispense against God's laws, and where Christ hath given any commandment, to
command directly the contrary, that man must needs be taken for antichrist. But until
the time that such a person may be found, men may easily conjecture where to find
antichrist.
Wherefore, seeing the pope thus (to overthrow both God's laws and man's laws)
taketh upon him to make emperors and kings to be vassals and subjects unto him,
and specially the crown of this realm, with the laws and customs of the same ; I see
no mean how I may consent to admit his usurped power within this realm, contrary
to mine oath, mine obedience to God's law, mine allegiance and duty to your majesty,
and my love and affection to this realm.
This that I have spoken against the power and authority of the pope, I have not
spoken (I take God to record and judge) for any malice I owe to the pope's person, whom
I know not ; but I shall pray to God to give him grace that he may seek above all things
to promote God's honour and glory, and not to follow the trade of his predecessors in
these latter days.
Nor I have not spoken it for fear of punishment, and to avoid the same, thinking
it rather an occasion to aggravate than to diminish my trouble : but I have spoken it for
my most bounden duty to the crown, liberties, laws, and customs of this realm of England ;
but most specially to discharge my conscience in uttering the truth to God's glory, casting
away all fear by the comfort which I have in Christ, who saith: "Fear not them
that kill the body, and cannot kill the soul ; but fear him that can cast both body and
Note this
conclusion i
The cause
why the
archbishop
spake and
wrote thus?
Matt. x.
[Foxe.].
Luke xu.
I Coverdale.]
[' Omitted in Certain Letters to the queen, and
Coverdale.]
[2 Ego autem fidenter dico, quia quisquis se
universalem sacerdotem vocat, vel vocari desiderat,
in elationesuaantichristum praecurrit, quia superbi-
endo se ceteris praeponit. Greg. Epist. Lib. vi.
Epist. xxx. p. 888. Ed. Basil. 1564.]
t3 Foxe omits the words " above all bishops, but
also."]
[4 Omitted in Coverdale.]
[5 Vid. Collection of Tenets from the Canon
Law, 9. q. 3. p. 70, supra.]
[G As he were God. Foxe.]
[7 The first part of this note to " Christ's enemy,"
is found in all the copies ; the last clause only in
Foxe.]
[8 Omitted by Coverdale.]
1555.]
LETTERS.
453
soul into hell-fire." He that for fear to lose this life will forsake the truth, shall lose
the everlasting life : and he that for the truth's sake will spend his life, shall find ever
lasting life. And Christ promiseth to stand fast with them before his Father, which will
stand fast with him here. Which comfort is so great, that whosoever hath his eyes fixed
upon Christ, cannot greatly pass on this life, knowing that he may be sure to have
Christ stand by him in the presence of his Father in heaven.
And as touching the sacrament, I said : forasmuch as the whole matter standeth in The sacra-
the understanding of these words of Christ, " This is my body, This is my blood ;"
I said that Christ in these words made demonstration of the bread and wine, and spake
figuratively, calling bread his body and wine his blood, because he ordained them to be
sacraments of his body and blood. And where the papists say in these two points
contrary unto me, that Christ called not bread his body, but a substance uncertain, nor
spake figuratively : herein I said I would be judged by the old church ; and which A double
doctrine could be proved the elder, that I would stand unto. And forasmuch as I have papists in the
alleged in my book10 many old authors, both Greeks and Latins, which above a thousand sacrament.
years after Christ continually taught as I do ; if they could bring forth but one old standeth to
author, that saith in these two points as they say, I offered six or seven years ago, and do the ouf
offer yet still, that I will give place unto them. [Foxe.]'
But when I bring forth any author that saith in most plain terms as I do, yet saith The papists
the other party11, that the authors meant not so: as who should say, that the authors bring forth
spake one thing, and meant clean contrary. And upon the other part, when they can- Xrabov" a
not find any one author that saith in words as they say ; yet say they, that the authors years tomake
meant as they say. Now, whether I or they speak more to the purpose herein, I refer lament.
me to the judgment of all indifferent hearers: yea, the old church of Rome, above a^ '
thousand years together, neither believed nor used the sacrament as the church of Rome
hath done of late years.
For in the beginning the church of Rome taught a pure and a sound doctrine of
the sacrament. But after that the church of Rome fell into a new doctrine of tran-
substantiation ; with the doctrine they changed the use of the sacrament, contrary to vviththesub-
that Christ commanded, and the old church of Rome used above a thousand years. And JSTSso e
yet, to deface the old, they say that the new is the old : wherein for my part I am thSrt-0
content to stand to the trial. But their doctrine is so fond and uncomfortable, that I [FOX&]
marvel that any man would allow it, if he knew what it is. But, howsoever they
bear the people in hand, that which they write in their books hath neither truth nor
comfort.
For by their doctrine13, of one body of Christ is made two bodies; one natural, The papists
having distance of members, with form and proportion of man's perfect body, and this S
body is in heaven; but the body of Christ in the sacrament, by their own doctrine, must ^
needs be a monstrous body, having neither distance of members, nor form, fashion, or docthrhfe°of s
proportion of a man's natural body. And such a body is in the sacrament, teach they, mlnT™"
and goeth into the mouth with the form of bread, and entereth no farther than the Mark th£,
0 errors of the
form of bread goeth, nor tarneth no longer than the form of bread is by natural heat ^[f^V.ne
in digesting : so that when the form of bread is digested, that body of Christ is gone. of the sacra-
And forasmuch as evil men be as long in digesting as good men, the body of Christ,
by their doctrine, entereth as far and tarrieth as long in wicked men as in godly
men. And what comfort can be herein to any Christian man, to receive Christ's unshapcn
body, and it to enter no farther than the stomach, and to depart by and bye as soon
as the bread is consumed ?
It seemeth to me a more sound and comfortable doctrine, that Christ hath but one The SOUnd
body, and that hath form and fashion of a man's true body ; which body spiritually !?£?££?
entereth into the whole man, body and soul : and though the sacrament be consumed, fcemin Let
ters to the
queen.]
[9 Omitted in Certain Letters to the queen, and
Coverdale.]
[10 Vid. Vol. I. p. 110, et sqq.]
[u Saith the other part. Coverdale and Foxe.]
[12 Omitted by Coverdale and Foxe.]
[13 Vid. Disputations at Oxford with Harpsfield,
Vol. I. p. 423, et sqq.]
[H The latter clause from "neither truth, &c."
is only found in Foxe.J
454
LETTERS.
[1555.
The protes- yet whole Christ remaineth, and feedeth the receiver unto eteraal life, (if he continue in
of the sacra- godliness,) and never departeth until the receiver forsake him. And as for the wicked,
comfortable they have not Christ within them at all, who cannot be where Belial is. And this is
trine of the my faith, and (as meseemeth) a sound doctrine, according to God's word, and suffi
cient for a Christian to believe in that matter. And if it can be shewed unto me that the
pope's authority is not prejudicial to the things before mentioned, or that my doctrine in
the sacrament is erroneous, which I think cannot be shewed ; then I never was nor will be
so perverse to stand wilfully in mine own opinion, but I shall with all humility sub
mit myself unto the pope, not only to kiss his feet, but another part also.
Another cause why I refused to take the bishop of Gloucester for my judge, was
the respect of his own person being more than once perjured. First, for that he being
to behir°kes divers times sworn never to consent that the bishop of Rome should have any jurisdiction
iiSe'.] within this realm, but to take the king and his successors for supreme heads of this realm,
The bishop of as by God's laws they be; contrary to that lawful oath, the said bishop sat then in
twice per- judgment by authority from Rome: wherein he was perjured and not worthy to sit
tain Letters as a jtld^C.
The second perjury was, that he took his bishoprick both of the queen's majesty
Brokesi. an(l °f the pope, making to each of them a solemn oath: which oaths be so contrary,
Thebi'h *^at *^e one must nee<ls he perjured. And furthermore in swearing to the pope to
of Gloucester maintain his laws, decrees, constitutions, ordinances, reservations, and provisions, he
aii enemy to dcclareth himself an enemy to the imperial crown, and to the laws and state of this realm :
whereby he declared himself not worthy to sit as a judge within this realm. And for
these considerations I refused to take him for my judge. [Sept. 1555.]
Certain Let
ters to the
queen, &c.
1564.
Foxe's Acts
Contradic
tion in the
queen's
oaths, sworn
both to the
CCCXV. TO QUEEN MARY3.
I LEARNED by doctor Martin, that at the day of your majesty's coronation you took
an oath of obedience to the pope of Rome, and the same time you took another oath
to this realm, to maintain the laws, liberties, and customs of the same. And if your
majesty did make an oath to the pope, I think it was according to the other oaths
which he useth to minister to princes ; which is, to be obedient to him, to defend his
Person? to maintain his authority, honour, laws, lands, and privileges. And if it be so,
(which I know not but by report,) then I beseech your majesty to look upon your
oath made to the crown and realm, and to expend and weigh the two oaths together,
to see how they do agree, and then to do as your grace's conscience shall give you : for I
am surely persuaded that willingly your majesty will not offend, nor do against your con-
science for nothing. But I fear me that there be contradictions in your oaths, and that
those which should have informed your grace thoroughly, did not their duties therein.
And if your majesty ponder the two oaths diligently, I think you shall perceive you were
deceived ; and then your highness may use the matter as God shall put in your heart.
Furthermore, I am kept here from company of learned men, from books, from counsel,
from pen and ink, saving at this time to write unto your majesty; which all were neces
sary for a man being in my case. Wherefore I beseech your majesty, that I may have
such of these as may stand with your majesty's pleasure. And as for mine appearance at
Rome4, if your majesty will give me leave, I will appear there : and I trust that God
shall put in my mouth to defend his truth there as well as here. But I refer it wholly
to your majesty's pleasure5. QSept. 1555.]
Your poor orator,
T. C.
[l These notes are not found in Coverdale.]
[2 Omitted in Foxe and Coverdale.]
[3 Foxe calls this "a piece of another letter to
the queen ;" and heads it, " This was written in
another letter to the queen."]
[* Vid. Letter CCCXIV. p. 447.]
[5 " These and other his smart and learned
letters, no question, made impression upon the queen,
or at least upon those that read them ; for they were
delivered by the queen to no less a person than the
holy father cardinal Pole himself; who was advised
to frame an answer to them."—" By comparing of
1555.]
LETTERS.
455
CCCXVI. TO A LAWYER.
E lex hoc ab omnibus postulat, ut quatenus citra divini numinis injuriam coverdaie's
fieri potest, quisque vitam tueatur suam. Quod cum tribus abhinc diebus mihi in mentem vSSm**
venisset, simulque memoriae occurrisset appellatio Martini Lutheri a Leone decimo ad Lid. 1564.
concilium generale, constitui et ipse concilium generale lefritimum et liberum appellare, ne Foxe's Acts
%_ ... and Monu-
temere et inconsulto vitam prodcrem meam. Verum cum appellatioms materia ad legis- JJfgJ.,*0-
peritos spcctet, cujus ego ignarus sum, cumque Lutheri appellatio ad manum mihi non P- w®-'
sit; decrevi amico alicui fido et jurisperito consilium meum hac in re pandere, cujus
opera in hoc negotio uterer : ac tu quidem unus occurristi, qui mihi in hac academia visus
est ad hoc munus idoneus. Sed summam haec res taciturnitatem postulat, ut antequam
res fiat, nemo resciscat. Dies mihi dictus est, ut respondeam Romae decimo sexto hujus
mensis, ante quern mihi provocandum esse puto, ac post sententiam appellandum. Sed an
primum mihi provocandum et appellandum sit a judice delegate ad ipsum pontificem, ac
deinde ad concilium generale6, an omisso pontifice ad concilium primum appellandum sit,
consilio mihi opus est tuo.
Porro appellatioms causae mihi multaa sunt.
Primo quod juramento astrictus sim, nunquam me consensurum in auctoritatem
Romani pontificis.
Deinde cum ego respondere omnino renuerem ad articulos mihi objectos ab episcopo
Gloucestrensi judice delegate, responderam tamen Doctori Martino et Storeo cum hac pro-
testatione, quod responsio mea non daretur judici, neque in judicio, sed extrajudicialis
esset, et post responsum datum petebam responsionis meaa copiam, ut eandem mihi emen-
dare liccret, vel addendo, vel mutando, vel subtrahendo ; quanquam lisec mihi promissa
sunt, et a Gloucestrensi et a procuratoribus regis et reginae, omnino tamen fefellerunt
fidem, non dantes emendandae responsionis mese copiam, et nihilomiuus (ut audio) inter
acta judicialia adscripserunt7.
Postremo, cum causa defectionis a Romano pontifice et papistica religione in jus
vocor, ut jam mihi lis sit adversus pontificem Romanum, et nemo aequus judex sit in causa
propria ; aaquum mihi videtur ut concilium appellem, praesertim cum jus natures (ut aiunt)
appellationis remedium nemini negandum censeat.
Jam cum ad hanc rem maxima taciturnitate opus sit, si forsan ob rerum imperitiam
aliorum consiliis tibi opus sit, obtestor turn te per christianam fidem ac caritatem, ut
cujus causa sit, nemini significes. Et cum jam instet tempus, et mature opus sit facto,
hoc me sinas a te impetrare, ut sepositis aliis studiis atque negotiis huic uni incumbas
quousque perfeceris. Potissima sane appellationis meaa causa est, ut (si ita Deus voluerit)
donetur eousque vivendi tempus, quousque cceptum contra Marcum Antonium Con-
stantium responsum absolvero. Quod si veritatis hostes rneaa appellation! deferre nolint,
(quod existimo,) fiat voluntas Dei, susque deque fero, modo glorificetur Deus, sive per
vitam, sive per mortem. Melius est enim multo mori pro Christo et cum illo regnare,
quam in hoc carnis ergastulo concludi, nisi in fratrum utilitatem ad majorem Dei gloriam
propagandam liceat aliquamdiu militare ; cui sit omnis gloria in aevum. Amen.
this letter of Pole's with that of Cranmer's, any one
may see a mighty difference : strength, evidence, and
conviction in the archbishop's, who had truth on his
side ; but a flashiness and debility in the cardinal's,
made up of poor shifts, and weak arguings, and im
pertinent allegations of scripture, and personal re
flections, to help out a weak cause." — u To which
I might have added another letter of the said car
dinal to the same archbishop, concerning the sacra
ment, a little after the disputation at Oxford, but
that it would be too prolix, being a treatise against
Cranmer's book of that argument. This treatise
bears this title : Reginald! Pole, Cardinalis Legati
Apostolici, Epistola ad Thomam Cranmerum, qui
Archiepiscopalem sedem Cantuariensis Ecclesia? te-
nens novam de sacramento eucharistiaedoctrinam con
tra perpetuam catholics ecclesiasconsensumprofessus
est ac tradidit. Qua epistola eum nee magistrum
' tanti mysterii, neque discipulum idoneum esse posse,
simulque unde hie ejus error manarit, ostendit, et
ad poenitentiam hortatur." Strype's Mem. of Abp.
Cranmer, Vol. II. pp. 547—549. Ed. Oxon. 1840.
The answer of cardinal Pole to the above Letters
will be found in the Appendix.]
[G Cum ergo talibus prasjudiciis valde se gra-
vari sentiat (i.e. Luther) earn ob causam, a ponti
fice Romano minus edocto, quantum quidem ad hoc
pertinet, provocare se ad pontificem rectius edocen-
dum, atque hoc ita protestari palam — He also ap
pealed from the pope to a general council. Sleidan,
De Statu Religionis et reipub. Lib. i. pp. 9, 13. Ed.
Francof. 1568. Luth. Op. Lat. I. p. 219.]
[7 Vid. Letters CCCXIII. CCCXIV; pp.446, 7,
and Examination before Brokes, pp. 212, et sqq. sup.]
456
LETTERS.
[1555.
Est et alia appellationis causa, quod cum Romam vocatus sim illic dicturus causam,
interim carccrc detineor, ut comparcre mihi ad dictum diem non liceat. Cum autem de
statu et vita mea agitur, et pro defensione mea jurisperitorum consilio mihi opus esset,
quum id peterem, ncgatum est omne advocatorum, procuratorum, et jurisconsultonnn
consilium et auxilium. Vale. £Nov. 1555.]
[TRANSLATION.]
A LETTER OF DOCTOR CRANMER, ARCHBISHOP OF CANTERBURY, TO A LAWYER
FOR THE DRAWING UP OF HIS APPEAL1.
Foxe's Acts
and Monu
ments,
Ed. Lond.
1583.
THE law of nature requireth of all men, that so far forth as it may be done without offence to God, every
one should seek to defend and preserve his own life. Which thing when 1 about three days ago bethought
myself of, and therewithal remembered how that Martin Luther appealed in his time from pope Leo the
X. to a general council, (lest I should seem rashly and unadvisedly to cast away myself,) I determined to
Coverdale's appeal in like sort to some lawful and free general council. But seeing the order and form of an appeal
Letters of the pertaineth to men learned in the law 2, whereof I myself am ignorant, and seeing that Luther's appeal cometh
p. iti, Ed. ^ not to my hand, I proposed to break my mind on this matter to some faithful friend, and skilful in the
Lond. 1564. \SiWi \yhose help I might use in this behalf ; and you only among others came to my remembrance, as
terofThe1"61 a man mos* mee* m tms university for my purpose. But this is a matter that requireth great silence,
archbishop to so that no man know of it before it be done. It is so that I am summoned to make mine answer
tearnerUaw- at Rome the xvi. day of this month: before the which day I think it good, [as well as]3 after sentence
ver, his pronounced, to make mine appeal. But whether I should first appeal from the judge delegate to the pope,
his appeaLUt and so afterward to the general council, or else, leaving the pope, I should appeal immediately to the
council, herein I stand in need of your counsel.
Many causes there be for the which I think good to appeal. First, because I am by an oath bound
never to consent to the receiving of the bishop of Rome's authority into this realm. Besides this,
whereas I utterly refused to make answer to the articles objected unto me by the bishop of Gloucester,
appointed by the pope to be my judge, yet I was content to answer Martyn and Story, with this pro
testation, that mine answer should not be taken as made before a judge, nor yet in place of judgment,
but as pertaining nothing to judgment at all ; and moreover, after I had made mine answer, I required to
have a copy of the same, that I might, either by adding thereunto, or by altering or taking from it, correct
and amend it as I thought good: the which though both the bishop of Gloucester, and also the king
and queen's proctors, promised me, yet have they altogether broken promise with me, and have not per
mitted me to correct my said answers according to my request; and yet, notwithstanding, have (as I
understand) registered the same as acts formally done in place of judgment.
Finally, forasmuch as all this my trouble cometh upon my departing from the bishop of Rome, and
from the popish religion, so that now the quarrel is betwixt the pope himself and me, and no man can
be a lawful and indifferent judge in his own cause; it seemeth (methink) good reason that I should be
suffered to appeal to some general council in this matter; specially seeing the law of nature (as they
say) denieth no man the remedy of appeal in such cases.
Now, since it is very requisite that this matter should be kept as close as may be, if perhaps for lack
of perfect skill herein you shall have need of further advice, then I beseech you, even for the fidelity
and love you bear to me in Christ, that you will open to no creature alive whose the case is. And
forasmuch as the time is now at hand, and the matter requireth great expedition, let me obtain this
much of you, I beseech you, that, laying aside all other your studies and business for the time, you will
apply this my matter only, till you have brought it to pass. The chiefest cause in very deed (to tell
you the truth) of this mine appeal is, that I might gain time (if it shall so please God) to live until I
ThisConstan- have finished mine answer against Marcus Antonius Constantius, which I have now in hand. But if the
Stephen Gar- adversaries of the truth will not admit mine appeal, (as I fear they will not,) God's will be done ! I
diner, as pass not upon it, so that God may therein be glorified, be it by my life, or by my death. For it is
deeifasa"1 much better for me to die in Christ's quarrel, and to reign with him, than here to be shut up, and
weathercock : kept in the prison of this body, unless it were to continue yet still awhile in this warfare for the com
modity and profit of my brethren, and to the further advancing of God's glory : to whom be all glory
for evermore. Amen.
There is also yet another cause why I think good to appeal, that whereas I am cited to go to Rome
to answer there for myself, I am notwithstanding kept here fast in prison, that I cannot there appear
at the time appointed. And moreover, forasmuch as the state I stand in is a matter of life and death,
so that I have great need of learned counsel for my defence in this behalf; yet when I made my
earnest request for the same, all manner of counsel and help of proctors, advocates, and lawyers, was
utterly denied me. Farewell4.
im-
self, writing
good arch-
bishop.
[' It is probable that the formal appeal from the
pope to a general council, which Cranmer delivered
to Thiilby, bishop of Ely, immediately before his
degradation, Feb. 14, A. D. 1556, originated from the
application contained in this letter to the lawyer
to whom it was addressed. Vid. the Appeal at his
Degradation, pp. 224, et sqq.]
[2 Pertaineth to the lawyers. Foxe.j
[3 Wanting in Foxe.j
[4 Instead of " Farewell," Foxe concludes,
" Your loving friend, Thomas Cranmer."]
Simler Coll.
1555.] LETTERS. 457
CCCXVII. TO P. MARTYR.
POST plurimam in Christo Servatore nostro salutem. Quando turn demum necessariae
sunt liter®, quum aut non Satis prudens est nuncius, aut rerum quas significare volumus LibrTzurich,
ignarus, aut non fidus cui arcana credas ; quumque mihi Dei benignitate sese obtulisset
hie tabellarius, vir et prudentia (ut nosti) insigni, et qui rebus in credendis fidissimus sit,
et nostrum utriusque amantissimus, et rerum nostratium scientissimus, e cujus ore quae
hie acta fuerint intelligas omnia ; non necessarium existimavi ut prolixius ad te scriberem,
praesertim quum scripturae tot pericula damnaque afferre soleant. Illud tamen unum
praatermittcndum non censui, quod expertus didici, nunquam Deum splendidius illuces-
cere, et clementiae suae, consolationis, aut roboris ac fortitudinis animi radios suorum
mentibus clarius,aut pressius infundere, quam in summis animi corporisque angoribus
atque pressuris; ut turn vel maxime sese declaret suorum esse Deum, quum illos
deseruisse prorsus videtur ; turn erigere quum dejicere atque prosternere, turn glorificare
quum confundere, turn denique vivificare quum occidere putetur. Ut cum Paulo dicere
liceat, ' Quando infirmor tune fortior sum, et si gloriari oportet, in infirmitatibus meis
gloriabor, in carceribus, in contumeliis, in necessitatibus, in persecutionibus, in angustiis
pro Christo.' Faxit obsecro Deus, ut in finem perseveremus. Hodie nihil magis animum
angit meum, quam quod hactenus M.A. nihil est responsum ; ad cujus astutias, praesti-
gias, et insanias jamdudum non defuisset responsum, nisi mihi defuissent et libri et libertas.
Prneterquam tibi scripsi nemini, nee scire velim quenquam quod ad te scripserim : proinde
nomine meo salutabis neminem.
THOMAS CRAMMERUS*.
Hoec in manu Archiepiscopi Cantuarensis. Scripsit
hcec ex carcere ad D. Pet. Martyrem. M.A. sig
nificant Marc. Antonium, nimirum Wintonien-
sem. 1555.
[TRANSLATION.]
CRANMER TO PETER MARTYR.
AFTER much health in Christ our Saviour. As letters are then only necessary, when the messenger
is either not sufficiently discreet, or is unacquainted with the circumstances we wish to communicate,
or not thought worthy to be entrusted with secrets ; and since by the goodness of God the bearer of
this6 has fallen in my way, a man, as you know, of signal discretion, most faithful in all matters en
trusted to him, exceedingly attached to us both, and possessing an entire acquaintance with the
circumstances of our country, from whose mouth you may learn all that has taken place here ; I have
not thought it needful to write to you more at length, especially as letters are wont to occasion so
much danger and mischief. Yet I have not deemed it right to pass over this one thing, which I have
learned by experience, namely, that God never shines forth more brightly, and pours out the beams
of his mercy and consolation, or of strength and firmness of spirit, more clearly or impressively upon
the minds of his people, than when they are under the most extreme pain and distress, both of mind
and body, that he may then more especially shew himself to be the God of his people, when he seems
to have altogether forsaken them ; then raising them up when they think he is bringing them down,
[3 " The signature is added by another hand, this volume, presenting a specimen of the latest
and the subjoined note is in that of Bullinger. Cran- handwriting of this venerable prelate. This im-
mer was burned at Oxford, March 21, 1556: this I portant and interesting document had escaped all
letter, which appears undoubtedly to be his auto- former researches, and supplies a most valuable
graph, was written only a few months previously." ; testimony respecting the principles and views by
Original Letters relative to the English Reformation which he was enabled to endure his cruel imprison -
( Parker Society), Letter XVIII. note 2, p. 31
This letter was discovered at Zurich by the Rev.
ment and death.]
[6 There are some grounds of probability for
S. A. Pears in 1843, in his examination of the supposing that the bearer of this letter was Jewel,
Archives and Library there for the Parker Society. | afterwards bishop of Salisbury.]
A facsimile of it is given at the commencement of I
458 LETTERS. [1555.
and laying them low; then glorifying them, when he is thought to be confounding them; then quick
ening them, when he is thought to be destroying them. So that we may say with Paul, "When I
am weak, then am I strong ; and if I must needs glory, I will glory in my infirmities, in prisons, in
revilings, in distresses, in persecutions, in sufferings for Christ." I pray God to grant that I may
endure to the end! Nothing is at this time more distressing to me, than that no answer has as yet
been given to M. A., to whose subtilties, and juggling tricks, and ravings, a reply would not have been
wanting long since, had not books and liberty been wanting to myself. I have written to no one but
you, nor do I wish any one to know that I have written to you: wherefore salute no one in my name.
THOMAS CRANMER.
This is in the hand-writing of the archbishop of
Canterbury. He wrote it from prison to mas
ter Peter Martyr. M. A. signifies Marcus
Antonius, meaning the bishop of Winchester.
1555.
CCCXVIII. (or CCLXXII.*)1 TO THE KING.
Public Re- PLEASETH it your highness to be advertised, that there is a gentleman named
state Papers Edward Isaac, my servant this bearer, who hath a farm of very good pasture and
sury of the meadow, worth by the year xx11, lying very commodiously for the provision of my house-
ExcheaCer, e hold, whether I lie at Canterbury or at Ford, for which he is content to make exchange
ters, &c. with me, so that he might have a certain messuage with the appurtenance named
' Bekisbourne, belonging to Christ's church in Canterbury, worth by the year xx11, or
thereabout, adjoining to the lands of the said Edward Isaac2. Upon which messuage of
Bekisbourne there is a house of recreation for the monks, which would be very commodious
for the said Edward Isaac, and nothing prejudicial or hurtful unto them : for they have
another house for recreation much better than this is at Charteham, being as nigh unto
Canterbury as this is. In consideration hereof, if it would please your highness to be
so good and gracious lord unto me as to require the said Bekisbourne, with the appurte
nance of the prior and convent of Christ's church aforesaid, to your grace's use, promising
them to have as much of my land, value for value, at your grace's appointment, so
that I might have the said Bekisbourne at your grace's hands, to accomplish mine exchange
with the said Edward Isaac for his said farm ; I should not only be greatly bound unto
your majesty for the same, but also thereby should have no small commodity for the
maintenance of my house during such time as I should lie in Kent. And if it would
please your highness at my humble suit to accept my said servant into your grace's
service, I doubt not (having such experience of his qualities) but that he shall do unto
your majesty right acceptable service writhin the county of Kent : for besides his good
judgment in the truth of God's word, he may spend in Kent six score pounds or better.
Beseeching your grace farther to give credence unto my said servant touching this my
suit unto your highness. Thus Almighty God have your grace in his most blessed tuition !
At Ford, the xviiith day of February. [1541.]
Your grace's most humble chaplain and bedesman,
T. CANTUARIEN.
To the kings highness.
[l This letter has not appeared in any previous
collection. It was not discovered in sufficient time
to place it in its proper position after the translation
of the archbishop's letter to Osiander, p. 408, supra.]
[2 The exchange was made, A.D. 1541. Vid.
Strype's Mem. of Abp. Cranmer, Vol. I. p. 133.]
1563.] LETTERS. 459
THE QUEEN TO MR HERD3.
As we are greatly bound to the high providence of Almighty God, the fountain only
of all good things ; so likewise your diligence in the same Lord is not unworthy of due mestic Pa-
commendation, for that you have so studiously hitherto kept and conserved in your GS A'
custody the collections or common-places gathered and written by the late archbishop of
Canterbury, Thomas Cranmer. And now, forasmuch as such a rare and precious a
treasure we think is not to be kept in secret oblivion, as a candle under a bushel, but
rather ought to be set abroad, to the public use of the church of Christ ; our request
therefore to you is, that upon the sight hereof you will commit to the bearer of the same
all and singular parts of the said common-places written by the aforesaid archbishop ; or
if you have any other monument else of the like sort with you remaining : to the intent
they may be penised and serve more publicly to the greater fruit and better furtherance
of Christ's church. Giving you not only thanks for this your safe custody of such a
jewel, but also promising to stand in like case beneficial to you again, so much as this
your accomplishing of our request shall require.
(The above is written as a minute, after which, upon the same page, follows the minute of a letter
from sir W. Cecil, written all in his own hand.)
After my very hearty commendations. Where I understand that you have very
fortunately and studiously preserved certain collections or common-places, gathered and
written by the late most reverend and godly father, Thomas, archbishop of Canterbury,
the same being monuments of great price and estimation : the queen's majesty hath willed
me to write to you, and require you that the same may be sent hither in safety, to the
intent only to be copied and returned to you again ; wherein you shall well please her
majesty, and shall bind me to acquit the same with any pleasure in my power. And
hereof I pray you make me answer.
Mr Herd.
Indorsed: "14 April 1563. Copy of my
mistress's letter to Mr Herd for the copy of
his monument of Mr Cranmer s collections"
[3 It has been conjectured that the first part of wrote his own minute of a letter under it. It is
the above paper was written by queen Elizabeth,
although not in her own hand, but at her dictation,
and that secretary Cecil, thinking probably that it
would appear of too much importance for the queen
to interfere personally, took the same paper and
perhaps, however, more probable, that the first part
was a draft prepared by a secretary, which Cecil did
not approve, since the queen's own dictation was
not a matter which he would have lightly thrown
aside.]
APPENDIX.
I. Cranmers Oath to the King for his Temporalties.
gott M|S^ I, THOMAS CRANMER, renounce and utterly forsake all such clauses, words, sentences,
f. 24<>.' British and grants, which I have of the pope's holiness in his bulls of the archbishoprick of
original.' Canterbury, that in any manner wras, is, or may be hurtful, or prejudicial to your
SiSEofAbp. highness, your heirs, successors, estate, or dignity royal : knowledging myself to take and
vroinnerApp. hold the said archbishoprick immediately, and only, of your highness, and of none other.
Ed.' oxSn.685' Most lowly beseeching the same for restitution of the temporalities of the said arch
bishoprick ; promising to be faithful, true, and obedient subject to your said highness, your
heirs and successors, durmg my life. So help me God and the holy evangelists !
II. This is an order taken for preaching, and lidding of the leads in all sermons
to le made within this realm*. 1534.
£°£ M|s-v FIRST, "Whosoever shall preach in the presence of the king's highness and the queen's
M2ifiumritish Srace? shall, in the bidding of the beads, pray for the whole catholic church of Christ, as
original. Well quick as dead, and specially for the catholic church of this realm : and first, as we
Refonnat.lst' be most bounden, for our sovereign lord king Henry the VIHth, being immediately next
unto God the only and supreme head of this catholic church of England, and for the
App. B. 'ii.
No. 2!). pp.
79-84.
ias8.OjM*L
most gracious lady queen Anne his wife ; and for the lady Elizabeth, daughter and heir
to them both, our princess, and no further.
Item, The preacher in all other places of this realm, than in the presence of the king's
said highness and the queen's grace, shall, in the bidding of the beads, pray first in manner
and form, and word for word, as is above ordained and limited ; adding thereunto in the
second part, for all archbishops and bishops, and for all the whole clergy of this realm ;
and specially for such as shall please the preacher to name of his devotion : and thirdly,
for all dukes, earls, marquisses, and for all the whole temporalty of this realm ; and specially
for such as the preacher shall name of devotion : and finally for the souls of all them that
be dead, and specially of such as it shall please the preacher to name.
Item, It is ordained, that every preacher shall preach once in the presence of his
greatest2 audience against the usurped power of the bishop of Rome, and so after at his
liberty : and that no man shall> be suffered to defend or maintain the foresaid usurped
power.
Furthermore, to keep unity and quietness in this realm, it is ordained, that no
preachers shall contend openly in pulpit one against another, nor uncharitably deprave
one another in open audience : but if any of them be grieved one with another, let them
complain to the king's highness, or to the archbishop or bishop of the diocese where such
chance shall happen, and there to be remedied, if there be cause why ; and if the com
plaint be not true, the complainer to be punished.
Item, Also to forfend, that no preachers for a year shall preach neither with nor
against purgatory, honouring of saints, that priests may have wives, that faith only
justifieth, to go on pilgrimages, to forge miracles ; considering these things have caused
[l "About the month of June this year, [A. D.
1534,] was a book drawn up for bishops and priests,
wherein was an order for preaching; and in the
same were forms devised for the beads, as well for
preachers as curates : in which forms the king's
title of Supreme head was specified. . . . This book
the archbishop, who, we may well suppose, had a
great hand in it, sent by the king's commandment
to all the bishops, and to the archbishop of York,
though out of his province." Strype's Mem. or
Abp. Cranmer, Vol. I. p. 35. Vid. Letters C.
CXIX. pp. 283, 292.] '
[2 Of the greatest. Burnet.]
1534.] APPENDIX. 461
dissension amongst the subjects of this realm already, which, thanked be God, is now
well pacified.
Item, That from henceforth all preachers shall purely, sincerely, and justly preach the
scripture and word of Christ, and not mix them with man's institutions, nor make men
believe that the force of God's law and man's law is like ; nor that any man is able or
hath power to dispense with God's law.
Item, It is also ordained, that the declaration of the sentence which hath been used in
the church four times in the year, shall not from henceforth neither be published3 nor
esteemed in any point contrary to the pre-eminence and jurisdiction royal of our king and
his realm, or laws and liberties of the same ; and any so doing to be competently punished
by the bishop of that diocese where it shall fortune him to be or inhabit : and this
throughout the realm and dominions of our sovereign, shortly the bishops to set order in.
Item, It is also ordained, that the Collects for the preservation of the king and queen
by name be from henceforth commonly and usually used and said in every cathedral
church, religious house, and parish-church, in all their high masses, throughout all the
realm and dominions of our king and sovereign.
/tern, It is further ordained, that wheresoever the king's just cause of matrimony hath
either been detracted, and the incestuous and unjust set forth, or in places where as it hath
not been dilated, that in all those places, till the people be fully satisfied and justly
instruct, all manner of preachers, whatsoever they be, happening to come into any such
part of the realm, shall from henceforth open and declare the mere verity and justness of
this latter matrimony, as nigh as their learning can serve them, and according to the true
determinations of a great number of the most famous and esteemed universities of Christen
dom ; according also to the just resolution and definition of both the convocations of this
realm, concurring also in the same opinion ; by the whole assent of parliament, our prince,
the lords spiritual and temporal, and commons of this realm : wherefore now they must
declare this matter neither doubtful nor disputable, but to be a thing of mere verity, and
so to be allowed in all men's opinions.
Item, It is further ordained, that the foresaid preachers shall also declare the false and
unjust handling of the bishop of Rome, pretending to have jurisdiction to judge this cause
at Rome ; wrhich in the first hearing thereof did both declare and confess in word and
writing the justness thereof to be upon our sovereigns side, insomuch as by a decretal
delivered to the legate, here then sitting for the same cause, he did clearly determine, that
if prince Arthur was our prince's brother, and then of competent age allowed in the law,
when he married the lady Katharine, she being so likewise, and that, as far as pre
sumptions can prove, carnal copulation ensued between them ; that these proved before
the said cardinals and legates, (which indeed were according to the laws justly proved,)
that then the unjust copulation between our sovereign and the said lady Katharine was
neither lawful, nor longer to be 4 suffered ; and so, eo facto, pronounced in the foresaid
decretal the nullity, invalidity, and unlawfulness of their pretensed matrimony, which
was by his law sufficient judgment of the cause; which decretal by his commandment,
after and because he would not have the effect thereof to ensue, was, after the sight
thereof, imbesiled by the foresaid cardinals, and one which then was here his cubicular,
contrary to all justness and equity: wherein he hath done our sovereign most extreme
wrong.
Secondly, contrary to all equity and determinations5 of general councils, he hath called
the cause (which ought to be determined here) to Rome, where our sovereign is neither
bound to appear, nor to send proctor: and yet hath he detained wrongfully the cause
there these three or four years at the instance of the other party, which sued to have it
there, because they knew he durst not displease the emperor, who maketh himself a party
in it, as by the sequel it doth evidently appear ; and so could our prince get no justice at
his hand, but wras wrongfully delayed to no small hinderance, both to his succession, and
this his realm, eminent danger.
Thirdly, where it is a natural defence that the subject ought and may defend his
f3 Vid. Letter XCVIII. p. 281. n. 5.] [5 And determination, Id.]
[4 Nor ought to be. Burnet.]
462 APPENDIX. [1534.
natural sovereign or master, botli in word and deed, and ought thereto to be admitted ;
this foresaid bishop of Rome, contrary to this equity in nature, hath rejected our
sovereign's excusator, contrary both to his own laws, (which he most setteth by,) and also
God's law, which he ought to prefer. Upon which cause, and other great injuries, our
sovereign did appeal to the general council ; notwithstanding the which, he hath, contrary
to all justice, proceeded ad ulterior a, wherein by a general council he is damned as an
heretic; yet thus injuriously, from the beginning hitherto, he hath handled our prince's
cause and matter there.
Fourthly, the said bishop of Rome, since our prince's appeal, hearing of the laws and
acts of parliament which we then went about, and that our king having just ground (the
premises considered) would provide according to his bounden duty, both for the surety of
his succession and realm, gave out a sentence in manner of excommunication and inter
diction of him and his realm; in which when he was spoken to for the iniquity and
unjustness thereof by our prince's agents, he and his council could nor did otherwise
excuse them, (the fact being so contrary to all laws and right,) but that the fault was in
a new officer late come to the court, which for his lewd doing should grievously be
punished, and the process to cease. This they promised our prince's agents; which
notwithstanding was set up in Flanders to the great injury of our prince, and for partiality
to the other part, as it may wrell appear by the foresaid sentence.
Fifthly, the said bishop of Rome sought all the ways possible with fair words and
promises both by his ambassadors and our sovereign's own, which by any means could be
invented, to have abused our prince and sovereign : which when he saw that by none of
his crafts our prince would be no longer abused with them, then sued he to the French
king, to be a mediator between our sovereign and him ; declaring to him and his council
that he would gladly do for our sovereign, allowing the justness of his cause, so that they
would find the means that our sovereign would not proceed in his acts and laws till that
were proved ; and that he would meet with him at Marcelles for the finishing thereof,
for at Rome he durst not do it for fear of the emperor. The good French king admo
nished our prince hereof, offering to him to do all pleasure and kindness that lay in him
in this cause, trusting that if the bishop of Rome came once to Marcelles, he should give
sentence for our sovereign in his just cause, and therefore prayed our prince to be content
with that meeting, in which he would labour for it effectuously; and so he did: to the
which our prince answered, that touching the meeting he was content, but touching the
forbearing of making laws, he prayed his good brother to hold him excused, for he knew
well enough both the craft and delays of the bishop of Rome ; by which from thenceforth
he would never be abused : and that likewise he feared that he would abuse his good
brother, which so indeed after followed ; for after he had gotten the marriage of the duke
of Orleance, he then promised the French king to give judgment for our master, so he
would send a proxy, which the said bishop of Rome knew well before that he neither
would, nor was bound to do ; yet notwithstanding his subtle imagination, his promise was
to the French king, that our prince, sending a proctor, should there before his departure
have judgment for him in the principal cause ; for he openly confessed further, that our
master had the right : but because our prince and master would not prejudicate princes'
jurisdiction1, and uphold his usurped power by sending a proctor, ye may evidently here
see that this was only the cause why the judgment of the bishop of Rome was not given
in his favour ; whereby it may appear that there lacked not any justness in our prince's
cause, but that ambition, vain-glory, and too much mundanity, were the letts thereof.
Wherefore, good people, I exhort you to stick to the truth and our prince according to
our bounden duties, and despise these naughty doings of this bishop of Rome; and
charitably pray that he and all others, abusers of Christ's word and works, may have
grace to amend.
[} Would not prejudicate for his jurisdiction. Burnet.j
1535.] APPENDIX. 4G3
III. Inhiliiio pro Visitatione Regla.
THOMAS, permissionc divina Cant' archiepiscopus, &c., venerab* confratri nostro do- wnkms'
mino Johanni, London' episcopo, salutem et fraternam in Domino caritatem. Cum vo"ciii!
nuper receperimus sercnissimi domini nostri regis Ilenrici octavi, Dei gratia Angliae et voisey.1
Franciaa regis, Fidei Defensoris, dominique Hibernian, ac in terris supremi ecclesiaa An-
glicanaa sub Cliristo capitis, literas inliibitorias sub verborum tenore sequent' : " Henricus
octavus Dei gratia Angliaa et Franciaa rex, Fidei Defensor, dominus Iliberniaa, ac in
terris supremum ecclesiaa Anglicanaa sub Cliristo caput, dilecto nobis reverendissimo in
Christo patri, Thomas, miseratione divina Cant, archiepiscopo, ac totius Angliaa primati,
salutem. Cum nos auctoritate nostra suprema ecclesiastica omnia ac singula monas-
teria, domos, prioratus, et loca alia ecclesiastica quaacurtque, totumque clerum intra et
per totum nostrum Angliaa regnum constituta propediem visitare statuerimus ; vobis
tenore praasentium stricte inliibemus atque mandamus, et per vos suffraganeis vestris
confratribus episcopis, ac per illos suis archidiaconis intra vestram provinciam Cant'
ubilibet constitutis, sic inhiberi volumus atque praacipimus, quatenus, pendente visita-
tione nostra hujusmodi, nullus vestrum monasteria, ecclesias, ac loca alia praadicta,
clerumve visitare, aut ea qua? sunt jurisdictionis exercere, seu quicquam aliud in
praejudicium dictaa nostraa visitationis generalis quovis modo attemptare praasumat, sub
poena contemptus. In cujus rei testimonium has praesentes literas inde fieri, et sigilli
nostri, quo ad causas ecclesiasticas utiraur, appensione communiri curavimus. Dat' 18.
die mensis Septcmbris, A.D. MDXXXV."
Quocirca fraternitati vestraa committimus et mandamus, quatenus omnibus et singulis
episcopis et suffraganeis nostris, in nostra provincia Cant' constitutis, ac eorum archi
diaconis, commissariis, oincialibus, et ministris quibuscunque, secundum tenorem et
effectum literarum domini nostri regis inhibentis, quibus nos etiam tenore praasentium.
ex mandato regiaa majestatis praadict' inliibemus, quatenus, pendente visitatione regia
hujusmodi, nullus eorum monasteria, ecclesias, ac alia loca ecclesiastica, clerumve visi
tare, aut ea quaa sunt jurisdictionis exercere, seu quicquam aliud in praajudicium regia?
visitationis quovis modo attemptare praasumat ; vobis insuper mandantes, quatenus praa-
fatos coepiscopos et suffraganeos nostros moneatis peremptorie, quos nos etiam tenore
praasentium. sic monemus, quatenus ipsi modum et formam concionand' ac preces inter
praadicand' juxta tenorem articulorum alias ad annum et dimidium ultimo claps' eis
transmiss' observent ; literas quoque jurisdictionis a Romano pontifice et ejus praade-
cessoribus usurpataa expulsionem concernentes, eis etiam jam nuper missas, secundum
formam in eis traditam, publice apud populum declarare non omittant. Et quid in
praamissis feceritis, nos, cum ad hoc fueritis requisiti, debite certificare curetis per literas
vestras patentes, harum seriem in se continentes, auctentice sigillat'. Dat' in manerio
nostro de Lamehith, secundo die mensis Octobris, A.D. MDXXXV. et nostraa consecrat'
anno tertio.
IV. The Judgment of the Convocation concerning General Councils.
As concerning general councils, like as we (taught by long experience) do perfectly Kennet's
know, that there never was, ne is, any thing devised, invented, nor instituted by ourv<d.li.
forefathers more expedient, or more necessary for the establishment of our faith, for ben's Ltfe of
extirpation of heresies, and the abolishing of sects and schisms, and finally, for the ppe. 203,4. Ed.
reducing of Christ's people unto one perfect unity and concord in his religion, than B°met*sHist.
by the having of general councils, so that the same be lawfully had, and congregated
in Spiritu Sancto, and be also conform and agreeable, as well concerning the surety
and indifferency of the places, as all other points requisite and necessary for the
same, unto that wholesome and godly institution and usage, for the which they were
at first devised and used in the primitive church : even so on the other side, taught
by like experience, we esteem, repute, and judge, that there is, ne can be any thing
in the world more pestilent and pernicious to the common-weal of Christendom, or
464
APPENDIX.
[1536.
whereby the truth of God's word hath in times past, or hereafter may be sooner
defaced and subverted !, or whereof hath and may ensue more contention, more discord,
and other devilish effects, than when such general councils have or shall be assembled,
not christianly nor charitably, but for and upon private malice and ambition, or other
worldly and carnal respects and considerations, according to the saying of Gregory
Nazianzenus, in his epistle to one Procopius, wherein he writeth this sentence following ;
Sic sentio, si verum scribendum est, omnes conventus cpiscoporum fugiendos essc, quia
nullius synodi Jinem nidi bonum, neque habentem magis solutionem malorum, quam
incrementum: nam cupiditates contentionum et gloria? (sed ne putes me odiosum ista
scribentem} vincunt rationem3. That is to say: " I think this, if I should write truly,
that all general councils be to be eschewed; for I never saw that they produced any
good end or effect, nor that any provision or remedy, but rather increase of mischiefs,
proceeded of them. For the desire of maintenance of men's opinions, and ambition
of glory (but reckon not that I write this of malice) hath always in them over-
corned reason." Wherefore we think, that Christian princes, especially and above all
things, ought and must, with all their wills, power, and diligence, foresee and provide,
Ne sanctissima hac in parte majorum instituta ad improbissimos ambitionis aut maliticc
ejfectus explendos diversissimo suo fine et sceleratissimo pervertantur; neve ad alium
pra3textum possint valere, et longe diversum effectum orbi producere, quam sanctissima
rei fades prce se ferat. That is to say : " Lest the most noble wholesome institutions
of our elders in this behalf be perverted to a most contrary and most wicked end
and effect ; that is to say, to fulfil and satisfy the wicked affections of men's ambi
tion and malice ; or lest they might prevail for any other colour, or bring forth any
other effect, than their most virtuous and laudable countenance doth outwardly to the
world shew or pretend." And first of all, we think they ought principally to con
sider, who hath the authority to call together a general council. Secondly, whether
the causes alleged be so weighty and so urgent, that necessarily they require a general
council, nor can otherwise be remedied. Thirdly, who ought to be judges in the
general council. Fourthly, what order of proceeding is to be observed in the same;
and how the opinions or judgments of the fathers are to be consulted or asked. Fifthly,
what doctrines are to be allowed or defended: — with divers other things which in
general councils ought of reason and equity to be observed. And as unto the first
point, we think that neither the bishop of Rome, nor any one prince, of what estate,
degree, or pre-eminence soever he be, may, by his own authority, call, indict, or
summon any general council, without the express consent, assent, and agreement of
the residue of Christian princes, and especially such as have within their own realms
and seignories imperium merum, that is to say, of such as have the whole, entire,
and supreme government and authority over all their subjects, without knowledging
or recognising of any other supreme power or authority. And this to be true, we be
induced to think by many and sundry, as well examples, as great reasons and authority.
The which forasmuch as it should be over long and tedious to express here particularly,
we have thought good to omit the same for this present. And in witness that this
is our plain and determinate sentence, opinion, and judgment, touching the premises,
we the prelates and clergy under- written, being congregate together in the convocation
of the province of Canterbury, and representing the whole clergy of the same, have
to these presents subscribed our names the 20th of July, in the year of our Lord
1536, 28 Hen. VIII.
THOMAS CROMWELL,
THOMAS CANTUARIENSIS,
JOHANNES LONDON.
With 13 bishops; and of abbots, priors, archdeacons,
deans, proctors, clerks, and other ministers, 49.
[l Defaced or subverted.]
ware Trdvra crv\\oyov fyevyeiv eTTia-KOTrcav, OTI
pqde/ukaf arwociov reXos eli5oi> X/OJJCTTOI/, untie \vaiv
KOKWV f*d\\ov e&xnKv'tai' »j irpovQr'iKiiv. 'Aft ydp
fj)i\oveiKiai Kol rfriXapxicu (a'AA.' O'TTOJS ^o; pe </>O/OT/-
KOV vTroXdpyi OVTW y/oa'^oj/ra,) KOL Xoyov KpeiT-
Toi/es. — Greg. Nazian. Epist. cxxx. Procopio.
Tom. II. p. 110. Ed. Paris. 1778-1840.]
1537-] APPENDIX. 465
Y. Some Queries put ly Cranmer in order to the correcting of several abuses3.
FIRST, "What causes, reasons, or considerations, hath or might move any man to cott. MSS.
desire to have the bishop of Rome restored in any point to his pretended monarchy, f.48. British
or to repugn against the laws and statutes of this realm made for the setting forth original.'
of the king's title of supreme head ? £foS££Ufc
2. Item, Whether a man offending deadly after he is baptized may obtain remission Idd/No1.''
of his sins by any other way than by contrition, through grace?
3. Item, If the clergy know that the common sort of men have them in an higher 1829>
estimation, because they are persuaded that it lieth in the will and power of priests to
remit or not remit sins at their pleasure, whether in such case the said clergy offend,
if they wink at this, and voluntarily suffer the people to continue in this opinion ?
4. Item, Whether a sinner, being sorry and contrite for his sins, and forthwith
dying, shall hav,e as high a place in heaven as if he had never offended?
5. Item, Whether any, and what difference may be assigned betwixt two men,
whereof the one, being very sorry and contrite for his sins, dieth without absolution
of the priest, and the other, which being contrite is also absolved by the priest, and
so dieth ?
6. Item, If it may appear that the common people have a greater affiance or
trust in outward rites and ceremonies than they ought to have, and that they esteem
more virtue in images and adoring of them, kissing their feet, or offering candles unto
them, than they should esteem ; and that yet the curates knowing the same, and fearing
the loss of their offerings, and such other temporal commodities, do rather encourage the
people to continue after this sort, than teach them the truth in the premises according
to scripture ; what the king's highness and his parliament may do, and what they are
bound in conscience to do in such case ?
7. Item, Whether now in time of the new law the tithes or tenth be due to
curates by the laws of God, or of man ; and if the same be due by the laws of man,
what man's laws they be?
8. Item, Whether the clergy only, and none but they, ought to have voices in
general councils ?
9. Item, Whether the ninth canon4 of the council of Chalcedon, wherein is con
tained that one clerk may not sue another before any secular judge, but only before
his bishop, and such other canons of like effect, have been generally received or not?
and whether the same be contrary to the king's prerogative and laws of this realm;
and whether it be expedient that it were declared by the parliament that the said canons
being at no time received, especially within this realm, be void and of none effect ?
10. Item, Of the 24th canon5 of the said council, wherein is contained that monas
teries once consecrate by the bishop may not after be made dwelling-houses for laymen,
whether that canon have been received and observed, and whether the same be against
the power of the king and authority of his parliament ?
11. Item, If it may appear that the bishops have not, ne yet do maturely examine
and diligently inquire of the conversation and learning of such as be ordered or admitted
to cures by them, but rather without examination or inquisition indistinctly admit
persons unable, whereof ensueth great peril of souls, and innumerable inconveniences
otherways; what the king's highness or his parliament ought to do, or may do for
reformation in the premises ?
[3 These questions were probably drawn up by | tu/ KctTaXifnraveTu TOV ok-eloi/ CKITKOTTOVJ ical eiri
Crumwell. Vid. Cat. of Cotton Library, British KooyH/ot ci/cao-TjJiOta Kararpexerw d\\d Trpo-repov
Museum. Burnet refers them to Cranmer, as above. ' TI\V v-rroQeciv yu/ii/a^eVto irapd TW iciw e-Trto-KoVa).
In Strype's Observations, &c. of the two Vols. of the | Labb. et Cossart. Concil. Calchedon. Can. ix.
Tom. IV. p. 760. Ed. Lutet. Paris. 16/1.]
[5 Tec a'ira£ KaQiepooQevra fiovaar^pia Kara
yuuj/j.rjv eTTicTKOTrov fieveiv eh TO oujve/ce? p.ova<TTi'\-
Hist, of the Reformation, he says: "Two papers,"
(i. e. the above and the following) " said to be Cran-
mer's, but they are not written by him, nor by his
secretary; so it does not appear that they are his." | pia, KOL Ta Trpocr^Kovra aurois irpdy^aTa
Burnet's Hist, of Reformat. (Corrections of Burnet) Teo-0ai TW /uoi/ao-Tij/nw, xai /n?//ceVt ouvatrQat yive-
Vol. III. Part ii. Appendix, p. 544.] <r6cu TOUTCC Kocrpind Ka-raytayia. — Id. ibid. Can.
[4 Ei' TIS K\r//)i/c6s -TT/JOS K\i)piKov TT/oay/xa exot, XXIV. Tom. IV. p. 768.]
30
LCRANMER, n.]
466
APPENDIX.
[1537-
12. Item, If such as have deaneries, archdeaconries, chancellorships, and other
offices or promotions of the clergy, use not themselves in their own persons after such
sort as the primary institution of these offices or promotions require, and according
to the wills of them that endowed the same, what the king and his parliament may
do, or ought to do in this case?
13. Item, For what causes and to what ends and purposes, such offices and pro
motions of the clergy were first instituted?
14. Item, If curates, having benefices with cure, for their more bodily ease refuse
to dwell upon any of their said cures, and remain in idleness continually in cathedral
or collegial churches upon their prebends, whether it be in this case expedient that
the king's highness or his parliament take any order for the redress of the same?
15. Item, Of the sacraments of confirmation, order, matrimony, and extreme unction,
what the external signs and inward graces be in every of the said sacraments, what
promises be made to the receivers of them by God, and of what efficacy they be of,
and every of them ?
Museum.
Original.
Vol. I. pt. ii.
Add. No. 4,
pp. 4«0— 482,
Ed. Oxon.
1829.
Collier's Ec-
cles. Hist
Vol. V. pp.
33—35. Ed.
Lond. 1840,
41.2
YI. Some Considerations offered to the King to induce him to proceed to further
Reformation^.
cott. MSS. PLEASETH it your highness graciously to consider, deeply to ponder and weigh by
fJop' British your high wisdom these considerations following.
1. First, How no great thing is to be determined, principally matters of Christ's
religion, without long, great, and mature deliberation.
2. Secondly, How evil it hath succeeded, when in provincial, yea, or yet in general
councils, men have gone about to set forth any thing as in the force of God's law,
without the manifest word of God, or else without apparent reasons infallibly deduced
out of the word of God.
3. Thirdly, How all Christian regions3 are now full of learned men in the scripture,
which can well espy out and judge how things that be, or shall be set forth, are
agreeable with scripture or not.
4. Fourthly, Of what audacity men be of now-a-days, which will not spare to
write against high princes, as well as against private persons, without any respect to their
high estates, only weighing the equity or the iniquity of the cause.
5. Fifthly, How not only men of the new learning (as they be called), but also
the very papistical authors, do allow, that by the word of God priests be not forbidden
to marry, although they were not ignorant that many expounders of scripture were of
the contrary judgment.
6. Sixthly, How that it is not possible that all learned men should be of one mind,
sentence, and opinion, as long as the cockle is mingled with the wheat, the godly with
the ungodly, which certainly shall be, as long as this world endureth.
7. Seventhly, How variety of opinions have been occasion of the opening of many
verities heretofore taken for heresy, yea, and yet so esteemed and taken of many in other
regions ; as namely the usurped authority of the bishop of Rome hath by that occasion
come into light, with effusion of the blood not of a few, such as were the first stirrers up
thereof.
8. Lastly, There be also other opinions not spoken of, which have made, and yet
will make as much variance in your grace's realm, as any of them treated of ; namely,
whether the holy scripture teacheth any purgatory to be after this life or not ? whether
the same scripture teacheth the invocation of dead saints? whether there be any
unwritten verities necessary to be believed, not written in scripture, nor deducted by
[1 Although Strype has decided that neither
this nor the preceding document is Cranmer's, (vid.
p. 465. n. 3. supra,) yet both Collier (Eccl. Hist.
Vol. V. p. 33. Ed. Lond. 1840, 41) and Todd
(Life of Abp. Cranmer, Vol. I. p. 189, Vol. II. p.
520,) agree with Burnet in attributing it to him.]
[2 This document has been much altered by
Collier, who has given the substance of it after his
own rendering.]
[3 All christened regions. Burnet.]
1537.] APPENDIX. 467
infallible arguments out of tlie open places of scripture ? whether there be any satisfaction
beside the satisfaction of Christ ? whether free-will by his own strength4 may dispose
itself to grace of a conveniency (as it is said), " de congruo?" whether it be against
scripture to kiss the image of Christ in the honour of him ? and generally, whether images
maybe used any other wise5 than your grace setteth forth in your Injunctions6.
Wherefore in consideration of the premises it may please your highness to suspend
your judgment for a time, and not to determine the marriage of priests to be against
scripture ; but rather to put both parts to silence, commanding them neither to preach,
dispute, nor openly to talk thereof under pain of &c. And in case these premises
do not move your highness to stay, that then it may please the same to grant that the
article of priests' marriage may be openly disputed in both universities, under indifferent
judges, before it be determined : all the arguments of the contrary part first to be
delivered in writing to the defenders, twelve days before the disputation ; to the intent
they may the more maturely and deliberately make answer to the same ; and they that
shall enter as defenders into this disputation, to do it under this condition, that if their
judges discern them to be overcome, they be right well contented to suffer death therefore :
and if their adversaries cannot prove their purpose, their desire is no more, but that it
may please your highness to leave your most humble subjects to the liberty that God's
word permitteth them in that behalf; and your said humble subjects shall pray unto
Almighty God for the preservation of your most royal estate long to continue, to God's
glory and honour.
VII. The Opinion of certain of the Bishops and Clergy of this Realm, subscribed with
their hands^ touching the General Council^.
For the General Council.
THOUGH that, in the old time, when the empire of Rome had his ample dominion over state Papers,
the most part of the world, the first four general councils, which at all times have been No."
of most estimation in the Church of Christ, were called and gathered by the emperor's
commandment, and for a godly intent, that heresies might be extinct, schisms put* away,
good order and manners in the ministers of the Church and the people of the same
established ; like as many councils more were called, till now of late by the negligence,
as well of the emperor as other princes, the bishop of Rome hath been suffered to
usurp this powrer: yet now, forsomuch that the empire of Rome and the monarchy
of the same hath no such general dominion, but many princes have absolute power in
their own realms, and an whole and entire monarchy, no one prince may by his authority
call any general council ; but if that any one or mo of these princes, for the establishing
of the faith, for the extirpation of schisms, &c. lovingly, charitably, with a good sincere
intent, to a sure place, require any other prince, or the rest of the great princes, to be
content to agree, that for the wealth, quietness, and tranquillity of all Christian people, by
his or their free consent, a general council might be assembled; that prince, or those
princes so required, are bound by order of charity, for the good fruit that may come of it,
to condescend and agree thereunto, having no lawful impediment, nor just cause to the
contrary. The chief causes of the general councils are before expressed.
In all the ancient councils of the church, in matters of the faith and interpretation
of scripture, no man made definitive subscription, but bishops and priests; forsomuch
as the declaration of the word of God pertaineth unto them.
[4 By its own strength. Burnet] j death in 1538, and as the pope summoned a council
[5 Any other way. Id.] to be held at Mantua in May 153J, it must have
[6 Vid. Injunctions, A.D. 153(5. Burnet's Hist.
reference to that council, to which Henry VIII. ap-
of Reformat. Vol. I. App. B. iii. No. 7- Part n. | prehended that the emperor and the king of France
pp. 250 — 256.] j would accede : as appears by a letter from Fitz-
[7 "There is no date to this paper; but as it | william to Crumwell, in the Chapter House." State
must have been signed after John Hilsey became j Papers. Vol. I. p. 543. n. 1.]
bishop of Rochester in Oct. 1535, and before his j
30—2
468
APPENDIX.
[1537.
1The words of John in his 20th chapter, Sicut misit me Pater, et ego mitto vos,
fyc. hath no respect to a king's or a prince's power, but only to shew, how that the
ministers of the word of God, chosen and sent for that intent, are the messengers of
Christ, to teach the truth of his gospel, and to loose and bind sin, &c. as Christ was
the messenger of his Father. The words also of St Paul, in the 20th chap, of the
Acts, Attendite volis et universo ffvec/i, in quo vos Spiritus Sanctus posuit episcopos,
regerc ccclesiam Dei, were spoken to the bishops and priests, to be diligent pastors of the
people, both to teach them diligently, and also to be circumspect that false preachers should
not seduce the people, as followeth immediately after in the same place. Other places of
scripture declare the highness and excellency of Christian princes' authority and power ;
the which of a truth is most high, for he hath power and charge generally over all, as
well bishops and priests, as other. The bishops and priests have charge of souls within
their own cures, power to minister sacraments, and to teach the word of God, to the
which word of God Christian princes knowledge themselves subject; and in case the
bishops be negligent, it is the Christian princes' office to see them do their duty.
T. CANTUARIEN2. THOMAS ElJEN6.
JOANNES LONDON 3. JOHANNES BANGOR7.
CUTHBERTUS DuNELMS4. NlCOLAUS SARISBURIEX 8.
Jo. BAT. "WELLES*5.
HUGO
JOANNES ROFFENS'IG.
WILIIELMUS ABBAS Mo'-
STERII S'd' B'N'DICTl'11.
ROBERT-US ALDRYDGE12.
RlCARDUS COREN13.
EDVARDUS LEYGIITONU.
VIII. Mandalum Archiepiscopi Cantuar de Festo D. Marci Evangelists celelrando.
coilcma THOMAS, miseratione divina Cant' Archiepiscopus, totius Angliae primas et metro-
Sfexex11' P°litaniis, dilecto nobis in Christo Mag' Roberto Colyns, in legibus baccalaureo, intra
cerpt. actor, civitatem et dioecesin nostras Cant' commissario et officiali, salutem, gratiam, et bene-
convoc. . . /~
Heyiyn. dictionem. Licet serenissima regia majestas, tanquam supremum in terns sub Christo
ecclesias Anglicanas caput, atque ea auctoritate, de consensu et assensu prrelatorum et cleri
hujus regni sui Angliae in convocatione legitime congregatorum, inter cetera decrevit
et ordinavit, quod omnes dies festi quorumcunque sanctorum contingentes in tempore
messium sive autumni, computando hujusmodi tempus a 1° die Julii usque ad 29m diem
Septembris, sive temporibus quibus jura apud Westmon' per suos justitiarios reddi solent,
non observabuntur in hoc suo regno tanquam solennes more solito; sed quod liceret
unicuique suo subdito in hujusmodi diebus operibus tarn mechanicis quam aliis (ut in
diebus profestis fieri solet) operam dare (diebus, in quibus prrefecti justitiarii ad jura
reddenda apud aulam "Westmonasf sedere non solent, duntaxat exceptis;) nuperrime
tamen eadem sua majestas ex causis justis et rationalibus animum suum in ea parte
moventibus voluit et decrevit, quod festum D. Marci evangelist* (pra?dicta ordinatione
non obstante) solenniter ad instar festorum Apostolorum deinceps annis singulis obser-
vabitur more ab antique solito ; sive intra dies, quibus jus apud Westmonasf reddi solet,
sive extra illud tempus contigerit. Tibi igitur committimus, et firmiter injungendo
mandamus, quatcnus cum omni celeritate qua decet diem D. Marci predict' solenniter
more solito celebrand' clero et populo intra civitat' et dioces' nostras Cant' constitute
t1 This paragraph, signed by the eight bishops
named below, omitting Johannes Bangor. and the
last four signatures, is printed by Burnet, (Hist, of
Reformat. Vol. I. Part n. Appendix, Book iii. No.
10. p. 2/8. ex MSS. D. Stillingfleet.]
[2 Cranmer.] [3 Stokesley.J
[4 Tonstall.] [5^ Clerk.]
[c Goodrich.] [7 Salcot.]
[8 Shaxton.J [9 Latimer.j
I"10 Hilsey.] [" Benson.]
[12 Canon of Windsor and Provost of Eton.]
[I3 Archdeacon of Oxford and Colchester.]
[M Archdeacon of Sarum.]
1537-] APPENDIX. 469
publices, seu publicari facias. Et quid in praeinissis feceris, dicto negotio expedite, nobis,
quam cito fieri poterit, debite certifices. In cujus rei testimonium sigillum nostrum
pnesentibus est appensum. Dat' in manerio nostro de Lamehythe, 19° die mensis Aprilis,
anno Dom. MDXXXVII. et consecrat' nostrae anno v.
IX. [Minute of an answer of Henry VIII. to a letter from the commissioners prefixed
to the Institution of a Christian man15."]
ALBEIT that hitherto we have had no time convenient to overlook your great pains- Public Re-
taking in the long search and diligent debating of this your book, entitled "The Institution sSte Papm
of a Christian Man," much less time to pound and weigh such things as you therein have wry of the
written : yet, according to your humble suit and petition, we have caused your said book
both to be printed, and will the same to be conveyed into all the parties of our realm, Roi. et° a
nothing doubting but that you, being men of such learning and virtue, as we know you ix.'pp. us—
to be, have indeed performed in the whole work that that you do promise in the preface.
Our desire was (and ye say you have endeavoured yourselves to accomplish the same) to
have a sure and certain kind of doctrine, not as made by men, but by them searched out
of the holy scripture. And such things chiefly elected and chosen as were both best to
be known, and also meetest to be observed, of men that profess Christ and his religion, you,
as you say, thought this thing best contained in such parts of scripture as ye have here
handled. We nothing myslyle16 your judgment, so that ye have in such wise handled those
places that every man may know both his whole duty towards God, his Creator and Saviour,
and also know how he hath to govern himself in this political life, as a utile member of
the same, and also toward God's ministers, the heads and governors of states, and towards
his neighbours, much better than they have done heretofore. Notwithstanding that we are
otherwise occupied, [we] have taken as it were a taste of this your book, and have found
therein nothing but that is both meet to come from you, and also worthy our praise and
commendation. Wherefore as you have shewed yourselves very ready to accomplish our
desire and request in the gathering of this wholesome doctrine, so we now do require you
that ye be as earnest in setting of it forth to the people, as ye have been diligent in
searching thereof, that they by your true teaching and virtuous example may learn to
know the true service of God, and also their bounden duty to their prince, and diligently
to be exercised in the same ; expelling from them, and extinguishing for ever, as much as
in you shall be, all manner of idolatry, superstition, hypocrisy, with such other errors
and abuses as ye have in this book reformed, or be worthy to be reformed, that they may
be also amended among our subjects committed by us to your cure and charge. For
experience hath taught us that it is much better no laws to be made, than, when many be
well made, none to be kept. Even so it is much better nothing to be written concerning
religion than, when many things be well written, nothing of them to be taught and observed.
Wherefore our pleasure is, that all archbishops and bishops, archdeacons, deans, abbots and
priors, doctors, preachers, and, to be short, all that have any jurisdiction or cure in their
hands under us, do their uttermost diligence that the people may have the contents of that
book so oft declared and instilled into their ears, that all the points of their creed, the
effects of the sacraments, the promises made to them that observe the ten commandments,
what, of whom, and how they ought to desire, may well be fixed and graven in their
hearts; which things, we doubt not, but if ye have gathered them well and godly, they will
well agree in the setting of them forth truly. And forasmuch as we trust that the
preachers agreeing in the true and sincere word of God, the diligent setting forth and
declaring of this book, with other our commandments and injunctions before this, and
faithfully following and observing of the same, shall be the occasion that all the rest
of our subjects, as well our nobility and clergy, as the commons, shall establish their
opinions, and willingly and gladly to hear God's word, and each one according to his
vocation to learn and practise it, following the same as the very rule of every Christian
[1S Vid. Letter CXC. p. 337, n. 3. supra.] [16 Probably for myslyke.]
470
APPENDIX.
[1537.
mail's life, much to the glory of God and also for our honour, with the maintenance and
increase of the commonwealth, both by their virtuous exercise and good example : our
commandment therefore is that you agree in your preachings, and that, vain praise of
crafty wits and worldly estimation laid aside, and true religion sought for, you serve God
in your calling, and not your own glory or vile profit. We will no wrestling of things,
no glosses that take away the text : much desirous notwithstanding that if in any place
you have not written so plainly or so plenteously as you with more leisure might have
done, you in your sermons to the people utter all that is God's word purely and plainly.
For we will no more thwarting, no more contentions, whereby the people are much more
set one against another than any taketh the profit by such undiscreet doctrine. We had
much leaver to pray you than command you. And if the first will serve, we will leave
out the second. Howbeit in any case we will that all preachers agree. For if any two
shall dissent, let him that will defend the worser part assure himself that he shall run
into our displeasure. Wherefore it shall be your parts whom we have chosen our bishops,
not only to see this your book, with other our commandments and injunctions before this
given, well taught to the people, but also you yourselves to teach them in the most part
of your diocese. And also we charge you, that ye suffer no curate within your diocese
that either will not or cannot set forth the contents of this book, with other our command
ments and injunctions given heretofore unto you for that purpose: but that also ye com
mand the said book, or some convenient part thereof, may every Sunday and every other
festival day be at the least read unto our people in every parish-church and other eccle-
[sijastical place within this our realm, by the curates of the same, continually by the
space of three whole years now next to come ; to the intent that the same book and the
whole contents thereof may, by the continual reading and preaching thereof in the hearts
of our said people, reading and preaching thereof, be ingrave in the hearts of our said
people.
vol. in! p.
cerpt. actor.
Heyiyn. '
X. Mandatum Archiepiscopi Cantuar de non celelrandls Festis Diebus jussu
Regio in Synodo Provinciali abrogates.
THOMAS, miseratione divina Cant' archiepiscopus, totius Angliaa primas et metropo-
litanus, dilecto nobis in Christo decano nostra3 peculiaris jurisdictionis ecclesias nostrae
Christi Cant' immediate de Booking, ejusve in absentia commissario, salutem, gratiam,
et bencdictionem. Cum serenissimus noster princeps Henricus VIII. Dei gratia, &c. in
convocatione prassulum et cleri Cant' provincia?, anno Dom' 3iDxxxvi. apud asdes D. Pauli
London legitime indicta, cum consensu omnium et singulorum interessentium, inter alia
pie sanxierat et ordinaverat quasdam ferias, justissimis causis id exigentibus, abrogari ac
penitus tolli; cujus quidem statuti1 sen ordinationis tenorem clero nostrae peculiaris juris
dictionis ante hasc tempora, literis in ilium usum impressis, promulgari fecimus et curavi-
mus ; cumque idem serenissimus noster princeps visitatione sua regia eodem anno habita
injunctiones2 quasdam, subditorum salutem et gloriam Dei promoventes, per commissarios
suos ad hoc deputatos, clero nostras peculiaris jurisdictionis de Bocking prasdict' observan-
das exhibuerit ; quia tarn en accepimus et comperimus quosdam, imo quamplurimos (quod
dolemus) nostrae peculiaris jurisdictionis hujusmodi statutis non obtemperare, prasmissa
observare non curantes ; nos, qui potius dementia quam severitate prasesse volumus,
quique hujusmodi hominum malitiam pietate paterna vincere conamur, ea demum vobis
aut uni vestrum per praasentes mandamus, quatenus clericis nostra? peculiaris jurisdictionis
prasdictaa, ad subsequentia convocatis in capellis vestris, auctoritate nostra (sen potius
regia) pracipiatis, quibus et nos sic prascipimus, uti sano consilio obtempcrantes, omnia et
singula prasmissa summo cum studio et maxima cum diligentia, sub pcena privationis
beneficiorum, observare curent : intimando iisdem, quod si aliqui in posterum circa
[' i.e. "A copy of the act made fortheabroga-
tion of certain holy days, according to the transumpt
lately sent by the king's highness to all bishops,
with his grace's strict commandment to signify his
farther pleasure to all colleges, religious houses,
and curates within their diocese, for the publication,
and also effectual and universal observation of the
same." Wiikins' Concilia. Vol. III. pp. 823, 4.]
[2 Vid. Burnet's Hist, of Reformat. Vol. 1. Part
ii. Append. Book iii. Nos. 7, and 9, pp. 250, 279.]
1537.] APPENDIX. 471
praemissa se praestiterint culpabiles, nos, si bcncficiati fuerint, sine dubio contra cosdem ad
beneficiorum privationem, contra alios legitimis juris censuris processuros. Et quoniam
nuper in eruditissimo concilio archiepiscoporum, episcoporum, ac aliortim doctoruin virorum
hujus regni, de rebus religionis consultantium, multa de religione controversa definita sunt,
multaque populo ad vitas institutioncm explicata, quaa propediem uno volumine3 congesta
regia9 majestatis auctoritate emittentur ; vobis mandamus, uti omnes et singulos clericos,
quibus cura animarum committitur, moneatis, ut voluminis praadicti partem, sub pcena
praadicta, ordine singulis diebus dominicis clara apertaque voce et suggesto populo legant.
Et quid in prasmissis feceritis, ille vestrum, qui praemissa executus fuerit, cum ad hoc
requisitus fuerit, debite certificet. In cujus rei testimonium sigillum nostrum praasentibus
apponi fecimus. Dat' in manerio nostro apud Ford, 10. die mensis Sep' A.D. MDXXXVII.
ct nostraa consecrat' v.
XI. Archieplscopi Cantuar Eplstola ad Regem pro Suffraganeo Dowrensl.
EXCELLENTIS' et potentiss' in Christo principi et D'no' nostro D'n' Henrico Octavo Dei strype's
gra' Angliaa et Fr' regi, fidei defensori, et D'no' Hiberniaa, ac in terris supremo ecclesia? Grander, r
Angl' capiti, vester humilis orator et subditus Thomas, permissione divina Cantuar' Six1.' Ap"
archiepiscopus, totius Angliaa primas et metropolit' omnimod' reverentiam et observantiam 732', sI'lE'
tanto principi debit' et condignas cum omni subjectionis honore. Ad sedem episcopalem fS'clSi-'
de Doveria intra Cantuar' dioc' existen' dilectos mihi in C'to' Richardum Yngworth £r.r s Resls"
priorem domus sive prioratus de Langley regis, et Johannem Codenham, sacrae thcolog'
professores, juxta et secundum vim, formam, et effectum statuti parlamenti hujus inclyti
regni vestri Angliaa in hoc casu editi et provisi, vestrae regiaa majestati per has literas meas
nomino et praesento ; ac eidem majestati vestraa humiliter supplico, quatenus alteri eorum
(cui vestra regia majestas id munus conferend' praaoptaverit) titulum, nomen, stylumq; et
dignitatem episcopalem ac suffraganeam ad sedem praedictam misericorditer conferre:
ipsumque mihi praefato archiepiscopo, intra cujus dioc' et provinciam sedes antedicta con-
sistit, per literas vestras patentes regias intmtu caritatis punctare, mihique mandare
dignetur vestra regia majestas, quatenus ipsum sic nominatum et praasentatum in episco-
pum suffraganeum sedis praedict' juxta formam statuti praadict' effectualiter consecrem et
benedicam ; ceteraque faciam et exequar in ea parte, quaa ad effectum meum archiepiscopale
spectaverint, seu requisita fuerint in praamissis. Vivat denique et valeat in multos annos
vestra regia celsitudo praslibata in eo per quern reges regnant et principes dominantur.
Dat' apud Lambeth primo die mensis Decembr', anno Domini millesimo quingentesimo
tricesimo septimo, et regni vestri florentiss. vicesimo nono.
XII. Archiepiscopi Cantuar Litera Commissionalis ad Richardum, suffraganeum
Dovorensem.
THOMAS, permissione divina Cant' archiep' tot' Angl' primas et metropolitanus, vene- stipe's
rabili confratri nostro Dom' Richardo, Dei gra' sedis Doveria? nostraa diocesios Cant' suffra- cilninertbp
ganeo, salutem, et fraternam in Domino caritatem. De tuis fidelitate et circumspectionis JemHx.' Ap
industria plenain in Domino fiduciam obtinentes, ad confirmandum sacri chrism atis 73^ Jf' ^
unctione pueros quoscunque intra civitatem et diocesin nostras Cant', et jurisdictiones fjjm ciwS'
nostras, et ecclesiaa nostra? Christ' Cant' immediatas, ac jurisdictionem nostram villaa J^*' Regis"
Calisia?, et marchias ejusdem sub obedientia excellentiss' principis et domini nostri, domini
lien' Get' Dei gratia Angl' et Fr' regis, fidei defensoris, et domini Hib', ac in terris sub
Christo ecclesias Anglic' capitis supremi ubilibet constitut' : necnon altaria, calices, vesti-
menta, et alia ecclesia? ornamenta quaBcunque et ea concernen' benedicend', locaque profana
si quaa inveneris, de quibus te inquirere volumus, a divinorum celebratione ultime suspen-
dend', ecclesias etiam et coemiteria sanguinis vcl seminis effusione polluta forsan vel
polluend' reconciliand', ecclesias et altaria noviter aedificat' consecrand', omnes ordines
[3 i.e. The Institution of a Christian Man. Vid. Letter CXC. p. 337, n. 3, and the preceding docu
ment, No. ix. p. 469.]
472 APPENDIX. [1537.
minores quibuscunque civitatis, diocesios, et jurisdictionum nostrarum praedictarum ipsos
ordines a te recipere volentib' et ad hoc liabilibus ad jurcjurandum de renuntiando Horn'
episcopo et ejus auctoritati ac de acceptando regiam majestatem pro supremo capite
ecclesue Anglic' juxta statuta hujus regni in hac parte edita ab eisdem ordinand' et eorum
quolibet per te primitus recepto conferend' : ac etiain oleum sanctum chrismatis et sacrae
unctionis consecrand' : ceteraque omnia et singula, qua ad omcium pontificale in pra?-
missis vel aliquo pra?missorum quovis modo pertinent, vel pcrtinere poterunt, faciend'
exercend' et expediend', tibi tenore pra-sentium committimus vices nostras, et plenam in
Domino potestatem : toque quoad praemissa suffragancum nostrum ordinamus et praficimus
per prsesentes; donee eas ad nos duxerimus revocand'. Et ut officium tuum hujusmodi
possis in praemissis liberius exercere, universis et singulis decanis, rectoribus, vicariis,
capellanis, curatis, et non curatis, clericis et apparitoribus quibuscunque in virtute sacra
fsua?] obcdientia? firmiter tenore prasentium injungendo mandannis, quatenus tibi in
pramissis et quolibet pramissorum sint obedientes, assistentes, et intendentes in omnibus,
prout decet. In cujus rei testimonium sigillum nostrum prasentibus est appensum. Dat'
in manerio nostro de Lamehith, decimo die Decembr' anno Domini mill' quin' xxxvii. et
nostra consecrationis anno quinto.
XIII. A Book containing dicers Articles, De Unitate Dei et Trinitate Personarum,
de Peccato Originali1, $c.
TABLE.
De Unitate Dei et Trinitate Personarum. De Poenitentia.
De Peccato Originali. De Sacramentorum Usu.
De Duabus Christi Naturis. De Ministris Ecclesiae.
De Justificatione. De Ritibus Ecclesiasticis.
De Ecclesia. De Rebus Civilibus.
De Baptismo. De Corporum Resurrectione et Judicio Extreme.
De Eucharistia.
] . De Unitate Dei et Trinitate Personarum.
state Paper DE unitate essentia divina et de tribus personis, censemus decretum Nicena synodi
sia-ticai verum, et sine ulla dubitatione credendum esse ; videlicet, quod sit una essentia divina, qua
Archbishop et appellatur et est Deus, aternus, incorporeus, impartibilis, immensa potentia, sapientia,
Papers on bonitate, Creator et Conservator omnium rerum visibilium et invisibilium, et tamen tres
the Doctrine
and Disci- sint persona eiusdem essentia et potentia?, et coaterna, Pater, 1 ilms, et Spintus Sanctus :
pline of the . . . „ . , . , .
church, 2. B. et nomine persona? utimur ea signification qua usi sunt m hac causa scnptores ecclesiastic!,
original. ut significet non partem aut qualitatem in alio, sed quod proprie subsistit. Damnamus
omnes hareses contra hunc articulum exortas, ut Manicheos, qui duo principia ponebant,
bonum et malum ; item Valentinianos, Arianos, Eunomianos, Mahometistas, et omnes
horum similes. Damnamus et Samosatenos, veteres et neotericos, qui cum tantum unam
personam esse contendant, dc Verbo et Spiritu Sancto astute et impie rhetoricantur, quod
non sint personae distincta?, sed quod Verbum significet verbum vocale, et Spiritus niotum
in rebus creatum.
2. De Peccato Oriyinali.
OMNES homines, secundum natnram propagati, nascuntur cum peccato originali ; hoc
est, cum carentia originalis justitia? debita? inesse, unde sunt filii ira?, et deficiunt cognitione
Dei, metu Dei, fiducia erga Deum, etc. Et habent concupiscentiam, repugnantem legi
Dei : estque hie morbus sen vitium originis vere peccatum, damnans et afferens mine
quoque a?ternam mortem his qui non renascuntur per baptismum et Spiritum Sanctum.
Damnamus Pelagianos, et alios, qui vitium originis negant esse peccatum, et, ut extenuent
gloriam meriti et beneficiorum Christi, disputant homincm viribus naturalibus sine Spiritu
1 This book was probably drawn up for the j especially in the first seventeen articles. Vid. Jen-
agreement of the protestant English and German
divines, who held their conferences in London, A.D.
1538. There is much similarity between the clauses
of this document and the Augsburg Confession,
kyns' Remains of Abp. Cranmer, Vol. IV. p. 2J3.
et sqq. Portions of this book have been printed
by Strype and Burnet, which are noted, in the
margin.]
1538.]
APPENDIX.
473
Saneto posse legi Dei satisfacere, et propter honesta opera rationis pronunciari justum
coram Deo.
3. De Dual us Christi Naturis.
ITEM docemus, quod Verbum, hoc est Filius Dei, assumpserit humanam naturam in
utero beatae Maria? Virginis, ut sint duas nature, divina et humana, in unitate person®
inseparabiliter conjuncta?, unus Christus, vere Deus, et vere homo, natus ex Virgine Maria,
vere passus, crucifixus, mortuus, et sepultus, ut reconciliaret nobis Patrem, et hostia esset
non tantum pro culpa originis, sed ctiam pro omnibus actualibus hominum peccatis.
Item descendit ad inferos, et vere resurrexit tertia die ; deinde ascendit ad ccelos, ut sedeat
ad dextcram Patris, et perpetuo rcgnct et dominetur omnibus creaturis, sanctificet credentes
in ipsum, misso in corde eorum Spiritu Sancto, qui regat, consoletur, ac vivificet eos,
ac defendat adversus diabolum et vim pcccati. Idem Christus palam est rediturus, ut
judicet vivos et mortuos, &c. juxta symbolum apostolorum.
4. De Justificatione.
ITEM de justificatione docemus, quod ea proprie significat remissionem peccatorum et cott. MSS.
acceptationem sen reconciliationem nostram in gratiam et favorem Dei; hoc est, veram British MU-
renovationem in Christo, et quod peccatores, licet non assequantur hanc justificationem Original.
absque poenitentia, et bono ac propenso motu cordis quern Spiritus Sanctus efficit erga ISflJem.
Deum et proximum, non tamen propter dignitatem aut meritum pcenitentia3 aut ullorum Jjjj; {^ii
operum seu meritorum suorum justificantur, sed gratis propter Christum per fidem, cum oxol
credunt se in gratiam recipi, et peccata sua propter Christum remitti, qui sua morte pro
nostris peccatis satisfecit. Hanc fidem imputat Deus pro justitia coram ipso. Rom. 3°.
et 4°. Fidem vero intelligimus non inanem et otiosam, sed earn " quse per dilectionem
operatur." Est enim vera et Christiana fides, de qua hie loquimur, non sola notitia
articulorum fidei, aut credtilitas doctrine Christiana duntaxat historica ; sed una cum ilia
notitia et credulitate, firma fiducia misericordiaa Dei promissas propter Christum, qua
videlicet certo persuademus ac statuimus eum etiam nobis misericordem et propitium.
Et haec fides vere justificat, vere est salutifera, non ficta, mortua, aut hypocritica, sed
necessario habet spem et caritatem sibi individue conjunctas, ac etiam studium bene
vivendi, et bene operatur pro loco et occasione. Nam bona opera ad salutem sunt neces-
saria, non quod de impio jiistum faciunt, nee quod sunt pretium pro peccatis, aut causa
justificationis ; sed quia necessum est, ut qui jam fide justificatus est et reconciliatus Deo
per Christum, voluntatem Dei facere studeat juxta illud : " Non omnis qui dicit mihi
Domine, Domine, intrabit regnum coelorum, sed qui facit voluntatem Patris mei, qui in
coelis est." Qui vero hasc opera facere non studet, sed secundum carnem vivit, neque
veram fidem habet, neque Justus est, neque vitam a?ternam (nisi ex animo resipiscat, et
vere pceniteat) assequetur.
Ut hanc fidem consequamur, institutum est ministerium docendi evangelii et porri-
gendi sacramenta. Nam per verbum et sacramenta tanquam per instrumenta donatur
Spiritus Sanctus, qui fidem efficit, ubi et quando visum est Deo, in his qui audiunt
evangelium, scilicet quod Deus non propter nostra merita sed propter Christum justificet
pcenitentes, qui credunt se propter Christum in gratiam recipi. Damnamus anabaptistas,
et alios, qui sentiunt Spiritum Sanctum contingere sine verbo externo hominibus per
ipsorum preeparationes et opera.
.
De Ecclesia*.
ECCLESTA prater alias acceptiones in scripturis duas habet praecipuas : unam, qua Cott. MSS.
ecclesia accipitur pro congregatione omnium sanctorum et vere fidelium, qui Christo f
capiti vere credunt et sanctificantur Spiritu ejus. Ha?c autem vivum est et vere sane- origfS.'
turn Christi corpus mysticum, sed soli Deo cognitum, qui hominum corda solus intuetur.
[2 The above MS. from the Cotton MSS. pre
served in the British Museum, is a draft of the
article, " de Ecclesia," which was corrected by
Henry VIII., in his own hand. As the readings
are somewhat different from the copy in the State
Paper Office, which the text follows, it has been
printed in smaller type at the end of this article.
The words inclosed in brackets were erased by
Henry VIII. ; those which he proposed to sub
stitute are placed in the margin.]
474 APPENDIX. [1538.
Altera acceptio est, qua ecclesia accipitur pro congregatione omnium liominum qui bap-
tizati sunt in Christo, et non palam abnegarunt Christum, nee juste et per ejus verbiuu
sunt excommunicati. Ista ecclesiaa acceptio congruit ejus statui in hac vita duntaxat,
in qua boni malis sunt admixti, et debet esse cognita ut possit audiri, juxta illud : " Qui
ecclesiam non audierit," &c. Cognoscitur autem per professionem evangelii et commu-
nionem sacramentorum. Hasc est ecclesia catholica et apostolica, quae non episcopatus
Romani aut cujusvis alterius ecclesia? finibus circumscribitur, scd univcrsas totius Christi-
anismi complectitur ecclesias, qua? simul unam etficiunt catholicam. In hac autem
catholica ecclesia nulla particularis ecclesia, sive Romana ilia fuerit sive quaevis alia,
ex institutione Christi supra alias ecclesias eminentiam vel auctoritatem ullam vindi-
care potest. Est vero ha?c ecclesia una, non quod in terris imum aliquod caput seu
unum quondam vicarium sub Christo habeat aut habuerit unquam, (quod sibi jam din
pontifex Romanus divini juris pra^textu vindicavit, cum tamen revera divino jure nihil
amplius illi sit concessum quam alii cuivis episcopo;) sed ideo una dicitur, quia uni-
versi Christiani in vinculo pacis colligati unum caput Christum agnoscunt, cujus se
profitentur esse corpus, unum agnoscunt Dominum, imam fidem, unum baptisma, unum
Deum ac Patrem omnium.
Traditiones vero, et ritus, atque ceremonia?, quae vel ad decorem vel ordinem vel
disciplinam ecclesiae ab hominibus sunt institute, non omnino necesse est ut eaedem
sint ubique aut prorsus similes. Has enim et varia? fuere, et variari possunt pro regi-
onum et morum diversitate, ubi decus, ordo, et utilitas ecclesiaa videbuntur postulare1 :
[Ilaa enim et variaa fuere, et variari possunt pro regionum et morum diversitate,
ubi decus decensque ordo principibus rectoribusque regionum videbuntur postulare ; ita
tamen ut nihil varietur aut instituatur contra verbum Dei manifestum.]
Et quamvis in ecclesia secundum posteriorem acceptionem mali sint bonis admixti,
atque etiam rninisteriis verbi et sacramentorum nonnunquam praesint ; tamen cum minis-
trent non suo sed Christi nomine, mandate, et auctoritate, licet eorum ministerio uti,
tam in verbo audiendo quam in recipiendis sacramentis, juxta illud : " Qui vos audit,
me audit." Nee per eorum malitiam minuitur cffectus aut gratia donorum Christi rite
accipientibus ; sunt enim efficacia propter promissionem et ordinationem Christi, etiamsi
per malos exhibcantur.
De Ecclesia.
Strype's Eccl. " ECCLESIA prseter alias acceptiones in scriptiiris duas habet praecipuas : unam, qua ecclesia accipitur pro
Mem. Vol. I. congregatione sanctorum et vere fidelium, qui Christo capiti vere credunt, et sanctificantur Spiritu ejus : haec
.?. Ed.^jxon.' autem [unum*] est, et vere [f sanctum corpus Christi], sed soli Deo J cognitum, * una.
1822. quj hominum corda solus [§ intuetur.] Altera acceptio est, qua ecclesia accipitur t Sponsa Christi.
pro congregatione omnium hominum qui baptizati sunt in Christo, et non palam * ^ntuit^'r
abnegarint Christum, nee sunt |j excommunicati ^[ : quae ecclesiae acceptio congruit f| jusie.
ejus statui in hac vita duntaxat, ubi habet malos bonis simul admixtos**, [et f Aut obstinati.
debet esse cognita per verbum et legitimum usum sacramentorum] ut possit ** Et cognitio hujus ccdesia
audiri; sicut docet Christus, « Qui ecclesiam non audierit.' Porro ad veram unita- P«rvenit per <uum v^et sa-
tem ecclesiae requiritur, ut sit consensus in recta doctrina fidei et administratione fec^unttate aTunaniini con''
sacramentorum. sensu acceptata. Istaettecde-
" Traditiones vero et ritus atque ceremoniae, quae vel ad decorem, vel ordi- sia nostra catholica et aposto-
nem, vel disciplinam ecclesiae ab hominibus sunt institutae, non omnino necesse ^ca> cum ^"a nec P0'1**/6*
est ut esedem sint ubique aut prorsus similes : hae enim et variae fuere et variari Romatnts' nec lui™ al^uit
,. . prcflatus aut j>onttf<\r, habet
possunt ff pro regionum atque morum diversitate et commodo, [sic tamen ut quicquid agere prcetcrquam in
sint consentientes verbo Dei :] et quamvis in ecclesia secundum posteriorem suas dioceses.
acceptionem mali sint bonis admixti, atque etiam ministeriis verbi et sacramen- tt Modo reciorilus placeant,
torum nonnunquam praesint, tamen cum ministrent non suo sed Christi nomine, 9M*6wf semper obtempcrandum
mandate, et auctoritate, licet eorum ministerio uti, tam in verbo audiendo quam 4*^ j& veito Del'i^ advw-
recipiendis sacramentis, juxta illud, * Qui vos audit, me audit :' nec per eorum Setur.
malitiam imminuitur effectus aut gratia donorum Christi rite accipientibus ; sunt
enim efficacia propter promissionem et ordinationem Christi, etiamsi per malos exhibeantur2."
6. De Baptismo.
'cott. MSS. DE Baptismo dicimus, quod baptismus a Christo sit institutus, et sit necessarius
f.!0|b. ' ' ad salutem, et quod per baptismum ofierantur remissio peccatorum et gratia Christi
British Mu- fo
seum.
Original.
[x In the MS. a space is here left vacant, and [» "Annotations in margine sunt D. Regis
the following passage within brackets is written on Henrici VIII. manu propria scripta." Strype.]
a loose slip of paper.]
1538.]
APPENDIX.
475
infantibus et adultis. Et quod non debeat iterari baptismus, et quod infantes debeant strype's
baptizari. Et quod infantes per baptismum consequantur remissionem peccatorum et voi.i.^t.ii".
gratiam, et sint filii Dei, quia promissio gratias et vita} asternaa pertinet non solum ad E?W «•
adultos, sed etiam ad infantes. Et haac promissio per ministerium in ecclesia infanti- 1822. X°
bus et adultis administrari debet. Quia vero infantes nascuntur cum peccato originis,
habcnt opus remissione illius peccati, et illud ita remittitur ut reatus tollatur, licet eor-
niptio naturae seu concupiscentia manet in hac vita, etsi incipit sanari, quia Spiritus
Sanctus in ipsis etiam infantibus est efficax et eos mundat. Probamus igitur senten-
tiam ecclesia3 quae damnavit Pelagianos, quia negabant infantibus esse peccatum originis.
Damnamus et anabaptistas, qui ncgant infantes baptizandos esse. De adultis vero doce-
nms, quod ita consequuntur per baptismum remissionem peccatorum et gratiam, si
baptizandi attulerint poenitentiam veram, confessionem articulorum fidei, et credant vere
ipsis ibi donari ramissionem peccatorum et justificationem propter Christum, sicut Petrus
ait in Actis : " Pcenitentiam agite, et baptizetur unusquisque vestrum in nomine Jesu
Christi in remissionem peccatorum, et accipietis donum Spiritus Sancti."
7. De Eucharistia.
DE eucharistia constanter credimus et docemus, quod in sacramento corporis et san- cott MSS.
sminis Domini vere, substantialiter, et realiter adsunt corpus et sanguis Christi sub f- 2- b- Bri-
fo ' TIM tish Museum.
speciebus panis et vim ; et quod sub eisdem speciebus vere et realiter exhibentur et original.
distribuuntur illis qui sacramentum accipiunt, sive bonis sive malis3. lc7ipMem.
Vol. I pt. ii.
A pp. p. 444.
8. De Pcenitentia*. mz?*™'
SUMMAM et ineffabilem suam erga peccatores clementiam et misericordiam Deus cott. MSS.
Opt. Max. apud prophetam declarans hisce verbis, " Vivo ego, dicit Dominus Deus, ff.Tis— 121*
nolo mortem impii, sed ut impius convertatur a via sua et vivat," ut hujus tantas
dementias ac misericordiaa peccatores participes efficerentur, saluberrime instituit poeni
tentiam, quaa sit omnibus resipiscentibus velut antidotum quoddam et efficax remedium
adversus desperationem et mortem. Cujus quidem poenitentiaa tantam necessitatem esse
fatemur, ut quotquot a baptismo in mortalia peccata prolapsi sint, nisi in hac vita
resipiscentes pcenitentiam egerint, aaternae mortis judicium effugere non poterint. Contra
£vero] qui ad misericordiam Dei per poenitentiam tanquam ad asylum confugerint,
quantiscunque peccatis obnoxii sunt, si ab illis serio conversi pcenitentiam egerint, pec
catorum omnium veniam ac remissionem indubie consequentur. Porro quoniam peccare
a nobis est, resurgere vero a peccatis Dei opus est et donum; valde utile et necessa-
rium esse arbitramur docere, et cujus beneficium sit ut veram salutaremque poenitentiam
agamus, et quaanam ilia sit ac quibus ex rebus constet, de qua loquimur, pcenitentia.
Dicimus itaque poenitentiaa, per quam peccator a morte anima? resurgit, et denuo
in gratiam cum Deo redit, Spiritum Sanctum auctorem esse et effectorem, nee quem-
quam posse sine hujus arcano afflatu peccata sua salutariter vel agnoscere vel odio
habere, multo minus remissionem peccatorum a Deo sperare aut assequi. Qui quidem
sacer Spiritus pcenitentias initium, progressum, et finem, ceteraque omnia quaa veram
pcenitentiam perficiunt in aniina peccatrice, hoc (quern docebimus) ordine ac modo
operatur et efficit.
Principio, facit ut peccator per verbum peccata sua agnoscat, et veros conscientia3
terrores concipiat, dum sentit Deum irasci peccato, utque serio et ex corde doleat
ac ingemiscat, quod Deum offenderit : quam peccati agnitionem, dolorem, et animi
pavorem ob Deum offensum, sequitur peccati confessio, quas fit Deo dum rea con-
scientia peccatum suum Deo confitetur, et sese apud Deum accusat et damnat, et sibi
petit ignosci. Psalm 31. [32.] " Delictum meum cognitum tibi feci, et injustitiam meam
non abscondi. Dixi, confitebor adversum me injustitiam meam Domino, et tu remisisti
[3 Vid. Seckendorf. Comment. Hist. Apol.
de Lutheran. Lib. in. Sect. xiii. § xxxix. Add.
(f)pp. 111,12. Ed. Francof. et Lips. 1/92; where
the agreement of the English and German divines,
A. D. 1535, upon the doctrine of the above article is
given almost verbatim as in thus article.]
[4 There are four drafts of this article in the
Cotton MSS., two in Strype, and one other besides
the above in the State Paper Office, which was cor
rected by Abp. Cranmer himself in his own hand.
Those inserted in the copy, from which the above is
printed, are marked by brackets. The suggestions
which were not adopted are placed in the margin.]
476 APPENDIX. [1538.
impietatem peccati mei." Atque haec coram Deo confessio conjunctam habet certam
fiduciam misericordia? divina? et remissionis peccatorum propter Christum, qua fiducia
conscientia jam erigitur et pavore liberatur, ac certo statuit Deum sibi esse propitium, non
merito aut dignitate pcenitentiae, aut suorum operum, sed ex gratuita misericordia propter
Christum, qui solus est hostia, satisfactio, ac unica propitiatio pro peccatis nostris. Ad
liaec adest et certum animi propositum vitam totam in melius commutandi, ac studium
faciendi voluntatem Dei et perpetuo abstinendi a peccatis. Nam vita? novitatem sive
fructus dignos pcenitentia? ad totius pcenitentia? perfectionem necessario requirit Deus,
juxta illud, Rom. 6° : " Sicut exhibuistis membra vestra servire immunditia? et iniquitati
ad iniquitatcm, ita nunc exhibete membra vestra servire justitia? in sanctificationem."
Atque ha?c quidem omnia, agnitionem peccati, odium peccati, dolorem pavoremque
pro peccatis, peccati coram Deo confessionem, firmam fiduciam remissionis peccatorum
propter Christum, una cum certo animi proposito postea semper a peccatis per Dei gratiam
abstinendi et serviendi justitia?, Spiritus Sanctus in nobis operatur et efficit, modo nos
illius afHatui obsequamur, nee gratia? Dei nos ad pcenitentiam invitanti repugnemus.
Ceterum cum has res, qua? pcenitentiam emciunt, maxima pars Christian! populi
ignoret, nee quomodo agenda sit vera peenitentia intelligat, nee ubi speranda sit remissio
peccatorum norit ; ut in his rebus omnibus melius instituatur et doceatur, non solum con-
cionatores et pastores diligenter in publicis concionibus populum de hac re informare, et
quid sit vera pcenitentia, ex sacris literis sincere pra?dicare debent, verum etiam valde
•"Commo- utilem ac summe necessariam* esse dicimus peccatorum confessionem, quaa auricularis
dissimam" ... • .« n, • • ± • i •
for «• summe dicitur, et privatim nt mimstris ecclesia?.
Qua; sane confessio modis omnibus in ecclesia retinenda est et magni facienda, cum
propter hominum imperitorum institutionem in verbo Dei, et alia commoda non pauca,
(de quibus mox dicemus,) turn pra^cipue propter absolutions beneficium, hoc est, remis-
sionem peccatorum, qua? in hac confessione confitentibus offertur et exhibetur per ab-
solutionem et potestatem clavium, juxta illud Christi, Joan. 20. " Quorum remiseritis
peccata," &c. Cui absolution! certo oportet credere. Est enim vox evangelii, qua
minister per verbum, non suo sed Christi nomine et auctoritate, remissionem peccatorum
confitenti annuntiat ac offert. Cui voci evangelii per ministrum sonanti dum confitens
certa fide credit et assentitur, illico conscientia ejus fit certa de remissione peccatorum,
et jam certo secum statuit Deum sibi propitium ac misericordem esse. Qua? una profecto
res Christianos omnes magnopere debet permovere, ut confessionem, in qua per abso-
lutionem gratia? et remissionis peccatorum certitude concipitnr et confirmatur, modis
omnibus et ament et amplectantur. Et in hac privata absolutione sacerdos potestatem
habet absolvendi confitentem ab omnibus peccatis, etiam illis qui soliti sunt vocari casus
reservati, ita tamen ut ille privatim absolutus nihilominus pro manifestis criminibus
(si in jus vocetur) publicis judiciis subjaceat.
Accedunt hue et alia confessionis arcana? commoda, quorum unum est, quod indocti
substituted ac imperiti homines nusquam [commodius*] aut melius quam in confessione de doctrina
118' Christiana institui possint, [modo confessorem doctum et pium nacti fuerint] Nam cum
animos attentos ac dociles in confessione afferimt, diligenter ad ea quo? a sacerdote dicuntur
animum advertunt. Quocirca et fides corum explorari potest, et quid peccatum sit,
quamque horrenda res sit, et qua? sint peccatorum inter se discrimina, ac quam graviter
contra peccata irascitur Deus, a doctis ac piis pastoribus sen confessoribus [ex verbo Dei]
doceri possunt ac infonnari. Multi enim, propterea quod base ignorent, in conscientiis
sa?pe graviter anguntur, illic trepidantes timore, ubi timor non est, qui (ut Servator ait)
" culicem excolantes, camelum dcglutiunt ;" in minimis levissimisque peccatis valde anxii,
de maximis et gravissimis non perinde pcenitentcs. Sunt porro qui simili laborantes
inscitia propter immodicum timorem et animi pusillanimitatem de peccatorum venia fere
desperant. Contra sunt, qui per hypocrisim superbientes seipsos adversus Deum erigunt,
quasi aut sine peccato sint, aut ipsos pro peccatis Deus nolit punire.
»" Commo- Jam quis nescit quam utilis et necessaria* istiusmodi hominibus confessio sit, in qua
"neSsaria." hi verbo Dei dure increpandi arguendique sunt, ut peccatores se agnoscant, atque
cranmer. intelligant, quam horribiliter Deus peccata puniat? Contra, illis qui nimio timore
desperant, suavissima evangelii consolatio afferenda est. Ad ha?c, in confessione [ex
verbo Dei] doceri homines possunt, non solum qua ratione Diaboli tentationes vincant,
et carncm mortificent, ne ad priores vita? sordes postea relabantur ; verum etiam quibus
1538.] APPENDIX. 477
remediis peccata omnia fugiant, ut non regnent in ipsis. Praeterea ilia animi humilitas,
qua homo homini propter Deum sese submittit, et pectoris sui arcana aperit, multarum
profecto virtutum custos est et conservatrix. Quid quod pudor ille et erubescentia
peccati quae ex confessione oritur, praeterquam quod animum a peccato ad Deum vere
conversum indicat, etiam multos mortales a turpibus factis retrahit ac cohibet ? Postremo,
ut ille qui simpliciter et tanquam coram Deo peccata sua ministro ecclesias confitetur,
declarat se verum Dei timorem habere ; ita hac animi humilitate discit Deum magis et
timere et revereri, et innatam in corde superbiam reprimere, ut Dei voluntati facilius
obsequatur et obtemperet. Jam vero, cum base ita se habeant, nihil dubitamus, quin
omnes viri boni bane confessionem tot nominibus utilem ac *necessariam, non solum in ""Comnio-
ecclesia retinendam esse, sed magno etiam in pretio babendam judicent. Quod si qui "nee**.
sunt qui earn* vel damnant, vel rejiciunt, bi profecto se et in verbo Dei institutionem, wW^'lio*
et absolutionis fceneficium (quod in confessione datur), et alia multa atque ingentia cepta'inprae
commoda Christianis valde titilia, negligere et contemnere ostendunt ; nee animadvertunt tamenjSe.
se in orbem Christianum maximam peccandi licentiam invehere, et magnam in omne causiv>e
, . . i Cranmer.
scelus ruendi occasionem praebere. "Eamte-
Quod vero ad enumerationem peccatorum spectat, quemadmodum non probamus S
scrupulosam et anxiam, ne laqueum iniiciat hominum conscientiis, ita censemus segnem ["
. . i , . • i conscientiade
et supmam negbgentiam in re tarn salutan magnopere penculosam csse et fugiendam. peccato uno
affligitur, is
consolatio-
9. De Sacramentorum Usu. "em- conf-
Jium, et abso-
, Jutionem sin-
DOCEMUS, quod sacramenta, quee per verbum Dei instituta sunt, non tantum sint gjjjj™ aesa-
notse mofessionis inter Cbristianos, sed magis certa queedam testimonia et emcacia signa tere. e* rem
. i. ....... . tarn salutarem
gratia?, et bonas voluntatis Dei erga nos, per quee Dcus invisibihter operatur in nobis, Jj
et suam gratiam in nos invisibiliter diffundit, siquidem ea rite susceperimus, quodque
per ea excitatur et confirmatur fides in bis qui eis utuntur. Porro docemus, quod ita cfeop. E y
utendum sit sacramentis, ut in adultis, praater veram contritionem, necessario etiam tishMu
debeat accedere fides, quae credat praesentibus promissionibus, quaa per sacramenta
ostenduntur, exbibentur, et praestantur. Ncque enim in illis verum est, quod quidam
dicunt, sacramenta conferre gratiam ex opere operate sine bono motu utentis ; nam in
ratione utentibus necessum est, ut fides etiam utentis accedat, per quam credat illis ia
promissionibus, et accipiat res promissas, quae per sacramenta conferantur. De infan-
tibus vero, cum temerarium sit eos a misericordia De iexcludere, praesertim cum Christus
in evangelio dicat, " Sinite parvulos ad me venire, talium est enim regnum coelorum ;"
ct alibi, " Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest intrare in
regnum coelorum ;" cumque perpetua ecclesiaa catbolica? consuetudine, jam inde ab ipsis
apostolorum temporibus, receptum sit infantes debere baptizari in remissionem pecca
torum et salutem, dicimus quod Spiritus Sanctus efficax sit in illis, et eos in baptismo
mundet, quemadmodum supra in articulo de baptismo dictum est.
10. De Ministrls Eccleslcc.
DE ministris ecclesia? docemus, quod nemo debeat publice docere, aut sacramenta
ministrare, nisi rite vocatus, et quidem ab bis, penes quos in ecclesia, juxta verbum
Dei, et leges ac consuetudines uniuscuj usque regionis, jus est vocandi et admittendi.
Et quod nullus ad ecclesias ministerium vocatus, etiamsi episcopus sit sive Romanus
sive quicunque alius, hoc sibi jure divino vindicare possit, ut publice docere, sacra
menta ministrare, vel ullam aliam ecclesiasticam functionem in aliena diocesi aut paro-
chia exercere valeat; hoc est, nee episcopus in alterius episcopi diocesi, nee parochus
in alterius parochia. Et demum quod malitia ministri efficacias sacramentorum nihil
detrahat, ut jam supra docuimus in articulo de ecclesia.
11. De Ritlbus Ecclesiasticis.
RITUS, ceremoniaa, et ordinationes ecclesiastics humanitus instituta?, qii£ectmque pro-
sunt ad eruditionem, disciplinary tranquillitatem, bonum ordinem, aut decorem in
ecclesia, servanda? sunt et amplectendae, ut stata festa, jejunia, preces, et his similia.
478 APPENDIX. [1538.
De quibus admonendi simt homines quod non sint illi cultus, quos Deus in scrip-
tura procipit aut requirit, aut ipsa sanctimonia, sed quod ad illos cultus et ipsam
sanctimoniam admodum utilcs sunt, ac turn placcnt Deo, cum ex fide, caritate, et
obedientia servantur. Sunt autem veri et genuini cultus timor Dei, fides, dilectio, et
cetera opera a Deo mandata. Ad quae consequenda ct praastanda quoties ritus et
traditiones adjumentum adferunt, diligenter servandaa sunt, non tanquam res in scrip-
turis a Deo exactaa, aut illis veris et genuinis cultibus sequanda, sed tanquam res
ecclesiaa utiles, Deo grataa, et adminicula veraa pietatis. Et quamvis ritus ac traditiones
ejusmodi a Christianis observari debeant, propter causas quas ante diximus; tamen in
illarum observatione ea libertatis Christianas ratio habenda est, ut nemo se illis ita
teneri putet, quin eas possit omittere, modo adsit justa violandi ratio et causa, et absit
contemptus, nee per ejusmodi violationem proximi conscientia ttirbetur aut laadatur.
Quod si ejusmodi ritus aut ordinationes alio animo ac consilio instituuntur aut obser-
vantur, quam ut sint exercitia quaadam, admonitiones, et paadagogiaa, quaa excitent et
conducant ad eas res in quibus sita est vera pietas et justitia ; nos talcm institutionem
et observationem omnino improbandam et rejiciendam esse dicimus. Non enim remissio
peccatorum, justificatio, et vera pietas tribuenda est ejusmodi ritibus et traditionibus,
(nam remissionem peccatoris et justificationem propter Christum gratis per fidem con-
sequimur;) sed hoc illis tribuendum est, quod quemadmodum nee sine legibus politicis
civitas, ita nee sine ritibus ac traditionibus ecclesiaa ordo servari, confusio vitari,
juventus ac vulgus imperitum erudiri potest; quodque ejusmodi ritus et traditiones ad
pietatem et spirituales animi motus non parum adminiculantur et prosunt. Quod si
ullaa traditiones aliquid praacipiunt contra verbum Dei, vel quod sine peccato praestari
non potest, nos ejusmodi traditiones, tanquam noxias et pestiferas, ab ecclesia tollendas
esse censemus : impias etiam opiniones et superstitiones, qua? Christi gloriam ac bene-
ficium laadunt atque obscurant, quoties vel populi ignorantia ac simplicitate, vel prava
doctrina aut negligentia pastorum, traditionibus ullis annectuntur et haarent, resecandas
penitus et abolendas esse judicamus. Praaterea etiam hoc docendi sunt homines, quod
ejusmodi rituum ac traditionum externa observatio Deo minime grata sit, nisi his, qui
illis utuntur, animus adsit qui eas referat ad pietatem, propter quam institutae sunt:
ad haac, quod inter praacepta Dei, et ritus sive traditiones quaa ab hominibus insti
tuuntur, hoc discrimen habendum sit, nempe quod ritus sive traditiones humanitus
institutaa mandatis ac praaceptis Dei (quaa in scripturis traduntur) cedere semper et
postponi ubique debeant. Et nihilominus, quoniam ordo et tranquillitas ecclesiaa absque
ritibus et ceremoniis conservari non potest, docemus adeo utile esse et necessarium,
ecclesiam habere ritus et ceremonias, ut si ab ecclesia tollerentur, ipsa illico ecclesia
et dissiparetur et labefactaretur.
Postremo ritus, ceremoniaa, sive traditiones, de quibus antea diximus, non solum
propter causas praadictas, verum etiam propter praaceptum Dei, qui jubct nos potesta-
tibus obedire, servandaa sunt.
12. De Rebus Cimlilus1.
MISERA mortalium conditio, peccato corrupta, praaceps ad iniquitatem et ad flagitia
ruit, nisi salubri auctoritate retineatur, ncc potest publica salus consistere sine justa
gubernatione et obedientia: quamobrem benignissimus Deus ordinavit reges, principes,
ac gubernatores, quibus dedit auctoritatem non solum curandi ut populus juxta divinae
legis praascripta vivat, sed etiam legibus aliis reipublicaa commodis et justa potestate
eundem populum continendi ac regendi ; hos autem in publicam salutem deputavit Deus
suos in terra ministros, et populi sui duces ac rcctores, eisque subjecit universam
cujusvis sortis multitudinem reliquam. Atque ob cam causam multa ac diligenter de
illis in scripturis tradit. Primum quidem, ut ipsi ccelestibus praaceptis erudiantur ad
sapientiam et virtutem, quo sciant cujus sint ministri, et concessum a Deo judicium et
auctoritatem legitime atque salubriter exerceant ; juxta illud, "Erudimini qui judicatis
terrain, servite Domino in timore." Deinde vero praacipit, atque illis in hoc ipsum aucto
ritatem dat, ut pro conditione reipublicaa suaa salutares ac justas leges (quoad pro virili
[' The title is in the archbishop's hand in another copy of this article preserved in the State Paper Office.]
1538.]
APPENDIX.
479
possint) provideant atque legitime condant, per quas non solum aaquitas, justitia, et tran-
quillitas in republica retineri, sed etiam pietas erga Deum promoveri possit ; atque insuper
ut Icgis Dei atque Christiana? religionis tuendaa curam habeant, quemadmodum Augustinus
diserte fatetur, dicens : " In hoc reges, sicut eis divinitus pra3cipitur, Deo serviunt, in
quantum reges sunt, si in suo regno bona jubcant, mala prohibeant, non solum qua)
pertinent ad humanam societatem, verum etiam quae ad divinam religionem2." Proinde
principum ac gubernatorum potestas et ofncium est, non solum pro sua et reipublicaa
incolumitate ac salute justa bella suscipere, probos amplecti et fovere, in improbos ani-
madvertere, pauperes tueri, afflictos et vim passos eripere, arcere injurias, et ut ordo et
concordia inter subditos conservetur, atque quod suum est cuique tribuatur, curare ; verum
etiam prospicere, et (si causa ita postulaverit) etiam compellere, ut universi tarn sacerdotes
quam reliqua multitudo omciis suis rite et diligentcr f ungantur ; omnem denique operam
suam adhibere, ut boni ad bene agendum invitentur, et improbi a malefaciendo cohibe-
antur. Et quamvis illi qui timore legum et poenarum corporalium cohibcntur a pec-
cando, aut in officio continentur, non eo ipso fiunt pii vel accepti Deo ; tamen hucusque
proficit salubris coercio, ut et illi qui tales sunt, interim vel minus sint mali, vel saltern
minus flagitiorum committant, viamque nonnunquam facilius inveniant ad pietatem, et
reliquorum quies ac pietas minus turbetur, scandala et perniciosa exempla auferantur a
Christianis coetibus, et apertis vitiis aut blasphemiis nomen Dei et religionis decus quam
minimum dehonestetur.
Ad haac, quia necessum est, ut auctoritatem principum, reipublicaa atque rebus
humanis summopere necessarian!, populus tanquam Dei ordinationem agnoscat et reve-
reatur ; idcirco Deus in scripturis passim praacipit, ut omnes, cujuscunque in republica
gradus aut conditionis fuerint, promptam et fidelem obedientiam principibus praastent,
idque non solum metu corporalis poenaa, sed etiam propter Dei voluntatem ; quemadmo
dum Petrus diligenter monet : " Subditi (inquiens) estote omni humanaa creaturaa propter
Deum, sive regi quasi praacellenti, sive ducibus, tanquam ab eo missis ad vindictam male-
factorum, laudem vero bonorum, quia sic est voluntas Dei." Paulus vero in hunc modum:
" Admone illos principibus et potestatibus subditos esse, magistratibus parere, ad omne
opus bonum paratos esse, neminem blasphemare." Quod si mains princeps aut gubernator
quicquam injuste aut inique imperat subdito, quamvis ille potestate sua contra Dei volun
tatem abutatur, ut animam suam laadat, nihilominus subditus debet ejusmodi imperium,
quantumvis grave, pati ac sustinere, (nisi certo constet id esse peccatum,) potius quam
resistendo publicum ordinem aut quietem perturbare : quod si certo constet peccatum esse
quod princeps mandat, turn subditus neque pareat neque reipublicaa pacem quovis modo
perturbet, sed pace servata incolumi, et causae ultione Deo relicta, vel ipsam potius
mortem sustineat, quam quicquam contra Dei voluntatem aut praaceptum perpetret.
Porro quemadmodum de obedientia principibus exhibenda scriptura diligenter praa-
cipit, ita etiam ut cetera officia alacriter illis praastemus, monet atque jubet ; qualia sunt
tributa, vectigalia, militiaa labor, et his similia : qua? populus, ex Dei pracepto, princi
pibus pendere et praastare debet, propterea quod respublicae absque stipendiis, praasidiis, et
magnis sumptibus neque defendi possunt neque regi. Est praaterea et honos principibus
deferendus, juxta Pauli sententiam, qui jubet, ut principibus honorem exhibeamus. Qui
sane honos non in externa duntaxat reverentia et observantia positus est, sed multo verius
in animi judicio ct voluntate ; nempe ut agnoscamus principes a Deo ordinatos esse, et
Deum per eos hominibus ingentia beneficia largiri : ad haac, ut principes propter Deum et
metuamus et amemus, et ut ad omnem pro viribus gratitudinem illis praastandam parati
simus : postremo ut Deum pro principibus precemur, uti servet eos, ac eorum mentes
semper inflectat ad Dei gloriam et salutem reipublicaa. Haac si fecerimus, vere principes
honorabimus, juxta Petri praaceptum, " Deum timete, regem honorificate."
Quaa cum ita sint, non solum licet Christianis principibus ac gubernatoribus regna et
ditiones possidere, atque dignitatibus et muneribus publicis fungi, quaa publicam salutem
spectant, et undecunque promovent vel tuentur, uti supra diximus ; verum etiam, quando
in ejusmodi functionibus respiciunt honorem Dei, et eodem dignitatem suam atque
[2 August, ad Bonifacium. Epist. i. Tom. II.
p. 83. Ed. Paris. 1635. (Epist. clxxxv. 19. Ed.
Bened. 1679—1700) ; where the above passage is
found in sense, and partly in the same words.]
480
APPENDIX.
[1538.
potestatcm referunt, valde placcnt Deo, cj usque favorem ac gratiam ampliter demerentur.
Sunt enim bona opera quae Deus pnemiis magnificentissimis non in hac duntaxat vita,
sed multo magis in aeterna, colionestat atque coronal.
Licet insuper Christianis universis, ut singuli quique pro suo gradu ac conditione, juxta
divinas ac principum leges et honestas singularum regionum consuetudines, talia munia
atque officia obeant et exerceant, quibus mortalis ha?c vita vel indiget, vel ornatur, vel
conservatur: nempe ut victum qua?rant ex honestis artibus, negotientur, faciant con-
tractus, possideant proprium, res suas jure postulent, militent, copulentur legitimo
inatrimonio, pra?stent jusjurandum, et hujusmodi. Qua* omnia, quemadmodum universis
Christianis, pro sua cujusque conditione ac gradu, divino jure licita sunt, ita cum pii
subditi propter timorcm Dei principibus ac gubernatoribus suis promptam atque debitam
pra?stent obedientiam, ceteraque student peragere, quae suum ofncium et reipublica?
utilitas postulat, placent etiam ipsi magnopere Deo, et bona faciunt opera, quibus Deus
ingentia prfemia promittit, et fidelissime largitur.
13. De Corporum Resurrectione et Judicio Extremo.
CREDENDUM firmiter atque docendum censemus, quod in consummatione inundi
Christus, sicut ipsemet apud Matthaeum affirmat, venturus est in gloria Patris sui cum
angelis sanctis, ct majestate, ac potentia, sessurusque super sedem majestatis suae; et
quod in eodem adventu, summa celeritate, in momento temporis, ictu oculi, divina po
tentia sua suscitabit mortuos, sistetque in eisdem in quibus hie vixerunt corporibus ac
earne coram tribunal! suo cunctos homines, qui unquam ab exordio mundi fuerunt, aut
postea unquam usque in illam diem futuri sunt. Et judicabit exactissimo atque justissimo
judicio singulos, et reddet unicuique secundum opera sua, quaa in hac vita et corpore gessit :
piis quidem ac jtistis aeternam vitam et gloriam cum sanctis angelis; impiis vero et
sceleratis aeternam mortem atque supplicium, cum diabolo et pra?varicatoribus angelis.
Pra?terea quod in illo judicio perfecta et perpetua fiet separatio proborum ab improbis, et
quod nullum erit postea terrenum regnum aut terrenarum voluptatum usus, qualia quidam
errore decepti somniaverunt. Demum quod nullus post hoc judicium erit finis tormen-
torum malis, qui tune condemnabuntur ad supplicia, sicut nee ullus finis beatitudinis
bonis, qui in illo die acceptabuntur ad gloriam.
XIV. Articuli de Missa Private, De Veneratione Sanctorum, et De Imaglnibus1 .
1. De Missa Privata.
state Paper LECTioNES sacras [ac conciones] in missa recitari, et precationis pro rebus vel in sin-
cieStiSi gulos vel etiam in universes necessariis fieri, [et eucharistiam in missa populo exhiberi,]
Abpecran- non est dubium quin Paulus et reliqui apostoli ecclesiis ordinaverint. Quern morem, a
mffl^Doc™ primis Christianitatis incunabulis observatum, nullo mine pacto abolendum, sed omni
Discipline of revcrcntia et religione in ecclesiam rctinendum atque conservandum judicamus. Nam
2hB.CNo.ri9.' lectiones illae permultum habent emcaciae ad excitandas hominum mentes, vel ad fidem,
vel ad [amorem ac] timorem Dei et obedientiam praeceptorum ejus, maxime si populo
sa^s intelligantur, vel a concionatore docto et pio explicentur. Siquidem et fides ex
auditu cst, et quid operis faciendum sit ut Deo placeas, non aliunde melius aut certius
quam ex ipsius verbo discas. Precationes autem, quae in communi ccetu fiunt, promissiones
a Christo quam amplissimas adjunctas habent ; cum ait, " Si duo ex vobis consenserint
super terrain de omni re quacunque petierint, fiet illis a Patre meo qui in coelis cst ; ubi
[Precatio-
[» " These three papers, De Missa Privata, De
Veneratione Sanctorum, et De Imaginibus, seem to
be drafts for some of the Articles on which the
English and German divines, assembled in London
in 1538, could not agree." Jenkyns, Remains of
Cranmer, Vol. I. p. 293. n. e. Letter of German
Ambassadors to Hen. VIII. (Cott. MSS. E. v. f.
1/2, British Museum, Original.) Vid. Burnet's
Hist, of Reformat. Vol. I. Add. No. 7. pp. 493—
517. Ed. Oxon. 1829; and Seckendorf, Comment.
Hist. Apol. de Lutheran. Lib. in. Sect. 21. §
Ixxviii. Add. 3. pp. 2G6, 7- Ed. Francof. et Lips.
1092.]
[2 The side-notes are the additions of the arch
bishop, which are found in the MS. in his own
hand.]
]538.] APPENDIX. 481
enim sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum." Voluit igitur
Christus, ut oraturi congregaremur, et nos ecclesice aggregaremus. Voluit ecclesiam totam
sic inter se devinctam esse, ut haberet cor unum et animam unam, et invicem alii aliorum
necessitatibus afticerentur, et pro illis communibus precibus Deum orarent, ratas fore
promittens et sibi gratas hujusmodi precationcs. Praeterea ecclesiam sic convenire et
junctim Deum precari, valde etiam prodest ad exemplum. Ibi enim alii aliorum exemplis
vel ignari doccntur vel segnes excitantur, ut et ipsi credant et Deum invocent. Quam
multos necessitatum publicarum vel nulla vel minima cura tangeret, nisi ibi admonerentur
singulos debere affici publicis curis, ct orare non solum pro ecclesia universa, ut liberetur
ab erroribus, scandalis, dissidiis, impiis cultibus, ut vera doctrina propagetur, ut veri
cultus (pulsa superstitione) Deo praestentur, ut pax et tranquillitas ecclesiaa conservetur,
sed etiam pro principum salute et felici gubernatione, pro proventu frugum, contra
pestilentiam, cum similibus ! Hujusmodi precationes in missa et ceremoniis publicis
censemus pie et necessario institutas esse, vel ob hoc quoque, ut assuescant homines in
omnibus periculis Deum invocare, in ilium fiduciam collocare, ab illo pendere, et auxilium
petere et exspectare. Sed precationes communes communi lingua fieri consentaneum
foret ; ut omnes astantes communiter atque unanimiter orare Deum possint, tarn mente
quam spiritu. Ita enim oratio et Deo fieret acceptior, et hominibus haud dubie fructuosior,
si populus intellecta sacerdotis verba, non minus animorum interius consensu, quam vocis
exterius consono concentu approbaret. Nam, ut inquit Paulus, " Si orem lingua, spiritus
meus orat, at mens mea fructu vacat :" et iterum, " Si incertam vocem tuba dederit, quis
apparabitur ad bellum? sic et vos per linguam nisi significantem sermonem dederitis,
quomodo intelligetur quod dicitur?" et mox ibidem, "Alioqui si benedixeris spiritu, is
qui implet locum indocti quomodo dicturus est, Amen, ad tuam gratiarum actionem ? "
Peractis vero lectionibus, concionibus, et precationibus, populus corpus Christi quod pro [Eucharisti
nobis traditum est, et sanguinem ejus qui pro nobis effusus est, in eucharistia sumebat, in
memoriam videlicet mortis suae, uti ipse pridie passionis instituerat. Quo factum est, ut
illi, veluti Christo incorporati et connati, et cum illo peccatis mortui, denuo in novae vitae
emendationem saepissime resurgerent. Hodie vero adeo prasvaluit Romani Antichrist!
tyrannis non solum adversus mundi monarchas, sed etiam contra veterem ecclesiaB morem
et sinceram ac puram doctrinae Christianas religionem, ut quas sanctissime primitus fuenint
instituta, ilia in sui suorumque gloriam ac commodum impurissime profanaverit. Lectiones
sacrae et precationes hodie apud sacerdotes manent, sed ea lingua ut a populo non intelli-
gantur, et populus ipse quod precatur (quia peregrino sermone id facit) non intelligit.
Conciones sacrae vel nullae vel rarissiniie sunt ; eucharistia a solo sumitur sacerdote, qui
ilia in turpissimum quasstum pro vivis ac defunctis applicat ; populo christiano vix in
paschate datur, et ne tune quidem integrum sacrament um. Ceterum quanto missa res
est sacratior, tanto minus decet earn impiis opinionibus profanari, aut ad libidinem quo-
rundam et quasstum in sinistrum usum converti. Damnanda est igitur impia ilia opinio
sentientium usum sacramenti cultum esse a sacerdotibus applicandum pro aliis, vivis et
defunctis, et mereri illis vitam seternam et remissionem culpag et pcena*, idque ex opere
operato. Talis siquidem doctrina ignota erat veteri ecclesiae, et aliena est a scripturis
sacris, et subvertit rectam de fidei justificatione doctrinam, et parit alieni operis fiduciam.
Christus autem, cum institueret hoc sacramentum, dixit, " Hoc facite in meam commemo-
rationem ;" volens nimirum, ut ibi fieret in vera fide recordatio mortis ipsius, et beneficiorum
quae nobis sua morte meruit. Quaa beneficia per sacramentum applicantur sumenti, cum
fidem tali recordatione exsuscitat. Non possunt autem aliis, quam sacramentum sumen-
tibus, per sumcntes applicari. Sed quemadmodum unusquisque pro seipso tantum, et
non pro alio baptizatur ; ita et eucharistia a Christo est instituta, ut illam nemo pro alio,
sed pro sese quisque Christianus sumeret. Talis quippe est sacramentorum ratio et
natura, ut signa3 sint visibilia, certa, et efficacia, per quas Deus invisibiliter in recte
utentibus operatur ; verum non nisi in ipsis tantum utentibus per ilia operatur, nee
aliis per alios, sive sacerdotes seu cujuscunque ordinis aut conditionis fuerint, accom-
modari possunt. Qua re ima animadversa ac perpensa, facile apparebit privatarum
missarum applicationes et nundinationes non amplius esse ferendas. Nam cum. teste
[3 Vitl. De sacramentorum usu, supra, p. 477-]
01
[CRANMER, IT.]
482 APPENDIX. [lf>38.
Augustino, qu&cunque sunt in missa praeter eucharistiam nihil aliud sint quam laiulcs,
gratiarum actiones, obsecrationes, et fidelium petitioncs ; cucharistia autem non alii quam
ipsi sumenti prosit ant applicari possit ; reliqua vero, ut laudes, gratiarum actiones,
obsecrationes, &c. tarn a laicis quam a sacerdotibus afferri Deo possint et debeant ; non
erit jam amplius cur missas emere quisquam debebit. Porro, quia sine gratiarum actione
recordatio mortis Christi rite non peragitur, ideo veteres hanc sacramenti perccptionem
eucharistiam appellarunt, quam et sacrificium nonnulli orthodoxi patres nominaverunt,
quod videlicet in memoriam illius unici et semel peracti sacrificii fiat, non quod ipsum
opus sit sacrificium applicabilc vivis et mortuis in remissionem peccatorum. Id quod
papisticum duntaxat cst figmentum ; et quoniam ab hac tarn impia opinione et quiestu
inde proveniente missaa private, illaeque pro magna parte satisfactoria?, in tantam multi-
tudinem excreverunt, quarum nee mentionem nee exemplum ullum apud antiquiores
invenimus, satisfactorias quidem prorsus abolendas, ccteras vero privatas vcl in totum
abrogandas, vel certe minuendas et reprimendas judicamus : summam denique curam
adhibendam, ut hujus sacramenti verus ac genuinus usus ad gloriam Christi et ecclesia?
salutem restituatur.
2. De Veneratione Sanctorum1.
QUAMQUAM credimus et confitemur Deum omnis boni datorem ac largitorem esse, uti
Jacobus testatur dicens, " Omne datum optimum et omne donum perfectum desursum est
descendens a Patre luminum ;" et Christus apud Johannem ait, "Quicquid petieritis Patrem
in nomine meo, dabit vobis ;" et Psal. "Invoca me in die tribulationis," &c. ; quibus
scripture locis aperte docemur, quicquid ad corporis aut animi salutem pertinet, id a solo
Deo petendum esse, et ab eo nobis dari, quoties in Christi nomine petimus : tamen cum
jam inde ab exordio ecclesias receptum sit, sanctorum memorias et dies festos celebrare,
valde utile ac necessarium putamus, earn de his rebus doctrina? formam tradere, quaa Dei
gloriam nulla in parte loadat aut imminuat, et tamen doceat perpetuam ecclesia3 consuetu-
dinem in divorum memoriis ac festis celebrandis laudabilem esse, nee scripture sacraa
adversari. Et cum non ignoramus in hanc quoque religionis christianse partem, qua?
sanctorum venerationem continet, multos abusus ac superstitiones irrepsisse; curandum
censemus, ut eo, quod vanum aut noxium est, improbato et rejecto, illud solum, quod
utilc ac verum est, retineatur ac probetur. Quod ut rectius et facilius fiat, docendum
ducimus, quod sanctorum, qui corporibus exuti cum Christo vivunt, memoria in ecclesiis
multis de causis utiliter habeatur.
Primum quod nobis in mentem suggerit ilia eximia Dei in sanctis opera, quaa ut olim,
dum per sanctos fierent, Dei potentiam et gloriam apud homines illustrabant, ita nunc
vel sola recordatione ad Deum in sanctis laudandum nos invitant. Adde hue, quod in
his sanctorum memoriis prasclarissima fidei, caritatis, patientiae, et ceterarum virtutum
exempla nobis proponuntur, qu£e nos exstimulent ad illorum imitationem: ut quemad-
modum illi " per fidcm vicerunt regna, operati sunt justitiam, adepti promissiones," ita
nos, illorum vestigiis insistentes, ad victoria? coronam, qua illi nunc ornantur, pervcniamus.
Quam sane sanctorum imitationem summum et maximum honorem esse arbitramur, quern
vel nos sanctis impendere possumus, vel illi a nobis flagitant. Quamvis enim solus
Christus sit unicum illud et numeris omnibus perfectum vita3 exemplar, quod imitari pro
viribus omnes debemus, sunt tamen Christi beneficio et munere etiam in sanctis proposita
nobis exempla, quaa utiliter et multo cum fructu sequi possumus. Quos enim non
animabit stupenda in tormentis martyrum constantia, ut omnia quantumvis aspera et dura
propter Christi gloriam pati velint ? Cui non Josiaa, Ezechia?, et aliorum piorum regum
pietas, in vera Dei religione tuenda, et abolendis idololatricis cultibus, exemplo esse potest,
ut illorum pietatem imitari pro viribus studeat ? Jam vero et lapsus quoque et pcenitentias
sanctorum, dum ex historiis cognoscuntur, magnam nobis utilitatem adferre poterunt.
Nam cum Davidis, Petri, Magdalena?, et aliorum condonatos fuisse lapsus cognoscimus,
quis dubitet quin et nostra peccata, nobis pcenitentiam agentibus, Deus velit similiter
[* A copy of this treatise and the following, de j 116, 121. The title of this and the following treatise
Imaginibus, are preserved in Archbishop Cranmer's are in the archbishop's own hand in the State Paper
Collection of Law, Lambeth Library, 1107, fol. | Office MS.]
1538.] APPENDIX. m
condonare ? Porro in sanctorum memoriis gratis Deo agendas sunt, quod sanctis varia
dona contulit, quibus illi insigniter ecclesias profuerunt, dum vel doctrinas vel vitas exemplo
quamplurimos Christo lucrati sunt ; quas Dei in sanctis dona non solum magnopere
laudare oportet, sed etiam sanctos ipsos, quia his donis bene usi sunt, laudibus attollere,
amare, et suspicere, quemadmodum scribit Augustinus De Civitate^ Lib. vm. " Hono-
ramus," inquit, " memorias martyrum tanquam sanctorum hominum Dei, qui usque ad
mortem suorum corporum pro veritate certarunt, — ut ea celebritate et Deo vero de illorum
victoriis gratias agamus, et nos ad imitationem talium coronarum atque palmarum, eodem
invocato in auxilium, ex eorum memorias renovatione adhortemur2." Et alibi, " Colimus. . .
martyrcs eo cultu dilectionis et societatis, quo et in hac vita coluntur sancti homines Dei,
quorum corda ad talem pro evangelica veritate passionem parata esse sentimus ; sed illos
tanto devotius quanto securius post incerta omnia superata : quanto etiam fidentiore laude
praadicamus jam in vita feliciori victores, quam in ista adhuc usque pugnantes!"'1 Et
Basilius, Condone de Martyre Gordia: "Sanctis non est opus additione ad gloriam, sed
nobis eorum memoria opus est ad imitationem4." Et alibi, "Hoc est martyrum enco
mium, adhortari ecclesiam ad virtutis imitationem5." Atque hactenus quidem dc sanctorum
veneratione, qua) partim in laudatione Dei in illis, partim in illorum imitatione constitit,
diximus. Nunc vero ad altcram venerationis speciem veniamus, quaa de sanctorum inter-
pellatione tractat.
Est sane hasc duplex, et vel sanctorum pro nobis ad Deum precationes, vel nos-
tram ad sanctos interpellationem significat. De priore dicimus, sanctos qui devicto
peccato et morte in Christo obdormierunt, cum sunt unius atque ejusdem nobiscum
corporis membra, nobis qui adhuc cum carne et mundo conflictamur, bene velle et bene
precari. De posteriore vero, qua illorum opem imploramus, docemus, quod cum cor
poris et animi salus, remissio peccatorum, gratia, vita aeterna, et his similia solius Dei
munera sint, nee a quoquam alio quam a solo Deo dari possint ; quisqtiis pro his donis
sanctos invocat ac solicitat, et haec petit ab illis, quae nisi a solo Deo dari nequeunt,
quasi ipsimet sancti haec petentibus largiri possent, is graviter sane crrat, et Deum
gloria sua spolians, creaturaa earn tribuit.
Ceterum si sanctorum suffragia imploraverimus, et ab illis petierimus, ut nobiscum,
et pro nobis, Deum precentur ac orent, ut illas res a Deo citius impetremus, quas nemo
nisi Deus largiri potest ; hasc sane interpellate tolerabilis est, et diuturno catholics
ecclesias usu approbata et confirmata.
Neque enim periculum erit, ne Dei gloriam creaturis tribuamus, si modo populus
doceatur, istud duntaxat a sanctis petendum esse, ut sua apud Deum intercessione nos
adjuvent. Quod caritatis officium cum in hac vita degentes, et cum carne et san
guine decertantes, alacriter prasstiterunt, nihil ambigimus, quin mine, cum Christo suo
propius frutmtur, idem officium nobis prsestent.
Porro quoniam multi certis divis certorum morborum remedia, et aliarum rerum
curam assignaverunt, et unum sanctum pro vitanda peste coluerunt, alium propter peco-
rum incolumitatcm et salutem, alium ut res perditas citius invenirent, atque ita a certis
divis res ccrtas petierunt, quasi Deus hunc sanctum huic morbo curando, alium vero
alii malo medendo, peculiariter praefecisset, et singulorum morborum curationem in singu-
los divos distribuisset : ut hie error a simplicioribus omnino tollatur, censemus populum
docendum esse, ut in rebus turn prosperis turn adversis Deo, tanquam omnis boni et
salutis auctori, suas preces offerat; sanctis vero non aliter utatur, quam ut intercessoribus
pro nobis ad Deum, in quo nostra omnis spes ac fiducia ubique et semper collocanda est.
Quamquam non negamus quin, ad fidem et spem in Deum excitandam, possimus
Deum velut admonerc eorum miraculorum quas ad sanctorum preces jam olim ostendit,
quibus admoniti major! fide Dei beneficia petamus; veluti cum quis febre correptus
[2 August. De Civitate Dei. Lib. vm. cap.
xxvii. Tom. V. p. 516. Ed. Paris. 1635.]
[3 Id. Contra Faust. Manich. Lib. xx. cap.xxi.
Tom. VI. p. 156, where cor — paratum esse.'}
[4 <z\\a T»;V /napTvpiav TWV
«ytC(Ofi.tat> oye<rcu, as Ka TOI? ayuns
<rav TT/OOS eTraivov, Kai TOIS (ap^fJ.evoi's irpo<i dpeTi]v
ovtrav cis ia<pe\eiav. Basil. Hom. xix.
In Gord. Martyr. Tom. I. p. 444. Ed. Paris. 1638.]
[5 TOVTO yap co-Ti (JiapTvptav &yKt»fUOVt r; Trpos
dpe-rr\v -Tra/oa'/cXj/cris TWV crvveiXeynevwv. Id. Hom.
xx. In quadraginta Martyr. Tom. I. p. 453.J
31— 2
484 APPENDIX. [1538.
Dominum orat, ut quemadmodum ad D. Petri preccs ejus socrum febricitantem sauitati
restituit, ita velit mine quoque febris ardores ab a?groto corpore depellere ; sive cum ora-
mus, ut Deus, qui Paulum in carcerc cum collega Sila vinctum miraculo liberavit, idem
nos e morborum aut peccatorum vinculis eripere dignetur.
3. De Imaginibus1.
Quoniam imagines Christi et divorum illiteratis esse possunt vice librorum, dum velut
scripti libri eos admoneant historiarum et rerum gestarum, censemus eas utiliter in templis
Christianorum, aut alibi, statui ac poni posse. Quag quidem imagines, pra'terquam quod
illiteratis plurimum conducunt ad memoriam et intellectum historic, etiam eruditis utili-
tatcm adferunt : nam doctus interdum vehementius afficitur, dum conspicit Christi ima-
ginem in cruce pendentem, quam dum ilium legit crucifixum et passum.
Ceterum cum in imaginum usu graviter a populo peccatum sit, cum alii in templis
posuerunt illarum rerum imagines, quarum nullum vel in sacris libris vel apud probatos
auctores exstet testimonium ; alii, neglectis Christi pauperibus, in supervacaneo statuarum
ornatu ingentes sumptus fecerint, et hanc esse vel praecipuam pietatis partem falso sunt
arbitrati ; nonnulli (quod vehementer dolendum est) imagines quasdam collocata in ipsis
fiducia coluerunt, eas virtutis ac numinis aliquid pra? ceteris habere persuasi ; alii imagi-
nibus vota fecerunt, et illarum videndarum causa longas profectiones susceperunt, credentes
Deum, in ipsius imaginis gratiam, in uno potius loco quam in alio exauditurum esse : has
et alias harum similes opiniones ac judicia pra?postera, cum dissimulari non possit, quin
plebs indocta de imaginibus habuerit ; ut imagines ipsre in ccclesia retineantur, et abusus
omnes ac superstitiones penitus tollantur, pastorum et concionatorum officium esse judica-
mus, ut populum de his rebus melius instituant ac informent, utque verum imaoinum
usum esse doceant, intellectum et memoriam illarum rerum quas representant animis homi-
num suggerere atque subjicere, et intuentis animum nonnunquam exstimulare. In hunc
finem imagines in templis positas fuisse nihil dubitamus ; nempe ut imaginum aspectus
nobis in memoriam revocaret illorum sanctorum virtutes et vitae exempla, quorum ima
gines intuemur; ut quoniam oculis subjecta magis movent quam audita, nos sanctorum
virtutibus et exemplis, quas in ipsorum imaginibus repra?sentantur, magis inflammaremur
ad Deum in sanctis laudandum, ad nostra peccata deflenda, et Deum orandtim ut sancto
rum virtutes et vitam per illius gratiam imitari possimus.
Quod si quis, conspecto crucifixi signo, caput aperit aut inclinat, lignum illud non
honorat, sed ad imaginis occasionem et aspectum veneratur Christum quern ea repre-
sentat. Is honor, qui non statuis, sed Christo per statua? aspectum impenditur, et Deo
placet, et ab idololatria procul abest.
Ceterum vel imagines adorare, vel divinam aliquam vim aut numen illis tribuere, vel
putare, quod Deus aut statuae alicujus gratia aut loci, quia illic statua collocatur, invo-
cantes citius sit exauditurus, vel ipsas statuas lascive ac juxta seculi vanitates pino-ere aut
formare, vel denique prasteritis et neglectis Christi pauperibus, quoties illis ex pra?cepto
Dei subveniendum est, illas ornare, haec omnia et magnopere improbamus, et Christianis
fugicnda esse docemus.
XV.
De Ordlne et Ministerio Sacerdotum et Episcoporum.
SACERDOTUM et cpiscoporum ordincm ac ministerium non humana auctoritate sed
divinitus institutum, scriptura aperte docet : quippe quaa tradit Dominum ac Servatorem
. cYan- nostrum, Jesum Christum, in ecclesia instituisse certos quosdam verbi sui ministros tan-
s (luam leSatos suos et dispensatores mysteriorum Dei, (sic enim eos Paulus vocat,) qui non
e modo sana doctrina Christi gregem pascant, verum etiam vitas ac morum sanctitate piis-
NO. 19. ' que exhortationibus sedulo incumbant, ut omnes a peccandi consuetudine, turn ad perfec-
tam Dei cognitionem, amorem, ac timorem, turn ad sinceram proximi dilectionem adducant,
qui in altaris sacramento Christi corpus et sanguinem consecrent, qui Christi sacramenta
| ' Vid. p. 482, n. 1, supra.]
1538.] APPENDIX. 485
aliis ministrent, qui ligent et excommunicent, qui solvant ac nexu liberent, ubi et quem-
admodum res postulabit; qui cetera munia omnia, quaa ad ejusmodi ministrorum officium
pertinent, (quern admodum in variis hujus articuli locis ostenditur,) exequi debeant. Et
homm quidem ministrorum potestas, functio, sive administratio admodum necessaria est
ecclesia?, quamdiu hie in terris contra carnem, mundum, et Satanam militamus, nee ulla
unquam occasione aboleri debet ; idque propter tres praacipuas (quag sequuntur) et prima-
rias causas.
Primum, quia Dei praaceptum est, ut ha?c potestas seu functio in ecclesia perpetuo
habeatur et exerceatur, quemadmodum ex variis scripturaa locis apertissime liquct.
Deinde, quia nullam aliam certam et constitutam rationem sive modum Deus instituit,
quo nos sibi in Christo reconciliet, et Spiritus sancti dona nobis impertiat, vitaeque a3terna>
ha^redes nos faciat, quam verbum duntaxat suum et sacramenta.
Postremo, t quia rerum maxime eximiarum certissimas promissiones functio hsec et
potestas (de qua agimus) sibi annexas habet. Nam per hanc verbi et sacramentorum
administrationem Spiritus sanctus confertur, tot amplissima ejusdem Spiritus dona creden-
tibus impertiuntur, demum et justificatio nostra et vita asterna nobis datur.
Proinde potestatem seu functionem hanc Dei verbum et sacramenta ministrandi, cete-
rasque res agendi quas ante recensuimus, Christus ipse apostolis suis dedit, et in illis ac
per illos eandem tradidit, haud promiscue quidem omnibus, sed quibusdam duntaxat
hominibus, nempe episcopis et presbyteris, qui ad istud muneris initiantur et admit-
tuntur.
Qua quidem in re episcoporum valde interest, summa vigilantia et circumspectione
curare, ut illos solos, quantum in ipsis erit, ordinent et admittant, quos et ad dictum
munus rite exequendum, et ad verbum Dei sinceriter ac pure docendum, admodum aptos
et idoneos esse judicabunt, eos vero, quos parum idoneos comperient, a dicto mtmere
arceant atque repellant.
Quod si contingat (ut interdum fit) ad hanc functionem aliquos admitti, qui sese
postea indignos reddunt ut earn exerceant, atque id constiterit ; ne horum quidem tanta
ratio habcnda est, pra?sertim si aliis legitimis rationibus corrigi noluerunt, quin eos propter
justas et urgentes causas, justo ordine, a dicta functione et omcio (quo indigne abutuntur)
amovere penitus et dejicere queant.
Atque hanc sane circumspectionem et vigilantiam episcopi omnes, cum alias semper,
turn vero potissimum adhibere debent in illis admittendis, quos vel ipsi suo jure delegerint,
vel qui a patronis aut fundatoribus (ut vocant) ecclesiarum, juxta leges et consuetudines
singularum regionum, nominantur, et episcopis offeruntur, seu (ut vocant) praesentantur,
ut ecclesia? curam et regimen suscipiant.
Itaque episcopi orHcium est, juxta nominis sui interpretationem, qua Latine superin-
tcndens dicitur, prospicere gregi suo, pro cujus etiam commodo et salute niti semper et
curare debet, non modo ut Christi religio et doctrina juxta verum et germanum scriptime
sensum gregi suo sinceriter ac pure pnedicetur ; verum etiam ut omnia erronea dogmata
exterminentur, et talium zizaniorum doctores emendentur vel abjiciantur.
Qua? profecto res ad ecclesia? pacern et evangelica? veritatis sinceritatem conservandam
usque adeo necessaria est, ut episcopi et presbyteri summo studio, labore, et diligentia niti
debeant, ne qua uspiam doctrina erronea, ne superstitio, ne idololatria, ne denique quippiam
quod vel Christi gloriam imminuere, vel christiano? pietati incommodare poterit, aut per
ipsos aut per alios (quantum in ipsis fuerit) in ecclesiam introducatur.
Porro autem, quam vis ligandi excommunicandique potestas a Christo presbyteris et
episcopis (ut supra diximus) data est, nemo tamcn putet illis ex evangelic potestatem esse
concessam, ut eos quos excommunicent, violentia aliqua corporali, vel ab ecclesia ejiciant,
vel a sacramentorum communione arceant et repellant ; neque etiam ad hanc excornmu-
iiicationis pcenam infligendam ullo divino pra?cepto presbyteros et episcopos ita teneri,
quin eandem (ubi ratio aut aaquitas postularit) moderari, aut penitus ab eadem super-
sedere poterint.
Jam vero cum animarum, pro quibus Christus mortuus est, curam ac solicitudinem
Omnipotens Deus presbyteris et episcopis, manifestis scriptura? verbis, commisit atque
credidit, ut et illi, quibuscimque poterint honestis modis, et plebis animas ad virtutem
excitare ac inflammare, et Christi rdigionem ac Dei gloriam illustrare tencantur ; facile
486 APPENDIX. [1538.
liquct ipsorum omcium esse, regulas quasdam sive canones, qui ad dictos obtinendos fines
necessarii aut utiles esse videantur, quoties opus fuerit, non solum excogitare, et ad
earundem observationem populum adhortari, verum etiam benignitate et consensu prin-
cipis sic ordinare ac statuere, ut vim habeant obligandi : cujusmodi sunt, canones de tem-
poribus conveniendi ad orandum, verbum Dei audiendum, et reliqua sacra facienda ;
praeterea de ritibus ac ceremoniis, quibus sacramenta administrentur, atque orationes pub-
lice celebrentur ; denique de ceteris ritibus ac ceremoniis, qua? ad Dei gloriain illustran-
• laiii, virtutis incrementum, et religionis christianae propagationem ac decus, utcunque
prosint.
Postquam itaque summatim et velut in typo explicuimus, et qua sit potestas ac
functio quam Deus in scriptura episcopis et presbyteris dedit, et quibus in rebus posita
sit ; ne homines in scripturis et veterum scriptorum monumentis levitcr vcrsati potestates
illas et jurisdictiones, quas patriarch®, primates, arcliiepiscopi, et metropolitan!, vel nunc
exercent, vel olim super alios unquam episcopos juste et legitime exercuerunt, a Deo in
scriptura ipsis datas fuisse falso arbitrentur ; nos qui veritatem et studiose sane qua?rimus,
et inventam libenter aliis communicamus, baud alienum ab officio nostro esse ducimus,
istiusmodi homines docere et admonere, ut sciant ejusmodi omnes justas potestates, quas
unus aliquis episcopus super alium episcopum vel olim exercuit, vel hodie exercet, non
divina in scripturis ordinatione, sed hominum consensu, ordinationibus, ac legibus, illis
qui ejusmodi potestatibus funguntur collatas fuisse.
Quo utique consequitur, ut quamcunque potestatem ullus episcopus super alium
episcopum exercuerit, quam hominum legitimo consensu non acccperit, ea non legitima
sane potestas, sed injuria et tyrannis merito nuncupetur.
Quamobrem, cum Roman! pontifices sibi ante ha?c tempora earn potestatem vindica-
verunt, qua seipsos turn omnium episcoporum turn totius catholic* ecclesia? capita et
rectores constituerunt, manifestum sane est earn potestatem penitus vanam ac fictam esse,
quaeque ipsis Romania pontificibus nee a Deo in sacris libris, nee a sanctis patribus in
antiquis generalibus conciliis, nee demum ecclesia? catholica? consensu, unquam data fuerit.
Id quod nos argumentis paucis quidem illis, sed tamen irrefutabilibus, omnino demon-
strabimus.
Et primum quidem, constat Christum nee divo Petro, nee apostolorum cuiquam, nee
forum successoribus, ejusmodi universalem potestatem super alios omnes unquam dedisse;
quinimo eos omnes ab ipso Christo in pari potestatis, honoris, et auctoritatis consortio
constitutos fuisse apertissime declarant, cum loca omnia in novo Testamento qucucumque
potestatem ullam a Christo apostolis datam commemorant, turn Paulus ipse ad Galatas
scribens, ubi parem sibi cum Jacobo, Petro, et Joanne potestatem vindicat, et sese illis
tribus, qui inter alios omnes maxime insignes fuere, a?quare hand formidat.
Secundo loco, ut ad concilia generalia veniamus, et ea pra?sertim, qua? sanctimonia? et
antiquitatis nomine omnium celeberrima semper habita fuere, liquido patct ea talem Ro-
manis pontificibus auctoritatem nunquam dedisse, utpote in quibus nonnulla decreta
exstant, qua? diversum plane testantur ac decent.
Atque ut a priore Niceno concilio exordiamur, in hoc utique concilio decretum quod-
dam vel hodie exstat, quo cautum est, ut Alexandria? et Antiochia? patriarchs talem
super regiones illis urbibus adjacentes potestatem haberent, qualem in regionibus qua? circa
Romam sunt Romanus episcopus eo tempore obtinebat'. Porro in concilio Milcvitano,
cui ipse divus Augustinus interfuit, et decretis concilii subscripsit, sancitum fuit ut si
quis regionis Africana? clericus ad episcopos transmarinos extra Africam appellasset, is
illico in omnibus Africa? regionibus pro excommunicato haberetur2.
Ad haec, in primo generali concilio, £quod] in urbe Constantinopolitano habitum est,
similiter decretum fuit, turn ut omnes lites et controversia? inter clericos suscepta? in illis
ipsis provinciis, in quibus et exorta? et agi ccepta sunt, per earundem vel saltern vicina-
rum regionum episcopos finirentur, turn ne quis episcopus extra propriam diocesim aut
provinciam potestatem ullam exerceret3. Atque in hac sane sententia sanctissimus pra?sul
[' Labb. et Cossart. C6nc. Nicaen. I. A.T>. 325. I Tom. II. col. 1542, 3.]
Can. vi. Tom. II. col. 31. Ed. Paris. 1671.] p Id. Cone. Constant. I. A,T». 381. Cann. ii.
[2 Id. Cone. Milcvit. II. A.D. 41H. Can. xxii. ! vi. Tom. II. col. 948, et sq.]
1538.] APPENDIX. 487
ac martyr divus Cyprianus fuit, et ceteri Africanae regionis sanctissimi patres, idque
priusquam ulla generalia adhuc habercntur concilia.
Porro autem, ut omnes qui veritate delectantur satis compertum et exploratum
habeant, Romanum episcopum neque divine legis auctoritate, neque ulla alicujus antiqui
catholic! concilii constitutione, ejusmodi universalem potestatem haberc, animadvertendum
est, Romanum pontificem ad sextum Carthaginense concilium legates suos misisse, quo et
universalem sibi primatum assereret ac vindicaret, et illius titulo defcnderet ac compro-
baret, se baud injuste fecisse, quod appellationes, quas ad exteros episcopos fieri totum
Africanum concilium jam ante decreto suo prohibuisset, ipse Roma1 admisisset. In qua
re tractanda et discutienda Romanus episcopus, sui tituli asserendi gratia, nihil aliud
quam canonem quondam allegavit, in priore (ut illc videri voluit) Niceno concilio insti-
tutum ac editum : contra vero Africani episcopi talem in eo concilio canonem esse non
agnoscebant4. ,
Quibus ita contendentibus, tandem ad patriarchales in oriente sedes missi sunt nuncii,
qui integros illius concilii canones magno studio exquirerent : quid multis ? post longam
et diligentcm inquisitionem, cum jam canones integri ab oriente allati essent, nullus pro-
fecto canon inter illos inveniri potuit, qualem pro sui primatus titulo Romanus pontifex
allegaverat.
Ex cujus disceptationis, quam tituli sui gratia Romanus episcopus cum Carthaginensis
concilii patribus babuit, progressu et exitu, duo quiedam tanquam compertissima et
maxime certa consequuntur :
Alterum, quod Romanus pontifex nullum talem, qualem falso jactitat, divino jure
primatum babeat, nee ullis sacra? scriptura? verbis eum sibi poterit vindicare. Quod si
posset, baud dubie eo tempore id fecisset, et scriptura1 auctoritatem pro se adduxisset, quum
legatos suos ad concilium Carthaginense misit. Ad hac, sanctissimi patres qui illi con
cilio frequcntcs et magno numero interfuerunt, inter quos erat etiam doctissimus prresul
Augustinus, tantam sacrarum literarum peritiam babebant, ut si quippiam tale pro
Romani pontificis primatu in scripturis contineretur, illud profecto eos latere baud potuisset :
qui iidem tanta morum sanctitate pollebant, ut si istud in scripturis esse cognovissent,
neque diversum et plane huic universali potestati contrarium decretum jam ante statuis-
sent, neque illo tempore (quo tantopere hac de re contendebatur) tarn serio earn recusassent.
Alterum, quod ex prsdicta pontificis cum concilio contentione a?que clarum et mani-
festum evadit, cst, nempe nullum antiquum generale concilium Romanis episcopis ejusmodi
potestatem aliquando dedisse. Nam si concilii cujuspiam auctoritate talem sibi datam
potestatem Romani pontificcs babuissent, non dubium est, quin illius Africani concilii
tempore concilium istud pro se adducere et allegare voluissent. Quod illi non fecerunt,
nee quicquam a quoquam generali concilio pro primatus sui defensione adduxerunt, praf-
tcrquam e priore Niceno concilio unum duntaxat fictum canonem, qui (ut paulo ante
diximus) diligentissime et summo studio multo tempore quassitus, numquam inter au-
thenticos canones a quoquam potuit inveniri. Et caput illud authenticum, quod ex
omnibus Niceni concilii canonibus ad Romanos episcopos maxime spectat, cum ficto hoc
universali primatu directe et a diametro pugnat, dans aliis etiam (ut supra diximus)
patriarcbis in suis regionibus parem potestatem atque Romanus episcopus in regionibus
Roma? vicinis eo tempore usus est.
Tertio in loco probandum suscipimus, Romanos episcopos hunc universalem (quern
bodie jactitant) primatum communi totius ecclesias catholicae consensu nunquam fuisse
adeptos. Id quod clarum sane et perspicuum vel ex eo evadat, quod ante aliquot secula
complures patriarchs ct archiepiscopi, ut patriarcha Constantinopolitanus et alii in oriente,
archiepiscopus vero Ravennas et Mediolanus in occidente, obedientiam et subjectionem
Romanis episcopis, quam illi universalis primatus pratextu super eos vindicabant, sese
debere recusaverint.
Jam Agatho ipse, qui diu post ilia quatuor prima generalia concilia Romans sedis
episcopatum tenuit, cum ad imperatorem, qui concilium generale in urbe Constantino-
politana futurum indixerat, literas daret, in suis illis ad Cssarem literis aperte docet ac
confitetur, primatum suum ad solos occidentals et septentrionalis ecclesia? episcopos
\* Vid. Labb. et Cossart. Cone. Carthap;. VI. A. D. 419. Tom. IT. col. 1589, etsqq.j
488 APPENDIX. [1538.
pertinere. Cujus confessione manifestum est, talem universalem primatum, qualem hodie
sibi vindicant, neque ullis sacra? scriptura? verbis, neque generalium conciliorum decretis,
neque catholica? demum ecclesia? consensu, Romanes episcopos illis tcmporibus habuisse.
Verum enimvero, si ad posteriora ha?c concilia, nempe Constanticnsc, Basiliensc, et
Florentinum Ilomani pontificcs confugere velint, ut dejectum jam et tot argumentis ex-
plosum hunc universalem primatum per ilia saltern concilia rursus erigant, nihil ])rofecto
inde lucrifacient : nam cui non est exploratum et cognitum, utrumque tarn Constantiense,
quam Basiliense concilium, schismatum temporibus habitum fuisse ?
Quo tempore principum christianorum quidam uni schismatis parti, quidam alteri
favebant. Quo factum est, ut multi mortales, qui illis conciliis interfucrunt, principum
suorum votis et studiis obsequentes, etiam ipsi in contrarias factioncs dissecti atque divisi
fuerunt.
Quid quod eorum, qui in illis conciliis pro viris doctis ac eruditis habiti sunt, maxima
pars ex monachis et istis nuper institutis (ut vocant) rcligionibus constaret, eoque esset
Romani pontificis voluntati obsequentissima ? Qui porro (quod ad doctrinam attinet) in
solis qua?stionibus et recenti scholasticorum doctrina enutriti et educati, in litcris sacris
aut veterum scriptorum monumentis minime fuerunt exercitati. Atque horum pra?terea
conciliorum ut exitus intueamur, utrumque diruptum potius quam dimissum fuit. Neu-
trum certe perfecto fine et consummatione potitum est.
Quo fit, ut ex eo semper tempore istorum conciliorum canones pragrnatici, nus-
quam gentium dictorum conciliorum auctoritate roboris aliquid liabentes, afforantur et
citentur.
Atque hactenus de Constantiensi et Basiliensi concilio diximus, qua? quantum pro
Romani pontificis primatu faciant, nemo non (qui mentem habet) facile videt atque
intelligit. Nunc ad Florentinum concilium veniamus. In hoc concilio, pra?terquam quod
ipsum (quemadmodum duo superiora concilia) schismatum tempore celebratum fuit, et
plerique omnes docti viri, qui concilio interfuerunt, ejusdem erant farina? cum iis de quibus
ante diximus ; etiam ille orientalium et Graecorum qui tune aderant hac in re consensus
regionibus, a quibus missi fuerant, adeo iniquus visus est, ut neque tune illam partem
definitionis concilii de universal! pontificis Romani primatu approbare voluerint, neque
unquam ex eo tempore, ut ei assentirent, potuerint induci. Probabile autem est, eos
legatorum suorum consensum haud aspernaturos fuisse, pra?sertim cum ipsorum impcrator
illi concilio interesset, nisi certo credidissent illam concilii definitionem de Romani ponti
ficis primatu et sacris Dei scripturis, et generalibus conciliis, et antiquis ac sanctis ipsorum
patribus manifesto repugnare.
Ex his itaque omnibus, quae hactenus dicta sunt, luce clarius apparet, Romanos
episcopos hunc fictum universalem primatum non modo contra omnem scriptura? auctori-
tatem, et absque ullo catholica? ecclesia? consensu, verum etiam contra ejusmodi generalium
conciliorum determinations et decreta, qua? jam seculis bene multis usque in hodiernum
diem Romani omnes episcopi in sua (ut vocant) creatione se diligenter ac bona fide
observaturos esse verbis solemnibus et expressis profitentur, sibi petere et vindicare.
Nam ut ex ipsorum actis legibusquc liquet, Romanorum pontificum unusquisque, eo tem
pore quo ceremoniis pontificalibus initiatur, sese octo primorum generalium conciliorum
canones omnes, inter quos sunt illi de quibus antea diximus canones, (huic ficto universal!
primatui plane repugnantes,) sancte et inviolabiliter observaturum essc, publice et coram
omnibus profitetur et promittit.
Postremo, postquam nunc et rationibus solidis ostensum, et argumentis irrefutabilibus
comprobatum est, nullam ejusmodi super episcopos et clerum universalem potestatem ad
Romanos pontifices juste et legitime pertinere, sapientes sane ac cordati viri omnes facile
videant atque perspiciant, multo minus eos posse sibi vindicare christiani orbis monar-
chiam, et earn in reges ac principes omnes potestatem, qua regnis suis et impcriis ipsos
privare, eaque aliis pro suo arbitrio donare poterint ; cum scriptura plane diversum docet
atque pra?cipit, nempe ut principibus ac potestatibus mundi Christiani omnes, tarn pres-
byteri et episcopi quam reliqua populi multitude, subditi sint atque obediant.
Verissimum enim profecto est, Deum ita instituisse et ordinasse, ut regum ac principum
christianorum auctoritas in populi gubernatione summa ac suprcma esset, aliisque omni
bus potestatibus et officiis crnincret atque extvllcret.
1541.] APPENDIX. 489
Et regibus quidem, tanquam supremis reipublicae capitibus, totius sine ulla exceptione
populi, qui ipsorum regnis ac dominatu vivit, curam ac gubernationem Deus commisit.
Quocirca christianorum principum interest, non solum illis rebus incumbere, quae ad
civilem reipublicie gubernationem spectant, verum etiam cliristianam doctrinam tueri ac
defendere, et abusus, hcereses, atque idololatriam abolere ; curare prajterea et modis omnibus
prospicere, ut presbyter! et episcopi officium et functionem sibi commissam pure, since-
riter, et diligcnter obcant, nee ea ullo pacto abutantur. Id quod si facere obstinate
rccusaverint, adeo ut ipsorum culpa et obstinatia Cliristi gregem illis creditum in exitium
mere, et quotidie perire, manifesto constiterit, tune principum est, hue curam suam
adhibere, ut, ejusmodi nequam et inutilibus servis ab officio justo ordine amotis, alii
mcliores in illorum loca substituantur.
XVI. Breve Regis et Mandatum Archiepiscopl de Nominilus Beneficiatorum et
Beneficwrum.
THOMAS, &c. dilccto nobis in Christo archidiacono nostro Cantuarien' aut ejus officiali,
salutem, gratiam, et benedictionem. Breve supra dicti metuendissimi domini nostri regis, in. p. 11.57.
8 ,. ,. .j • t- j- j -± -• exReg.Cran.
una cum articulis eidem annexis nobis directum, nuper cum ea qua decuit reverentia f. 53. a.
accepimus, tenorem subsequentem in se continens :
Henricus Octavus, Dei gratia Anglise et Francis rex, fidei defensor, dominus Hiber-
niaa, ac in terra supremum caput Anglican* ecclesiaa, revercndissimo in Christo patri
Thomas archiepiscopo Cantuarien' salutem. Volentes certis de causis certiorari de et super
quibusdam articulis pra?sentibus annexis, vobis mandamus, quod de veritate eorundem
nos in curia nostra primorum fructuum et decimarum in octavis sancti Michaelis proxime
futuri, sub sigillo vestro reddatis certiores, remittentes nobis in curiam pr£edictam arti-
culos praedictos una cum hoc brevi. Teste Johanne Baker, milite, apud Westmonas-
terium vigesimo quarto die Junii, anno regni nostri trigesimo tertio.
First, to certify how many benefices or other spiritual dignities and promotions have
been void within your diocese or jurisdiction, the names of them and every of them, how
long they have been void, of whose presentation, nomination, or donation, they and every
of them be, and the names of them and every of them that have perceived and taken
the mean profits of the said promotions, since the last becoming void of the said dignity
or benefice.
Item, To certify as well the name and names of all such parson and parsons, as
have been collated, institute, or induct in any promotion spiritual within your diocese
or jurisdiction, since the feast of the nativity of St John Baptist, which was in the reign
of our sovereign lord the king that now is the xxxii. unto the same feast next fol
lowing, as the name and names of all and every such promotion, whereunto any person
hath been collated, institute, or induct from the said feast of St John Baptist, in the
xxxii. year aforesaid, unto the same feast next following ; as also the name of the county
where the same promotion doth lie.
Nos ejusdem domini nostri regis mandatis, pro officii nostri erga suam majestatem
debito, pare re ct omni subjectionis honore obedire, uti par est, volentes, cupientesque de
omnibus et singulis articulis supradictis, et in eis contentis et comprehensis quibuscunque,
mature fieri certiores, vobis pro parte suae regiae majestatis tenore proasentium districte
pracipiendo mandamus, quatenus cum ea, qua poteritis, celcritate et diligentia, de et super
articulis pra3inissis, et in eis declaratis quibuscunque, maturam et sedulam faciatis apud
singulas ecclesias infra diocesin nostrain Cantuarien' utilibet constitutas, modo ac via,
quibus melius et efficacius poteritis, inquisitionem pariter et indagationem ; reddentes
nos de omni eo, quod in hac parte per vos fuerit compertum et inquisitum, certiores per
literas vestras patentes, auctcntice sigillatas, tenorem pra?sentium, et totum et integrum
processum vestrum, inquisitionem, ct indagationem vcstram in se continentes ; ct hoc sub
poena contemptus nostri, et prout eidem domino nostro regi in hac parte sub periculo
vestro respondere volueritis, facere et sedulo exequi curetis, et fieri causetis indilate. In
cujus rci, &c. Datum in manerio nostro de Lambehith undccimo die Augusti, anno
MDXLI. ct nostra? consecrationis nono.
490
APPENDIX.
XVII. The King's Letter [_and the Mandate of the Archbishop of Canterbury'^ for
taking away Shrines and Images.
THOMAS, permissione divina Cantuarien' azohiepiscopns, totius Angliie primas ct
iiia'p. 857. metropolitanus, per illustrissimum in Christo principem ct dominum nostrum, dominum
C ML 1' r "' Henricum octavum, Dei gratia Anglic et Francis regem, fidei defensorem, et dominum
Hibernia?, ac in terra supremum ecclesite Anglican* sub Christo caput, ad infrascripta
sufficienter auctorizatus, dilecto nobis in Christo magistro Ricliardo Liell, legum doctori,
decano decanatuum de Shoreham, Croydon, Bocking, Risburghe, Terringe, ct Pageham,
ecclesicfi Christi Cantuarien' jurisdictions immediate, seu ejus in hac parte deputato,
salutein, gratiam, et benedictionem. Literas missivas dicti metuendissimi domini nostri
regis signatas, et nominibus dominorum consiliariorum suorum in calce carundcm sub-
scriptas, signeto suo obsignatas, nobis inscriptas et datas, nupcr debitis cum honore et
reverentia accepimus, tenorem sequentem complectentes :
Most reverend father in God, right trusty and right entirely well-beloved, we greet
you well. Letting you wit, that whereas heretofore, upon the zeal and remembrance
which we had to our bounden duty toward Almighty God, perceiving sundry super
stitions and abuses to be used and embraced by our people, whereby they grievously
offended him and his word, we did not only cause the images1 and bones of such as they
resorted and offered unto, with the ornaments of the same, and all such writings and
monuments of feigned miracles wherewith they were illudcd, to be taken away in all
places of our realm ; but also by our injunctions commanded, that no offering or setting
of lights or candles should be suffered in any church, but only to the blessed sacrament of
the altar2 : it is lately come to our knowledge that, this our good intent and purpose
notwithstanding, the shrines, covering of shrines, and monuments of those things do yet
remain in sundry places of our realm, much to the slander of our doings and to the great
displeasure of Almighty God, the same being means to allure our subjects to their former
hypocrisy and superstition, and also that our injunctions be not kept as appertaincth :
for the due and speedy reformation whereof, we have thought meet by these our letters
expressly to will and command you, that incontinently, upon the receipt hereof, you shall
not only cause due search to be made in your cathedral churches for those things, and if
any shrine, covering of shrine, table, monument of miracles, or other pilgrimage do there
continue, to cause it to be taken away, so as there remain no memory of it ; but also that
you shall take order with all the curates, and other, having charge within your diocese, to
do the scmblable, and to see that our injunctions be duly kept, as appertaineth, without
failing, as we trust, and as you will answer for the contrary. Yeven under our signet at
our town of Hull, £he 4th day of October, in the thirty-fourth3 year of our reign.
In capite vero eorundem sic scriptum est : By the king. In calce hasc nomina haben-
tur : Win. Southamton, Robert Sussex, J. Russell, Cuthbert Dunelmen.4, Anthony Browne,
Anthony Winkfyld, John Gage. Inscriptio hcTc est : To the most reverend father in God,
our right trusty and right entirely well-beloved counsellor the archbishop of Cantur., and
our trusty and well-beloved his vicar-general and the dean of the cathedral church of the
same.
Nos vero, affectantes ex animo ejusdem domini nostri regis literis et mandatis obtem-
perare, volentesque, pro nostro erga suam regiam celsitudinem officio, nobis dcmandatis
negotiis omnem nostram curam et solertcm adhibere diligentiam, vobis pro parte siue
regie? majestatis tenore prcesentium mandamus, et pra?cipiendo injungimus, quatenus,
receptis pra?sentibus, cum omni qua poteritis celcritate et matura diligentia omnes et sin-
gulos ecclesiarum collegiatarum magistros, ecclcsiarumque parochialium rectores, vicarios,
et presbyteros quoscunque infra decanatus praedictos degentes, coram vobis dicbtis et locis
pro vestro sano arbitratu, quam citissime tamen fieri possit, assignandis, convocari possitis,
[' Vid. "Another letter from Winchester (i.e.
Gardiner) to the lord protector" (i.e. Somerset.)
Foxe's Acts and Monuments, pp. 1345, H. Ed. Lond.
1583 ; in which he relates the subject of a conversa
tion between Henry VIII. and Cranmer icspecting
images and their use.]
[- Vid. Injunctions to the Clergy made by
Crumwell, A.D. 1538. Burners Hist, of Reformat.
Vol. I. Part ii. Append. Book in. No. 11, pp.
279—284. Ed. Oxon. 182!).]
[3 Rectius, " third." VVilkins.J
[4 i. e. Tonstall.]
1542.] APPENDIX. 491
eisque coram vobis const! ttitis contenta ct comprehensa in predictis literis pro parte sues
regie majestatis denuncietis, declaretis, exponatis, et dilucidetis ac demonstrctis ; eaque et
contenta quecunque in dictis literis, necnon et injunctiones alias, a sua majestate clero et
plebi suo editas et promulgatas, ab omnibus et singulis subditis suis infra nostros deca-
natus predictos degentibus firmiter et exacte atque ad imguem observari, et debite execu
tion! demandari curetis, et efficaciter absque ullo fuco fieri causetis, prout eidem domino
nostro regi sub vestro periculo respondere volueritis. Et quid in premissis feceritis, nos
citra ultimum diem mensis Novembris proximo futuri per literas vestras, auctentice sigil-
latas, reddatis certiores. In cujus rei testimonium sigillum nostrum presentibus est
appensum. Datum in manerio nostro de Lambehith decimo quinto die mensis Octobris,
anno Domini MDXLI. et nostre consecrationis anno nono.
XVIII. Constitutio Tkoinco Cranmeri, Archiepiscopi, et alwriim Fratrum suorum
de apparatu escarum moderando.
IN the year of our Lord MDXLI. it was agreed and condescended upon, as well by the wiikins'Con-
common consent of both the archbishops and most part of the bishops within this realm mfjUNB,
of England, as also of divers grave men of that time5, both deans and archdeacons, theScj&c.
fare of their tables" to be thus moderated. plifS>Papers'
First, that th' archbishops should never exceed six divers kinds of flesh, or six of fish ft I
on the fish days ; the bishop not to exceed five, the dean and archdeacon not above four, npT'i
and all other under that degree not above three. i^
Provided also, that the archbishop might have of second dishes four, the bishop three,
and all others under the degree of a bishop but two ; as custard, tart, fritter, cheese, or
apples, pears, or two of other kinds of fruits.
Provided also, that if any of the inferior degree did receive at their table any arch
bishop, bishop, dean, or archdeacon, or any of the laity of like degree, viz. duke, marquis,
earl, viscount, baron, lord, knight, they might have such provision as were meet and
requisite for their degrees.
Provided alway, that no rate was limited in the receiving of any ambassador.
It was also provided, that of the greater fishes or fowls there should be but one in a
dish, as crane, swan, turkeycock, haddock, pike, tench ; and of less sorts but two, viz.
capons two, pheasants two, conies two, woodcocks two : of less sorts, as of partridges,
the archbishop three, the bishop, and other degrees under him, two ; of blackbirds, the
archbishop six, the bishop four, the other degrees three; of larks and snytes, and of that
sort, but twelve.
It was also provided, that whatsoever is spared by the cutting off the old superfluity,
should yet be provided and spent in plain meats for the relieving of the poor.
Memorandum, that this order was kept for two or three months, till, by the disusing
of certain wilful persons, it came to the old excess.
XIX. Statutum de Numero Procuratorum Curias Cantuar, confirmation per dominum
Thomam Cranmer, Cantuar Archiepiscopum.
THOMAS, permissione Cant' Archiepiscopus, totius Anglie primas et metropolitans, ^yilkins•con-
illustrissimi ct potentissimi in Christo principis et domini nostri Henrici VIII. Dei iii%V85«
gratia Anglie et Francie rcgis, fidei defensoris, et domini Hibernie, ac sub Christo in cfoft Sm'
terra supremi capitis ecclesie Anglicane, ad infrascripta etiam parliament! auctoritate ^5™*"''
legitime fulcitus, dilectis nobis in Christo filiis, vicario nostro in spiritualibus generali, JaJJ ^'ssa h
official! curie nostre Cant' de Arcubus nuncupat', decanoque decanatus ecclesie beate
Marie de Arcubus predict', ac prerogative nostre commissario generali ; necnon Johanni
Hering, Johanni Talcorne, RichardoWatkins, Anthonio Hussaws, Thome Stacey, Richardo
[s At that time. Strype.j [« At their tables. Id.]
492 APPENDIX. [1542.
Feyld, Johanni Trevison, Johanni Clerk, Simoni Leston, Henrico Bosfell, Thoma? Dock cry,
Roberto Johnson, Willielmo Coveyke, et Davidi Clopham, dicta? curia? procuratoribus
generalibus, ac ceteris eanmdem curiarum nostrarum ministris, tarn pra?sentibus quam
futuris, ac aliis quibuscunque, quos infrascripta tangunt, seu tangere poterunt quomodo-
libet in futurum, salutem, gratiam, et benedictionem, ac fidem indubiam pra?sentibus
adhibere.
Cum non sit minus pium atque laudabile lapsa reficere, quam nova condere ; cura et
solicitudine pastoral! animadvertere et providerc tenemur, ne qua? olim a sanctis patribus
nostra? metropolitica? Cant' archiepiscopis pra?decessoribus nostris pic et sancte, tarn pro
lionore et celebri fama dicta3 curia? nostra? Cant', quibus antiquitus pra? ceteris fulgere
dignoscitur, quam pro consideratione ministrorum ejusdem statuta, ordinata, stabilita, et
fundata fuerunt, nostris temporibus labantur, deficiant, aut pereant ; imo ut consimilibus
honore et fama dicta? curia? nostra? audient' et prerogative fulciantur et decorentur : Nos
igitur Thomas Cranmer, archiepiscopus, primas, et metropolitanus antedictus, praamissa
attente pensantes, et oculate considerantes, ad quern non solum conservatio, continuatio, et
confirmatio statutorum pr£edecessorum nostrorum praadictorum, verum etiam eorundem
augmentatio et incrementum notorie dignoscitur pertinere ; vestris supplicationibus incli-
nati, et grato annuentes assensu ; ac tarn dicta? curia? nostra? Cant' de Arcubus London',
et aliarum curiarum nostrarum hujusmodi honori, quam vestris quieti et commoditati
consulere volentes ; statutum felic' rec' Roberti de Winchelsey, olim Cant' archiepiscopi,
sic incipiens, " Statuimus insuper, ut xvi advocati et x procurators duntaxat," etc.
una cum ordinatione, statute, stabilitione, et confinnatione bona? memoria? Will. War-
ham Cant' archiepiscopi, pra?decessorum nostrorum, desuper fact', edit' et ordinat', aucto-
ritate etiam capitulari dicta? ecclesia? nostra? metropolitica? Cant' confirmat', quorum
tenores, quatenus expedit, pro his insertis haberi et inscribi volumus, pro nobis et futuris
successoribus nostri Cant' archiepiscopis, in quantum eadem statuta, ordinatio, stabilitio,
et cetera pra?missa dictos procuratores et hujusmodi eorum numerum tangunt et concer-
nunt, etiam ex mero motu et certa scientia nostris pra?sentium tenore reintegramus, ratifi-
camus, approbamus, confirmamus, corroboramus, et pro perpetuo consolidamus perenniter
observand', atque perpetuis futuris temporibus inviolabiliter observari volumus et manda
mus. Volumus insuper, ac ex mero motu et certa scientia nostris, ut supra, ordinamus,
atque pro nobis et futuris successoribus nostris Cant' archiepiscopis perpetue statuendo,
ordinando, et stabiliendo mandamus, quatenus de cetero nullus prorsus in numerum
procuratorum pra?fatarum curiarum nostrarum, aut alicujus earundem admittatur, seu
procuratoris officium in eisdem curiis aut earum aliqua exercere quovis modo permittatur,
donee et quousque numerus pra?fat' procuratorum superius nominatorum jam existen-
tium usque ad numerum novem decreverit et pervenerit, nee numerus ipsorum decem
procuratorum ullatenus deinceps excedatur, etiamsi in contrarium, a nobis aut dictis succes
soribus nostris Cant' archiepiscopis, vobis in mandatis haberi, seu alias indulgeri vel
dispensari contigerit; quibusvis clausulis dispensationum, commissionum, privileg' seu
indult' pra?sentium derogatoriis, ceterisque in contrarium facientibus, non obstant', nee
in futurum valituris quibuscunque, etiamsi de hujusmodi statute, ordination', stabilition',
confirmation/ et corroboration,' ac ceteris pra?missis, seu de presenti ordinatione nostra
hujusmodi de verbo ad verbum specialis, specifica, expressa, et individua fiat mentio ;
decernentes, quod in contrarium fieri contigerit, exnunc prout extunc, et extunc prout
exnunc, irritum et inane, viribus quoque et effectu juris et facti omnino carere, prout
tenore pra?sentium sic deccrnimus. Yolentes prasterea ac vobis vicario generali, ofticiali,
decano, et pra?rogativa? commissario hujusmodi pra?sentibus, et quibuscunque in eisdem
officiis futuris firmiter injungendo mandamus, quatenus vos proximis sessionibus in dictis
curiis nostris audientia?, de Arcubus, et Pra?rogativa? Cant' pra?sentationem et intima-
tionem pra?sentium vobis factas immediate sequcntibus, has pra?scntes literas nostras pub-
licari et divulgari, ac inter alia statuta et ordinationes ipsarum curiarum nostrarum
registrari et inseri faciatis, necnon pro statutis haberi ct reputari, et debite ac inviola
biliter observari, vestris respective decretis judicialibus ibidem publice decernatis, et
vestrum quilibet respective decernat. Ut autem praamissa omnia et singula per nos,
ut pra?mittitur, superius facta et gesta, perpetua? firmitatis robur perenniter obtineant,
nee super illis ulla dubietatis seu ambiguitatis valeat qua?stio suboriri; nos Tliomas
1542.] APPENDIX. 493
archicpiscopus, primas, et metropolitanus antedictus, has nostras pra?sentes literas sigilli
nostri ad facilitates, quo utimur in ea parte, fecimus appensione muniri. Dat' in manerio
nostro de Lambith 12 die mensis Januarii anno Domini secundum cursum et compu-
tationem ecclesias Anglicanse MDXLI. felicissimi regni dicti potentissimi et invictissimi
principis et domini nostri regis anno xxxiu. et nostrae consecrationis anno nono.
T. CANT.
XX. Liter w Regis, et Archieplscopi Cantuar Mandatum Episcopo London pro
Orationibus pro Cessation* Pluvice.
THOMAS, &c. venerabili confratri nostro domino Edmundo ', eadem permissione Lon-
dinensi episcopo, vestrove vicario in spiritualibus generali, et officiali principali, salutem i
et fraternam in t)omino caritatem. Literas supradicti invictissimi domini nostri regis fX25f|; Cran'
nuper recepimus, tenorem subsequentem continentes :
Most reverend father in God, right trusty and right entirely beloved, we greet you strype's
if i iMi ,• ,1 i • Mem.ofAbp.
well. And forasmuch as there hath been now a late and still contmueth much rain, cranmer,
and other unseasonable weather, whereby is like to ensue great hurt and damage to i8->,k' 'Si.
the corn, and fruits now ripe upon the ground, unless it shall please God of his infi
nite goodness to stretch forth his holy hand over us; considering by sundry examples
heretofore, that God at the contemplation of the earnest and devout prayers ofttimes
extended his mercy and grace, and hath also assuredly promised that whensoever we call
upon him for things meet for us, he will grant unto us the same ; we, having the
government and charge of his people committed unto us, have thought good to cause
the same to be exhorted by you and other the prelates of this our realm, with an earnest
repentant heart for their iniquities, to call unto God for mercy, and with devout and
humble prayers and supplications every person, both by himself apart, and also by
common prayer, to beseech him to send unto us seasonable and temperate weather, to
have in those fruits and corn on the ground, which hitherto he hath caused so plen-
teously to grow : for the which purpose we require you, and nevertheless command you,
to send unto all your brethren the bishops within your province, to cause such general
rogations and processions to be made incontinently within their dioceses, as in like case
heretofore hath been accustomed in this behalf accordingly. Yeven under our signet
at our manor of the Moore, the 20th day of August, the xxxv. year of our reign.
In capite vero earundem sic scriptum est: by the king. Inscriptio autem hasc est:
to the most reverend father in God, our right trusty, and entirely beloved counsellor,
the bishop of Canterbury.
Quibus quidem literis pro nostro erga SUED regime majestatis excellentiam officio
obtemperare, uti par est, summopere cupientes, vestr£e fraternitati tenore prasentium
committimus, et regime majestatis vice et nomine, quibus in hac parte fungimur, man
damus, quatenus attentis praamissis saavientis pestis rigore et bellorum tumultibus,
quibus orbis christianus inpraesentiarum, proh dolor ! undique aestuat, omnibus et sin-
gulis confratribus nostris coepiscopis nostris, et ecclesioe nostras Christi Cantuarien'
suffraganeis, cum ea qua poteritis celeritate accommoda prajcipiatis, ut ipsorum sin-
guli in suis cathedralibus et civitatum et dicecesium suarum parochialibus ecclesiis,
exposito publice literarum regiarum hujuscemodi pio et sancto tenore, clericos et laicos
infra suas dioceses dcgentes sedulo et accurate moveant et inducant, aut moveri et induci
faciant sanctis monitis et salubribus praceptis, (atque sic a vobis in civitate et diocesi
vestra London' fieri volumus,) qualibet quarta et sexta feriis publicis supplicationibus
et suffragiis Altissimum devote adorent, eorumque precibus, uti fieri assuevit, suam
immensam misericordiam implorent, quatenus in ira sua, quam nostris male meritis juste
provocavirnus, misericordiaa suaa recordatus, quibus offensus hujuscemodi super nos merito
immisit afflictiones, propitiatus misericorditer nobis resipisccntibus submoveat: ab ora-
tionibus et suffragiis hujuscemodi non cessantes, donee aliud a nobis in hac parte habue-
ritis in mandatis. Dat' in manerio nostro de Croydon 23 die mensis Augusti, anno
Domini MDXLIII. nostraa consecrationis anno undecimo.
[l i. e. Bonner.] [2 The English portion of this document only is given in Strype.]
494
APPENDIX.
[1544.
XXI. Literw Regia? Archiepiscopo Cantuar. pro Publication* Reyiarum Injunctiomim1.
Wilkins'Con-
cilia, Vol.
Cran.
Harriet's
Hist, of
THOMAS, permissione divina, &c. illustrissimi in Christo principis et domini nostri
Octavi, Dei gratia Anglia?, Franciae, ct Hiberniae regis, fidei defensoris, ac in
f. 48. b. terra ecclesia? Anglicanas et Hibernian supremi capitis, auctoritatc legitime fulcitus, vene-
rabili confratri nostro domino Edmundo, eadem permissione Londinensi episcoj>o, salutem
et fraternam in Domino caritatem. Literas supradicti invictissimi domini nostri regis,
manu sua signatas, et signeto suo obsignatas, nobis inscriptas, et ad nos datas, nuper
debitis cum honore et reverentia accepimus, tenorem subsequcntem complectentes :
2 Most reverend father in God, right trusty and right well-beloved, we greet you well;
and let you wit that, calling to our remembrance the miserable state of all Christendom,
being at this present, besides all other troubles, so plagued with most cruel wars, hatreds,
and dissensions4, as no place of the same almost, being the whole reduced to a very narrow
corner, remaineth in good peace, agreement, and concord, the help and remedy whereof,
far exceeding the power of any man, must be called for of him who only is able to grant
our petitions, and never forsakcth nor repelleth any that firmly believe and faithfully call
on him ; unto whom also the examples of scripture encourageth us in all these and other
our troubles and necessities to fly, and to cry for aid and succour : being therefore resolved
to have continually from henceforth general processions in all cities, towns, churches, and
parishes of this our realm, said and sung with such reverence and devotion, as apper-
taineth, forasmuch as heretofore the people, partly for lack of good instruction and
calling, partly for that they understood no part of such prayers or suffrages, as were used
to be sung and said, have used to come very slackly to the procession, when the same
have been commanded heretofore : we have set forth certain godly prayers and suffrages5
in our native English tongue, which we send you herewith, signifying unto you, that for
the special trust and confidence we have of your godly mind and earnest desire to the
setting forward of the glory of God and the true worshipping of his most holy name
within that province committed by us unto you, we have sent unto you these suffrages,
not to be for a month or two observed, and after slenderly considered, as other our injunc
tions have to our no little marvel been used ; but to th' intent that as well the same as
other our injunctions may earnestly be set forth by preaching, good exhortations, and
otherways to the people, in such sort as they, feeling the godly taste thereof, may godly and
joyously with thanks receive, embrace, and frequent the same, as appertaineth. Where
fore we will and command you, as you will answer unto us for the contrary, not only to
cause these prayers and suffrages aforesaid to be published frequently6, and openly used in
all towns, churches, villages, and parishes of your own diocese ; but also to signify this our
pleasure unto all other bishops of your province, willing and commanding them in our
f1 " Occasional prayers and suffrages, to be used
throughout all churches, began now to be more
usual than formerly. For these common devotions
were twice this year [A.D. 1544] appointed by au
thority, as they had been once the last; which I look
upon the archbishop to be the great instrument in
procuring : that he might by this means, by little
and little, bring into use prayer in the English
tongue, which he so much desired ; and that the
people, by understanding part of their prayers,
might be the more desirous to have their whole
service rendered intelligible ; whereby God might
be served with the more seriousness and true de
votion." Strype's Mem. of Abp. Cranmer, Vol. I.
pp. 181, 2. Ed. Oxon. 1840.]
j-a «lt "(i.e. the king's letter) "runs in such
pious strain, as though none but the archbishop had
been the suggester thereof." Id. p. 183.]
[3 The English portion of this document only is
given in Burnet.]
[4 "Henry VIII. was now at war with France
and Scotland, and was on the point of invading the
former country in conjunction with the emperor
Charles V." Jenkyns' Remains of Abp. Cranmer,
Vol. IV. p. 320, n. r.]
[5 " I have not met with these suffrages ; which if
I had, 1 should have been inclined to publish them
here, and the rather because I believe they were of
Cranmer's own composing." Strype's Mem. of
Cranmer, Vol. I. p. 184. Burnet and Todd sup-
pose these prayers and suffrages formed the Litany
published June 16, 1544, by Thomas Barthelet,
"cum privilegio," of which the following is the
title : A Letany with Suffrages to be sayd or sung
in Time of Processions. With an Exhortation to
Prayer, thought meet by the King and his Clergy
to be read to the People in every Church, afore
Processions. Vid. Ames' Typogr. Antiq. Vol. III.
p. 450. (Dibdin) Ed. Lond. 1810—1819. Burnet's
Hist, of the Reformat. Vol. III. p. 315, 16. Todd's
Life of Abp. Cranmer, Vol. I. p. 354. " The Litany
contained in it was inserted in the Primer of 1545,
and differs but little from that still in use." Jenkyns'
Remains of Abp. Cranmer, Vol. IV. p. 321, n. s.]
[R Published, frequented. Burnet.]
1544.]
APPENDIX.
495
name, and by virtue hereof, to do and execute the same accordingly ; unto whose pro
ceedings in th' execution of this our commandment we will that you have a special
respect, and make report unto us, if any shall not with good dexterity accomplish the
same, not failing, as our spiritual trust 7 is in you. Yeven under our signet at our manor
of St James, the eleventh of June, the xxxvi. year of our reign. In capite vero eorundem
sic scriptum est : By the king. Inscriptio autem haac est : To the most reverend father in
God, our right trusty and right well-beloved counsellor, the archbishop of Canterbury.
Nos vero pro nostra erga suam celsitudinem observantia, toto pectore affectantes
literis et mandatis suis regiis, uti decet, obtemperarc, volentesque pro debito nostri officii
omnem curam et solertcm nostram in commissis et demandatis a sua majestate adhi-
berc diligentiam, vobis pro parte regia) suae majestatis tenore praesentium mandamus
ct pracipiendo injungimus, quatenus, receptis praesentibus, non solum injunctiones omnes
regias ad sacrosanctam religionem firmandam et stabiliendam antehac per auctoritatem
regiam promulgatas cum omni reverentia observandas edicatis et mandetis; verum
etiam omni sedulitate et celcritate accommodis sancta haec suffragia et salubres orationes,
quarum unum exemplar proesentibus annexum vobis per latorem preesentium mittimus,
turn quidem in omnibus et singulis ecclesiis cathedralibus, collegiatis, et parochialibus
per diocesim et jurisdictionem vestras Londonienses ubilibet sitis et existentibus, turn
etiam ab omnibus et singulis aliis episcopis, et confratribus nostris, nostraa Cantuarien'
provinciae suffraganeis, ubilibet locorum per dioceses et jurisdictions suas juxta et
secundum literarum regiarum suprascriptarum tenorem et continentiam, in omnibus
et per omnia exponi, declarari, denunciari, cantari, dici, publican, et observari facias
ct faciant, et fieri sedulo procures et procurent. In cujus rei testimonium sigillum
nostrum pra^sentibus est impensum. Dat' ^decimo] octavo die mensis Junii, Anno
Domini MDXLIV. et nostra} consecrationis anno xn.
XXII. Mandate by
e Archbishop of Canterbury to the Bishop of London for
keeping Processions in English.
THOMAS, permissione divina, &c. venerabili confratri nostro domino Edmundo per- cranm.
missione eadem London' episcopo, &c. vestrove vicario in spiritualibus generali et officiali ?eJ6.stb.r'
principali, salutem, et fraternam in Domino caritatem. Literas missivas clarissimorum
et prudentissimorum dominorum de privatis consiliis suas regiaa majestatis manibus
subscriptas, nobis inscriptas et per equos dispositos Qidvectas,] nuper recepimus, teno
rem sequentem complectentes.
8 After our right hearty commendations to your good lordship, these shall be to strype's
signify unto the same, that the king's highness having so provided for the safety of Ab™c°ran-
his grace's realm, as the great malice of his enemies shall by the grace of God take small !"ei85. °Ed.
effect9; (for the repulsing of the which his highness hath in a readiness to set abroad,
at the furthest on "Wednesday next10, such a puissant navy as hath not been seen
[7 Our special trust. Id.]
[8 The date of this letter in Cranmer's Register
is A. D. 1545. Strype places it under A. D. 1544,
which is evidently an error. Mem. of Abp. Cran-
mer, Vol. I. p. 185.J
[9 " The 21. July [A.D. 1545.] the French galleys
and navy came afore Portsmouth haven, and landed
certain of their army in the Isle of Wight, at St
Helen's point, and there burned and encamped about
2000 men; but they were soon driven away with
loss of their captain and many soldiers. Within
few days after, the whole fleet removed from the
Wight to a place in Sussex, called Newhaven, four
miles from Lewes, and there landed many captains
and soldiers, who by the valiantness of the gen
tlemen and yeomen of Sussex were slain and
drowned in the haven a great number of them and
the rest hardly recovered their ships and gallies."
Stow's Annals, p. 589. Ed. Lond. 1615.]
[10 " I trust in God that we shall depart hence
(Portsmouth) upon Tuesday (August llth), if the
wind will serve us." State Papers, Letter CCXXV.
John Dudley, Lord Lisle, to Paget, dated August
9, p. 808. " At this present it may like your majesty
that the enemies and we have sight one of the other,
striving who shall get the advantage of the wind."
Id. Letter CCXXVI1. Lisle to Henry VIII. dated
August 15, p. 815. No "engagement, however,
took place ; for they say it is not possible for their
army to return any more to the sea this year, both
for scarcity of victuals and for lack of men. For the
most part of these that have been out, had rather be
hanged than go forth again. There is no manner of
courage, nor gladness, nor appearance of comfort
among them. The common people (talking as
they dare) grudgeth, saying, their king hath been
496 APPENDIX. [1545.
assembled in the remembrance of man1:) considering nevertheless that all victories and
good successes cometh only at the direction and appointment of God, following herein
the trade of such a Christian prince as he is, hath devised to have processions throughout
the realm in such sort as in like cases hath heretofore laudably been accustomed :
requiring your lordship therefore to take order incontinently, that from henceforth
throughout your province the said processions be kept continually upon the accustomed
days and none otherwise, and sung or said, as the number of the quire shall serve
for the same, in the English tongue, to the intent that there may be an uniformity
in every place; whereby it may please God at all times to prosper his majesty in
all his affairs, and the rather to have regard at this time unto the uprightness of his
grace's quarrel, and to send his highness victorious success of the same. And thus we
bid your good lordship most heartily well to fare. From Petworth, the 10th day of
August. Your lordship's assured loving friends, W. Essex, Ste. Wynton., Anthonye
Browne, William Paget.
Quibus pro nostro officio obtemperare, uti decet, summopere cupientcs, vestraa fra-
ternitati tenore pra?sentium committimus, et regiae majestatis vice et nomine, quibus
fungimur, mandamus, quatenus attentis diligenter literarum hujuscemodi tenore et
bellorum tarn terrestrium quam maritimorum tumultubus, quibus hoc inclitum regnum
Anglia? undique per mare et terrain turn in Gallia et Scotia, turn in partibus Bolonia?
assidue infestatur et gravatur, omnibus et singulis confratribus, coepiscopis nostris et
ecclesiaa noste Christi Cant' suffraganeis, cum ea qua poteritis celeritate accommoda
praacipiatis, ut ipsorum singuli in suis cathedralibus et civitatum ac dioc' suarum
parochialibus ecclesiis, exposito publice literarum hujuscemodi pio et sancto tenore,
clericos et laicos infra suas dioc' degentes sedulo et accurate moveant et inducant, aut
moveri et induci sanctis monitionibus et salubribus praaceptis faciant, (atque sic a vobis
in civitate et dioc' London' fieri volumus) qualibet quarta et sexta feria publicis sup-
plicationibus et suffragiis dudum Anglia? [sermone] conceptis et publicatis, concinna
modulatione et una voce, cunctipotentem Deum Sabaoth, omnis victoria largitorem
unicum, sancte et pie, non labiis sed corde puro adorent, et precibus in perpetuum
ipsius auxilium implorent ; quatenus eidem domino nostro regi, exercitubus et classi sure
navali, (quam non solum ad propulsandos verum etiam ad opprimendos et profligandos
hostium suorum sceleratos cornatus habet instructissimam,) de immensa misericordia et
justitia suis, victoriam pariter et triumphum clementer et benigne in tarn probate
certantibus agone largiri et concedere dignetur, ut devictis hostibus nostris, et rebus
ex sententia feliciter gestis, illi concordibus animis assidue hymnos cantemus triumphales.
Quibus vos tantisper volumus immorari, quoad aliud a nobis inde habueritis in man-
datis : vos etiam harum scire in Domino hortamur. Quod si quid superiori anno in
his orationibus decantandis et dicendis a vestris gregibus fuerit oscitanter omissum, id
nunc resarcire et in melius reformare, habita hujus turbulentae tempestatis congrua
ratione, summo studio prout fieri confidimus curetis. Bene valeatis, frater carissime.
Ex eedibus nostris de Bekysborne nostras Cant' dioc' 11° Aug. A.D. 1545, et nostrje
consecr' an' 13.
XXIII. A Preface made ly the King's most excellent Majesty unto Ms Primer Book.
n- HENRY the VHIth, by the grace of God King of England, France, and Ireland,
iiia> V873 defender of the faith, and in earth supreme head of the church of England and
at great charges, and nothing done." Id. Letter
CCXXXII. Lisle to Henry VIII. dated August 21,
p. 823. " In September the English fleet in their
turn made a descent on the coast of Normandy.'1
of the places, shall think it expedient." Id. Report
of the "State of Things," &c. p. 786.]
f1 "The 'puissant navy' consisted of 104 sail,
carrying 12,738 men. The names of the vessels and
"My Lord of Canterbury, having required certain ! of their captains, their tonnage, and the number
pieces of artillery to be drawn to and from sundry | of their crews, with the orders issued on sailing,
places upon the cliffs, with horses at the charge of | will be found in the State Papers, Vol. I. p. 810."
the country, for the repelling of the enemies, shall
be furnished of the same, if Mr Seymour, upon view
Jenkyns.]
1545.] APPENDIX. 497
Ireland, to all and singular our subjects, as well of the clergy as also of the laity,
within our dominions, whatsoever they be, greeting. It is the part of kings (whom
the Lord hath constituted and set for pastors of his people) not only to procure that
a quiet and peaceable life may be led of all his universal subjects, but also that the
same life may be passed over godly, devoutly, and virtuously, in the true worshipping
and service of God, to the honour of him, and to the sanctifying of his name, and to
the everlasting salvation of their own selves. But to godly devotion there belongeth
many points, of which that same is not the least, the which doth purely and with
perfect understanding make invocation to God the Father, and of the Author and
Giver of all goodness earnestly craveth such things as be good, and for the soul health,
for that part of the life that is behind to be well ordered; and rendereth thanks for
the bounteous giving of good things past, and also for the putting away of evils ; and
therefore doth sacrifice unto God with the calves and burnt-offering of the lips. But
the pureness thereof consisteth in this point, if the heavenly Father of lights be wor
shipped and served according to the prescription and appointment of the word of God ;
if we be wary and circumspect in this behalf, that we talk with him in our prayers
according to his will : after whose appointing if we direct our prayers, we have assured
trust and affiance (as the writing of the apostle teacheth) that we be heard of him.
Now prayer is used or made with right and perfect understanding, if we sing with
our spirit, and sing with our mind or understanding; so that the deep contemplation
or ravishing of the mind follow the pithiness of the words, and the guiding of reason
go before : lest when the spirit doth pray, the mind take no fruit at all, and the party
that understandeth not the pith or effectualness of the talk, that he frankly makcth
with God, may be as an harp or pipe, having a sound, but not understanding the
noise that itself hath made. And forasmuch as we have bestowed right great labour
and diligence about setting a perfect stay in the other parts of our religion, we have
thought good to bestow our earnest labour in this part also, being a thing as fruitful
as the best, that men may know both what they pray, and also with what words,
lest things special good and principal, being inwrapped in ignorance of the words,
should not perfectly come to the mind and to the intelligence of men ; or else things
being nothing to the purpose, nor very meet to be offered unto God, should have
the less effect with God, being the distributor of all gifts.
In consideration whereof we have set out and given to our subjects a determinate
form of praying in their own mother tongue, to the intent that such as are ignorant
of any strange or foreign speech may have what to pray in their own acquainted and
familiar language with fruit and understanding; and to the end that they shall not
offer unto God (being the searcher of the reins and hearts) neither things standing
against true religion and godliness, nor yet words far out of their intelligence and
understanding.
Nevertheless, to the intent that such as have understanding of the Latin tongue,
and think that they can with a more fervent spirit make their prayers in that tongue,
may have wherein to do their devotion to God, being none acceptor neither of any
person ne tongue; we have provided the selfsame form of praying to be set forth in
Latin also, which we had afore published in English, to the intent that we should
be all things to all persons, and that all parties may at large be satisfied, and as
well the wills and desire of them that perceive both tongues, as also the necessity
and lack of them that do not understand the Latin.
And we have judged it to be of no small force, for the avoiding of strife and
contention, to have one uniform manner or course of praying throughout all our do
minions: and a very great efficacy it hath to stir up the ferventness of the mind, if
the confuse manner of praying be somewhat holpen with the fellowship or annexion
of understanding ; if the ferventness of the prayer being well perceived do put away
the tediousness or fainting of the mind, being otherwise occupied and turned from
prayer; if the plenteousness of understanding do nourish and feed the burning heat of
the heart ; and finally, if the cheerfulness of earnest minding the matter put clean away
all slothfulness of the mind tofore gathered.
Wherefore as great as our will and forwardness hath been to set forth and publish
on
[CKANMER, n.1
498 APPENDIX. [1547.
these things, so great ought your diligence and industry to bo towards well and fruit
fully using the same; that when all things hath been prepared and set forth to the
glory of God and for your wealth, yourselves only may not be slack or negligent to
wards your own behoof, and toward your own benefits.
XXIV. Injunctions gicen by the most Excellent Prince, Edward the Sixth, by the grace
of God, King of England, France, and Ireland, Defender of the Faith, and in earth
under Christ of the Church of England and of Ireland the Supreme Head: To all
and singular his loving subjects, as well of the Clergy as of the Laity.
wiikins'Con- THE king's most royal majesty, by the advice of his most dear uncle the duke of
iv. p. 3. ' Somerset, lord protector of all his realms, dominions, and subjects, and governor of his
cEKkmof most royal person, and residue of his most honourable council, intending the advancement
Records, p. i. Of the true honour of almighty God, the suppression of idolatry and superstition through
out all his realms and dominions, and to plant true religion, to the extirpation of all
hypocrisy, enormities, and abuses, as to his duty appertaineth, doth minister unto his
loving subjects these godly Injunctions hereafter following ; whereof part were given unto
them heretofore by the authority of his most dear beloved father, king Henry the Eighth,
of most famous memory, and part are now ministered and given by his majesty: all
which Injunctions his highness willeth and commandcth his said loving subjects, by his
supreme authority, obediently to receive, and truly to observe and keep, every man, in
their offices, degrees, and states, as they will avoid his displeasure, and the pains in the
same Injunctions hereafter expressed.
The first is, That all deans, archdeacons, parsons, vicars, and other ecclesiastical
persons, shall faithfully keep and observe, and, as far as in them may lie, shall cause to
be kept and observed of other, all and singular laws and statutes, made as well for the
abolishing and extirpation of the bishop of Rome, his pretensed and usurped power and
jurisdiction, as for the establishment and confirmation of the king's authority, jurisdiction,
and supremacy of the church of England and Ireland. And furthermore, all ecclesiastical
persons, having cure of souls, shall, to the uttermost of their wit, knowledge, and learning,
purely, sincerely, and without any colour or dissimulation, declare, manifest, and open
four times every year at the least, in their sermons and other collations, that the bishop of
Rome's usurped power and jurisdiction, having no establishment nor ground by the laws
of God, was of most just causes taken away and abolished; and that therefore no manner
of obedience or subjection, within his realms and dominions, is due unto him : and that
the king's power, within his realms and dominions, is the highest power under God, to
whom all men, within the same realms and dominions, by God's laws, owe most loyalty
and obedience, afore and above all other powers and potentates in earth.
Besides this, to the intent that all superstition and hypocrisy, crept into divers men's
hearts, may vanish away ; they shall not set forth or extol any images, relics or miracles,
for any superstition or lucre, nor allure the people by any enticements to the pilgrimage
of any saint or image : but, reproving the same, they shall teach, that all goodness, health,
and grace, ought to be both asked and looked for only of God, as of the very author and
giver of the same, and of none other.
Item, That they, the persons above rehearsed, shall make or cause to be made in their
churches, and every other cure they have, one sermon every quarter of the year at the
least, wherein they shall purely and sincerely declare the word of God : and in the same
exhort their hearers to the works of faith, mercy, and charity, specially prescribed and
commanded in scripture ; and that works devised by men's fantasies, besides scripture, as
wandering to pilgrimages, offering of money, candles, or tapers, or relics, or images, or
kissing and licking of the same, praying upon beads, or such like superstition, have not
only no promise of reward in scripture for doing of them, but contrariwise great threats
and maledictions of God, for that they be things tending to idolatry and superstition,
which of all other offences God Almighty doth most detest and abhor, for that the same
diminish most his honour and glory.
1547-] APPENDIX. 499
Item, That such images as they know in any of their cures to be or to have been
abused with pilgrimage or offering of any thing made thereunto, or shall be hereafter
censed unto, they (and none other private persons) shall, for the avoiding of that most
detestable offence of idolatry, forthwith take down, or cause to be taken down, and destroy
the same ; and shall suffer from henceforth no torches nor candles, tapers, or images of
wax, to be set afore any image or picture, but only two lights upon the high altar, before
the sacrament, which, for the signification that Christ is the very true light of the world,
they shall suffer to remain still : admonishing their parishioners, that images serve for no
other purpose but to be a remembrance, whereby men may be admonished of the holy
lives and conversations of them that the said images do represent : which images if they
do abuse for any other intent, they commit idolatry in the same, to the great danger
of their souls.
Item, That every holy day throughout the year, when they have no sermon, they
shall, immediately after the gospel, openly and plainly recite to their parishioners in the
pulpit the Pater Noster, the Credo, and Ten Commandments in English, to the intent the
people may learn the same by heart : exhorting all parents and householders to teach
their children and servants the same, as they are bound by the law of God and in con
science to do.
Item, That they shall charge fathers and mothers, masters and governors, to bestow
their children and servants, even from their childhood, either to learning or to some
honest exercise, occupation, or husbandry : exhorting and counselling, and by all the
ways and means they may, as well in their sermons and collations as otherwise, per
suading the said fathers and mothers, masters and other governors, diligently to provide
and foresee that the youth be in no manner or wise brought up in idleness, lest at any
time afterward, for lack of some craft, occupation, or other honest means to live by, they
be driven to fall to begging, stealing, or some other unthriftiness : forasmuch as we may
daily see, through sloth and idleness, divers valiant men fall, some to begging, and some
to theft and murder; which, after brought to calamity and misery, do blame their parents,
friends, and governors, which suffered them to be brought up so idly in their youth, where,
if they had been well brought up in learning some good occupation or craft, they would,
being rulers of their own household, have profited as well themselves as divers other
persons, to the great commodity and ornament of the commonwealth.
Also, That the said parsons, vicars, and other curates shall diligently provide that the
sacraments and sacramentals be duly and reverently ministered in their parishes. And if
at any time it happen them in any of the cases expressed in the statutes of this realm, or
of special licence given by the king's majesty, to be absent from their benefices, they shall
leave their cure not to a rude and unlearned person, but to an honest, well learned, and
expert curate, that can by his ability teach the rude and unlearned of their cure wholesome
doctrine, and reduce them to the right way that do err ; which will also execute these
Injunctions, and do their duty otherwise, as they are bound to do in every behalf, and
accordingly may and will profit their cure, no less with good example of living than with
the declaration of the word of God ; or else their lack and default shall be imputed unto
them, who shall straitly answer for the same if they do otherwise. And always let them
see, that neither they nor their curates do seek more their own profit, promotion, or
advantage, than the profit of the souls they have under their cure, or the glory of God.
Also, That they shall provide, within three months next after this visitation, one book
of the whole bible, of the largest volume in English ; and, within one twelve months
next after the said visitation, the Paraphrasis of Erasmus, also in English, upon the
gospels, and the same set up in some convenient place within the said church that they
have the cure of, where as their parishioners may most commodiously resort unto the
same, and read the same. The charges of which books shall be rateably borne between the
parson and approprietary, and parishioners aforesaid, that is to say, the one half by the
parson or proprietary, and the other half by the parishioners. And they shall discourage
no man, authorised and licensed thereto, from the reading any part of the bible, either in
Latin or in English ; but shall rather comfort and exhort every person to read the same,
as the very lively word of God, and the special food of man's soul, that all Christian
persons are bound to embrace, believe, and follow, if they look to be saved : whereby they
32—2
oOO APPENDIX. [1547.
may the better know their duties to God, to their sovereign lord the king, and their
neighbour ; ever gently and charitably exhorting them, and in his majesty's name straitly
charging and commanding them, that in the reading thereof no man to reason or contend,
but quietly to hear the reader.
Also, The said ecclesiastical persons shall in no wise, at any unlawful time, nor for
other any cause than for their honest necessity, haunt or resort to any taverns or ale
houses. And after their dinner or supper they shall not give themselves to drinking or
riot, spending their time idly, by day or by night, at dice, cards, or tables playing, or any
other unlawful game ; but at all times, as they shall have leisure, they shall hear and
read somewhat of holy scripture, or shall occupy themselves with some other honest
exercise : and that they always do the things which appertain to honesty, with endeavour
to profit the commonweal; having always in mind that they ought to excel all other in
purity of life, and should be an example to the people to live well and christianly.
Item, That they shall in confessions every Lent examine every person that cometh to
confession to them, whether they can recite the Articles of their Faith, the Pater Noster,
and the Ten Commandments in English, and hear them say the same particularly :
wherein if they be not perfect, they shall declare then, that every Christian person ought
to know the said things before they should receive the blessed sacrament of the altar, and
admonish them to learn the said necessary things more perfectly, or else they ought not to
presume to come to God's board, without a perfect knowledge and will to observe the
same ; and if they do, it is to the great peril of their souls, and also to the worldly rebuke
that they might incur hereafter by the same.
Also, That they shall admit no man to preach within any their cures, but such as
shall appear imto them to be sufficiently licensed thereunto, by the king's majesty, the
lord protector's grace, the archbishop of Canterbury, the archbishop of York in his
province, or the bishop of the diocese : and such as shall be so licensed, they shall gladly
receive to declare the word of God, without any resistance or contradiction.
Also, If they have heretofore declared to their parishioners any thing to the extolling
or setting forth of pilgrimages, relics, or images, or lighting of candles, kissing, kneeling,
decking of the same images, or any such superstition, they shall now openly before the
same recant and reprove the same ; shewing them, as the truth is, that they did the same
upon no ground of scripture, but were led and seduced by a common error and abuse,
crept into the church through the sufferance and avarice of such as felt profit by the same.
Also, If they do or shall know any man within their parish or elsewhere, that is a
letter of the word of God to be read in English, or sincerely preached, or the execution of
these the king's majesty's Injunctions, or a fautor of the bishop of Rome's pretensed power,
now by the laws of this realm justly rejected, extirpated, and taken away utterly, they
shall detect and present the same to the king or his council, or to the justice of peace
next adjoining.
Also, That the parson, vicar, or curate, and parishioners of every parish within this
realm, shall in their churches and chapels keep one book or register, wherein they shall
write the day and year of every wedding, christening, and burial, made within their
parish for their time, and so every man succeeding them likewise ; and therein shall write
every person's name that shall be so wedded, christened, or buried. And for the safe
keeping of the same book, the parish shall be bound to provide of their common charges
one sure coffer, with two locks and keys, whereof the one to remain with the parson,
vicar, or curate, and the other with the wardens of every parish church or chapel,
wherein the said book shall be laid up : which book they shall every Sunday take forth,
and in the presence of the said wardens, or one of them, write and record in the same all
the weddings, christenings, and burials made the whole week before; and that done, to
lay up the book in the said coffer as afore. And for every time that the same shall be
omitted, the party that shall be in the fault thereof shall forfeit to the said church
'3s. 4d., to be employed to the poor men's box of that parish.
Furthermore, Because the goods of the church arc called the goods of the poor, and
at these days nothing is less seen than the poor to be sustained with the same, all
parsons, vicars, pensioners, prebendaries, and other bcneficed men within this deanery,
not being resident upon their benefices, which may dispend yearly £20. or above, either
1547.] APPENDIX. 501
within this deanery or elsewhere, shall distribute hereafter among their poor parishioners,
or other inhabitants there, in the presence of the churchwardens, or some other honest
men of the parish, the fortieth part of the fruits and revenues of their said benefices,
lest they be worthily noted of ingratitude, which, reserving so many parts to themselves,
cannot vouchsafe to impart the fortieth portion thereof among the poor people of that
parish, that is so fruitful and profitable unto them.
And to the intent that learned men may hereafter spring the more for the execu
tion of the premises, every parson, vicar, clerk, or beneficed man within this deanery,
having yearly to dispend in benefices and other promotions of the church an hundred
pounds, shall give competent exhibition to one scholar ; and for so many hundred pounds
more as he may dispend, to so many scholars more shall he give like exhibition in the
university of Oxford or Cambridge, or some grammar school ; which, after they have pro
fited in good learning, may be partners of their patron's cure and charge, as well in
preaching as otherwise, in the execution of their offices, or may, when need shall be,
otherwise profit the commonweal with their counsel and wisdom.
Also, That the proprietaries, parsons, vicars and clerks, having churches, chapels,
or mansions within this deanery, shall bestow yearly hereafter upon the same mansions
or chancels of their churches, being in decay, the fifth part of that their benefices, till
they be fully repaired ; and the same so repaired shall always keep and maintain in
good estate.
Also, That the said parsons, vicars, and clerks shall, once every quarter of the year,
read these Injunctions given unto them, openly and deliberately before all their parish
ioners, to the intent that both they may be the better admonished of their duty, and their
said parishioners the more moved to follow the same for their part.
Also, Forasmuch as by a law established every man is bound to pay his tithes,
no man shall, by colour of duty omitted by their curates, detain their tithes, and so redub
and requite one wrong with another, or be his own judge ; but shall truly pay the same,
as he hath been accustomed, to their parsons, vicars, and curates, without any restraint or
diminution : and such lack and default as they can justly find in their parsons and
curates, to call for reformation thereof at their ordinaries' and other superiors' hands,
who upon complaint and due reproof thereof shall reform the same accordingly.
Also, that no person shall from henceforth alter or change the order and manner of
any fasting day that is commanded, or of common prayer or divine service, otherwise than
is specified in these Injunctions, until such time as the same shall be otherwise ordered
and transposed by the king's authority.
Also, That every parson, vicar, curate, chauntry-priest, and stipendiary, being tinder
the degree of a bachelor of divinity, shall provide and have of his own, within three
months after this visitation, the new Testament both in Latin and in English, with the
paraphrase upon the same of Erasmus, and diligently study the same, conferring the one
with the other. And the bishops and other ordinaries, by themselves or their officers,
in their synods and visitations, shall examine the said ecclesiastical persons how they
have profited in the study of holy scripture.
Also, In the time of high mass, within every church, he that saith or singeth the
same shall read or cause to be read the epistle and gospel of that mass in English, and
not in Latin, in the pulpit, or in such convenient place as the people may hear the same.
And every Sunday and holy day they shall plainly and distinctly read, or cause to be
read, one chapter of the new Testament in English in the said place at matins immediately
after the lessons ; and at evensong, after Magnificat, one chapter of the old Testament.
And to the intent the premises may be more conveniently done, the king's majesty's
pleasure is, that when nine lessons should be read in the church, three of them shall
be omitted and left out with the responds ; and at evensong-time the responds, with all
the memories, shall be left off for that purpose.
Also, Because those persons which be sick and in peril of death, be oftentimes put
in despair by the craft and subtlety of the devil, who is then most busy, and especially
with them that lack the knowledge, sure persuasion, and stedfast belief that they may be
made partakers of the great and infinite mercy which Almighty God of his most boun
tiful goodness and mere liberality, without our deserving, hath offered freely to all per-
502 APPENDIX. [1547.
sons that put their full trust and confidence in him : therefore, that this damnable vice
of despair may be clearly taken away, and firm belief and stedfast hope surely con
ceived of all their parishioners, being in any danger, they shall learn and have always in a
readiness such comfortable places and sentences of scripture as do set forth the mercy,
benefits, and goodness of Almighty God towards all penitent and believing persons, that
they may at all times, when necessity shall require, promptly comfort their flock with
the lively word of God, which is the only stay of man's conscience.
Also, To avoid all contention and strife, which heretofore hath risen among the king's
majesty's subjects in sundry places of his realms and dominions, by reason of fond cour
tesy, and challenging of places in procession, and also that they may the more quietly
hear that which is said or sung to their edifying, they shall not from henceforth in
any parish church at any time use any procession about the church or churchyard, or
other place ; but immediately before high mass the priests, with other of the quire, shall
kneel in the midst of the church, and sing or say plainly and distinctly the Litany,
which is set forth in English, with all the suffrages following; and none other procession
or Litany to be had or used but the said Litany in English, adding nothing thereto,
but as the king's grace shall hereafter appoint : and in cathedral or collegiate churches,
the same shall be done in such places as our commissaries in our visitation shall appoint.
And in the time of the Litany, of the mass, of the sermon, and when the priest readeth
the scripture to the parishioners, no manner of persons, without a just and urgent cause,
shall depart out of the church ; and all ringing and knotting of bells, shall be utterly
forborne at that time, except one bell in convenient time to be rung or knolled before
the sermon.
Also, Like as the people be commonly occupied the work-day with bodily labour
for their bodily sustenance, so was the holy day at the first beginning godly instituted and
ordained, that the people should that day give themselvss wholly to God. And whereas
in our time God is more offended than pleased, more dishonoured than honoured upon
the holy day, because of idleness, pride, drunkenness, quarrelling, and brawling, which are
most used in such days, people nevertheless persuading themselves sufficiently to honour
God on that day, if they hear mass and service, though they understand nothing to their
edifying : therefore all the king's faithful and loving subjects shall from henceforth
celebrate and keep their holy day according to God's holy will and pleasure; that is,
in hearing the word of God read and taught, in private and public prayers, in know-
lodging their offences to God, and amendment of the same, in reconciling their selves
charitably to their neighbours where displeasure hath been, in oftentimes receiving the
communion of the very body and blood of Christ, in visiting of the poor and sick, in
using all soberness and godly conversation. Yet notwithstanding all parsons, vicars, and
curates shall teach and declare unto their parishioners, that they may with a safe and
quiet conscience, in the time of harvest, labour upon the holy and festival days, and
save that thing which God hath sent : and if for any scrupulosity, or grudge of con
science, men should superstitiously abstain from working upon those days, that then they
should grievously offend and displease God.
Also, Forasmuch as variance and contention is a thing which most displeaseth God,
and is most contrary to the blessed communion of the body and blood of our Saviour
Christ ; curates shall in no wise admit to the receiving thereof any of their cure and flock,
who hath maliciously and openly contended with his neighbour, unless the same do first
charitably and openly reconcile himself again, remitting all rancour and malice, what
soever controversy hath been between them : and nevertheless their just titles and rights
they may charitably prosecute before such as have authority to hear the same.
Also, That every dean, archdeacon, master of collegiate church, master of hospital,
and prebendary being priest, shall preach by himself personally twice every year at the
least, either in the place where he is intituled, or in some church where he hath jurisdic
tion, or else which is to the said place appropriate or united.
Also, That they shall instruct and teach in their cures, that no man ought obstinately
and maliciously to break and violate the laudable ceremonies of the church, by the king
commanded to be observed, and as yet not abrogated. And on the other side, that who
soever doth superstitiously abuse them, doth the same to the great peril and danger of his
1547.] APPENDIX. 503
souls health : as in casting holy water upon his bed, upon images, and other dead things,
or bearing about him holy bread or St John's gospel, or making of crosses of wood upon
Palm Sunday, in time of reading of the passion, or keeping of private holy days, as
bakers, brewers, smiths, shoemakers, and such other do ; or ringing of holy bells, or
blessing with the holy candle, to the intent thereby to be discharged of the burden of sin,
or to drive away devils, or to put away dreams and fantasies ; or in putting trust or con
fidence of health and salvation in the same ceremonies, when they be only ordained, insti
tuted, and made to put us in remembrance of the benefits which we have received by
Christ. And if he use them for any other purpose, he grievously offendeth God.
Also, That they shall take away, utterly extinct, and destroy all shrines, covering of
shrines, all tables, candlesticks, trindlcs or rolls of wax, pictures, paintings, and all other
monuments of feigned miracles, pilgrimages, idolatry, and superstition; so that there
remain no memory of the same in walls, glass windows, or elsewhere within their churches
or houses. And they shall exhort all their parishioners to do the like within their
several houses. And that the churchwardens, at the common charge of the parishioners,
in every church, shall provide a comely and honest pulpit, to be set in a convenient place
within the same, for the preaching of God's word.
Also, They shall provide and have within three months after this visitation a strong
chest, with a hole in the upper part thereof, to be provided at the cost and charge of the
parish, having three keys ; whereof one shall remain in the custody of the parson, vicar,
or curate, and the other two in th custody of the churchwardens, or any other two
honest men to be appointed by the parish from year to year : which chest you shall set
and fasten near unto the high altar, to the intent the parishioners should put into it their
oblation and alms for their poor neighbours. And the parson, vicar, or curate, shall
diligently from time to time, and specially when men make their testaments, call upon,
exhort, and move their neighbours, to confer and give, as they may well spare, to the
said chest ; declaring unto them, whereas heretofore they have been diligent to bestow
much substance otherwise than God commanded, upon pardons, pilgrimages, trentals,
decking of images, offering of candles, giving to friars, and upon other like blind devo
tions, they ought at this time to be much more ready to help the poor and needy,
knowing that to relieve the poor is a true worshipping of God, required earnestly upon
pain of everlasting damnation ; and that also, whatsoever is given for their comfort, is
given to Christ himself, and so is accepted of him, that he will mercifully reward the
same with everlasting life : the which alms and devotion of the people the keepers of the
keys shall at times convenient take out of the chest, and distribute the same in the pre
sence of their whole parish, or six of them, to be truly and faithfully delivered to their
most needy neighbours; and if they be provided for, then to the reparation of high
ways next adjoining. And also the money which risetli of fraternities, guilds, and other
stocks of the church, (except by the king's majesty's authority it be otherwise appointed,)
shall be put into the said chest, and converted^ to the said use ; and also the rents and
lands, the profit of cattle, and money given or bequeathed to the finding of torches, lights,
tapers, and lamps, shall be converted to the said use, saving that it shall be lawful for
them to bestow part of the said profits upon the reparation of the church, if great need
require, and where as the parish is very poor, and not able otherwise to repair the same.
And forasmuch as priests be public ministers of the church, and upon the holy days
ought to apply themselves to the common administration of the whole parish, they shall
not be bound to go to women lying in childbed, except in time of dangerous sickness,
and not to fetch any corpse before it be brought to the churchyard ; and if the woman
be sick, or the corpse brought to the church, the priest shall do his duty accordingly,
in visiting the woman, and burying the dead person.
Also, To avoid the detestable sin of simony, because buying and selling of benefices
is execrable before God ; therefore all such persons as buy any benefices, or come to them
by fraud or deceit, shall be deprived of such benefices, and be made unable at any
time after to receive any other spiritual promotion. And such as do sell them, or by
any colour do bestow them for their own gain and profit, shall lose the right and title
of patronage and presentment for that time, and the gift thereof for that vacation shall
appertain to the king's majesty.
504 APPENDIX. [1547.
Also, Because, through lack of preachers in many places of the king's realms and
dominions, the people continue in ignorance and blindness, all parsons, vicars, and curates
shall read in the churches every Sunday one of the homilies, which are and shall be
set forth for the same purpose by the king's authority, in such sort as they shall be
appointed to do in the preface of the same.
Also, AVhereas many indiscreet persons do at this day uncharitably contemn and
abuse priests and ministers of the church, because some of them, having small learning,
have of long time favoured fancies rather than God's truth ; yet, forasmuch as their office
and function is appointed of God, the king's majesty willeth and chargeth all his loving
subjects, that from henceforth they shall use them charitably and reverently, for their
office and administration sake, and especially such as labour in the setting forth of God's
holy word.
Also, That all manner of persons which understand not the Latin tongue, shall
pray upon none other Primer, but upon that which was lately set forth in English by
the authority of king Henry the Eighth, of most famous memory ; and that no teachers
of youth shall teach any other than the said Primer. And all those which have know
ledge of the Latin tongue, shall pray upon none other Latin Primer, but upon that which
is likewise set forth by the said authority. And that all graces to be said at dinner and
supper shall be always said in the English tongue. And that none other grammar shall
be taught in any school or other place within the king's realms and dominions, but only
that which is set forth by the said authority.
Item, That all chauntry-priests shall exercise themselves in teaching youth to read
and write, and bring them up in good manners and other virtuous exercises.
Item, When any sermon or homily should be had, the prime and hours shall be
omitted.
The Form of lidding the Common Prayers.
You shall pray for the whole congregation of Christ's church, and especially for this
church of England and Ireland : wherein, first, I commend to your devout prayers the
king's most excellent majesty, supreme head, immediately under God, of the spirituality
and temporality of the same church ; and for queen Catharine, dowager ; and also for my
lady Mary and my lady Elizabeth, the king's sisters.
Secondly, You shall pray for the lord protector's grace, with all the rest of the
king's majesty's council ; for all the lords of this realm, and for the clergy and commons
of the same : beseeching Almighty God to give every of them, in his degree, grace to
use themselves in such wise as may be to God's glory, the king's honour, and the weal of
this realm.
Thirdly, Ye shall pray for all them that be departed out of this world in the faith of
Christ, that they with us, and we with them, at the day of judgment may rest, both
body and soul, with Abraham, Isaac, and Jacob in the kingdom of heaven.
All which singular Injunctions the king's majesty ministereth unto his clergy and
their successors, and to all his loving subjects ; straitly charging and commanding them
to observe and keep the same, upon pain of deprivation, sequestration of fruits or bene
fices, suspension, excommunication, and such other coercion, as to ordinaries, or other
having ecclesiastical jurisdiction, whom his majesty hath appointed for the due execution
of the same, shall be seen convenient ; charging and commanding them to sec these
Injunctions observed and kept of all persons, being under their jurisdiction, as they will
answer to his majesty for the contrary : and his majesty's pleasure is, that every justice of
peace, being required, shall assist the ordinaries, and every of them, for the due execution
of the said Injunctions.
XXV. King Edward VI.'s Injunctions particularly delivered to the Bishops.
FIRST, that they should, to the uttermost of their wit1 and understanding, see and
1296. ^.^d cause all and singular the king's Injunctions theretofore given, or after to be <nven from
Lond. 1583.'
f1 To the utmost of their power, wit. Heylyn and Wilkins.]
1547.] APPENDIX. 505
time to time, in and through their diocese2, duly, faithfully, and truly to be kept, Heyiyn's
observed, and accomplished ; and that they should personally preach within their diocese fp. 37
every quarter of a year once at the least, that is to say, once in their cathedral churches, IGTO. °
and thrice in other several places of their dioceses, where as they should see it most conve- S^vo?
nient3 and necessary, except they had a reasonable excuse to the contrary. Likewise, IV- p- 9-
that they should not retain into their service or household any chaplain, but such as were
learned, or able to preach the word of God, and those they should also cause to exercise
the same.
Moreover, that they should not4 give orders to any person, but such as were learned
in holy scripture ; neither should deny them to such as were learned5 in the same, being
of honest conversation and living. And lastly, that they should not at any time or
place preach or set forth unto the people any doctrine contrary or repugnant to the
effect and intent contained and set forth in the king's highnesses homilies, neither yet
should admit or give licence to preach to any within their diocese, but to such as they
should know (or at the least assuredly trust) would do the same. And if at any time
by hearing, or by report proved, they should perceive the contrary, they should then
incontinent not only inhibit that person so offending, but also punish him, and revoke
their licence.
XXVI. Letter from the Privy Council concerning Homilies and Injunctions.
AFTER our most hearty commendations unto your good lordship. Where the king's state Paper
majesty, with the advice and consent of my lord protector and the whole council, hath Domestic
commanded a general visitation to be begun through his majesty's realm, in the which Te^xEdw.
his majesty's commissioners, for the better setting forth of the true honouring of God and 1547^43.
extinguishment of all superstition and popery, have in commandment to deliver to men of
all sorts several Injunctions meetest for their vocations, and to the priest and curates
certain Homilies to be by them read to their parishioners, according to the order of the
said Injunctions : forasmuch as we would wish the same to be in like sort set forth with
you, whereas yet no commissioners be specially addressed, we have thought good to send
you herewith certain of the said Homilies and Injunctions, which your lordship may
cause to be delivered to the curates, and others, within the limits of your jurisdiction, by
the of high Bolloigne ; after the delivery whereof, we trust that as the
same be godly, and set forth by the king's majesty for the good instruction of his
majesty's loving subjects, so you will both yourselves in your own families observe the
same, and help also to have them well obeyed and kept of others.
T. CANTUARIEN. ANTONY WYNGFELD.
W. SEINT JOHN. WILLIAM PAGET.
T. SEYMOUR. EDWARD NORTH.
RICHARD RYCHE. WILLIAM PETRE.
ANTHONE BROWNE.
XXVII. A Proclamation concerning the irreverent Talkers of the Sacrament. Dated
the ^Itli day of 'December, anno regni reg. Edward, primo. £1547.]
WHEREAS the king's highness hath of late, with the assent and consent of the lords wnkim'Con-
spiritual and temporal, and the commons in the parliament held the fourth day of ivfp. i°8.'
November7, in the first year of his most gracious reign, made a good and godly act and |(
estatute against those who do contemn, despise, or with unseemly and ungodly words ^
deprave and revile the holy sacrament of the body and blood of our Lord, commonly of Originals',
called the "sacrament of the altar;" and the said estatute hath most prudently declared, |4^^
[2 Our diocese. Foxe.]
[3 More convenient. Wilkins.]
[4 And secondly, that they should not. Heylyn
and Wilkins.]
1822. Penes
Rev. D. Joh.
[5 Them that were learned. Foxe.] Ep- Elien.e
[6 i.e. Bishop Moore.]
[7 A blank space is left in Strype for the words
! fourth, and November.]
50G APPENDIX. [1547.
by all the words and terms which scripture speaketh of it, what is undoubtedly to bo
accepted, believed, taken and spoken by and of the said sacrament : yet this notwith
standing, his majesty is advertised, that some of his subjects, not contented with such
words and terms as scripture doth declare thereof, nor with that doctrine which the
Holy Ghost by the evangelists and St Paul hath taught us, do not cease to move conten
tious and superfluous questions of the said holy sacrament and supper of the Lord, enter
ing rashly into the discussing of the high mystery thereof, and go about in their sermons
or talks arrogantly to define the manner, nature, fashion, ways, possibility or impossi
bility, of those matters ; which neither make to edification, nor God hath by his holy
word opened :
Which persons, — not contented reverently and with obedient faith to accept that the
said sacrament according to the saying of St Paul, " The bread is the communion," or
partaking, " of the body of the Lord ; the wine," likewise, " the partaking of the blood of
Christ," by the words instituted and taught of Christ ; and that the body and blood of
Jesus Christ is there; which is our comfort, thanksgiving, love-token of Christ's love
towards us, and of ours as his members within ourself, — search and strive unreverentlv,
whether the body and blood aforesaid is there really or figuratively, locally or circum-
scriptly, and having quantity and greatness, or but substantially and by substance only,
or else but in a figure and manner of speaking ; whether his blessed body be there, head,
legs, arms, toes and nails, or any other ways, shape, and manner, naked or clothed ; whe
ther he is broken or chewed, or he is always whole ; whether the bread there remaineth,
as we see, or how it departeth ; whether the flesh be there alone, and the blood, or part,
or each in other, or in the one both, in the other but only blood; and what blood, that
only which did flow out of the side, or that which remained : with other such irreverent,
superfluous, and curious questions, which, how and what, and by what means, and in
what form may bring into them, which of human and corrupt curiosity hath desire to
search out such mysteries as lieth hid in the infinite and bottomless depth of the wisdom and
glory of God, and to the which our human imbecility cannot attain; and therefore
ofttime turneth the same to their own and others' destruction, by contention and arrogant
rashness ; which simple and Christian affection reverently receiving, and obediently
believing, without further search, taketh and useth to most great comfort and profit :
For reformation whereof, and to the intent that further contention, tumult, and ques
tion, might not rise amongst the king's subjects, the king's highness, by the advice of the
lord protector, and other his majesty's council, straitly willeth and commandeth, that no
manner person from henceforth do in any wise contentiously and openly argue, dispute,
reason, preach or teach, affirming any more terms of the said blessed sacrament, than be
expressly taught in the holy scripture, and mentioned in the foresaid act ; nor deny none,
which be therein contained and mentioned ; until such time as the king's majesty, by the
advice of his highness' council and the clergy of this realm, shall define, declare, and set
forth an open doctrine thereof; and what terms and words may justly be spoken thereby,
other than be expressly in the scripture contained in the act before rehearsed.
In the meanwhile the king's highness' pleasure is, by the advice aforesaid, that every
his loving subjects shall devoutly and reverently affirm and take that holy bread to be
Christ's body, and that cup to be the cup of his holy blood, according to the purport and
effect of the holy scripture, contained in the act before expressed, and accommodate
themselves rather to take the same sacrament worthily, than rashly to enter into the dis
cussing of the high mystery thereof.
Yet the king's highness mindcth not hereby to let or stop the ignorant and willing to
learn, reverently or privately to demand of those, whom he thinketh knoweth more, the
further instruction and teaching in the said blessed sacrament ; so that the same be not
done with contention, nor in open audience, with a company gathered together about
them, nor with tumult : nor doth prohibit any man hereby likewise so quietly, devoutly,
and reverently to teach or instruct the weak and unlearned, according to the more
talent and learning given to him of God : but only, that all contention, strife and tumult,
and irreverentness might be avoided, and in open audience and preaching nothing taught,
but which may have the holy scripture for warrant.
Upon pain that whosoever shall openly, with contention or tumult, and in a company
1547, 8.] APPENDIX. 507
gathered together, either in churches, alehouses, markets, or elsewhere, contrary to the
form and effect of this proclamation, defend and maintain, or irreverently and conten-
tiously demand of any man, any of the questions hefore rehearsed, either on the one part
or of the other, or any such like, or do otherwise revile, contemn, or despise the said
sacrament, by calling it an " idol," or other such vile name, shall incur the king's high
indignation, and suffer imprisonment; or to be otherwise grievously punished at his
majesty's will and pleasure.
Giving further in authority to all justices of peace within the shires where they
dwell, to apprehend and take all such as contentiously and tumultuously, with compa
nies or routs assembled about them, do dispute, argue, or reason, or stiffly maintain, or
openly preach and define the questions before rehearsed, or any of them, or such like,
either on the one part or the other ; and to commit the same to prison, until such time as
the king's majesty's pleasure herein be known; and that they immediately do certify
the name or names of the party so offending, and of them who were there at the same
time present, making the rout or assemble, to the king's highness's council : willing and
commanding the said justices, with all diligence, to execute the premises, according to the
purport, effect, and true meaning of the same, and their most bound duties, as they
tender his highness's will and pleasure, and will answer to the contrary upon their peril.
XXVIII. A Proclamation for the abstaining from Flesh in Lent time. Dated the 16th
day of ' January , an. r eg. prim. £1548.]
THE king's highness, by the advice of his most entirely beloved uncle, Edward duke wiikim'C
of Somerset, governor of his person, and protector of all his realms, dominions, and iV.ap.2o.'
subjects, and other of his privy council ; considering that his highness hath not only
cure and charge of the defence of his realms and dominions, as a king, but also as a u.°N. a Se-
christian king, and supreme head of the church of England and Ireland, a desire, will, o°rigSof
and charo-e, to lead and instruct his people, to him committed of God, in such rites, Ed.'oxon.
ways, and customs, as might be acceptable to God, and to the further increase of good EBibiioth.
living and virtue ; and that his subjects, now having a more perfect and clear light of i^iS.
the gospel and true word of the Lord, through the infinite clemency and mercy of
Almighty God by the hands of his majesty, and his most noble father of famous memory,
promulgate, shewed, declared, and opened unto them, should and ought thereby in all
good works and virtues increase, be more forward, and diligent, and plentiful; as in
listing, prayer, and alms-deeds, in love, charity, obedience, and other such good works
commanded to us of God in his holy scripture :
Yet his highness is advertised and informed, that divers of his subjects be not only
to all these more slow and negligent, but rather contemners and dcspisers of such good
and godly acts and deeds; to the which if they were of their own minds bent and
inclined, they needed not by outward and princely power be appointed and commanded.
But forsomuch as at this time now alate, more than at any other time, a great part of
his subjects do break and contemn that abstinence, which of long time hath been used in
this his majesty's realm upon the Fridays and Saturdays, and the time commonly called
Lent, and other accustomed times ; his highness is constrained to see a convenient order
herein set and appointed : not minding thereby that his subjects should think any differ
ence to be in the days or meats, or that the one should be to God more holy, more pure,
or more clean, than the other ; for all days and all meats be of one and equal purity,
cleanness, and holiness, that we should in them, and by them, live to the glory of God,
and at all times, and for all meats, give thanks unto him, of the which none can defile us
at any time, or make us unclean, being Christian men, to whom all things be holy and
pure, so that they be not used in disobedience and vice : but his majesty hath allowed
and approved the days and times before accustomed to be continued and still observed
here in this church of England ; both that men should on those days abstain and forbear
their pleasures, and the meats wherein they have more delight, to the intent to subdue
their bodies unto the soul and spirit; unto the which to exhort and move men is the
office of a good and godly head and ruler ; and also for worldly and civil policy certain
508 APPENDIX. [1548.
days in the year to spare flesh, and use fish, for the benefit of the commonwealth and
profit of his majesty's realm ; whereof many be fishers, and men using that trade of
living unto the which this realm on every part environed with the seas, and so plentiful
of fresh waters, doth easily minister occasion ; to the great sustenance of this his highness's
people : so that hereby both the nourishment of the land might be increased by saving
flesh, and specially at the spring time, when Lent doth commonly fall, and when the
most common and plenteous breeding of flesh is ; and also, divers of his loving subjects
have good livings, and get great riches thereby, in uttering and selling such meats as the
sea and fresh water doth minister unto us; and this his majesty's realm hath more
plenty of ships, boats, crays, and other vessels, by reason of those which by hope of
lucre do follow that trade of living.
Wherefore, his majesty, having consideration, that where men of their own minds
do not give themselves, so oft as they should do, to fasting, a common abstinence may
and should be by the prince enjoined and commanded; and having an eye and mind
to the profit and commodity of his realm and subjects, and to a common and civil
policy, hath willed and commanded, and by these presents doth will and command,
by the advice aforesaid, all manner of person and persons, of what estate, degree, or
condition he or they be, (other than such as already be, or hereafter shall be excused
by law, or licensed or authorised sufficiently to the contrary,) to observe and keep from
henceforth such fasting days, and the time commonly called Lent, in abstaining from
all manner of flesh, as heretofore in this realm hath been most commonly used and
accustomed : upon pain that whosoever shall, upon any day heretofore wont to be
fasted from flesh, and not by the king's highness or his predecessors abrogate and
taken away, eat flesh contrary to this proclamation, shall incur the king's high indig
nation, and shall suffer imprisonment, and be otherwise grievously punished, at his
majesty's will and pleasure.
And further the king's highness, by the advice aforesaid, straitly chargeth and com-
mandeth all mayors, bailiffs, and other head-officers and rulers of cities and towns, and
all justices of peace in the shires where they be in commission, to be attendant and
diligent to the execution of this proclamation; in committing to prison the offenders
contrary to this proclamation1, upon sufficient proof thereof by two sufficient witnesses,
before them had and made, there to remain during the king's pleasure, according to
the true purport, effect, and meaning of the same ; as they tender the king's majesty's
will and pleasure, and will answer the contrary at their peril.
And where the late king of most famous memory, father to his highness, hath
given divers years licence to his subjects in the time of Lent to eat butter, cheese,
and other meats, commonly called white meats; the king's highness, by the advice
aforesaid, considering the same to have been done not without great considerations,
doth give likewise licence and authority to all his loving subjects from henceforth freely
for ever in the time of Lent, or other prohibited times by law or custom, to eat
butter, eggs, cheese, and other white meats, any law, statute, act, or custom to the
contrary notwithstanding.
XXIX. A Proclamation against those that do innovate, alter, or leave undone any Rite
or Ceremony in the Church, of their private authority ; and against them which
preach icithout licence- Set forth the Qth day of February, in the second year of
the King's Majesty's most gracious reign. [1548.]
THE King's Majesty, by the advice of his most entirely beloved uncle, the duke
of Somerset, governor of his most royal person, and protector of all his realms, do-
HIi'rnefRef minions, an(^ subjects, and others of his council; considering nothing so much to tend
voi.ii.pt.ii. t0 the disquieting of this realm, as diversity of opinions, and variety of rites and
i. NO. 22. ceremonies concerning religion and worshipping of Almighty God; and therefore studying
Ed. oxon. aii the ways and means which can be to direct this church, and the cure committed
To the proclamation. Strype.]
1548.] APPENDIX. 509
to his highness, in one and most true doctrine, rite, and usage ; yet is advertised, that iffi». EX
certain private curates, preachers, and other laymen, contrary to their bounden duty "in."
of obedience, do rashly attempt, of their own and singular wit and mind, in some !c7iPMem.
parish churches, and otherwise, not only to persuade the people from the old and ^Re^osF-1' "'
accustomed rites and ceremonies, but also themselves bringeth in new orders every if21[,0pj?rigt"
one in their church, according to their fantasies ; the which, as it is an evident token X£^822.<L
of pride and arrogance, so it tendeth both to confusion and disorder, and also to the Ubi supra'
high displeasure of Almighty God, who loveth nothing so much as order and obedi
ence : Wherefore his majesty straitly chargeth and commandeth, that no manner of
person, of what estate, order, or degree soever he be, of his private mind, will, or fantasy,
do omit, leave undone, change, alter, or innovate any order, rite, or ceremony com
monly used and frequented in the church of England, and not commanded to be left
undone at any time in the reign of our late sovereign lord, his highness' father, other
than such as his highness, by the advice aforesaid, by his majesty's visitors, injunc
tions, statutes, or proclamations, hath already, or hereafter shall command to be omitted,
left, innovated, or changed; but that they be observed after that sort as before they
were accustomed, or else now sith prescribed by the authority of his majesty, or by
the means aforesaid, upon pain, that whosoever shall offend contrary to this proclama
tion, shall incur his highness's indignation, and suffer imprisonment and other grievous
punishment, at his majesty's will and pleasure. Provided always, that for not bearing
a candle upon Candlcmass-day ; not taking ashes upon Ash- Wednesday ; not bearing
palm upon Palm-Sunday ; not creeping to the cross ; not taking holy bread or holy
water; or for omitting other such rites and ceremonies concerning religion and the use
of the church, which the most reverend father in God, the archbishop of Canterbury,
by his majesty's will and commandment, with the advice aforesaid, hath declared, or
hereafter shall declare, to the other bishops2, by his writing under seal, as heretofore
hath been accustomed, to be omitted or changed, no man hereafter be imprisoned, nor
otherwise punished ; but all such things to be reputed for the observation and following
of the same, as though they were commanded by his majesty's injunctions. And to
the intent that rash and seditious preachers should not abuse his highness's people,
it is his majesty's pleasure, that whosoever shall take upon him to preach openly in
any parish church, chapel, or any other open place, other than those which be licensed
by the king's majesty, or his highness' visitors, the archbishop of Canterbury, or the
bishop of the diocese where he doth preach, except it be bishop, parson, vicar, dean,
warden, or provost, in his or their own cure, shall be forthwith, upon such attempt
and preaching, contrary to this proclamation, be committed to prison, and there remain
until such time as his majesty, by the advice aforesaid, hath taken order for the further
punishment of the same. And that the premises should be more speedily and dili
gently done and performed, his highness giveth straitly in commandment to all justices
of peace, mayors, sheriffs, constables, headboroughs, churchwardens, and all other his
majesty's officers and ministers, and rulers of towns, parishes, and hamlets, that they
be diligent and attendant to the true and faithful execution of this proclamation, and
every part thereof, according to the intent, purport, and effect of the same. And
that they of their proceedings herein, or, if any offender be, after they have committed
the same to prison, do certify his highness the lord protector, or his majesty's council,
with all speed thereof accordingly, as they tender his majesty's pleasure, the wealth
of the realm, and will answer to the contrary at their uttermost perils.
God save the King.
XXX. Mandatum ad amovcndas et delendas Imagines.
THOMAS, permissione divina Cantuariensis archiepiscopus, totius Anglia? primas et wnkms*
metropolitanus, per illustrissimum in Christo principem et dominum nostrum dominum iv.r-22.Kx
Edvardum Sextum Dei gratia Anglia?, Francia?, et Hiberniae Regem, Fidei Defcnsorem, "32. a.an'
et in terra Ecclesice Anglicana? et Hibernia? supremum caput, suflicienter et legitime
[2 Via. Letter CCLXXXI. p. 417.]
510 APPENDIX.
auctorizatus ; vcncrabili confratri nostro domino Edmundo eadem pcrmissione Londoni-
ensi episcopo, vestrove vicario in spiritualibus generali et official! principal!, saluteni
et fraternam in Domino caritatcm. Litcras missivas clarissimorum et prudentissimoruni
dominonim dc private consilio sure rcgia1 majestatis nianibus subscriptas, nobis inscriptas
ct dircctas, nnper reccpimus, tcnorem subsequcntcm complcctentcs.
After our right hearty recommendations1 to your good lordship, where now of late,
TT-X* Ed *n ^1C Ding's majesty's visitation, among other godly injunctions commanded to be
Land. is«3. generally observed through all parts of this his highness' realm, one was set forth for
ofRef.voi. ' the taking down of all such images as had at anytime been abused with pilgrimages,
API? Book i. offerings, or censings2: albeit that this said injunction hath in many parts of the realm
i87-ij»PIKd. been well and quietly obeyed3 and executed, yet in many other places much strife and
contention hath risen, and daily riseth, and more and more increaseth about the exe-
cution of the same ; some men being so superstitious, or rather wilful, as they would
Lon5:5iC7od' b7 tneir good wills retain a11 sucl1 images still, although they have been most mani
festly abused ; and in some places also the images, which by the said injunctions were
taken down, be now restored and set up again; and almost in every place is con
tention for images, whether they have been abused or not ; and whiles these men go
about on both sides4 contentiously to obtain their minds, contending whether this5 or
that image hath been offered unto, kissed, censed, or otherwise abused, parties have
in some places been taken, in such sort as further inconvenience is very like to ensue,
if remedy be not provided in time6 : considering therefore that almost in no places of
this realm7 is any sure quietness, but where all images be wholly taken away8 and
pulled down already; to the intent that all contention in every part of this realm
for this matter may be clearly taken away, and that the lively images of Christ should
not contend for the dead images, which be things not necessary, and without which
the churches of Christ continued most godly for many years; we have thought good
to signify unto you, that his highness's pleasure, with the advice9 and consent of us
the lord protector and the rest of the council, is, that immediately upon the sight
hereof, with as convenient diligence as you may, you shall not only give order that
all the images remaining in any church or chapel within your diocese be removed
and taken away, but also by your letters signify unto the rest of the bishops within
your province his highness' pleasure10 for the like order to be given by them and every
of them within their several dioceses: and in the execution thereof we require both
you and the rest of the bishops foresaid11, to use such foresight as the same may be
quietly done with as good satisfaction of the people as may be. Thus fare your good
lordship well12. From Somerset Place, the twenty-first of February, 1547. [1548.]
Your lordship's assured friends13, E. Somerset, Jo. Russell, Henricus Arundell, T.
Seymour, Anthony Wyngefelde, William Pagett.
Quibus quidem literis pro nostro erga suam regiam majestatem officio, uti decet,
obtemperare summopere cupientes, vestras fraternitati tenore prasentium committimus'
et regiae majestatis vice et nomine, quibus in hac parte fungimur, mandamus, quatenus
attento diligentcr literarum hujuscemodi tenore, omnibus et singulis confratribus
coepiscopis nostris, et ecclesia? nostraa Christi Cantuariensis suffraganeis, cum ea qua
poteritis celeritate accommoda pracipiatis, ut ipsorum singuli in suis cathedralibus,
necnon civitatum et diocesium suarum parochialibus ccclesiis, exposito publice literarum
hujuscemodi tenore, omnia et singula in literis prainsertis comprehensa, dcducta et
descripta, quatenus eos concernunt, in omnibus ct per omnia exequi et perimpleri sedulo
et accurate curent, et fieri non postponant; sicque a vobis, frater carissime, in eivitate
et diocesi vestris London' per omnia fieri et perimpleri volumus et mandamus. Dat'
t1 Hearty commendations. Foxe and Burnet.J I of this realm Foxe ]
2 Vid" suPra> P- 4<J'<'-1 [" Be clean taken away. Foxe.]
1 Been quietly obeyed. Foxe.] p With advice> Burnet.]
f'o This his highness' pleasure. Burnet and
[a Whether this image. Id.] | Foxe.]
[6 Further inconveniences be like to ensue, if [u Rest of the said bishops. Burnet and Foxe.]
remedy be not found in time. Id.] [12 Lordship heartily well. Foxe.]
[7 No places of the realm. Burnet. No place [13 Assured loving friends. Id.]
1548.] APPENDIX. 511
in manerio nostro do Lambchithe vigcsimo quarto die mensis Februarii, anno Domini,
juxta computationcm ccclcshe Anglicans?, 1547, 8, et nostrae consccrationis anno decimo
quinto.
XXXI. Letter Missive from the Council to the Bishops of the Realm concerning
the Communion to le ministered in loth Kinds.
AFTER our most hearty commendations unto 'your lordship. Where in the parlia-
ment lately holden14 at Westminster it was, amongst other things, most godly established, vo"civ!p.3i.
that, according to the first institution and use of the primitive church, the most holy and^ionSf
sacrament of the body and blood of our Saviour Jesus Christ should be distributed to S,tsi.pfci.
the people under the kinds of bread and wine: according to the effect whereof, the Lc
king's majesty, minding, with the advice and consent of the lord protector's grace, and
thc^rcst of the council, to have the said statute well executed in such sort, or like as
is agreeable15 with the word of God, (so the same may be also faithfully and reverently
received of his most loving subjects, to their comforts and wealth,) hath caused sundry
of his majesty's most grave and well learned prelates, and other learned men in the
scripture16, to assemble themselves for this matter; who, after long conference together,
have with deliberate advice finally agreed upon such an order to be used in all
places of the king's majesty's dominions, in the distribution of the said most holy
sacrament, as may appear to you by the book thereof, which we send herewith unto
you: albeit, knowing your lordship's knowledge in the scriptures, and earnest good
will and zeal to the setting forth of all things according to the truth thereof, we be well
assured you will of your own good-will, and upon respect to your duty, diligently set
forth this most godly order here agreed upon, and commanded to be used by the
authority of the king's majesty ; yet, remembering the crafty practice of the devil, who
ceaseth not, by his members, to work by all ways and means the hinderance of all
godliness ; and considering furthermore that a great number of the curates of the realm,
either for lack of knowledge cannot, or for want of good mind will not, be so ready
to set forth the same as we would wish, and as the importance of the matter and
their own bounden duty requireth I7 ; we have thought good to pray and require your
lordship, and nevertheless in the king's majesty our most dread lord's name to com
mand you, to have an earnest diligence and careful respect both in your own person
and by all your officers and ministers ; also to cause these books to be delivered to
every parson, vicar, and curate, within your diocese, with such diligence as they may
have sufficient time well to instruct and advise themselves for the distribution of the
most holy communion according to the order of this book before this Easter time;
and that they may by your good means be well directed to use such good, gentle,
and charitable instruction of their simple and unlearned parishioners, as may be to
all their good satisfactions as much as may be: praying you to consider, that this
order is set forth to the intent there should be in all parts of the realm, and among
all men, one uniform manner quietly used; the execution whereof, like as it shall
stand very much in the diligence of you and others of your vocation, so do we eftsoons
require you to have a diligent respect thereunto, as ye tender the king's majesty's
pleasure, and will answer for the contrary. And thus we bid your lordship right heartily
farewell. From Wcstm', the thirteenth of March, 1548.
Your lordship's loving friends,
THO. CANTERBURY, ANTHONY WINGFIELD,
R. RICH, WILLIAM PETRE,
QJOIIN RUSSELL,18] WlL. SAINT JOHN,
EDWARD NORTH, HENRY ARUNDELL.
EDWARD WOOTON,
[H Late holden. Foxe.]
[15 As it is agreeable. Id.]
[16 In the Scriptures. Id.]
[17 Duties requireth. Id.]
f U1 This name is omitted in Wilkins' Ccn cilia.]
512 APPENDIX. [1548.
XXXII. A Letter sent to all those Preachers which the Kings Majesty hath licensed
to preach, from the Lord Protectors Grace and other of the Kings Majesty's most
honourable Council, the 13tk day of May, in the second year of the reign of our
Sovereign Lord, King Edward the Vlth. Q1548.]
AFTER our right hearty commendations : as well for the conservation of the quiet-
Bumct-sfiS." ness an(* S00(l or(^er °^ ^ie king's majesty's subjects, as that they should not by evil
ofRef. Vol. and unlearned preachers be brought unto superstition, error, or evil doctrine, or other-
Apn.Book wisc he made stubborn and disobedient to the king's majesty's godly proceedings, his
PP. \m— 192. highness, by our advice, hath thought good to inhibit all manner of preachers, who
1829. x have not such licence as in the £ame proclamation is allowed, to preach, or stir the
people in open and common preaching of sermons, by any means ; that the devout and
godly homilies might the better in the mean while sink into his subjects' hearts, and
be learned the sooner, the people not being tossed to and fro with seditious and con
tentious preaching, while every man, according to his zeal, some better some worse,
goeth about to set out his own fantasy, and to draw the people to his opinion.
Nevertheless it is not his majesty's mind hereby clearly to extinct the lively teaching
of the word of God by sermons made after such sort, as for the time the Holy Ghost
shall put into the preacher's mind, but that rash, contentious, hot, and undiscreet
preachers should be stopped; and that they only which be chosen and elect, be dis
creet and sober men, should occupy that place, which was made for edification, and
not for destruction ; for the honour of God, and peace and quietness of conscience to
be set forward, not for private glory to be advanced ; to appease, to teach, to instruct
the people with humility and patience, not to make them contentious and proud; to
instil into them their duty to their heads and rulers, obedience to laws and orders,
appointed by the superiors who have rule of God, not that every man should run be
fore their heads have appointed them what to do, and that every man should choose
his own way in religion : the which thing yet being done of some men, and they being
rather provoked thereto by certain preachers, than dehorted from it, it was necessary
to set a stay therein. And yet, forasmuch as we have a great confidence and trust
in you, that you will not only preach truly and sincerely the word of God, but also
will use circumspection and moderation in your preaching, and such godly wisdom
as shall be necessary and most convenient for the time and place, we have sent imto
vou the king's majesty's licence to preach ; but yet with this exhortation and admo
nishment, that in no wise you do stir and provoke the people to any alteration or
innovation, other than is already set forth by the king's majesty's injunctions, homilies,
and proclamations; but contrarywise, that you do in all your sermons exhort men to
that which is at this time more necessary; that is, to the emendation of their own
lives, to the observance of the commandments of God, to humility, patience, and obe
dience to their heads and rulers : comforting the weak, and teaching them the right
way, and to flee all erroneous superstitions, as the confidence in pardons, pilgrimages,
beads, religious images, and other such of the bishop of Rome's traditions and super
stitions, with his usurped power; the which things be here in this realm most justly
abolished : and straitly rebuking those, who of an arrogancy and proud hastiness will
take upon them to run before they be sent, to go before the rulers, to alter and change
things in religion without authority ; teaching them to expect and tarry the time which
God hath ordained to the revealing of all truth, and not to seek so long blindly and
hidlings after it, till they bring all orders into contempt. It is not a private man's
duty to alter ceremonies, to innovate orders in the church ; nor yet it is not a preacher's
part to bring that into contempt and hatred, which the prince doth either allow, or
is content to suffer. The king's highness, by our advice, as a prince most earnestly
given to the true knowledge of God, and to bring up his people therein, doth not
cease to labour and travail by all godly means that his realm might be brought and
kept in a most godly and Christian order, who only may and ought to do it. Why
should a private man, or a preacher, take this royal and kingly office upon him ;
and not rather, as his duty is, obediently follow himself, and teach likewise others
to follow and observe, that which is commanded? What is abolished, taken away,
1548.] APPENDIX. 513
reformed, and commanded, it is easy to see by the acts of parliament, the Injunctions,
Proclamations, and Homilies ; the which things most earnestly it behoveth all preachers
in their sermons to confirm and approve accordingly: in other things which be not
yet touched, it behoveth him to think, that either the prince doth allow them, or
else suffer them; and in those it is the part of a godly man, not to think himself
wiser than the king's majesty and his council, but patiently to expect and to con
form himself thereto, and not to intermeddle further to the disturbance of a realm,
the disquieting of the king's people, the troubling of men's consciences, and disorder of
the king's subjects.
These things we have thought good to admonish you of at this time, because we
think you will set the same so forward in your preaching, and so instruct the king's
majesty's people accordingly, to the most advancement of the glory of God, and the
king's majesty's most godly proceedings, that we do not doubt but much profit shall
ensue thereby, and great conformity in the people, the which you do instruct : and
so we pray you not to fail to do; and having a special regard to the weakness of
the people what they may bear, and what is most convenient for the time, in no case
to intermeddle in your sermons, or otherwise, with matters in contention or contro-
version, except it be to reduce the people in them also to obedience, and following
of such orders as the king's majesty hath already set forth, and no others; as the
king's majesty's and our trust is in you, and as you tender his highness' will and
pleasure, and will answer to the contrary at your peril.
Fare you well.
Printed at London^ June 1, 1548.
XXXIII. A Proclamation for the Inhibition of all Preachers; the second of Edward
the Vlth, September 23.
WHEREAS of late, by reason of certain controversious and seditious preachers, the Fuller's
king's majesty, moved of tender zeal and love which he hath to the quiet of his of Britain,
subjects, by the advice of the lord protector, and other his highness' council, hath "
by proclamation inhibited and commanded, that no manner of person, except such as
was licensed by his highness, the lord protector, or by the archbishop of Canterbury, leV
should take upon him to preach in any open audience, upon pain in the said pro- J£j
clamation contained, and that upon hope and esperance * that those being chosen and IV-
elect men should preach and set forth only to the people such things, as should be
to God's honour and the benefit of the king's majesty's subjects; yet nevertheless his
highness is advertised, that certain of the said preachers so licensed, not regarding
such good admonitions as hath been by the lord protector and the rest of the council
on his majesty's behalf by letters or otherwise given unto them, have abused the said
authority of preaching, and behaved themselves irreverently and without good order
in the said preachings, contrary to such good instructions and advertisements as were
given unto them ; whereby much contention and disorder might rise and ensue in this
his majesty's realm : wherefore his highness, minding to see very shortly one uniform
order throughout this his realm, and to put an end of all controversies2 in religion, so
far as God shall give3 grace, (for which cause at this time certain bishops, and notable
learned men, by his highness' commandment are congregate,) hath by the advice
aforesaid thought good, although certain and many of the said preachers so before
licensed have behaved themselves very discreetly and wisely, and to the honour of
God and to his highness' contentation ; yet at this present, and until such time as
the said order shall be set forth generally throughout his majesty's realm, to inhibit,
and by these presents doth inhibit4 generally, as well the said preachers so before
licensed, as all manner of persons whosoever they be, to preach in open audience in
the pulpit or otherwise, by any sought colour or fraud, to the disobeying of this com
mandment; to the intent that the whole clergy in this mean space might apply
f1 Assurance. Wilkins.j
[2 To all controversies. Id.]
[3 God should give. Id.]
L4 Do inhibit. Id.J
QCRANMER, II.]
514 APPENDIX. [1548.
themselves to prayer to Almighty God for the better achieving of the same most
godly intent and purpose ; not doubting but that also his loving subjects in the mean
time will occupy themselves to God's honour, with due prayer in the church and
patient hearing of the godly Homilies heretofore set forth by his highness' Injunctions
unto them; and so endeavour themselves that they may be the more ready, witli
thankful obedience, to receive a most quiet, godly, and uniform order to be had
throughout all his said realms and dominions : and therefore hath willed all his loving
officers and ministers, as well justices of peace as mayors, sheriffs, bailiffs, constables,
or any other his officers, of what estate, degree, or condition soever they be, to be
attendant upon this proclamation and commandment, and to see the infringers or
breakers thereof to be imprisoned, and his highness or the lord protector's grace, or
his majesty's council, to be certified thereof immediately, as they tender his majesty's
pleasure, and will answer to the contrary at their peril.
XXXIV. Of Unwritten Verities1.
when the Holy Ghost descended upon the apostles and
A^osf'?' Disciples °f Christ, they received such grace and ghostly knowledge, that they had forth-
of originals, with the gift of the understanding of scripture, to speak in the tongues of all men ; and
410—415. also that, upon whomsoever they laid their hands, the Holy Ghost should descend upon
1822. EX" them. And thereupon they by their preaching and good doctrine converted in short time
D. Episc. ' great multitudes of people unto the faith of Christ. And after that, divers blessed men,
in strength of the faith, wrote the life, miracles, doctrine, passion, death, and resurrec
tion of our master Christ : but four of those writings were only received by all the
whole church of Christ, that is to say, of Matthew, Mark, Luke, and John. And they
received them to be of such authority, that it should not be lawful to any man, that
would confess Christ, to deny them. And they were called " The four gospels of Christ."
And the Epistles of Paul, the Acts of the Apostles, the Epistles that be called canonic,
and the Apocalypse, were received to be of like authority as the gospels were. And thus
by assent as well of the people as of the clergy, was the new Testament affirmed to be of
such authority as it is now taken to be of, and as it is of indeed. So that it is not
lawful to deny any thing that it affirmeth, ne to affirm any thing that it denieth. And
it is no marvel though it be taken to be of such strength. For it was authorised,
when the people that were newly converted to the faith were full of grace and of devo
tion, replenished with virtues, desiring alway the life to come, and the health of their
own souls and of their neighbours.
Then also were blessed bishops, blessed priests, and other blessed persons of the
clergy. And what could such men ask of God right wisely, that should be denied them ?
And who may think but that they and all the people, at the said authorising of the
scripture, prayed devoutly for the assistance of the Holy Ghost, that they might have
grace to authorise such as should be to his honour, to the increase of his faith, and to the
health of the souls of all his people ?
The time also that this authorising of the new Testament, and the gathering it
together was made, was, as I suppose, the time of the most high and gracious shedding
out of the mercy of God into the world, that ever was from the beginning of the world
unto this day: and I mean the time that was from the incarnation of Christ unto the
said authorising of the new Testament was accomplished. For in part of that time our
Lord was here himself in bodily presence, preaching and teaching his laws, gathering
and choosing his apostles and disciples, that should teach and preach his laws, when
he was gone : which they did not only by word, but also by good examples, that yet
remain unto this day. So that all that time may in manner be called "the golden time."
And not only the new Testament was then received, but also the old Testament. And
by preaching and teaching of these Testaments was the faith of Christ marvellously
increased in many countries.
After all this, by a common speaking among the people, the bishops, priests, and
Vid. supra, p. 5.]
1548.] APPENDIX. 515
other of the clergy, which were as lanterns unto the people, and the special maintainers of
the Christian faith, were called " The church," or men of the church : and under the
colour of that name " church," many of the clergy in process of time pretended that they
might make expositions of scripture, as the universal church of Christ, that is to say, as
the whole congregation of Christian people might. And thereupon, when covetyse and pride
somewhat increased in many of the clergy, they expounded very favourably divers texts
of scripture, that sounded to the maintenance of their honour, power, jurisdiction, and
riches ; and over that take upon them to affirm that they were the " church" that might
not err; and that Christ and his apostles had spoken and taught many things that
were not expressly in scripture, and that the people were as well bound to love them,
and that under like pain, as if they had been expressed in scripture, and called them
'" Unwritten Verities." Whereof I shall, as for an example, recite part.
First, That Christ after his Maundy, and after he had washen the feet of his apostles,
taught them to make holy cream, for ministration of the sacraments ; and that they have
as full authority to do the same, as if it had been contained in scripture, that Christ had
given them power to do it.
That it is a tradition of the apostles, that images ought to be set up.
That the apostles ordained that all faithful people should resort to the church of Rome,
as to the most high and principal church of all other : and yet it cannot be proved by
scripture, ne by any other sufficient authority, that they made any such ordinance.
Also, that the Creed, which is commonly and universally used to be said by the
common people, was made by the twelve apostles : and though the articles thereof are
firmly and stedfastly to be believed of every Christian man, as articles sufficiently proved
by scripture ; yet that they were gathered together by the twelve apostles, and specially
that every one of the apostles made one article, as painters shew that they did, can
not be proved by scripture, ne is it not necessary to be believed for our salvation. And
though it were but a small offence in the people to believe that it were an article necessary
to be believed for our salvation, because the clergy, which be the lanterns and leaders
unto the people, do instruct them that it is so ; and it is neither against the law of
God nor the law of reason but that it may be so ; yet it is a great offence to the
clergy to affirm for certain the thing that is to themselves uncertain ; and therefore it
would be reformed for eschewing of offences unto the clergy.
Also, that the people shall pray into the east is not proved by scripture. And
yet they say, that by the tradition of the apostles it is to be believed.
Also, that our lady was not born in original sin.
That she was assumpt into heaven, body and soul.
All these, and many others, divers of the clergy call " Unwritten Verities," left in
the world by the tradition and relation of the apostles, which (as they say) the people
are bound to believe as well as scripture : for they say, that sith no man were bound
to believe scripture, but because the church saith, This is scripture ; so they say, that in
the things before rehearsed, the church witnesseth them to be true ; and that the people
have assented to them many years ; wherefore it is not lawful to doubt at them, ne to
deny them. To this reason it may be answered, that if it can be proved by as good and
as high authority, that these things were left in the world by the tradition and relation of
the apostles, as the authorising of scripture was, that then they are to be believed as
verily as scripture : but if they be witnessed to be so by some bishops and priests, and
some other of the clergy only, or that they be witnessed to be so by decrees and laws
made by bishops of Rome, and by the clergy of Rome, or by opinion of doctors only ;
then no man is bound to accept them, ne believe them, as they are bound to believe scrip
ture. For scripture, as it is said before, was authorised by the whole church of God, and
in the most elect and most gracious time that of likelihood hath been sith the begin
ning of Christ's church. And if it be said that many of the said opinions have been
affirmed and approved by general councils, in whom no error may be presumed ; it may
be answered, that though the church gathered together in the Holy Ghost may not err in
things pertaining to the faith, that yet, forasmuch as some general councils have been
gathered, and not by the power of kings and princes that be heads of the church, and
that laws have been also made at such general councils, of divers things which have not
33—2
516 APPENDIX. [1548.
pertained to the faith, but to the maintenance of the authority or profit of the clergy, or
of such articles as are before rehearsed, that they call "Unwritten Verities," which
undoubtedly pertain not merely to the faith ; that it may therefore be lawfully doubted
whether such councils were gathered in the Holy Ghost or not ; and whether they erred
in their judgments or not. And it is no doubt but that in some general councils they
have done so indeed.
And I suppose that there be but few matters more necessary ne more expedient for
kings and princes to look upon, than upon these unwritten verities, and of making of
laws by the clergy. For if they be suffered to maintain that there be any verities which
the people are bound to believe, upon pain of damnation, beside scripture, it will persuade
partly an insufficiency in scripture; and thereupon might follow great dangers many
ways. And if it were admitted that the clergy might be received to affirm that there be
such verities beside scripture, yet they could not prove them. For if they would in proof
thereof say, that the apostles first taught those verities, and that they have so continued
from one to another unto this day, and shew none other authority thereof but that ;
then all the saying may as lightly be denied as it was affirmed, and with as high autho
rity. And if they will further attempt to approve it by laws made by the bishops of
Home, and by the clergy at Rome, yea, or by laws and decrees made at general councils ;
yet these laws and decrees may be lawfully doubted at, as before appeareth. So that
they cannot by reason thereof drive any necessity of belief into any person.
Wherefore kings and princes, that have received of God the high power and charge
over the people, are bound to prohibit such sayings upon great pains ; and not to suffer
a belief to be grounded upon things uncertain.
But yet if some of the said articles, that be called " Unwritten Verities," were suffered
to continue as things that be more like to be true than otherwise, and no necessity of
belief to be derived thereupon ; I suppose verily it might well be suffered that they
should stand still, not prohibit : as it is of that article, that the twelve apostles made
the creed; that it is good to pray into the east; that our lady was not born in ori
ginal sin ; that she was assumpted body and soul. And therefore if it were ordained by
kings and princes that no man, upon pain to be taken as a breaker of the quietness of the
people, should deny any of the said articles, it were well done to keep unity among the
people. But divers realms may order such things diversely, as they shall seem conve
nient, after the disposition of the people there. For they be but things indifferent to be
believed, or not believed, and are nothing like to scripture, to the Articles of the Faith?
the Ten Commandments, ne to such other moral learnings, as are merely derived out
of scripture : for they must of necessity be believed and obeyed of every Christian man.
For, after St Paul, ad Ephes. iv., there must be " one God, one faith, and one baptism."
But to suffer them to stand as " Unwritten Verities" that may not be denied, and to have
their authority only by laws made by the clergy, it seemeth dangerous. For it might
cause many of the clergy to esteem more power in the clergy than there is indeed. And
that might lift many of them into a higher estimation of themselves than they ought to
have : whereby might follow great danger unto the people. For as long as there be
disorders in the clergy, it wilt be hard to bring the people to good order.
And all this that I have touched before may be reformed, without any rebuke to the
clergy that now is. For the pretence of such " Unwritten Verities," ne yet of making of
laws, to bind kings and princes and their people, ne yet that both powers, that is to say,
spiritual and temporal, were in the clergy, began not in the clergy that now is, but in
their predecessors.
And as to the said other pretensed Unwritten Verities ; that is to say, that all men
should resort to Rome, as to the most high and principal church ; and that it is a tradi
tion and unwritten verity that images ought to be set up ; it were well done that they
and such other opinions, whereby pride, covetyse, or vain glory might spring hereafter,
•were prohibit by authority of the parliament upon great pains. And as to the said
Unwritten Verity, that holy cream should be made after the Maundy; it pertaineth only
to them that have authority to judge whether it be an Unwritten Verity or not, and to
judge also, what is the very authority for making that cream. And therefore I will no
further speak of that matter at this time.
1549.]
APPENDIX.
517
XXXV. 1. Preface to the Book of Common Prayer^ 1549. 2. Of Ceremonies.
3. Preface to the Ordination Services^ 1550.
1. Preface to the Book of Common Prayer1.
THERE was never any thing by the wit of man so well devised, or so surely esta- Liturgies of
Wished, which (in continuance of time) hath not been corrupted ; as (among other things) A.D. ^549".
it may plainly appear by the common prayers in the church, commonly called Divine SSrk. BOC.
Service ; the first original and ground whereof if a man would search out by the ancient
fathers, he shall find that the same was not ordained, but of a good purpose, and for a
great advancement of godliness. For they so ordered the matter, that all the whole
bible (or the greatest part thereof) should be read over once in the year; intending
thereby, that the clergy, and specially such as were ministers of the congregation, should
(by often reading and meditation of God's word) be stirred up to godliness themselves,
and be more able also to exhort other by wholesome doctrine, and to confute them that
were adversaries to the truth : and further, that the people, by daily hearing of holy
scripture read in the church, should continually profit more and more in the knowledge of
God, and be the more inflamed with the love of his true religion. But these many years
passed, this godly and decent order of the ancient fathers hath been so altered, broken,
and neglected, by planting in uncertain stories, legends, responds, verses, vain repetitions,
commemorations, and synodals, that commonly, when any book of the bible was begun,
before three or four chapters were read out, all the rest were unread. And in this sort,
the book of Esaie was begun in Advent, and the book of Genesis in Septuagesima ; but
they were only begun, and never read through. After a like sort were other books of
holy scripture used. And moreover, whereas St Paul would have such language spoken
to the people in the church, as they might understand and have profit by hearing the
same ; the service in this church of England (these many years) hath been read in Latin
to the people, which they understood not ; so that they have heard with their ears only,
and their hearts, spirit, and mind, have not been edified thereby. And furthermore, not
withstanding that the ancient fathers had divided the psalms into seven portions, whereof
every one was called a nocturn ; now of late time a few of them have been daily said
(and oft repeated) and the rest utterly omitted. Moreover, the number and hardness of
the rules called the pie, and the manifold changings of the service, was the cause, that to
turn the book only was so hard and intricate a matter, that many times there was more
business to find out what should be read, than to read it when it was found out.
These inconveniences therefore considered, here is set forth such an order, whereby the
same shall be redressed. And for a readiness in this matter, here is drawn out a calendar
for that purpose, which is plain and easy to be understanded ; wherein (so much as may
be) the reading of holy scripture is so set forth, that all things shall be done in order,
without breaking one piece thereof from another. For this cause be cut off anthems,
responds, invitatories, and such like things as did break the continual course of the read
ing of the scripture. Yet because there is no remedy, but that of necessity there must be
some rules, therefore certain rules are here set forth ; which, as they be few in number,
so they be plain and easy to be understanded. So that here you have an order for prayer
(as touching the reading of holy scripture) much agreeable to the mind and purpose of the
old fathers, and a great deal more profitable and commodious than that which of late was
used. It is more profitable, because here are left out many things, whereof some be
untrue, some uncertain, some vain and superstitious ; and is ordained nothing to be read
but the very pure word of God, the holy scriptures, or that which is evidently grounded
upon the same ; and that in such a language and order as is most easy and plain for the
understanding both of the readers and hearers. It is also more commodious, both for the
shortness thereof and for the plainness of the order, and for that the rules be few and easy.
Furthermore, by this order the curates shall need none other books for their public
[l This Preface, as well as that to the form and
manner of making and consecrating archbishops,
&c. (vid. p. 519, infra) are attributed to Cranmer
by Bale. It is doubtful, however, whether he wrote
them, though they had his approbation and sane-
tion.]
518 APPENDIX. [1540.
service, but this book and the bible : by the means whereof the people shall not be at so
great charge for books as in time past they have been.
And where heretofore there hath been great diversity in saying and singing in churches
within this realm; some following Salisbury use, some Hereford use, some the use of
Bangor, some of York, and some of Lincoln; now from henceforth all the whole realm
shall have but one use. And if any would judge this way more painful, because that all
things must be read upon the book, whereas before, by the reason of so often repetition,
they could say many things by heart ; if those men will weigh their labour with the
profit in knowledge which daily they shall obtain by reading upon tho book, they will
not refuse the pain in consideration of the great profit that shall ensue thereof.
And forsomuch as nothing can, almost, be so plainly set forth, but doubts may rise
in the use and practising of the same : to appease all such diversity, (if any arise,) and
for the resolution of all doubts concerning the manner how to understand, do, and execute
the things contained in this book, the parties that so doubt, or diversely take anything,
shall alway resort to the bishop of the diocese, who by his discretion shall take order for
the quieting and appeasing of the same ; so that the same order be not contrary to any
thing contained in this book.
1F Though it be appointed in the afore written Preface, that all things shall be read
and sung in the church in the English tongue, to the end that the congregation may be
thereby edified : yet it is not meant but when men say matins and evensong privately,
they may say the same in any language that they themselves do understand: neither
that any man shall be bound to the saying of them, but such as from time to time,
in cathedral and collegiate churches, parish churches, and chapels to the same annexed,
shall serve the congregation.
2. Of Ceremonies.
Why some be abolished and some retained.
Liturgies of Of such ceremonies as be used in the church, and have had their beginning by the
A.D. 1549. pp. institution of man, some at the first were of godly intent and purpose devised, and yet
Park. soc. at length turned to vanity and superstition : some entered into the church by undiscreet
devotion, and such a zeal as was without knowledge ; and for because they were winked
at in the beginning, they grew daily to more and more abuses, which not only for their
unprofitableness, but also because they have much blinded the people and obscured tho
glory of God, are worthy to be cut away and clean rejected. Other there be, which
although they have been devised by man, yet it is thought good to reserve them still, as
well for a decent order in the church, (for the which they were first devised,) as because-
they pertain to edification, whereunto all things done in the church (as the apostle
teacheth) ought to be referred. And although the keeping or omitting of a ceremony
(in itself considered) is but a small thing ; yet the wilful and contemptuous transgression
and breaking of a common order and discipline is no small offence before God. " Let all
things be done among you" (saith St Paul) " in a seemly and due order." The appoint
ment of the which order pertaineth not to private men : therefore no man ought to take in
hand nor presume to appoint or alter any public or common order in Christ's church,
except he be lawfully called and authorised thereunto. And whereas in this our time tho
minds of men be so diverse, that some think it a great matter of conscience to depart
from a piece of the least of their ceremonies (they be so addicted to their old customs),
and again on the other side, some be so new fangle that they would innovate all thing,
and so do despise the old, that nothing can like them but that is new : it was thought
expedient not so much to have respect how to please and satisfy either of these parties,
as how to please God, and profit them both. And yet, lest any man should be offended
(whom good reason might satisfy), here be certain causes rendered why some of the
accustomed ceremonies be put away, and some bo retained and kept still.
Some are put away, because the great excess and multitude of them hath so increased
in these latter days, that the burden of them was intolerable : whereof Saint Augustine
in his time complained, that they were grown to such a number, that the state of chris-
tian people was in worse case (concerning that matter) than were the Jews. And he
1549.] APPENDIX. 519
counselled that such yoke and burden should be taken away, as time would serve quietly
to do it. But what would St Augustine have said, if he had seen the ceremonies of late
days used among us, whereunto the multitude used in his time was not to be compared ?
This our excessive multitude of ceremonies was so great, and many of them so dark,
that they did more confound and darken, than declare and set. forth Christ's benefits unto
us. And besides this, Christ's gospel is not a ceremonial law (as much of Moses' law
was) ; but it is a religion to serve God, not in bondage of the figure or shadow, but in
the freedom of spirit, being content only with those ceremonies which do serve to a decent
order and godly discipline, and such as be apt to stir up the dull mind of man to the
remembrance of his duty to God by some notable and special signification, whereby he
might be edified.
1F Furthermore, the most weighty cause of the abolishment of certain ceremonies
was, that they were so far abused, partly by the superstitious blindness of the rude and
unlearned, and partly by the insatiable avarice of such as sought more their own lucre
than the glory of God ; that the abuses could not well be taken away, the thing remain
ing still. But now as concerning those persons, which peradventure will be offended
for that some of the old ceremonies are retained still : if they consider, that without some
ceremonies it is not possible to keep any order or quiet discipline in the church, they shall
easily perceive just cause to reform their judgments. And if they think much that any
of the old do remain, and would rather have all devised anew : then such men (grant
ing some ceremonies convenient to be had,) surely where the old may be well used,
there they cannot reasonably reprove the old (only for their age) without bewraying of
their own folly. For in such a case they ought rather to have reverence unto them
for their antiquity, if they will declare themselves to be more studious of unity and
concord, than of innovations and new fangleness ; which (as much as may be with the
true setting forth of Christ's religion) is always to be eschewed. Furthermore, such
shall have no just cause with the ceremonies reserved to be offended : for as those be
taken away which were most abused, and did burden men's consciences without any
cause; so the other that remain are retained for a discipline and order, which (upon just
causes) may be altered and changed, and therefore are not to be esteemed equal with
God's law. And moreover they be neither dark nor dumb ceremonies, but are so set
forth that every man may understand what they do mean, and to what use they do
serve. So that it is not like that they, in time to come, should be abused as the other
have been. And in these all our doings we condemn no other nations, nor prescribe any
thing but to our own people only. For we think it convenient that every country
should use such ceremonies as they shall think best to the setting forth of God's honour
and glory, and to the reducing of the people to a most perfect and godly living, without
error or superstition ; and that they should put away other things, which from time to
time they perceive to be most abused, as in men's ordinances it often chanceth diversely
in diverse countries.
3. Preface Qto "The Form and Manner of making and consecrating of Archbishops,
Bishops, Priests, and Deacons." Printed by Grafton, March 1549-50.]
It is evident unto all men diligently reading holy scripture and ancient authors, that Liturgy of
from the apostles' time there hath been these orders of ministers in Christ's church ; f dJ!'iS>.
bishops, priests, and deacons : which offices were evermore had in such reverent estimation, fci6ku!M
that no man, by his own private authority, might presume to execute any of them,
except he were first called, tried, examined, and known to have such qualities as were
requisite for the same ; and also by public prayer, with imposition of hands, approved
and admitted thereunto. And therefore, to the intent these orders should be continued,
and reverently used and esteemed, in this church of England, it is requisite that no man
(not being at this present bishop, priest, nor deacon) shall execute any of them, except
he be called, tried, examined, and admitted, according to the form hereafter following.
And none shall be admitted a deacon, except he be twenty-one years of age at the least.
And every man which is to be admitted a priest, shall be full twenty-four years old.
And every man which is to be consecrated a bishop, shall be fully thirty years of age.
520
APPENDIX.
[1549
And the bishop knowing, cither by himself or by sufficient testimony, any person to be a
man of virtuous conversation, and without crime, and after examination and trial, finding
him learned in the Latin tongue, and sufficiently instructed in holy scripture, may upon
a Sunday or holy day, in the face of the church, admit him a deacon, in such manner and
form as hereafter followeth.
XXX VI. Three Letters from the Lords of the Council at Windsor to the Lords of
the Council in London '.
Stows
Annals, pp.
597, «. Kd.
Lond. 1516.
1.
MY lords, we commend us most heartily unto you : and where the king's majesty
was informed that you were assembled in such sort as ye do now remain there, was
advised by us, and such other of his council as were here about his person, to send
master secretary Peter unto you with such a message, as whereby might have ensued
the surety of his majesty's person, with preservation of his realm and subjects, and the
quiet both of us and yourselves, as master secretary can declare unto you : his majesty
and we of his council here do not a little marvel that you stay still with you the said
master secretary ; and have not (as it were) vouchsafed to send an answer to his majesty,
neither by him, nor yet by any other. And for ourselves we do much more marvel, and
are right sorry, as we and you have good cause to be, to see the manner of your doings,
bent with force and violence to bring the king's majesty and us to those extremities,
which as we do intend, if you will take none other way but violence, to defend us, as
nature and our allegiance doth bind us, to extremity of death, and put it unto God's
hands, who giveth victory as pleaseth him; so if our reasonable conditions and offers
will take no place, as hitherto none hath been signified unto us from you, nor we do not
understand what ye do require or seek, nor what ye do mean; and that ye speak no
hurt of the king's majesty's person : as touching all other private matters, to avoid the
effusion of Christian blood, and to preserve the king's majesty's person, his realm, and
subjects, ye shall find us agreeable to any reasonable conditions that you will require ;
for we do esteem the king's wealth and tranquillity of the realm more than all other
worldly things, yea, more than our own lives. Thus praying you to send us determinate
answer herein by master secretary Peter, or, if ye will not let him go, by this bearer, we
beseech God to give both you and us grace to determine this matter as may be to God's
honour, the preservation of the king, and the quiet of us all ; which may be, if the fault
be not in you. And so we bid you heartily farewell. From the king's majesty's castle
of Windsor, the 7th day of October, 1549.
«w?«l.s'jH!'
Abp. Cran
mer, Vol.11,
p. 157.
2.
After our hearty commendations unto your good lordships : we have received from
the same a letter by master Hunnings, dated at London yesterday ; whereby you do us
understand the causes of your assembly there; and, charging the lord protector with
the manner of government, require that he withdraw himself from the king's majesty,
disperse the force which he hath levied, and be contented to be ordered according to
justice and reason ; and so you will gladly commune with us, as touching the surety
of the king's majesty's person, and the order of all other things, with such conformity on
that behalf as appertaineth ; and otherwise you must (as you write) make other account
of us than you trust to have cause, and burden (of) us, if things come to extremities.
P Vid. Burnet's Hist, of the Reformation, Vol.
II. Part it. App. Book i. No. 41, p. 261. &c. Ed.
Oxon. 1829. Stow's Annals, pp. 597, 8. Ed. Lond.
1516. Ellis' Original Letters, Istser. Letter CLXXI.
Vol. II. p. 171, &c. " The second of them has been
attributed wholly to the pen of Cranmer by Mr
Turner (Hist. Edw. VI. p. 176) and Mr Todd,
who affirm that 'it breathes all his spirit in its
genuine nature.' Strype also seems to have been
of the same opinion." Jenkyns, Remains of Abp.
Cranmer, Vol. IV. p. 369, n. d.]
J549.] APPENDIX. 521
To the first point, we verily believe, that as bruits, rumours, and reports that your
fordships intended the destruction of the lord protector, induced his grace to fly to the
defence which he hath assembled, excuse your lordships, [who,] hearing that his grace in
tended the like destruction towards you, have been moved to do as you have done ; so
as for lack of understanding one of another's right meaning things be grown to such ex
tremities, as if the saving of the king's majesty's person and the common weal take
not more place in his grace and your lordships than private respect or affairs, you see,
we doubt not, as we do, that both our king, our country, and also ourselves shall, as
verily as God is God, be utterly destroyed and cast away. Wherefore might it please
you, for the tender passion of Jesus Christ, use your wisdom, and temper your deter
mination in such sort, as no blood be shed, nor cruelty used, neither of his grace's
part nor of your lordships' : for, if it come to the point, both you and we are like to
see presently with our eyes that which every vein of all our hearts will bleed to behold.
Wherefore, as true subjects to the king's majesty, as faithful counsellors, though
unworthy counsellors, to his majesty and his realm, and as lamentable petitioners, we
beseech your lordships most humbly, and from the bottom of our hearts, to take pity
of the king and the realm, whereof you be principal members, and to set apart summum
jus, and to use at this time turn bonum et cequum : and think not that this is written for
any private fear or other respect of ourselves, but for that undoubtedly we hear and
know more of this point, with your favours, than you there do know : yea, and how
soever it shall please you to account of us, we are true men to God, to the king, to
the realm, and so will we live and die wheresoever we be ; and in respect of them
three esteem little any other person or thing, no, not our own lives : and having clear
consciences, as to whatsoever ill may follow upon the use of extremity there, that neither
now is nor shall be found fault in us ; and so quieting ourselves we rest.
Now to that you would have the lord protector to do for his part, his grace and we
have communed herein ; and much to our comforts, and yours also, if it shall like you
to weigh the case? who is contented, if you wrill again for your parts use equity, to
put that now in execution which many times he hath declared by his words ; that is
to say, so as the king and the realm may be otherwise well served, he passeth little
for the place he now hath. Mary, he doth consider, that by the king's majesty,
with all your advices and the consents of the nobles of the realm, he was called
to the place, (as appeareth in writing under his majesty's great seal and sign;
whereunto your own hands also, and ours, with all others the lords of the upper
house in the parliament are subscribed ;) and therefore in violent sort to be thus thrust
out against his will, he thinketh it no treasonable. He is here with the king's person,
where his place is to be; and we be here with him, we trust in God, for the good
service of the king, the weal of the realm, and the good acquitting both of his grace
and of your lordships ; which we most heartily desire, and see such hope here thereof,
as, if you be not too sore bent upon the extremities, as is reported, and as equity can
take no place, my lord's grace may live in quiet, and the king's majesty's affairs main
tained in such order as by his majesty's counsellors shall be thought convenient.
Mary, to put himself simply into your hands, having heard as both we and he have,
without first knowledge upon what conditions, it is not reasonable. Life is sweet, my
lords, and they say you seek his blood and his death : which if you do, and may have
him otherwise conformable to reason, and by extremity drive him to seek extremity
again, the blood of him and others that shall die on both sides innocently, shall be by
God justly required at your hands. And when peradventure you would have him
again, upon occasion of service, you shall forthink to have lost him. Wherefore, good
my lords, we beseech you again and again, if you have conceived any such determi
nation, to put it out of your heads, and incline your hearts to kindness and humanity ;
remembering that he hath never been cruel to any of you, and why should you be
cruel to him ? as we trust you be not, whatsoever hath been said, but will shew your
selves as conformable for your parts, as his grace is contented, for the zeal he beareth
to the king and the realm, to be for his part, as this bearer, sir Phillip Hobie, will
declare unto you ; to whom we pray you to give credit, and to return him hither again
with answer hereof. And thus, beseeching the living God to direct your hearts to the
522 APPENDIX. [1549.
making of a quiet end of these terrible tumults, we bid your lordships most heartily
well to fare. From the king's majesty's castle of Windsor, the eight of October, 1549.
3.
cott. MSS. It may like your good lordships, with our most hearty commendations, to understand,
' BBrl-' that this morning sir Phillip Hobbey hath, according to the charge given to him by
Oxon. 1829.
1" your lordships, presented your letters to the king's majesty, in the presence of us and
al* the rest of his majesty's good servants here ; which was there read openly, and also
the others to them of the chamber and of the household, much to their comforts, and
ii. PP. 171—3. ours aiso . and according to the tenours of the same, we will not fail to endeavour
Burnet sHist.
of Reformat, ourselves accordingly.
.A pp. Book i. Now touching the marvel of your lordships, both of that we would suffer the duke of
Ed. Somerset's men to guard the king's majesty's person, and also of our often repeating
the word cruel . . . although we doubt not but that your lordships hath been thoroughly
informed of our estates here, and upon what occasion the one hath been suffered, and
the other proceeded ; yet at our convening together (which may be when and where
please you) we will, and are able to make your lordships such an account, as where
with we doubt not you will be satisfied, if you think good to require it of us. And
for because this bearer, Mr Hobbey, can particularly inform your lordships of the whole
discourse of all things here, we remit the report of all other things to him ; saving that we
desire to be advertised, with as much speed as you shall think good, whether the king's
majesty shall come forthwith thither, or remain still here, and that some of your
lordships would take pain to come hither forthwith. For the which purpose, I the
comptroller will cause three of the best chambers in the great court to be hanged and
made ready. Thus, thanking God that all things be so well acquieted, we commit
your lordships to his tuition. From Windsor, the xth of October, 1549.
Your lordship's assured loving friends,
T. CANT. WILLIAM PAGET.
T. SMITH.
To our very good lords and others of the king's
majesty's privy council at London.
XXXVII. The king's Order, and the Mandate of the Archlishop of Canterbury,
for bringing in Popish Rituals.
THOMAS, pcrmissionc divina Cantuariensis archiepiscopus, totius Anglic primas et
i v^p.'a?. ° ' metropolitanus, per illustrissimum et invictissimum in Christo principem et dominum
craaff.'25.t>. nostrum, dominum Edvardum Sextum, Dei gratia Angliae, Francia?, Hibernige regem, &c.
ad infrascripta sufficienter et legitime fulcitus, dilecto filio archidiacono nostro Cantua-
riensi, seu ejus officiali, salutem, gratiam, ct benedictionem. Literas missivas dicti
metuendissimi domini nostri regis signatas, et nominibus honorabilium virorum domi-
norum consiliariorum suorum in calce earundem subscriptas, signeto suo obsignatas,
nobis inscriptas ct datas, nuper cum honore et reverentia debitis accepimus, tenorem
subsequentem complectcntes ' :
By the king. Right reverend father in God, right trusty and well-beloved, we greet
ii. pt'ii. ' you well. And whereas the book entitled, " The Book of Common Prayers and admi-
No?47.ipn. ' nistration of the Sacraments and other Rites and Ceremonies of the Church, after the
' iy2L). use of the Church of England," was agreed upon and set forth by act of parliament,
and by the same act commanded to be used of all persons within this our realm ; yet
nevertheless we are informed, that divers unquiet and evil-disposed persons, sithence the
apprehension of the duke of Somerset, have noised and bruited abroad that they should
have again their old Latin service, their conjured bread and water, with such like vain
and superstitious ceremonies2, as though the setting forth of the said book had been the
C1 Vid. Strype's Eccl.'Mem. Vol. II. pp. 329-334. Ed. Oxon. 1822.]
[2 Superfluous ceremonies. Burnet.]
1550.] APPENDIX. 523
only act of the said duke : we therefore, by the advice of the body and state of our
privy council, not only considering the said book to be our own act, and the act of the
whole state of our realm assembled together in parliament, but also the same to be
grounded upon holy scripture, agreeable to the order of the primitive church and much
to the re-edifying of our subjects, to put away all such vain expectation of having the
public service, the administration of the sacraments, and other rites and ceremonies
again in the Latin tongue ; which were but a preferment of ignorance to knowledge,
and darkness to light, and a preparation to bring in papistry and superstition again ;
have thought good, by the advice of the aforesaid, to require and nevertheless straitly to
charge and command you, that, immediately upon the sight hereof3, you do command the
dean and prebendaries of the cathedral church, the parson, vicar, or curate, and church
wardens of eveiy parish within your diocese, to bring and deliver unto you or your
deputy, any of them for their church and parish, at such convenient place as you shall
appoint, all antiph oners, missals, grayles, processionals, manuals, legends, pies, portases,
journals, and ordinals, after the use of Sarum, Lincoln, York, or any other private use ;
and all other books of service, the keeping whereof should be a let to the usage of the
said book of Common Prayers : and that you take the same books into your hands, or
into the hands of your deputy, and them so deface and abolish, that they never after
may serve either to any such use as they were provided for, or be at any time a let to
that godly and uniform order which by a common consent is now set forth : and if you
shall find any persons stubborn or disobedient, in not bringing in the said books, according
to the tenour of these our letters, that then ye commit the said person to ward, unto such
time as you have certified us of his misbehaviour. And we will and command you,
that you also search, or cause search to be made, from time to time, whether any book
be withdrawn or hid, contrary to the tenour of these our letters ; and the same book to
receive into your hands, and to use as4 in these our letters we have appointed.
And furthermore, whereas it is come to our knowledge, that divers froward and
obstinate persons do refuse to pay towards the finding of bread and wine for the holy
communion, according to the order prescribed by the said book, by reason whereof the
holy communion is many times omitted upon the Sunday ; these are to will and command
you to convent such obstinate persons before you, and them to admonish and command to
keep the order prescribed in the said book ; and if any shall refuse so to do, to punish
them by suspension, excommunication, or other censures of the church. Fail you not
thus to do, as you will avoid our displeasure. Given under our signet, at our palace
of "Westminster, the 25th of December, the third year of our reign. By the king. In-
scriptio haec est : To the most reverend father in God, our right trusty and well-beloved
counsellor, the archbishop of Canterbury. In calce haac nomina habentur, Thomas
Cantuarien', R. Ryche, Cane', Win. Seint John, J. Russell, H. Dorsett, W. North
ampton.
Nos vero affectantes ex animo domini nostri regis literis et mandatis obtemperare,
volentesque pro nostro erga regiam celsitudinem ofncio in demandatis negotiis omnem
nostram curam et solertem adhibere diligentiam, vobis pro parte suaa majestatis districto
praacipiendo mandamus harum serie, quatenus receptis pra?sentibus, cum omni qua po-
teritis celeritate et diligentia maturis, dilectos filios nostros decanum, canonicos, et
praebendarios ecclesiaB Christi Cantuarien', necnon rectores, vicarios, curatos, plebanos,
ac syndicos et iconicos5 quarumcunque ecclesiarum parochialium nostras dioeceseos Can-
turien' moneatis, hortcmini, et praacipiendo mandetis, quatenus ipsi et eorum quilibet
yel singuli omnes et singulos libros in eisdem literis regiis specifice nominates nobi?,
aut nostro in hac parte commissario vel deputato infra palatium nostrum Cantuarien',
infra novem dies monitionem et intimationem vestras eis fiendas proximo sequentes,
realiter afferant, adducant, et penes nos vel nostrum deputatum hnjuscemodi relinquant
et deponant ; ceteraque omnia et singula in dictis literis descripta perimpleant, exequantur,
et sedulo fieri curent, quatenus eos et eorum quemlibet contingunt vel concernunt ; sicque
vos et vestrum alter sedulo exequatur, sincere perimpleat, et diligenter obediat, qua? ad
vestram in hac parte functionem pro congrua executione literarum pradictarum dignos-
[3 The receipt hereof. Burnet.] f4 To use all in. Id.] [5 " Forte, ceconomos." Wilkins.]
524
APPENDIX.
[1550.
cunttir pertinerc, omnibus mora, dilatione, conniventia, ct fuco penitus remotis, prout
eidem domino nostro regi sub tui et dcputati tui periculo incumbente obtemperare et
respondere velitis, et vult vestrum alter. Et quid in hac parte feceritis, et exequi cura-
veritis, id totum et omne nobis quam citissime significatum iri non postponatis. Bat*
in manerio nostro de Lambithe, decimo quarto die mensis Februarii, anno Domini 1549.
£1550.] et regni dicti invictissimi in Christo principis ct domini nostri Edwardi Sexti
quarto, et nostra? consecrationis decimo septimo.
XXXVIII. The Council's Letter to Bp. Ridley to take down Altars, and place
Communion Tables in their stead.
Foxc'sActs RIGHT reverend father in God, right trusty and well-beloved, we greet you well.
ments, p. 727. And where it is come l to our knowledge that, being the altars within the more part of
Wiikins* the churches of this realm3 already upon good3 and godly considerations taken down,
iv? p.ll65V°L there doth yet remain altars standing in divers others churches, by occasion whereof much
EcciesnRes- variance an(l contention ariseth among sundry of our subjects, which, if good foresight
Ed 'iond? were no^ na(^ might perchance engender great hurt and inconvenience ; we let you wit,
167°- that minding to have all occasion* of contention taken away, which many times groweth
by those and such like diversities, and considering that, amongst other things belonging
to our royal office and cure6, we do account the greatest to be, to maintain the com
mon quiet of our realm ; we have thought good by the advice of our council to require
you, and nevertheless specially to charge and command you, for the avoiding of all matters
of further contention and strife about the standing or taking away of the said altars, to give
substantial order throughout all your diocese, that with all diligence all the altars in every
church or chapel, as well in places exempted, as not exempted, within your said diocese,
be taken down, and in the stead of them a table to be set up in some convenient part
of the chancel, within every such church or chapel, to serve for the ministration of the
blessed communion. And to the intent the same may be done without the offence of
such our loving subjects as be not yet so well persuaded in that behalf as we would6
wish, we send unto you herewith certain considerations7 gathered and collected, that
make for the purpose; the which, and such other as you shall think meet to be set
forth to persuade the weak to embrace our proceedings in this part, we pray you cause
to be declared to the people by some discreet preachers, in such places as you shall
think meet, before the taking down of the said altars ; so as both the weak consciences of
others may be instructed and satisfied as much as may be, and this our pleasure the
more quietly executed. For the better doing whereof, we require you to open the fore-
said considerations in that our cathedral church in your own person, if you conveniently
may, or otherwise by your chancellor, or some other grave8 preacher, both there and
in such other market towns and most notable places of your diocese, as you may think
most requisite.
Given under our signet, at our place of Westminster, the 24th
day of November, the fourth year of our reign.
E. Somerset, Thomas Cant., TV. TViltsher, Jhon TVarwike,
J. Bedford, TV. Northe, E. Clinton, II.TVentworth, T. Ely.
Foxe's Acts
and Monu
ments, p.
1331. Ed.
Lond. 1583.
XXXIX. Reasons why the Lord's Board should rather be after the form of a Table
than of an Altar.
The first reason.
FIRST, the form of a table shall more move the simple from the superstitious opinions
of the Popish mass unto the right use of the Lord's Supper. For the use of an altar is to
t1 Whereas it is come. Heylyn and Wiikins.]
f2 Of the realm. Wiikins.]
[3 Realm, upon good. Heylyn and Wiikins.]
I4 All occasions. Heylyn.]
[5 Care. Heylyn and Wiikins.]
[« Could. Id.]
[7 Vid. No. XXXIX. infra.]
[8 Or other grave. Heylyn and Wiikins.]
1550.] APPENDIX. 525
make sacrifice upon it : the use of a table is to serve for men to eat upon. Now when we
come unto the Lord's board, what do we come for ? To sacrifice Christ again, and to reasons why
crucify him again ; or to feed upon him that was once only crucified and offered up for us ? were «»pre
If we come to feed upon him, spiritually to eat his body, and spiritually to drink his in the church
blood, which is the true use of the Lord's Supper; then no man can deny but the form of altar.
a table is more meet for the Lord's board than the form of an altar.
The second reason.
Item, whereas it is said the Book of Common Prayer maketh mention of an altar ; The second
wherefore it is not lawful to abolish that which that book alloweth ; to this it is thus Amw'e'r to
answered : The Book of Common Prayer calleth the thing whereupon the Lord's Supper
is ministered indifferently a table, an altar, or the Lord's board, without prescription
any form thereoif, either of a table or of an altar : so that whether the Lord's board have
the form of an altar, or of a table, the book of Common Prayer calleth it both an altar and book*
a table. For, as it calleth it an altar, whereupon the Lord's Supper is ministered, a table,
and the Lord's board; so it calleth the table where the holy Communion is distributed, Thetabiehow
with lauds and thanksgiving unto the Lord, an altar ; for that there is offered the same caiie/aif
sacrifice of praise and thanksgiving. And thus it appeareth that here is nothing either what respect.
said or meant contrary to the book of Common Prayer.
The third reason.
Thirdly, the Popish opinion of mass was, that it might not be celebrated but upon The third
an altar, or at the least upon a super-altar, to supply the fault of the altar, which must This reason,
have had his prints and characters; or else it was thought that the thing was not lawfully awrayatnegsu-
done. But this superstitious opinion is more holden in the minds of the simple and igno- SpinVon°,us
rant by the form of an altar than of a table : wherefore it is more meet, for the abolish- £rien for°
ment of this superstitious opinion, to have the Lord's board after the form of a table than !S| of other
of an altar. SeYEs,
&c.
The fourth reason.
Fourthly, the form of an altar was ordained for the sacrifices of the law, and therefore The fourth
the altar in Greek is called Qwiavrripiov, quasi sacrificii locus. But now both the law xhenameof
and the sacrifices thereof do cease : wherefore the form of the altar used in the law ought
to cease withal.
The fifth reason.
Fifthly, Christ did institute the sacrament of his body and blood at his last supper at The fifth
a table, and not at an altar, as it appeareth manifestly by the three Evangelists. And chrisuised a
Saint Paul calleth the coming to the holy Communion the coming unto the Lord's Supper. U^™*1 not
And also it is not read, that any of the Apostles or the primitive Church did ever use any The altar
altar in ministration of the holy Communion. among the
Wherefore, seeing the form of a table is more agreeable with Christ's institution, and
with the usage of the Apostles and of the primitive Church, than the form of an altar,
therefore the form of a table is rather to be used than the form of an altar in the adminis
tration of the holy Communion.
The sixth reason.
Finally, it is said in the preface of the Book of Common Prayer, that if any doubt do The sixth
arise in the use and practising of the same book ; to appease all such diversity, the matter rei
shall be referred unto the Bishop of the diocese, who by his discretion shall take order for
the quieting and appeasing of the same, so that the same order be not contrary unto any
thing contained in that book.
526
APPENDIX,
[1550.
Foxe's Acts
and Monu
ments, &c.
p. 1335. Ed.
J5&3.
XL. Letter from the Council to the Princess Mary*.
AFTER our due commendations to your grace. By your letters to us, as an answer to
ours, touching certain process against two of your chaplains, for saying mass against the
law and statute of the realm, we perceive both the offence of your chaplains is otherwise
excused than the matter may bear, and also our good wills otherwise misconstrued than
we looked for. And for the first part, where your greatest reason for to excuse the offence
of a law is a promise made to the emperor's majesty; whereof you write, that first
some of us be witnesses, next that the ambassador for the emperor declared the same unto
you, and lastly, that the same promise was affirmed to you before the king's majesty at
your last being with him : we have thought convenient to repeat the matter from the
beginning, as it hath hitherto proceeded ; whereupon it shall appear how evidently your
chaplains hath offended the law, and you also mistaken the promise. The promise is but
one in itself, but by times thrice (as you say) repeated. Of which times, the first is chiefly
to be considered ; for upon that do the other two depend. It is very true the emperor
made request to the king's majesty, that you might have liberty to use the mass in your
house, and to be as it were exempted from the danger of the statute. To which request
divers good reasons were made, containing the discommodities that should follow the
grant thereof, and means devised, rather to persuade you to obey and receive the general
and godly reformation of the whole realm, than by a private fancy to prejudice a com
mon order. But yet, upon earnest desire and entreaty made in the emperor's name, thus
much was granted, that for his sake and your own also it should be suffered and winked
at, if you had the private mass used in your own closet for a season, until you might be
better informed, (whereof was some hope,) having only with you a few of your own
chamber, so that for all the rest of your household the service of the realm should be
used, and none other; further than this the promise exceeded not. And truly such a
matter it then seemed to some of us, as indeed it was, that well might the emperor have
required of the king's majesty a matter of more profit, but of more weight or difficulty to
be granted his majesty could not. After this grant in words, there was by the ambas
sador now dead oftentimes desired some writing, as a testimony of the same. But that
was ever denied, not because we meant to break the promise, as it was made, but because
there was a daily hope of your reformation.
Now to the second time, you say the emperor's ambassador's declaration made men
tion of a promise to you. It might well so be, but we think no otherwise than as
it appeareth before written. If it were, his fault it was to declare more than he heard ;
ours it may not be, that deny not what we have said. As for the last time, when you
were with the king's majesty, the same some of us (whom by these words your letter
noteth) do well remember, that no other thing was granted to you in this matter, but as
the first promise was made to the emperor : at which time you had too many arguments
made to approve the proceedings of the king's majesty, and to condemn the abuse of the
mass, to think that where the private mass was judged ungodly, there you should have
authority and ground to use it. About the same time the ambassador made means to
have some testimony of the promise under the great seal ; and, that not heard, to have it
but by a letter ; and that also was not only denied, but divers good reasons [alleged,] that
he should think it denied with reason, and so to be contented with an answer. It was
told him, in reducing that which was commonly called the mass to the order of the
primitive church and the institution of Christ, the king's majesty and his whole rcsilm
had their consciences well quieted; against the which if any thing should be willingly
committed, the same should be taken as an offence to God, and a very sin against a truth
known. Wherefore to license by open act such a deed, in the conscience of the king's
majesty and his realm were even a sin against God. The most that might herein be
borne was, that the king's majesty might, upon hope of your grace's reconciliation,
suspend the execution of his law, so that you would use the licence as it was first granted.
p u This excellent letter, which I suppose was
drawn by the pen of Abp. Cranmer, is extant in
Foxe." Strype's Eccl. Mem. Vol. II. p. 450. Ed.
Oxon. 1822. u The council writ a long letter, which,
being in the style of a churchman, seems to have
been penned either by Cranmer or Ridley." Bur-
net's Hist, of Reformat. Vol. II. p. 357. Vid.
Foxe's Acts and Monuments, ubi supra.]
1550.] APPENDIX. 527
Whatsoever the ambassador hath said to others, he had no other manner grant from us ;
nor, having it thus granted, could allege any reason against it. And where in your letter
your grace noteth us as breakers of the promise made to the emperor, it shall appear
who hath broken the promise ; whether we that have suffered more than we licensed, or
you that have transgressed that was granted. Now therefore we pray your grace confer
the doing of your chaplains with every point of the premises ; and if the same cannot be
excused, then think also how long the law hath been spared. If it prick our consciences
somewhat, that so much should be used as by the promise you may claim, how much
more should it grieve us to license more than you can claim ? And yet could we be
content to bear great burden to satisfy your grace, if the burden pressed not our con
sciences: whereof we must say as the apostle said, Gloriatio nostra est hcec, testimo-
nium conscientice nostrce.
For the other part of your grace's letter, by the which we see you misconstrue our
good wills in writing to you ; howsoever the law had proceeded against your chaplains,
our order in sending to you was to be liked, and therein truly had we special regard
of your grace's degree and estate. And because the law of itself respecteth not persons,
we thought to give respect to you, first signifying to you what the law required, before
it should be executed ; that, being warned, your grace might either think no strange
ness in the execution, or for an example of obedience cause it to be executed yourself.
Others we see perplexed with suddenness of matters ; your grace we would not have
unwarned, to think any thing done on a sudden. Truly we thought it more commend
able for your grace to help the execution of a law, than to help the offence of one
condemned by law. And in giving you knowledge what the king's laws required, we
looked for help in the execution by you, the king's majesty's sister. The greater per
sonage your grace is, the nigher to the king, so much more ought your example to
further the laws. For which cause it hath been called a good commonwealth, where
the people obeyed the higher estates, and they obeyed the laws. As nature hath joined
your grace to the king's majesty to love him most entirely, so hath reason and law
subdued you to obey him willingly. The one and the other we doubt not but your
grace remembereth : and as they both be joined together in you, his majesty's sister,
so we trust you will not sever them ; for indeed your grace cannot love him as your
brother, bat you must obey his majesty as his subject. Example of your obedience and
reverence of his majesty's laws is instead of a good preacher to a great number of his
majesty's subjects ; who, if they may see in you negligence of his majesty or his laws,
will not fail but follow on hardly, and then their fault is not their own but yours,
by example ; and so may the king's majesty, when he shall come to further judgment,
impute the fault of divers evil people (which thing God forbid !) to the sufferance of your
grace's doings. And therefore we most earnestly from the depth of our hearts desire it,
that as nature hath set your grace nigh his majesty by blood, so your love and zeal to his
majesty will further his estate by obedience.
In the end of your letter two things be touched which we cannot pretermit : the
one is, you seem to charge us with permission of men to break laws and statutes. We
think indeed it is too true, that laws and proclamations be broken daily, (the more pity it
is ;) but that we permit them, we would be sorry to have it so proved. The other is,
that we have suffered bruits to be spoken of you ; and that also must be answered as the
other. It is pity to see men so evil, as whom they may touch with tales and infamies
they care not, so they miss not the best. Such is the boldness of people, that neither we
can fully bridle them to raise tales of you, nor of ourselves. And yet whensoever any
certain person may be gotten, to be charged with any such, we never leave them
unpunished. Indeed the best way is, both for your grace, and also us, that when we
cannot find and punish the offender, let us say as he said that was evil spoken of: " Yet
will I so live, as no credit shall be given to my back-biters." Certainly, if we had
credited any evil tale of your grace, we would friendly have admonished you thereof,
and so also proceeded, as either the tale-tellers should have been punished, or else to have
proved their tales. And therefore we pray your grace to think no unkindness in us,
that any evil bruits have been spread by evil men ; but think rather well of us, that
howsoever they were spread, we, believed them not.
528 APPENDIX. [1550.
Hitherto your grace seeth we have written somewhat at length of the promise made
to you, and our meanings in our former writings. And now for the latter part of our
letter, we will, as briefly as we can, remember to you two special matters ; whereof the
one might suffice to reform your proceedings, and both together, well considered, we trust
shall do your grace much good. The one is, the truth of that you be desired to follow ;
the other is, the commodity that thereby shall ensue. They both make a just command
ment; and because of the first the latter followeth, that shall be first entreated. We
hear say, your grace refuseth to hear any thing reasoned contrary to your old determi
nation; wherein you make your opinion suspicious, as that you are afraid to be dis
suaded. If your faith in things be of God, it may abide any storm or weather ; if it be
but of sand, you do best to eschew the weather. That which we profess hath the
foundation in scriptures, upon plain texts and no glosses, the confirmation thereof by the
use in the primitive church, not in this latter corrupted. And indeed our greatest change
is not in the substance of our faith, no, not in any one article of our creed. Only the
difference is, that we use the ceremonies, observations, and sacraments of our religion,
as the apostles and first fathers in the primitive church did : you use the same that
corruption of time brought in, and very barbary and ignorance nourished, and seem to be
bold for custom against truth, and we for truth against custom. Your grace in one or
two places of your letter seemeth to speak earnestly in the maintenance of your faith ;
and therein, so that your faith be according to the scriptures, we must have the like
opinion. The saying is very good, if the faith be sound. But if every opinion your
grace hath (we cannot tell how) conceived, shall be your faith, you may be much better
instructed. St Paul teacheth you, that faith is by the word of God. And it was a
true saying of him that said, Non qui cuivis credit, Jidelis est, sed qui Deo. For where
hath your grace ground for such a faith, to think common prayer in the English church
should not be in English ; that images of God should be set up in the church ; or that
the sacrament of Christ's body and blood should be offered by the priests for the dead ;
yea, or that it should be otherwise used than by the scripture it was instituted ? Though
you have no scripture to maintain them, we have evident scriptures to forbid them.
And although fault may be found, that of late baptism hath been used in your grace's
house, contrary to law, and utterly without licence ; yet is it the worse, that, contrary
to the primitive church, it hath been in a tongue unknown, by the which the best
part of the sacrament is unused, and as it were a blind bargain made by the godfathers
in a matter of illumination : and thus in the rest of the things in which your grace
differeth from the common order of the realm, where have you ground or reason, but
some custom, which oftentimes is mother of many errors ? And although in civil things
she may be followed, where she causeth quiet, yet not in religious, where she excuseth
no error ; as in Leviticus it is said, " Ye shall not do after the custom of Egypt, wherein
ye dwelled, nor after the custom of Canaan ; no, you shall not walk in their laws, for
I am your Lord God; keep you my laws and commandments." The points wherein
your grace differeth in your faith, as you call it, may be shewed where, when, how,
and by whom they began since the gospel was preached, the church was planted, and
the apostles martyred : at which time your faith depended upon the scripture, and
otherwise there was no necessity to believe. For, as Hierome saith : Quod de scrip-
turis non halet auctoritatem, eadem facilitate contemnitur qua probatur^. And because
your grace, as we hear say, readeth sometimes the doctors, we may allege unto you
two or three places of other principal doctors. Augustine saith : Cum Dominus tacuerit,
quis nostrum dicat, Ilia vel ilia sunt ; aut si dicere audeat, unde probat ? And Chryso-
stom's saying is not unlike : Multi, inquit, jactanl Spiritum Sanctum ; sed qui propria
loquuntur, falso ilium prcetendunt2. And if you will have their meaning plain, read the
fifth chapter of the first book of Ecclesiastica Historia; and where Constantino had
these words in the council: In disputationibus, inquit, rerum divinarum habetur prce-
scripta Spiritus Sancti doctrina ; evangelici et apostolici libri cum prophetarum oraculis
plene nolis ostendunt sensum numinis : proinde, discordia posita^ sumamus ex verbis
JSpiritu9 qucestionum explicationes. What plainer sayings may be than these to answer
[» Via. p. 28, n. 3.] [2 Vid. p. 26, n. 1.]
1550.] APPENDIX. 529
your fault ? Again, too infinite it were to remember your grace of the great number
of particular errors crept into the church, whereupon you make your foundation. The
fables of false miracles and lewd pilgrimages may somewhat teach you. Only this we
pray your grace to remember with yourself, the two words that the Father said of his
Son Jesus Christ, Ipsum audite.
To the second point, of the commodity that may follow your obedience, we, having
by the king's authority in this behalf the governance of this realm, must herein be
plain with your grace. And if our speech offend the same, then must your grace
think it is our charge and office to find fault where it is, and our duty to amend it
as we may. Most sorry truly we be, that your grace, whom we should otherwise
honour for the king's majesty's sake, by your own deeds should provoke us to offend
you : we do perceive great discommodity to the realm by your grace's singularity (if
it may be so named) in opinion; and in one respect, as you are sister to our sove
reign lord and master, we most humbly beseech your grace to shew your affection
continually towards him, as becometh a sister. And as your grace is a subject, and
we counsellors to his majesty's estate, we let you know, the example of your grace's
opinion hindereth the good weal of this realm : which thing we think is not unknown
unto you ; and if it be, we let your grace know it is too true. For God's sake, we
beseech your grace, let nature set before your eyes the young age of the king your
brother. Let reason tell you the looseness of the people: how then can you without
a wailing heart think that you should be the cause of disturbance ? If your grace
see the king, being the ordinary ruler under God, not only of all others in the realm,
but of you also, call his people by ordinary laws one way, with what heart can
your grace stay yourself without following; much worse, to stay other that would
follow their sovereign lord? Can it be a love in you to forsake him, his rule, and
law, and take a private way by yourself? If it be not love, it is much less obedience.
If your grace think the [king's majesty to be over his people, as the head in a man's
body is over the rest, not only in place but in dignity and science; how can you,
being a principal member in the same body, keep the nourishment from the head ?
We pray your grace most earnestly, think this thing so much grieveth us, as for our
private affection and good wills to you though we should dissemble, yet for our public
office we cannot but plainly inform your grace, not doubting but that your wisdom
can judge what your office is ; and if it were not your own cause, we know your grace
by wisdom could charge us, if we suffered the like in any other. Truly every one
of us apart honoureth your grace for our master's sake; but when we join together
in public service, as in this writing we do, we judge it not tolerable, to know dis
order, to see the cause, and leave it unamended. For though we would be negligent,
the world would judge us. And therefore we do altogether eftsoons require your grace,
in the king's majesty's name, that if any of your two chaplains, Mallet or Barkley,
be returned, or as soon as any of them shall return to your grace's house, the same
may be, by your grace's commandment or order, sent or delivered to the sheriff of
Essex, who hath commandment from the king's majesty, by order of the law and of
his crown, to attach them ; or if that condition shall not like your grace, yet that then
he may be warned from your grace's house, and not kept there, to be as it were de
fended from the power of the law. Which thing we think surely neither your grace
will mean, nor any of your counsel assent thereto.
And so to make an end of our letter, being long for the matter, and hitherto
deferred for our great business, we trust your grace first seeth how the usage of
your chaplains differeth from the manner of our licence, and what good intent moved
us to write unto you in our former letters ; lastly, that the things whereunto the king
and the whole realm hath consented, be not only lawful and just by the policy of
the realm, but also just and godly by the laws of God: so that if we, which have
charge under the king, should willingly consent to the open breach of them, we could
neither discharge ourselves to the king for our duties, neither to God for our conscience.
The consideration of which things we pray Almighty God by his holy Spirit to
lay in the bottom of your heart, and thereupon to build such a profession in you, as
both God may have his true honour, the king his due obedience, the realm concord,
.R. TT.l
530 APPENDIX. [1551.
and we most comfort. For all the which we do heartily pray, and therewith, for
the continuance of your grace's health to your heart's desire. From Westminster, the
xxv. of December. [1550.]
XLI. Mandatum pro pullicatione Actus Parliament!, contra Relelles.
Wiikins1 THOMAS, &c. per illustrissimum et invictissimum in Christo principem et dominum
iv. P. 68. nostrum, dominum Edwardum sextum, &c. ad infra scripta rite suffultus, dilecto in
cran. f.'ci. a. Christo filio archidiacono nostro Cantuarien', seu ejus officiali, salutem, gratiam, et
benedictionem. Literas missivas dicti metuendissimi domini nostri regis, manu sua
rcgia signatas, ejusquc signeto obsignatas, nominibus illustrissimorum virorum domi-
norum a secretis consiliis suis regiis in calce earundem subscriptas, nobis inscriptas et
directas, nuper cum debito officii nostri obsequio accepimus, tenorem subsequentem
complectentes :
Most reverend father in God, right trusty and right well-beloved counsellor, we
greet you well. And whereas it is come to our knowledge that there be divers lewd
and seditious persons in certain parts of our realm, that practise and devise the means
to stir up unlawful assemblies and commotions, to the trouble and unquiet of iis and
our loving subjcts; forasmuch as we intend to meet with the said practisers in time,
we have thought good, among other things that we have set forth for the purpose,,
to address unto you, as we have done the like to all other prelates of our realm,
the books of an act of parliament made and established in the third year of our reign,
for the containing of our subjects in quiet and good order, and the suppression of the
rebellion, if at any time any should happen to be practised or begun within our realm.
Wherefore we require, and straitly charge and command you, to give substantial order
throughout all your diocese, that within every parish church within the same the said
act may be openly and distinctly read by the parson or curate to the parochians every
Sunday, or second Sunday at the least, at such time in the morning as the assembly
of the said parochians is most frequent; to the end they may be from time to time
admonished of their duties, and of the peril that shall ensue to them that shall devise
or attempt any thing contrary to the said act. And like as we in this perilous time
have thought it necessary, for the preservation of the common quiet of our realm, to
address to you and the rest of our prelates these our letters with our said act; so
our special trust is, that you for your part will see the same effectually done and
executed throughout your diocese, so duly and with such regard and care as the im
portance of the case requireth : whereof fail you not, as you tender our pleasure, and
will avoid our indignation. Yeven under our signet at our manor of Grenewhyche, the
sixth of May, in the fifth year of our reign.
In calce haec. nomina habentur : E. Somersett, R. Ryche, Cane', W. Wilteshire, J.
Warwick, J. Bedford, E. Clinton. Inscriptio talis est : To thes most reverend father
in God, our right trusty and right well-beloved counsellor, the archbishop of Canterbury.
Nos vero affectantes ex animo ejusdem domini nostri regis literis et mandatis ob-
temperare, volentesque pro nostro erga suam regiam celsitudinem omcio in demandatia
nobis negotiis omnem nostram curam et solertem adhibere diligentiam, vobis pro parte
suaa regies majestatis districte praecipiendo mandamus harum serie, quatenus receptia
prassentibus, cum omni qua poteritis celeritate et diligentia maturis, dilectos filios nos-
tros rectores, vicarios, et curatos quarumcunque ecclesiarum parochialium nostrae
dioeceseos Cantuariensis moneatis, et prascipiendo mandetis, quatenus ipsi et eorum
quilibet vel singuli actum sive statutum parliament! in eisdem literis regiis specificatum,
cujus unum exemplar typis excusum vobis una cum praasentibus per latorem praasentis
nostri mandati transmittimus, singulis diebus dominicis, vel saltern qualibet secunda die
dominica, in ecclesia sua parochiali coram parochianis ejusdem, mane quum et quando
parochiani cujuslibet parochiaa ad divina audienda in ecclesia sua frequentes adfuerint,
publice, distincta, aperta, ac alta et intelligibili voce perlegant, ac cetera omnia ct
singula in dictis literis regiis descripta perimpleant, exequantur, et sedulo fieri curent,
omnibus mora, dilatione, et fuco penitus remotis, prout eidem domino nostro regi sub
1551.] APPENDIX. 531
vestro incumbente periculo obtemperare et respondere velitis, et vult vestrum alter.
Et quid in praemissis feceritis, et exequi curaveritis, id totum et omne nobis quam
citissime significatum iri non postponatis. Dat' in manerio nostro de Lambehith, nono
die mensis Maii, anno Domini 1551, regnique ejusdem felicissimi domini nostri regis
anno quinto, et nostras consecrationis decimo nono.
XLII. Letter from Edward VI. to the Bishops, on occasion of the Sweating Sickness1.
EDWARD3.
By the King.
RIGHT reverend father in God, right trusty and well-beloved, we greet you well, state Paper
And being not a little disquieted to see the subjects of our realm vexed with this ex- Domestic
treme and sudden plague, that daily increaseth over all, we cannot but lament the TeSf™Edw.
people's wickedness, through the which the wrath of God hath been thus marvellously i55i,A2.DNo.6.
provoked. For the more we study how to instruct them in the knowledge of God Onginal-
and of his most holy word, that consequently they might follow and observe his laws
and precepts, so much the more busy is the wicked spirit to alienate their hearts from
all godliness ; and his malice hath so much prevailed, that because the people are
become as it were open rebels against the divine majesty, God after one plague hath
sent another and another, increasing it so from one to one, till at length, seeing none
other remedy, he hath thrown forth this extreme plague of sudden death. And be
cause there is no other way to pacify his fury, and to recover his grace and mercy,
but by prayer and amendment of life ; considering the cure and charge committed unto
you, we have thought good to call upon you to use all diligence possible throughout
your whole diocese, as well by yourself as by good ministers, to persuade the people
to resort more diligently to common prayer than they have done, and there not only
to pray with all their hearts, in the fear of God, as good and faithful men should
do, but also to have a better regard unto their livings, and specially to refrain their
greedy appetites from that insatiable serpent of covetousness, wherewith most men
are so infected, that it seemeth each one would devour another without charity or
any godly respect to the poor, to their neighbours, or to their commonwealth : for
the which God hath not only now poured out this plague upon them, but also pre
pared another plague, that after this life shall plague them everlastingly. Wherein
you must use those persuasions that may engender a terror, to reduce them from their
corrupt, naughty, and detestable vices. But as the body and members of a dull or
sick head cannot be lusty, or apt to do well; so in many cures of this our realm, as
well the chief as the particular ministers of the church have been both so dull and
so feeble in discharging of their duties, that it is no marvel, though their flocks wander,
not knowing the voice of their shepherd, and much less the voice of their principal
and sovereign Master. We trust ye are none of those : but if there have been such
negligence within your jurisdiction, we exhort and pray you, and nevertheless charge
and command you, by the authority given us of God, to see it reformed; increasing
also amendment in that that already is well begun, in such sort as your diligence may
declare you worthy of your vocation, and the effects thereof yield unto God an obe
dient, faithful, and fearful flock : which we wish to God we may shortly see. Yeven
under our signet, at our honour of Hampton Court, the 18th of July, the fifth year
of our reign.
E. SOMERSET, W. WiLTEsnr. J. BEDFORD,
F. HlJNTYNGDON,
T. DARCY, G. COBHAM, T. CHEYNE,
JOHN GAGE.
f1 "The sweating sickness breaking out this Vol. I. p. 388. Ed. Oxon. 1840. Strype'sEccl.Mem.
year in great violence, (whereby the two sons of the Vol. II. pp. 494, 5. Ed. Oxon. 1822. Burnet's Hist.
Duke of Suffolk were taken oft',) letters from the j of Reformat. Vol. 1 1. p. 363. Edward VI's Journal,
Council, dated July 18, were sent to all the bishops, ibid. Vol. II. Part u. App. 44. Ed. Oxon. 1829.]
to persuade the people to prayer, and to see God [2 The signature "Edward," is not written, but
better served," Strype's Mem. of Abp. Cranmer, stamped at the head of this document.]
34—2
1822'
.032 APPENDIX. [lf>->3.
XLIII. Mandates ly Edward VI. for Subscription to the Articles of 1552 J.
1. The King's Mandate to the Bishop of Norwich, sent with the Articles to be
subscribed by the Clergy.
By the King.
?fUiSormat' RIGHT reverend father in God, right trusty and well-beloved, we greet you
Vouui.^pt. -well. And because it hath pleased Almighty God in this latter time of the world,
£?• V-p'Ed a^ter ^on£ darkness °f knowledge, to reveal to this his church of England, whereof we
oxon. i82*j. have under Christ the chief charge in earth, a sincere knowledge of the gospel, to
Thiriby's the inestimable benefit of us and our people, redeemed by our Saviour Christ: we
strype's Ecci. have thought it meet and our duty, for the pure conservation of the same gospel in
n^t.li?1' our church, with one uniform profession, doctrine, and preaching, and for the avoiding
of many perilous and vain opinions and errors, to send unto you certain Articles, de-
vised and gathered with great study, and by counsel and good advice of the greatest
learned part of our bishops of this realm, and sundry others of our clergy; which
Articles we will and exhort yourself to subscribe, and in. your preachings, readings,
and teachings to observe, and cause to be subscribed and observed of all other, which
do, or hereafter shall preach, or read, within your diocese. And if any person or
persons, having benefice within your diocese, shall from henceforth not only refuse
wilfully to set their hands to these Articles, but also obstinately exhort their paro-
chians to withstand the same, and teach the people in a contrary way ; our pleasure
is, that, being duly proved, ye shall advertise us, or our council, of the whole matter
fully, to the intent such further order may by direction from us, or our said council,
be taken, as the case shall require, and shall stand with justice and the order of our
laws. And further, that when and as often as ye shall have any manner of person
presented unto you to be admitted by you as the ordinary to any ecclesiastical order,
ministry, office, or cure within your diocese, that ye shall, before you admit him,
confer with him in every these Articles ; and finding him thereto consenting, to cause
him to subscribe the same in one ledger book to be formed for that purpose, which
may remain as a register for a concord, and to let him have a copy of the same
Articles. And if any men in that case shall refuse to consent to any of the said
Articles, and to subscribe the same, then we will and command you, that neither ye,
nor any for you, or by your procurement in any wise shall admit him, or allow him
as sufficient and meet to take any order, ministry, or ecclesiastical cure. For which
your so doing we shall discharge you from all manner of penalties, or dangers of
actions, suits, or pleas of praemunires, quare impedit, or such like. And yet our
meaning is, that if any party refuse to subscribe any of these Articles for lack of
learning and knowledge of the truth, ye shall in that case by teaching, conference, and
proof of the same by the scriptures, reasonably and discreetly move and persuade him
thereto, before you shall peremptorily judge him as unable and a recusant. And for
the trial of his conformity, ye shall, according to your discretion, prefix a time and
space convenient to deliberate and give his consent, so that be betwixt three weeks
and six weeks from the time of the first access unto you. And if after six weeks
he will not consent and agree willingly to subscribe, then ye may lawfully, and shall
in any wise, refuse to admit or enable him. And where there is of late set forth
by our authority a catechism for the instruction of young scholars in the fear of God,
and the true knowledge of his holy religion, with express commandment from us to
all schoolmasters to teach and instruct their scholars the said catechism, making it
the beginning and first foundation of their teaching in their schools ; our pleasure is,
that for the better execution of our said commandment, ye shall yearly at the least once
visit, or cause to be visited, every school within your said diocese ; in which visitation
it shall be inquired both how the schoolmaster of every such school hath used himself
in the teaching of the said catechism, and also how the scholars do receive and follow
P Vid. Letter CCCVII. p. 440. The above mandate is printed from Burnet; whose copy in some
respects differs verbally from that in Strype.]
1553.] APPENDIX. 533
the same ; making plain and full certificate of the offenders contrary to this our order,
and of their several offences, to the archbishop of that province, within the months
from time to time after every such offence. Yeoven under our signet, at the manor
of Grenewich, the ixth day of June, the vnth year of our reign.
2. A Mandate in King Edward's name to the officers of the Archbishop of Canter
bury; requiring them to see that the Articles of Religion should be subscribed.
Mandatum pro publicatione nonnullorum Artlculorum^ veram Christi Jidem con-
cernentium.
EDWARDUS Sextus, Dei gratia, Anglias, et Francias, et Hibernias Rex, Fidei Defensor,
et in terra ecclesias Anglicanas et Hibernias supremum caput, dilectis sibi official! curias ]J^ 7j>£
Cantuar' et decano decanatus de arcubus Londin' ac eorum surrogatis, deputatis aut Vf0^fjjmat-
locum tenentibus, uni vel pluribus, salutem. Quoniam nuper, per literas nostras regias, jj- Bookiv."
signeto nostro obsignatas, reverendissimo in Christo patri, consiliario nostro fidelissimo, pp.273, 4. Ed.
n . ,. . . Oxon. 182;).
Thomas Cantuariensi archiepiscopo, totms Anglias pnmati et metropolitan, dedcnmus g* J^f^
in mandatis, quatenus ipse, ad Dei optimi maximi gloriam illustrandam, nostrumque
et ecclesias nostras Anglicanas (cujus caput supremum post Christum esse dignoscimur)
honorem, et ad tollendam opinionis dissensionem, et consensum veras religionis firman-
dum, nonnullos articulos, et alia rectam Christi fidem spirantia, clero et populo nostris
nbilibet infra suam jurisdictionem degentibus, pro parte nostra exponeret, publicaret,
denunciaret, et significant; prout in literis nostris (quarum tenores pro hie insertis
habere volumus) latius continetur et describitur: vobis igitur, et eorum cuilibet, tenore
prassentium, districte prascipiendo nostra sublimi regia auctoritate mandamus, quatenus
inoneatis, monerive faciatis peremptorie, omnes et singulos rectores, vicarios, presby-
teros, stipendiaries, curatos, plebanos, ministros, ludimagistros cujuslibet scholas gram-
matices, aut aliter vel alias grammaticam aperte vel privatim profitentes, aut pubem
instituentes, verbi Dei prasdicatores vel praelectores, necnon quoscunque alios quamcun-
que aliam functionem ecclesiasticam (quocunque nomine aut appellatione censetur,
habetur, aut nuncupatur) obtinentes et habentes, ceconomos quoque cujuslibet paro-
chias infra decanatum de arcubus prasdictum existentes aut degentes; quod ipsi omnes,
et eorum quilibet, per se compareant vel compareat personaliter, coram dicto rever
endissimo patre Cantuar' archiepiscopo, in aula asdium suarum apud Lambehithe, die
Veneris vicesimo tertio die prassentis mensis Junii, inter horas septimam et nonam, ante
meridiem ejusdem diei, his quas tune iis ex parte nostra fuerint significanda humiliter
obtemperaturi, facturique ulterius et recepturi, quod consonans fuerit rationi, ac suo
convenerit erga nostram regiam dignitatem officio ; mandantes, quatenus dictis die, loco,
et horis, eundem reverendissimum, de executione hujus regii nostri mandati, una cum
nominibus et cognominibus omnium et singulorum per vos monitorum, rite, recte, et
auctentice reddatis certiorem, una cum praesentibus uti decet. Teste Thoma Cant'
archiepiscopo prasdicto, decimo nono die Junii, anno regni nostri septimo.
Certificatorium factum super Executione Mandati prasdicti.
REVERENDISSIMO in Christo patri et domino, domino Thomas, permissione divina, Can
tuariensi archiepiscopo, totius Anglias primati et metropolitano ; auctoritate illustrissimi
in Christo principis, et domini nostri domini Edwardi Sexti, Dei gratia, Anglias, Francias,
et Hibernias regis, fidei defensoris, ac in terra ecclesias Anglicanas et Hibernicas supremi
capitis, sufficienti auctoritate fulcito, Johannes Gibbon civilium legum professor, vestras
celsitudinis observantissimus, pariter eidem addictissimus, decanatus vestr' beatas Marias
virginis de arcubus London' commissarius, omnem quas decet reverentiam et obedientiam
tanto reverendissimo patri debitam cum honore. Mandatum illustrissimi et potentissimi
domini nostri regis, prassentibus annexum, nuper accepimus, cujus vigore pariter et auc
toritate omnes et singulos rectores, presbyteros, &c. Dat' vicesimo secundo die mensis
Junii, anno Domini millesimo quingentesimo quinquagesimo tertio.
534 APPENDIX. [1555.
XLIV. Pole, Cardinal Legate, to Archbishop Cranmer, in answer to the letter
he had sent to the Queen1.
strype's ALMIGHTY God the Father, by the grace of his only Son, God and man, that died for
Smefrfbp' our sins, may give you true and perfect repentance. This I daily pray for myself,
yji-m^d. being a sinner ; but, I thank God, never obstinate sinner. And the same grace the more
SToxU40' earnestly I do pray for to be given to them that be obstinate, the more need they
MSS* have thereof, being otherwise past all man's cure and admonition to save them : as
your open sayings, in open audience, doth shew of you. Which hath caused, that
those judges, that hath sit upon the examination of your grievous faults, seeing no like
lihood of any repentance in you, hath utterly cast away all hope of your recovery :
whereof doth follow the most horrible sentence of condemnation, both of your body
and soul, both your temporal death and eternal. Which is to me so great an horror
to hear, that if there were any way, or mean, or fashion, that I might find to remove
you from error, bringing you to the knowledge of the truth, for your salvation ; this
I testify to you afore God, upon the salvation of mine own soul, that I would rather
choose to be that mean, that you might receive this benefit by me, than to receive
the greatest benefit for myself, that can be given under heaven in this world : I esteem
so much the salvation of one soul.
And because it happened to me to see your private letters directed to the queen's
highness, sent by the same unto me, wherein you utter and express such apparent reasons,
that cause you to swerve from the rest of the church in these articles of the authority of
the pope, and of the sacrament of the altar, concluding with these words : " That if any
man can shew you by reason, that the authority of the pope be not prejudicial to the
wealth of the realm, or that your doctrine in the sacrament be erroneous, then you
would never be so perverse to stand wilfully in your own opinion ; but shall with all
humility submit yourself to the truth in all things, and gladly embrace the same:"
these your words, written in that letter, giveth me some occasion, desiring your wealth,
not utterly to despair thereof; but to attempt to recover you by the same way that you
open unto me : which is, by reason to shew you the error of your opinion, and withal
the light of the truth in both causes. But whether this may help you indeed, or bring
you to revoke the same with true repentance, this I know not ; and I fear much the
contrary ; for that I see the ground and beginning, how you fell into error in both these
articles, not to be of that sort that maketh men commonly to fall into errors and heresies.
Which sort and way is, by meddling with your wit and discourse natural, to examine the
articles of the faith ; making your reason judge thereof, which ought to be judged and
ruled by the tradition of the faith : which abuse causeth men daily to fall into errors
and heresies. And the same also is in you, and is joined with that you have done. But
here standeth not the ground of your error ; nor yet in this other common manner of
falling from the truth, which St Paul noteth in the Gentiles, and is in all men commonly
that followeth their sensual appetites, qui veritatem Dei in injustitia detinent : which
thing also hath been occasion of your error. But yet not this is the very ground
thereof, but a further fault : that you giving your oath to the truth, you mocked with
the same, as the Jews mocked with Christ, when they saluted him saying, Ave Rex
Judccorum^ and afterwards did crucify him. For so did you to the vicar of Christ,
knowledging the pope of Rome by the words of your oath to be so, and in mind
intending to crucify the same authority ; whereof came the plague of deep ignorance and
blindness unto you : which is now that bringeth you to this grievous peril, to perish
both body and soul. From which peril no reason can deliver you.
But you discovering yourself, touching the entry, when you should make the custom
able oath of all legitimate bishops in Christendom, which is the door for you to enter to
the service of God, in the highest spiritual office within this realm, and seeing you made
the same but for a countenance, nothing meaning to observe that you promised by the
oath ; this is a door that every thief may enter by. This is not the door that they
enter by, that mean earnestly the service of God. Wherein the prophet's sentence is
[' Vid. p. 454, n. 5.J
1555.] APPENDIX. 535
plain, asking this question, Quis ascendet in montem Domini? aut quis stalit in loco
sancto ejus ? And then answering to the same saying, innocens manibus, et mundo
corde, qui non accepit in vano animam suam, nee juravit in dolo proximo suo. Hose
est yeneratio qucerentium Dominion^ queer entiutn faciem Dei Jacob. So that you now
entering to the mountain of God, which was to that high archbishoprick, and to the
primacy in the realm, by a clean contrary way, which is, as you confess yourself, by
a feigned oath, by fraud, and dissimulation; what more plain sentence can be against
you, if you have a thousand reformations in your mind, than that all this doth not
make that this should be the way to the true service of God, nor that you, using a
false oath, should be of that generation, which with their heart sought God, but utterly
concludeth against you, that if those that abstain from all deceit with their neighbour,
specially in oath, be blessed of God, he that confesseth to have used such dissimulation in
his oath, not with one neighbour or twain, but with the whole realm, with the whole
church, what can he receive, but the malediction of God ? What can more evidently
shew that man 'to be none of that generation that seeketh God? As, if there were none
other proof, that followed in your acts, such a deceitful and shameful entry doth
manifestly declare : and most of all, one of the first acts you did after this ; which was
to pluck the rest of the realm (of whom you had chief cure) out of the house of God,
bringing them forthwith into the schism.
And that we see now, that the whole realm by the high mercy of God being brought
into the house of God again, there to receive his grace and benediction ; and this to be
done by those princes, and those ministers, qui non acceperunt in vano animam suam, nee
juraverunt in dolo pvoximo suo ; your person yet remaining without, deprived of the
grace granted to them ; what dotli this shew, but that it is the just sentence of God
against you, for your deceitful entry into his service ; and the mercy of God toward them,
that not willingly went forth, but by your traiterous means were thrust out ?
So that here now I have told you, whether you hear me, or no, the very cause of your
blindness and ignorance : which is the vengeance of God against you for your dissimula
tion and perjury to him and to the whole church, at your entering to the high service
thereof. Whereby you have deserved to be cast out of the house of God, which is the
church, in tenebras exteriores, ubi est fletus et stridor dentium. Which is the place and
state wherein I see you now lie ; and the same I saw so evidently in your letters, from
the beginning to the end, as nothing can be more plain : you shewing yourself in the
same to be so ignorant, that you know not those things which be evident to every man ;
which every man, that hath any exterior light, by experience and knowledge of things
past, doth know
Here much is wanting.
that be once of the church as dead bodies, when the spirit is out. But to all that be
within the body of the church, this giveth comfort and life, as the spirit doth to the body.
And this shall be sufficient to say for every man's information of the truth in this matter,
that will believe, either that old or late experience, or the continual doctrine of the whole
church, hath taught in every Christian realm : whereof none ever found this fault, that
the pope's laws spiritual were not to be exercised, because the same could not agree with
their politic laws ; but rather found fault, when the pope himself, or his ministers, did let
the course of those laws, which agreed with every politic body, as the soul of man with
all complexions and form of body. And when they were stopped, then seemed to
be stopped the breath and life of justice, as no realm can give (as I said before) greater
or surer testimony than ours. For when the authority and laws of the pope did flourish
in the realm, all justice flourished withal ; and, that stopped and cast out, as it was these
latter years, all good justice and civil manner of living was stopped and cast forth withal.
So that, when you came first to marvel of a thing never seen nor heard of afore
in this realm, that a bishop, made by the pope's authority, should not be deposed without
his authority ; what doth this shew, but a deep blindness and ignorance of the use of the
law in this realm, ever continual, and never broken of any just prince, until you yourself
were made bishop ; which helped them to break all good laws and customs of the realm ;
and then afterward to make this for a great reason, that the pope's laws should not be
536 APPENDIX. [1555.
now again admitted ? for then, you say. all the whole realm that cast out his authority,
must needs acknowledge themselves accursed : which God, you say, forfend. And this
you shew you cannot abide for nothing by any manner, that the realm should knowledge
themself accursed : which they cannot, you say, avoid, if they admit the pope's law as
good. This word you should have said afore the realm had cast forth the pope's authority,
for to have letted them from their fall into the curse ; and this had been the very part
of a good bishop. But after that they were fallen from the laws, which they had
admitted afore, and thereby run into the curse, (which you say cannot be avoided of them
that hath once admitted them,) then I with all good and catholic men do say, God
forfend they after this should not knowledge their state to be accursed. Which if they
did not, they could never be absolved from the curse. And he that forbiddeth now the
knowledge of the same, doth in effect procure that, being accursed indeed, they remain
ever accursed. This is your monstrous and blind love you pretend to bear to the realm,
being accursed yourself, and blinded in the knowledge of your state, to have the whole
realm remain still accursed. But the true affection these two catholic princes bear to the
realm, with the blood of those that resisted the swerving from the pope's authority, hath
obtained of the high mercy of God, that the whole realm hath with repentance know-
ledged their evil state they stood in since the leaving of the authority of the pope in the
realm, and with repealing of those laws, made contrary, have asked absolution, and
received it, and be delivered of all curse, received into the grace of God, and brought into
the church's lap again ; they only left out, that doth refuse this grace, and hath not so
much grace to accept it. Whereof if any should be deprived, none hath deserved it more
by the just wrath of God to be deprived, than he that was chief doer to make the realm
leave it, as you ; by shewing yourself in this to be the very member of Satan, both then,
but most of all now : which, deprived of grace of repentance himself, would draw all
other to his damnation, and dissuadeth all return to grace.
This your charity you now shew to your country, which, as I said hitherto, is very
vengeance of God toward you. Of the which this great blindness giveth a great testi
mony, that you shew in your letter, writing of these things, as though you had never
knowledge what had been done in the realm afore your time, nor what was the state of
your time, nor yet what is the state of the realm at this present ; bringing for a great
inconvenient, that if the parliament should accept the laws of the pope, they should
be constrained to repeal those that were done against his laws and authority : as though
this were not so done already. And shewing so great ignorance, both touching the
doctrine of the church, and in this point touching the pope's authority, and the expe
rience of the custom of the realm, yet you conclude, that ignorance might excuse other
men, how prejudicial the canon laws be to the wealth of the realm, if they would
accept the same. But you cannot be excused by ignorance. And seeing in this the
very truth, that ignorance cannot excuse you, as in truth it cannot, being of that kind
it is. But if that do not excuse you, then malice doth condemn you : which is the
very cause to bring you to ignorance inexcusable, both in this point of the authority
of the pope, as in the doctrine of the sacrament ; wherein it is no less monstrous. And
this you shew most, where you think to speak with less obstinacy ; as where you
say, that " if they that follow the pope's doctrine herein could bring in but one old
ancient doctor of the church of their opinion, you have offered afore, as you offer yet,
to give place unto them, and to consent to the same." What a proof is this to shew
your profound blindness ! If there be no let but this, because you see not of the old
doctors at the least one, that were against your opinion, in the defence of the pope's
doctrine, other men seeing so many, and not one ancient approved doctor that ever
dissented ; what a wonderful blindness is this, not to see one against you ! For this
is plain, when the pope sheweth his sense and doctrine in this article, he doth not speak
thereof, as of an article that he himself hath newly found, nor yet any of his pre
decessors, but that all hath uniformly received one of another of their fathers, unto the
apostles' time, and they of Christ. Which argument is so strong, so evident to the con
demnation of your opinion and confirmation of the pope's, that many sage and learned
men, writing against the opinion you follow, being divers sorts of arguments to confound
the same, set apart all form of reasoning, and only stick upon the testimony and uniform
1555.] APPENDIX. 537
consent of all the old doctors of tlie church to this day. Which testimonies be so many,
that they fill up great books ; as, amongst other, my lord of Durham at this present, in
his book written of this matter, taketh this way, to ground himself most upon, the
perpetual consent of the old doctors, continuing unto this age : and all against your
opinion. Which book is abroad, and hath been seen of you.
Then if ye will think him of so small judgment or knowledge, that in such a number
as he bringeth there is not one that maketh to his purpose, but all for your purpose,
whom he intendeth to oppugn, either this must prove a wonderful blindness in him, and
not in him alone, but in so many learned men, that taketh the same way ; or else in you,
that amongst so many testimonies, some more clearer than some, not to see so much as one
alone : this is an evident proof that ye be stark blind. For if ye were not, if it were but
one brought forth unto you, as is mentioned in that book, the condemnation of Berenga-
rius, that was of your opinion ; and that done by a general council of all the nations
in Christendom ; grounding itself upon the uniform doctrine of their forefathers ; were
not this enough, if you had eyes to see, to shew that more than one old doctor were
of the pope's doctrine ? And if this be not sufficient proof unto you, the same being
enough to Berengarius himself, which was converted thereby, and persuaded to recant his
opinion ; what doth this shew, but that he was not utterly blinded, but that he saw some
testimony against him, you utterly to have lost all sight, that see not so much as one ?
But of this your monstrous blindness I marvel the less, the more I see the same
to proceed of the very justice and wrath of God against you ; with whom you mocking
on that manner as you shewed in coming in such a high place, in service of the church, as
was to be archbishop and primate of the realm, as to swear in dolo, not only proximo^ but
universce ecclesice ; willing afterward to pervert the old order of the church, which you
called a reformation, meseemeth to hear the very words and curse of St Paul, that
lighted upon the false prophet Barjesu, letting the course of the doctrine evangelical
preached by him, when he then cursing him said : 0 plene omni malo, et omni fallacia,
Jili diaboli, inimice omnis justitice, non desinis pervertere vias Domini rectas ? Et ecce
nunc manus Domini super te, et eris ccecus, non videns solem, usque ad tempus. The
effect of this I do see hath lighted upon you, for entering by deceit to be a chief doctor
in the church, perverting mas Domini rectas, to be blinded, I pray God it be but ad
tempus. But hitherto I have not known a more deeper blindness. And if that was pun
ishment of that false prophet, to lose his corporal sight for a time, that, being an infidel,
for very ignorance did put obstacle to the very true doctrine of the faith never heard of
afore, to be blinded corporally for a time ; you that first knew the doctrine, and preached
the same, which afterward you do pervert, if you were stricken with a greater and more
notable blindness, the which you shew now, this is evident to come of the very hand of
God, which man's hand cannot heal, but only the hand of God, that justly punished you
therewithal. And the sorer and more desperate cure is of this your blindness, the more
you acquit yourself therein : as though you had a great gift of light above all other. For
so you shew in your letters, persuading yourself to have found a way in teaching the
doctrine of the sacrament of the altar, that other hath not seen : which is to take away
the absurdity both to the sense and reason of man, that is in the catholic doctrine,
touching the sacrament of the altar, as you say, in that form of bread and wine to be the
very true real presence of the body of Christ, and that it is his body and blood that is
shewed in the form of bread and wine, what reason will admit this ? What sense ? And
how much probable were this, if this doctrine were taught as you teach it, to say, that
you see in the form of bread and wine, is a figure only of the body of Christ that is in
heaven ; whom in spirit in that figure you do honour. This manner no doubt were more
probable saying to the ears of men that judge things either by reason or by sense. But
the more probable it is, the more false it is ; the great sophister and father of all lies ever
deceiving us by probability of reason, proponing ever that which is more agreeable to the
sense, but the true doctrine of Christ is taught by another way,
Here is another deficiency.
being fallen therein not so much for fault or abuse of reason, as by malice against reason.
And such, I say, no hand can cure, no reason, no discourse ; but only that it please the
538 APPENDIX. [1555.
high mercy of God, that doth chastise your malicious handling of the truth with such
ignorance and darkness, to withdraw his hand of vengeance upon you : for otherwise you
hearing reason, and seeing some light thereof, yet you have not so much grace as to
receive it nor follow it.
This is the thing I greatly fear in you, having knowledge of your proceeding since
your first notable error in rejecting the doctrine of the pope's supremacy, and afterward of
the sacrament ; which, as I said afore, was not after the common manner of falling, as
other did, by curiosity, or by frailty, but by deliberate malice, to forsake the truth in both
points, to satisfy your carnal appetites, to the which your dissembling first, and mocking
with the truth, and afterward openly forsaking the same, did serve you. Which as yet
you do not knowledge : and this must be the first thing that you should knowledge,
making open confession with repentance thereof, if you shall ever come to receive any
fruit of the mercy of God.
So that if I now, that desire your recover, should go about by way of discourse or
argument to bring you from your error to the tnith, this must be the first point, to shew
how you fell into the same darkness, to the intent that God so much remitting his hand
of justice, that you may see your abomination in abusing the truth, you might knowledge
by fear the justice of God in letting you fall into so great darkness; and by the hope of
his infinite mercy call to him for grace to be restored to some light of his infallible verity.
And this I with all my heart praying for you, in the mean season, until God give
you the grace to do the same for yourself, shall withal open unto you the manner of
your fall.
Touching your first article of the pope's authority, which I need not open any further
than you have opened yourself, nor cannot better express it, than you have set it forth, I
having no knowledge thereof, but by your own saying and writing, for defence of perjury
objected to you. And now mark you well, if you have any sense of knowledge left unto
you to see yourself and your own deeds, if ever there were heard such kind of a defence,
in any perjury of any man, that had left him any light of reason or knowledge of justice.
Which for to know, first you must be put in remembrance of the kind of your oath, and
the 'manner of making thereof. The kind was such, that it was no new oath, but the
very same that all archbishops of Canterbury, which be primates of this realm, all arch
bishops and bishops in every Christian realm, doth accustomable make to the pope's
holiness, as to the vicar of Christ in earth, swearing to him obedience : such was your
oath. And as touching the manner of making of it, none could be more solemn ; being
made in the hand of a bishop, with the testimony and assistance of other bishops, openly
in the church, in the presence of as much people as the church could hold ; at such time
as you, arrayed with the sacred vesture of a bishop, came afore the altar to be consecrated
archbishop. All this you cannot, nor do not deny ; nor yet that, after all this solemn and
open oath, you did directly and openly against the same. Which must necessarily con
demn you of perjury.
But this necessary consequence you deny; granting notwithstanding, to have done
contrary to the oath. But you say for your defence, that " where you went to make
the oath, even then you never thought to observe it." And lest this should be an in
convenient, and a thing much damageous unto your fame and estimation, if it were
not well known, that you swore one thing in the most solemn fashion you could, and
meant another ; here you bring such a testimony by writing : you bring forth a privy
protestation, made with privy witnesses, having the hand and sign of the notary, to
prove that when you went to make that solemn oath, you were nothing minded to ob
serve it. Which former protestation, whereto doth it serve, but to testify a double perjury,
which is to be forsworn afore you did swear? Other perjurers be wont to break their oath
after they have sworn, you break it afore. Quis sapiens et inteltiget hose, et intelliget
malitiam Satance ? And a wonderful aggravation of the wrath of God towards you.
But let the malice of Satan be first considered, in deluding you, when you thought to
delude other. This delusion was this : that because it had been heard some protestations
to be made, also of some good men, in a case when they not being at their own choice
and liberty, when per vim et metum, qui aliquando cadit In constantem virum, they be
made to swear to that which afterward they have done contrary to their former oath ; in
1555.] APPENDIX. 539
which case a protestation, excusing the will, and alleging the fear, hath some colour of
defence : this, I say, you hearing, and Satan putting you in remembrance hereof, with the
similitude of this deluded you ; making you believe, that such a kind of protestation
might serve for a premeditate perjury. Whereunto you were not driven, neither vi, nor
metu, as you were not in this your case : except you call that a just fear, that you did
see, if you did not swear, you could not satisfy your ambition and covetousness in having
the bishoprick. For so it was, leave you these two affections, care ye not for to be made
bishop ; and who did constrain you to swear ? Were ye not by that refuse quite delivered
of all necessity to swear ? This also yc cannot deny. Whereunto therefore serveth your
protestation made by the hand of a notary, but to make your privy perjury more notori
ously known, but to make it known to the world, that you entering to the rule of a part
of the flock of Christ, you entered not in by the door ; and not entering by the door,
but aliunde, what comfort could your flock look for to have by you, but that which
Christ saith to follow of those, qui non intrant per ostium, sed aliunde, to be stealers
and thieves, qui non intrant nisi ut mactent et perdant ; as the effect hath shewed
by you?
But here you deceive yourself again, and would deceive other, making your defence
of your simulate oath, that " you did the same so, for the more service of God, having
in your mind then to reform the church :" to the which being no way but to make
that oath for a countenance, this you thought for such a purpose might be acceptable
afore God : and also entering by the authority of the pope, called by him, that had
authority to name you, then you think it cannot be justly of any man objected unto
you, that you did not enter by the door. And this truly, if you could have kept your
own counsel touching me, I durst not object the same unto you, seeing nothing out
wardly but as that you were lawfully called and institute bishop ; and of your inward
I would not make myself judge.
More wanting here.
and see, as is the first point in your letters ; where you make a great marvel, saying " it
to be a thing that was never seen in the realm, that, to condemn any subject thereof,
justice should be sought of a foreign power, as is the pope's." How this is to be called
a foreign power, I will declare afterward. For this I do not marvel, if you do not
well know, not being so open to them that lacketh spiritual doctrine, nor of that igno
rance I do not speak now, but of that outward light and knowledge, which is open to
every man by experience. The which you not knowing, it may be well said, you be cast
in tenelras exteriores^ and that you have lost both interior and exterior knowledge of
things. For so you shew in this case, where you say, " it was never seen in the realm,
that to condemn any subject thereof to death, should be required any other sentence than
that cometh from the imperial crown of the realm and their temporal laws." Wherein
that which I note first is this, that in that place you seem to lament, that being con
demned already, as you say, by the laws of the realm, of high treason, this dilation is
given to your death, not to suffer, afore all such things as be laid to your charge were
first known at Rome, this being natural unto all that be in jeopardy of life, if they cannot
hope by any just defence to extue the same, at the least to have time all desire, following
that proverb, " in space cometh grace." The which natural effect being extinct in you,
this followeth withal, natural knowledge to be extinct, as in the proeme of your letter is
more declared.
And now to come nearer to that you say was never seen, that " any subject to be
condemned, had need of any outward justice," calling outward justice the canon laws,
that come from the pope. To this I say, the experience and use of the laws, and justice
in this realm, doth shew clean contrary to your marvel, that it was never seen in the
realm, afore the time of your malicious oath, that there was ever any man condemned for
the crime of heresies, by the mere justice that cometh from the temporal laws, but all
were first declared to be such by the spiritual laws of the canons, which you call
" foreign laws." And this beside I say, afore that same time, of all other crimes, as
treason and other, there was never spiritual man put to execution, according to the
order of the laws of the realm, but he were first by the canon laws condemned, dis-
540 APPENDIX. [1555.
graded, and then given to the temporal hands. Whereof there be as many examples,
afore the time of breaking the old order of the realm these last years, as hath been
delinquents. Let all the records be seen; and specially this is notable of the bishop
of , which being imprisoned here for high treason, the king would not proceed to
his condemnation and punishment, afore he had the pope's bull given him.
And this is the trade of justice, which the king and queen use with you at this time,
being condemned of treason, being consecrate bishop, to have the pope's sentence from
Rome afore you suffer : which manner of proceeding, you say, was never afore in the
realm ; and the practice and experience in like cases doth shew never to have been
otherwise, afore the time of your notable perjury. And so catholic kings, as it pertaineth
to the privilege of the see of Rome, when they be crowned, doth swear.
And now look what ignorance is this, to think that the like was never seen in the
realm, when it was never seen otherwise amongst those princes, that were counted to
be in the obedience of the laws of Christ, and of the church !
But now to come to that you speak of, the pope's law and power, which after a
seditious manner of speaking you call " a foreign power :" this standeth under such a
fashion, if God leave you so much sense to understand what I say, that the pope's power
can no more be called foreign power, coming not of man alone, but of him that is God
and man, that was secundus homo de ccelo ccelestis, than may be called a foreign power,
that the soul of man, coming from heaven, hath in the body generate in earth. And so it
is in the politic body of this realm, ruled with politic laws, founded by man's reason, that
be called temporal laws : to them coming the pope's laws spiritual doth no other, but that
the soul in the body, to give life to the same, to confirm and strengthen the same. And
this is it the angel, speaking in Christ's conception, and declaring what his authority
should be, signified, saying, he should sit super domum David, which was a temporal
reign, ut confirmet illud et corroboret. And so doth the spiritual laws, proceeding of his
Spirit : as be the laws of the church, and canon laws. Which wheresoever they be well
observed, doth this effect, ever to confirm and stablish the temporal laws of the realm : as
no realm hath had more experience than this, ever since the time they received the faith
and obedience of the pope ; from whom came their doctrine of the faith. There was
never notable trouble in the realm of any kind, if it dured any space, but it was ever
lightly eased, and the realm established by some legate sent from the pope and the see
of Rome, following the prescript of the canons and the spiritual law : without the which
no realm can well be governed, but all be like to the thorn-bush ; whereof it is written
in librojudicum, when the Sichimites had chosen a tyranny over them, against the law of
God, then it was prophesied unto them, what should come thereof, which was that fire
should come forth of that thorn, which was their king, that should devour the people,
and from the people, to burn him, as it was, and ever shall be, where mere temporal
laws without spiritual doth rule. Which state may be compared to be like such a
thorn, whereof fire doth come forth, to the destruction both of the governor and the
people. And how the laws of the realm might be well likened to such a thorn, after
that the spiritual authority was cast forth, the destruction of such a sort of men, of all
degrees, both great and small, the great spoils that were taken, may give sufficient proof
to all them that hath any sense or remembrance of things so lately done.
And now coming again to the spiritual authority and law, to join itself with the
temporal, this is like to the fire that Moses saw in rubo ; which gave light, and did
not burn, nor never doth, when it is well used. And if it be not well used, the fault
is in the persons, and not in the thing ; as the fault is not in the temporal laws, when
the prince doth abuse them; howbeit of their nature they be tanquam spinoe, as was
also Moses' law, sharp to which was mitigate; and so shall be in every
when they be joined with the spiritual ought not to be called
u foreign laws"
More here wanting.
Non in probabilibus humancv sapiential verbis, ne evacuetur Christi : as it should be in
this case. For if this probability were followed, the slander of the cross should be void.
For this were no slander to the Jews, to hear Christ honoured in a figure, they being
1555.] APPENDIX. 541
ever used to the same : nor it would seem so much foolish to the gentiles and infidels,
after we had accepted Christ for God, to honour him in a figurative manner. But this
being the counsel of Christ, to utter his great mystery in form that he should have
it slander to both the Jews, that seek signs, and were used to be taught by figures ; and
also the gentiles, that stick upon the judgment of reason ; the more probable you make it,
the further you swerve from the true doctrine of Christ, and very true manner to teach
it. And here may no new manner be taught. What a heinous pride is this, this doctrine
passing a thousand year, and as many hundred beside as hath been since this sacrament
was instituted, by the midst of the Jews and gentiles, with this slander and appearance
of foolishness, never being found faulty in any one of the bishops and preachers of the
word of God, that they confessed the real presence of the body of Christ in the sacrament
of the altar ; but all found faulty and condemned of heresy, which denied the same ! And
ever the doctrine of the presence, prevailing and triumphing above man's reason or sense,
may be capace of the same : which both God will have mortified and die utterly, when
this mystery and meat of life is spoken and taken. For as that was the beginning of the
destruction of man, when following the probability of reason, he would feed himself with
meat prohibit unto him ; so the counsel of God hath ordained this to be the beginning of
the life of man, to take a sensible meat, wherein neither reason nor sense can find any
probability, or make any judgment thereof.
But because I have entreated this part more largely in another epistle that I send unto
you, wherein I shew that standing, as you do, without repentance of the manner of
your entry to the service of the church, you could never be neither good scholar of
this doctrine, and much less a master ; I will now proceed no further to reason with you
herein, knowing all to be in vain, and no help nor mean to recover you, but only prayer.
Which with all my heart, as I would for mine own soul, I will not fail to use for you to
him whom you have so greatly offended, as I never read of any bishop that ever was in
the church. But the fountain of his mercy is never closed to them that will call for it :
as mine own entire prayer is to the infinite mercy of God, that you may have the
grace so to do ; sending you for obtaining of that, his holy Spirit, qui condemnat mun-
dum de peccato, de judicio, et de justitia : that, seeing first your sore condemnation, you
may therewith be stirred with all humility and contrite heart to demand some comfort ;
which cannot be hoped of without your former condemnation of yourself. Whereunto
to bring you, it hath caused me by writing to set forth so earnestly some part of your
grievous offences afore you : willing you no less comfort, than I would to mine own
soul.
And the same I say, concluding and ending, as I began : it may please the paternal
love, that God beareth unto all sinners, for his sake, that being his only Son, God
and man, died to pay their ransom, for to forgive you, and to deliver you ex ore leonis,
which hath so devoured you, that if you be not plucked out as the prophet Amos
saith of Israel, quomodo si eruat pastor duo crura aut extremum auriculae; I say, if
you be not plucked out by the ear, you be utterly undone both body and soul. Which
yet again, and ever, the infinite mercy of God may defend you from ! Written in the
court at St James', the vi. of November, 1555.
Your very true comforter in God, you not refusing his grace,
R. POLE. Car. Leg.
XLV. Processus contra Thomam Cranmer.
REVERENDISSIMO in Christo patri et domino, domino Jacobo miseracione divina tituli MSS. Lam-
sancte Marie in via sacrosancto Romane ecclesie presbitero cardinali de Puteo nuncupate, NO. iiae™7
causeque et causis ac partibus infrascriptis judice ac commissario a sanctissimo domino stryp™ '
nostro papa specialiter deputato, seu alii vestro in hac parte surrogate sive surrogando crarmer, F
cuicunque, vester humilis Jacobus, permissione divina Glocestrensis episcopus ac vestre 1069— iiEf
reverendissime paternitatis, immo verius sanctissimi domini nostri pape vigore literarum isVo. x°n'
542 APPENDIX. [1555.
commissionalium presentibus annex* commissarius sive subdelegatus sufficienter ct legitime
deputatus, omnimodas obediencias et reverencias tanto reverendissimo patri ac scdi apos-
tolice debitas cum omni subjectionis lionore. Ad noticiam vestram deducimus et deduci
volumus, vestreque reverendissime paternitati significamus et certificamus per presentes,
quod die lime, nono viz. die mensis Septembris, anno Domini millesimo quingcntesimo
quinquagesimo quinto, indictione decima tercia pontificatus sanctissimi in Christo patris
et domini nostri, domini Pauli divina providentia pape quarti anno primo, in ecclesia
parocliiali dive virginis Marie in Oxonia, in providi et circumspect! viri magistri Jo-
hannis Clerk, sedis apostolice auctoritate notarii publici, et testium in actis hujus diei
(ut inferius statim apparebit) presenciis coram nobis ad cffectum infrascriptum judicialiter
et pro tribunali sedentibus, comparens et personaliter constitutus preclarus et venerabilis
vir magister Johannes Story legum doctor quasdam literas vestras commissionales vestre
paternitatis reverendissime, immo verius apostolicas presentibus annex' sigillo vestro cera
rubea impressa in quadam alba lignea capsula inclusa cum filis sive cordulis mbei
colons pendentibus sigillatas, ac signo, nomine, et subscripcione providi viri Claudii Badii
clerici Bismitine diocesis publici auctoritate apostolica et imperiali notarii et scribe vestri
(nt apparuit) in hac parte specialiter assumpti munitas et subscriptas, non viciatas, non
rasas, non abolitas, non cancellatas, nee in aliqua sui parte suspectas, sed sanas et integras
ac omni vicio et sinistra suspicione carentes, nobis directas et per partem illustrissimorum
serenissimorumque Philippi et Marie Anglie regis et regine in ipsis literis commissiona-
libus nominat' ex parte dicti sanctissimi domini nostri pape et vestra realiter presentavit.
Post quarum literarum commissionalium presentacionem nobis et recepcionem per nos
humiliter factas, ipsisque per dominum Christoferum Smythe apostolice sedis auctoritate
notarium publicum usque ad subscripcionem notarii in eisdem exclusive tune ibidem
publice perlectis, per prefatum venerabilem virum magistrum Johannem Story fuimus
debite requisiti, quatenus onus execucionis earundem in nos assumere et acceptare ip-
sasque exequi dignaremur. Post cujus requisicionem sic ut premittitur nobis factam, ob
honorem et reverenciam sacrosancte sedis apostolice et paternitatis vestre reverendissime
onus execucionis earundem in nos assumpsimus, atque juxta vim, formam, tenorem et
effectum earundem procedendum fore decrevimus ; prenominatumque magistrum Johan
nem Clerk notarium publicum in nostrum et actorum nostrorum agendorumque et
expediendorurn per nos et coram nobis in causa et causis inferius descriptis ac inter
partes infra nominatas scribam assumpsimus, deputavimus, et constituimus. Quo facto,
egregius vir magister Thomas Martyn legum doctor exhibuit procuratorium suum a
serenissimis Philippo et Maria Anglie rege et regina sibi et dicto venerabili viro magistro
Johanni Story ac Davido Lewis conjunctim et divisim in hac parte concessis ac sigillo
magno eorundem serenissimorum et illustrissimorum regis et regine in cera crocei colons
sigillatis ; lectoque procuratorio hujusmodi de mandato nostro, prenominatus venerabilis
vir magister Thomas Martin exhibens ut prefertur procuratorium suum pro dictis illus-
trissimis rege et regina fecit se partem pro eisdem et dedit articulos ex parte ipsorum
serenissimorum dominorum regis et regine contra pi efatum dominum Thomam Cranmerum
propositos et conceptos una cum scedula eisdem articulis annexa: etiam libros dedit in
ipsis articulis mencionatos et in margine eorundem specificatos; petiitque procurator
hujusmodi quatenus dignaremur decernere dictum dominum Thomam Cranmerum, se
archiepiscopum Cantuarie prctendentem, citandum fore ad comparendum coram nobis die
Jovis prox' tune sequente, duodecimo viz. die dicti mensis Septembris in ecclesia predicta
liora octava ante meridiem ad respondendum, et procedi videndum contra eum juxta
tenorem dicte commissionis sive subdelegacionis, et ad objiciendum contra articulos et
cetera predicta contra eum in hac parte modo premisso exhibita si voluerit. Ad cujus
quidem procuratoris peticionem, quia justa nobis videbatur ac juri et racione consona,
decrevimus ipsum Thomam Cranmerum citandum juxta peticionem procuratoris predicti.
Quo facto, prefatum Christoferum Smythe publicum apostolica auctoritate notarium in
nostrum mandatarium in hac parte cum potestate citandi, certificandi, et exequendi dictam
cicationem et quemcunque alium processum et ad alia facien'da ad mandatarii omcium
spectantia deputavimus et admisimus; ipsumque Christoferum notarium publicum et
mandatarium nostrum hujusmodi de fideliter exequendo, referendo, et certificando, et de
ejus officio in ea parte juste exercendo juramento ad sancta Dei evangelia oneravimus
1555.] APPENDIX. 543
et juravimus. Deinde vero articulos predictos et contenta in eisdem per dictum Christo-
ferum Smythe notarium publicum publice in judicio perlegi fecimus, necnon prenominatum
dominum Johannem Clerk notarium publicum ac scribam nostrum predictum ad con-
ficiendum instrumentum seu instrumenta publica unum vel plura de et super premissia
omnibus et singulis per nos et coram nobis istis die et loco qualitercumque habitis et factis
mandavimus, et eundem ad sic conficiendum ac testes infra nominates inde testimonium
perhibere prefatus magister Thomas Martyn instanter requisivit; presentibus tune
ibidem venerabilibus viris Richardo Marshall, Commissario Universitatis predicte, Waltero
Wright legum doctore, Archidiacono Oxon', Arthuro Cole sacre theologie baccalario, preside
Collegii dive Magdalene in eadem Universitate, Richardo Cawdewell in medicinis doctore,
Henrico Joilyff sacre theologie baccalario, Thoma Pygott et Edmundo Powell armigeris,
cum multis aliis ad numerum ducentarum personarum et ultra. Tenor vero procuratorii
illustrissimorum Philippi et Marie Regis et Regine predictorum, de quo superius fit mencio,
per prefatum venerabilem virum magistrum Thomam Martyn procuratorem in eodem
nominatum ut prefertur productum et exhibitum sequitur, et est talis : " Universis pateat
per presentes, quod nos Philippus et Maria Dei gracia Anglic Francie Neapolis Jerusalem
et Hibernie Rex et Regina, fidei defensores, Principes Hispaniarum et Cicilie, Archiducea
Austrie, Duces Mediolani Burgundie et Brabancie, Comites Haspurgi Flandrie et Tirolis,
dilectos nobis in Christo Thomam Martyn, Johannem Story et Davidum Lewis legum
doctores absentes tanquam presentes omnibus melioribus et efficacioribus modo via et
forma conjunctim, et eorum quemlibet per se divisim et in solidum, ita quod non sit
melior conditio occupantis nee deterior subsequentis, sed quod unus eorum inceperit id
ipsorum quilibet per se libere prosequi valeat, mediare pariter et finire, nostros veros
legitimos et indubitatos procuratores, actores, factores, negociorumque nostrorum gestores et
nuncios speciales nominamus, ordinamus, facimus, et constituimus per presentes, damusque
et concedimus eisdem procuratoribus nostris conjunctim ut prefertur et eorum cuilibet
per se divisim et in solido potestatem generalem et mandaturn speciale, ita quod specia-
litas generalitati non derogat nee e contra, pro et nominibus nostris coram reverendis in
Christo patribus Wigornien' et Glocestren' Episcopis ac Decano Londonien' et Archidia
cono Cantuar', seu coram eorum tribus, duobus, sive uno, reverendissimi in Christo patris
et domini, domini Jacobi, miseratione divina tituli sancte Marie in via sacrosancte Romane
ecclesie presbyteri Cardinalis de Puteo nuncupat' sanctissimi in Christo patris et domini
nostri domini Pauli divina providentia illius nominis Pape quarti, in causa et causis
heresim aliaque enormia crimina, in quibus Thomas Cranmerus nuper metropolitane
ecclesie Cant' Archiepiscopus assertus sit prolapsus, sapientibus, per nos nostrisque vice
et nominibus contra ipsum Thomam Archiepiscopum pretensum mota et motis indecisis
adhuc penden', Commissarii sive Judicis delegati, Subdelegatis sive Commissariis suffici-
enter et legitime deputatis, comparendi absenciamque nostram quoad personalem com-
paracionem in omnibus excusandi ac causam et causas absentie nostre (si opus fuerit)
allegandi, proponendi, et probandi, ac fidem faciendi super eisdem, literasque commissio-
nales remissorial' sive subdelegatorum prefati reverendissimi Jacobi Cardinalis ac Judicis
delegat' sive Commissarii antedicti realiter producend' ostendendi et exhibendi. Necnon
articulos, capitula, positiones sive interrogatoria, ac alias materias, objectiones, allegaciones
seu peticiones quascunque verbo vel in scriptis dandi, faciendi, ministrandi, proponendi
et exhibendi, posicionibus et articulis excepcionibusque ex adversis fiendis respondendi et
suis responderi petendi, videndique juramentum quodcunque licitum et honestum ac de
jure in hac parte requisitum in animas nostras prestand* subeund' et jurand'. Testes,
literas et instrumenta, ac alia quecunque probacionum genera producend' ostendend' et
exhibend', productaque et exhibita ex adverso , reproband' et impugnandi, crimina et de-
fectus objiciendi et objectis respondendi, decreta quecunque fieri decernique petendi et
obtinendi, alium insuper procuratorem sive procuratores loco eorum seu eorum alicujus
substituendi, ac substitutum sive substitutes hujusmodi revocandi, procuratorisque officium
in se reassumendi, quotiens et quando id eis seu eorum alicui melius videbitur expedire.
Ceteraque omnia et singula faciendi, exercendi et expediendi, que in premissis aut circa
ea necessaria fuerint seu quomodolibet opportuna, etiam si mandatum de se magis
exigant speciale quam superius est expressum. Et promittimus nos ratos, gratos, et
firmos perpetuo habituros totum et quicquid dicti procuratores nostri seu eorum aliquis
544 APPENDIX. [1555.
fecerit in premissis aut aliquo premissorum sub ypotheca et obligatione omnium bonorum
nostrorum, et in ea parte caucionem exponimus per presentes. Dat' sub magno sigillo
nostro apud honorium nostrum de Hamtoncorte Londonien* dioces' xxiiii10 die mensis
Augusti anno Domini millesimo quingentesimo quinquagesimo quinto ac annis regnorum
nostrorum secundo et tercio." Adveniente vero dicto die Jovis, xii°. viz. die predicti
mensis Septembris, annoque Domini indietione et pontificatu predictis, coram nobis
prefato Jacobo Glocestren' Episcopo ac Judice subdelegato sive Commissario supra no-
minato in ecclesia parochial! dive Virginis Marie superius specificat' loco in hac parte
assignat' et deputat' judicialiter et pro tribunal! seden' in prenominati magistri Johannis
Clerk Notarii public! et scribe nostri predicti presentia, prefatus venerabilis vir magister
Thomas Martyn ex superabundant! exhibuit procuratorium suum predictum pro illus-
trissimis rege et regina predictis, et se partem fecit pro eisdem ac eorum nomine procu-
ratorio mandatum nostrum citatorium contra dictum dominum Thomam Cranmerum
modo superius specificat' per nos decretum et sub sigillo nostro emanatum una cum
certificatorio in dorso ejusdem sub instrument© publico de et super execucione ejusdem
per prenominatum Christoferum Smythe Notarium publicum et Mandatarium nostrum
predictum die et loco ac sub modo et forma in eodem certificatorio specificatis et
contentis concepto, ac signis et subscripcionibus tarn prefati domini Johannis Clerk
auctoritate apostolica notarii publici et scribe nostri predicti, quam etiam dicti Chris-
toferi Smythe eadem etiam auctoritate apostolica notarii publici nostrique in hac parte
Mandatarii specialiter ut prefertur deputati, admissi et jurati, consignat' et subscript' ac
nostro sigillo etiam sigillat' realiter exhibuit, et contra prefatum dominum Thomam
Cranmerum tune in judicio personaliter presentem ex parte dictorum serenissimorum
dominorum Philippi et Marie, Regis et Regine predict', ac procuratorio nomine pro
eisdem denuo dedit articulos prius ut prefertur per eum coram nobis datos et porrectos,
atque in partem et subsidium probacionis articulorum hujusmodi et contentorum in
eisdem exhibuit libros mencionatos in dictis articulis vestre reverendissime paternitati
originaliter una cum presentibus transmissos. Qui quidem libri atque articuli ac sub-
delegatio et mandatum nostrum citatorium predict' in eorum formis originalibus tempore
execucionis nostri hujusmodi mandati citatorii eidem Thome publice ostensi, ac ipsi seu
saltern vere copie collacionate eorundem ac signo et nomine prefati domini Johannis
Clerk, notarii publici nostrique actorum scribe antedicti, signat' eidem domino Thome
Cranmero de facto realiter tradite fuerunt et penes eum dimisse, prout ex tenore cer-
tificatorii dicti nostri mandati citatorii plenius ac manifesto liquet et apparet, in pre
sentia ejusdem domini Thome Cranmer personaliter ut prefertur presentis et comparentis,
ac primo et ante omnia protestantis quod per suam comparicionem aut per aliqua per
eum dicta seu dicenda, gesta vel gerenda, seu aliquo modo per eum facta seu fienda, non
intendit consentire in nos subdelegatum sive commissarium antedictum aut in aliquem
alium auctoritate domini pape seu Romani pontificis fulgentem, tanquam in judicem sibi
in hac parte (ut asseruit) competentem, seu aliquo pacto admittere aliquam auctoritatem
dicti Romani pontificis, asserendo et constanter affirmando eundem Romanum pontificem
nullum in hoc regno habere sen habere debuisse aut debere auctoritatem seu potestatem,
quodque ex eo etiam ipsius Romani pontificis auctoritatem ut prefertur admittere non
intendit pro eo quod alias prestitit juramentum contrarium (ut asseruit) Henrico tune
Anglie illius nominis regi octavo, viz. de renunciando Romano pontifici et de admittendo
et acceptando eundem regem Henricum octavum pro supremo capite ecclesia Anglicane,
et protestabatur ulterius se paratum esse ad respondendum coram quocumque judice
potestatem, auctoritatem, seu commissionem dictorum illustrissimorum regis et regine
habente. Idem dominus Thomas Cranmerus tune incontinent! ibidem multis variisque
modis ac verbis suis nephariis, famosis et protervis publice in judicio dixit, opposuit, et
objecit contra auctoritatem potestatem que dicti domini nostri Pape et Romani pontificis,
et inter cetera audacter et sine pudore aut verecundia asserendo ipsum Romanum pon
tificem per leges et canones suos non solum pervertisse et pervertere leges hujus regni
Anglie, sed etiam sacras scripturas et leges divinas, etiam asserendo et constanter afnr-
mando inter cetera Christum in eucharistia spiritualiter tantum et non corporaliter esse,
sed in corpore in celo tantum esse et non alibi. Asseruitque quod casu quo papam
sive Romanum pontificem modernum imitari contigerit vestigia predecessorum suorum
1555.] APPENDIX. 545
Roman orum pontificuni, aut si ejus auctoritate potestatc ct legibus in regnis et dominiis
aliorum principum uti contigerit, quod per hoc perverteret et destrueret tarn leges divinas
quam etiam leges regum, et in hoc utitur (ut asseruit) vice antechristi et pro antechristo
ct Christi adversario censeri deberet. Ac etiam addendo asseruit et publice affirmavit,
quod quisquis receperit seu admiserit auctoritatem domini Pape seu Romani pontificis
in hoc Anglic regno, adversaretur et Deo et corone Anglic, atque eo facto excommuni-
catus est. Ulteriusque asseruit et publice dixit prefatus Thomas Cranmerus nos Sub-
dclegatum ac Commissarium predictum nullo modo fuisse aut esse judicem sibi in hac
parte competentem, sed incompetentem et perjurum eo quod admisimus auctoritatem
Romani pontificis et eo quod juramentum alias prcstitimus contrarium viz. de renun-
ciando auctoritati ejusdem Romani pontificis ac de acceptando et admittendo prenomi-
natum Regem Hcnricum octavum pro supremo capite ecclesie Anglicane. Et quia
dictus dominus Cramnerus negavit Romanum pontificem esse supremum caput ecclesie
Christi, ideo interrogatus per prefatum procuratorcm dominorum Regis et Regine
" quisnam tune" (cjus judicio et opinione) " caput esset ecclesie," hujusmodi respondebat,
" Regem quemcumque in regno suo." Et cum dictus Procurator replicavit dicens, " Ergo
Nero qui interfecit Petrum caput fuit ecclesie Christi," ipse dominus Cranmerus affir
mavit eundem Neroncm sic fuisse caput ecclesie Christi, et etiam Turcam sue ecclesie
caput esse. Deindc prcnominatus venerabilis vir magister Thomas Martyn procurator
antedictus in subsidium probationis contentorum in dictis articulis exhibuit quoddam in-
strumentum publicum maim propria magistri Richardi Watkyns notarii publici (ut appa-
ruit) subscriptum, et ejus signo (ut apparuit) signatum, continens in se inter cetera tenorem
juramenti fidelitatis obediencie per ipsum Thomam Cranmerum tempore ejus prefectionis
sive consecracionis in Archiepiscopum Cantuar' beato Petro et sedi apostolice ac domino
nostro Papc dementi ejusque successoribus Romanis pontificibus prestiti, petiitque procu
rator predictus memoratum dominum Thomam Cranmerum per nos juramento onerari de
Jideliter respondendo tarn dictis articulis et scedule annex' quam etiam ceteris per eum
supcrius respective exhibitis in presencia ejusdem domini Thome Cranmeri recusantis subire
juramentum hujusmodi pro eo (ut asseruit) quod nos procedimus in hac parte auctoritate
Romani pontificis. Ceterum salvis protestacionibus suis previis et etiam sub protestacione
quod non intendebat rcspondere nobis subdelegato predicto, sed prefato magistro Thome
Martyn procurator! antedicto, tune incontinent! idem Thomas Cranmerus dictis articulis
omnibus et singulis superius ut prefertur contra eum datis et objectis ad peticionem prefati
magistri Thome Martyn procuratoris predict! et de mandate nostro tarn Latine quam An-
glice plene ct articulatim ac publice perlectis et declaratis sceduleque dictis articulis annexe
et ceteris exhibitis antcdictis, absque tamen aliquo juramento, deliberate ct constanter
coram nobis in publico judicio pro tribunal! seden' respondebat ut sequitur. Ad primum
articulum respondct se reccpisse bullas a curia Romana ct a Romano pontifice pro
recepcione Archicpiscopatus Cantuar', quas bullas (ut asseruit) obtulit dicto tune Regi
Hcnrico octavo et ab eodem Rege ct ejus auctoritate (ut etiam asseruit) eundem Arch-
iepiscopatum recepit : et aliter negat hunc articulum esse verum. Ad secundum fatetur
contenta in eodem esse vera. Ad tcrcium fatetur se acceptasse et duxisse mulierem in
uxorem, postquam recepit sacrum ordinem sacerdotalem et circa viginti annos post mortem
prime uxoris sue: et aliter hunc articulum negat esse verum. Ad quartum fatetur
contenta in eodem esse vera. Ad quintum fatetur se secrete tenuisse dictam mulierem
secundo per cum acccptam, quousque per statuta et leges hujus regni Anglic (ut asseruit)
ei licitum fuit habere uxorem, et quod tune earn publice tenuit et ab eadem plures
proles habuit : et aliter negat articulum hujusmodi. Ad vj fatetur eundem esse verum,
tamen sine pudorc aut verecundia ut dicit. Ad septimum fatetur se edidisse librum in
hac parte exhibitum et in articulo mencionatum vocat' "A defense of the true and
catholicke feithe" etc. et negat se edidisse librum in eodem articulo etiam mencionatum
vocat' "A discourse of Peter Martir" etc.; et quoad tercium librum vocat' "A discourse
of the Lord's supper" etc. negat se ilium edidisse, tamen credit quod hujusmodi liber
est bonus ct catholicus, et quoad cathechismum et articulos in eodem fatetur se adhi-
buisse ejus consilium circa edicionem ejusdem: et quoad librum vocat' "An aunswer of
the moste reuerende father in God" etc. fatetur se edidisse illam partem ejusdem libri
que continet ejus rcsponsa ad librum editum per reverendum patrem Winton' Episcopum.
r<r> A >-AfT7T> TT
54G APPENDIX. [1555.
Ad octavum respondet se nunquam coegisse aliquos hujusmodi articulis subscribere, tamen
dicit quod plures clericorum provincie Cant' eisdcm articulis voluntarie stibscripserunt,
quorum subscripciones recepit ut dicit : et aliter negat articulum hujusmodi. Ad nonum
fatetur quod a turri London' ad academiam Oxon' ductus fuit : et aliter negat contenta in
eodem. Ad decimum fatetur se pro viribus defendisse libros et articulos mencionatos in
hoc articulo (et in loco articulato) et contenta in eisdem : et aliter negat. Ad undecimum
fatetur sententiam de facto fuisse contra eum latam eo quod defendebat libros et articulos
predictos, et tamen dicit quod in illis libris et articulis non sunt hereses alique contente :
et aliter respondet negative. Ad duodecimum respondet quod recessit ab auctoritate
Romani pontificis, et aliis (quantum potuit) persuasit ut sic recederent, propter enormi-
tates illic (ut dixit) regnantes ; tamen per hoc dicit eum non esse schismaticum nee per
hoc recessisse ab ecclesia catholica: et aliter credit hunc articulum non esse verum in
aliquo. Ad decimum tercium et scedulam fatetur se prestitisse juramentum obediencie
prout continetur in scedula huic articulo annexa ; tamen hoc fecit (ut asseruit) sub pro-
testacione in instrumento publico (ut prefertur) in hac parte exhibito contenta; et non
aliter. Ad xiiij respondet et fatetur se recessisse (ut prefertur) ab auctoritate Romani
pontificis et aliis sic recedere persuasit; hoc tamen (ut dicit) non fecit ante legem inde
factam auctoritate parliamenti Anglic: et etiam dicit quod post leges hujusmodi et
earum auctoritate consecravit episcopos et cetera fecit que ante legem hujusmodi factam
ad Romanum pontificem pertinebant et que per ipsum Romanum pontificem antea fieri
solebant: et aliter negat. Ad xv respondet quod ante recepcionem Romani pontificis
auctoritatem et ante reconciliacionem nuperrime in hoc Anglie regno factam hoc regnum
in bono statu remansit, atque maxime optat quod modo in eodem statu remaneret ; et
fatebatur (ut prius) se recessisse ab auctoritate Romani Pontificis, et quod non intendit
ad illam auctoritatem redire vel eandem aliquo modo admittere, ut dicit. Ad ultimum
negat contenta in eodem aliter esse vera quam superius respondebat, ut dicit. Ac incon
tinent! (responsionibus predict! domini Thome Cranmert modo premisso publice et
judicialiter factis, receptis, et conscriptis) dictus venerabilis yir magister Thomas Martyn
procurator predictus ac nomine procuratorio quo supra acceptavit responsa superius facta
et contenta in eisdem, quatenus faciunt pro parte et intencione dictorum illustrissimorum
dominorum suorum, atque super articulis et exhibitis predictis produxit venerabiles viros
magistros Will'm Tresham, Richardum Marshall, Richardum Smythe, et Richardum
Croke, sacre theologie doctores, Jacobum Curtopp, Robertum Warde, Georgium Lon
don, et Robertum Series, in testes, quos nos ad peticionem procuratoris hujusmodi in
testes admisimus, et in forma jurandorum testium tactis per eos sacrosanctis scripturis
de fideliter deponendo et de dicendo omnem et meram veritatem, cum fuerint examinati
in hac parte de et super premissis super quibus modo premisso producti fuerunt, omni
amicicia, favore, affectione, odio, timore et displicentia postpositis et semotis, juxta for-
mam, modum et morem in siraili testium admissione et juramenti prestacione solit' et
consuet' et in hac parte de jure requisit', jurari fecimus in presentia dicti domini Thome
Cranmeri sub ejus protestacionibus previis allegantis quod dicti testes nullo modo in hac
parte sunt testes idonei, nee eisdem fides aliqua in hac parte fuit aut est (ut asseruit)
adhibenda pro eo (ut etiam asseruit) sunt pcrjuri in eo quod subierunt juramentum
domino Regi Anglie tanquam supremo capiti, ac modo contra hujusmodi juramentum
(ut prefertur) per eos prestitum admiserunt auctoritatem Romani pontificis. Et tune
idem dominus Thomas interrogatus, an velit aliquibiis aliis excepcionibus uti contra
testes predictos seu aliqua interrogatoria contra eos ministrare, respondebat quod noluit
nee ulterius aliquid in hac parte dicere, proponere, vel objicere. Super quibus omnibus
et singulis modo premisso dicto duodecimo die Septembris ac anno Domini indictione
pontificatuque et loco antedictis habitis factisque et expeditis, prefatum dominum Jo-
hannem Clerk Notarium publicum ac nostrum in hac parte auctorum Scribam predictum
mandavimus, eundemque dictus magister Thomas Martyn procurator antedictus et pro
curatorio nomine predicto ad conficiend' instrumentum sive instrumenta publicum seu
publica ac testes infra nominates tune presentes inde testimonium perhibitur' instanter
rogavit et requisivit, presentibus tuno ibidem venerabilibus viris Waltero Wright legum
doctore Archidiacono Oxon', Will'mo Tresham, Richardo Marshall, Richardo Smythe
publico prelectore sacre theologie in eadem academia, et Richardo Croke sacre theologie
1555.] APPENDIX. 547
professoribus, Arthuro Cole sacre theologie baccalario ac preside Collegii dive Magda
lene in Oxonia, Richardo Cawdewell in medicinis doctore, Roberto Morwent sacre theo-
logie baccalario, preside Collegii vulgo Anglice diet' " Oriell Colledge," Mauricio Bullock
artium magistro, vicegardiano Novi Collegii Winton in Oxon', Richardo Busshop artium
magistro, Grimno Willyams in legibus baccalario, Philippo Randall principali Aule
Cervine Oxon,' Will'mo Hawarden sacre theologie baccalario, principali Collegii Enei
Nasi vocat' " brase nose," et Georgio Edrigio artium magistro ac publico Grecarum lite-
rarum prelectore, ac Johanne Pollard, Thoma Pygott, et Edmundo Powell armigeris,
cum multitudine copiosa tarn clericorum et scholarium dicte Universitatis quam etiam
laicorum ad numerum quadringentarum personarum et ultra existen'. Postremo vero
decimo tercio die mensis Septembris anno Domini indictioneque ac anno pontificatus
supradictis, in quadam superior! camera sive pergula gardiani Collegii Novi dicte Uni
versitatis, in presentia prefati domini Johannis Clerk Notarii publici ac Scribe nostri
predicti, etiam presentibus Thoma Owen in legibus baccalario et Christofero Smythe
Notariis publicis London' commoran', testes infra nominates (ut prefertur) productos et
juratos examinavimus, eorumque testium dicta et depositiones seriatim sequuntur et
sunt tales.
RICHARDUS CROKE sacre theologie doctor in TJniversitate Cantabrigie, sexaginta sex
vel quinque annorum, libere (ut dicit) condicionis, de noticia partium examinatus dicit,
quod novit prefatum Thomam Cranmerum circiter triginta sex annos, Reginam Mariam
a bimatu, Regem Philippum ex quo venit in Angliam, viz. circiter annum. Ad primum
secundum tercium quartum quintum sextum septimum octavum et nonum respondet,
quod credit articulos veros esse et omnia in eis contenta, quodque de eisdem fama laborat
per universum regnum Anglic et in multis etiam partibus transmarinis ; et aliter nescit
deponere. Ad decimum dicit articulum esse verum, quia ipse personaliter disputacioni
predicte in publica scola theologica Oxon' facte interfuit. Ad undecimum dicit articu
lum esse verum, ipse enim presens erat in ecclesia parochiali dive Virginis Marie Oxon'
quando decretum in articulo specificatum adversus eundem Thomam pronunciatum fuit.
Ad duodecimum respondet articulum esse verum, excepto eo quod iste deponens certo
affirmare non potest quod prefatus Thomas Cranmer aliquos per vim coegerit et compu-
lerit ad renunciandum auctoritati sedis apostolice, quanquam et illud publice a fide dignis
audivit. Dicit insuper quod prefatus Cranmer multos seduxerit non tantum ab aucto-
ritate ecclesie Romane, sed etiam a veritate in multis aliis fidei catholice articulis : et
aliter nescit deponere ad articulum predictum. Ad decimumtercium dicit quod audivit
ipsum Cranmerum publice confitentem se in consecracione sua prestitisse sacrum obediencie
summo pontifici : et aliter nescit deponere in articulo predicto. Ad decimumquartum
dicit et deponit ut supra : dicit insuper quod prefatus Cranmer pro Archiepiscopo Cant'
se gerens consecravit et transtulit complures in Anglie episcopos, viz. consecravit quen-
dam doctorem Poynett in Winton' Ep'm et quendam Coverdale in Ep'm Exon et
quendam Johannem Hoper in Ep'm Glocestr' et quod transtulit quendam doctorem
Rydley a Roffen' in Londonien' episcopatum. Ad xv dicit articulum esse verum, quia
heri audivit eum publice detestantem auctoritatem Pape et apostolice sedis: et aliter
nescit deponere. Ad xvi dicit famam de premissis divulgatam esse per universum
regnum Anglie.
ROBERTUS WARDE artium magister et publicus philosophic in Academia Oxon' pre
lector, quadraginta vel circiter annorum, testis (ut prefertur) productus et juratus, libere
condicionis, interrogatus de noticia personarum dicit, quod novit Regem Philippum ab
eo tempore quo primum appulit in Anglia, hoc est per integrum annum et ultra, Mariam
Reginam ab inicio regni Edwardi sexti, viz. circiter novem annos, Thomam Cranmerum
per duodecim annos vel circiter novit. Ad primum secundum tercium quartum quin
tum et sextum dicit, quod credit articulos veros esse et omnia in eis contenta, quia
sepius publice audivit contenta in eisdem vera esse tarn Oxonie quam alibi in multis
Anglie partibus. Ad septimum dicit, quod credit prefatum Thomam vix adeo erudi-
tum ut possit ipse ejus proprio ingenio hujusmodi libros componere, certo tamen scit
ejus nomine et auctoritate eos circumferri, ipsumque Thomam dixisse libros predictos
seu saltern plurimos ex illis fuisse proprio ingenio confectos, et ut suos agnovisse, et
quod novit ipsum Thomam sepius defendisse plurimas hereses in libris predictis con-
35—2
548 APPENDIX. [1555.
tentas in publicis disputacionibus Oxonie habitis, in quibus iste deponens publico certa-
mine contra dictum Thomam congressus est: et aliter nescit deponere. Ad octavnm
credit esse verum, quia publice a fide dignis audivit : et aliter nescit. Ad nonum dicit
esse verum, quia vidit quum prefatus Thomas Oxoniam primum a Londino ductus est,
et in aliis rebus credit articulum esse verum. Ad decimum dicit articulum esse verum,
quia interfuit disputacionibus predict', et in eisdem disputacionibus eidem Thome publice
respondebat dum predict', hcreses pro viribus confirmare satageret. Ad undecimum dicit
articulum venmi esse; ipse enim interfuit in ede dive Marie Oxon' quum decretum in
articulo specificatum contra prefatum Thomam Cranmerum et duos alios publice lege-
retur per Doctorem Weston. Ad xij dicit quod credit esse verum, quia publice et sepius
a fide dignis audivit. Ad xiij dicit verum esse, quia vidit publicum instrumentum super
juramento predicto confectum publice contra eundem Thomam exhibitum : et aliter nescit.
Ad xiiij dicit quod prefatus Thomas Cranmerus consecravit in episcopos Johannem
Hooper in Gloucestren' Milonem Coucrdale in Exonien' Hugonem Holbache et postea
quendam doctorem Taylor in episcopos Lincoln', et insuper quod consecravit doctorem
Rydley in Roffen' episcopum, quern postea transtulit ad episcopatum Londoniensem ; et
in aliis credit articulum esse verum. Ad xv dicit verum esse, quia heri xij° Septembris
audivit eum ammo obstinate contempnentem primatum Jlomane ecclesie, et insuper pro-
testantem se nolle aliquo pacto in eundem consentire. Ad xvj dicit famam de pre-
missis publice divulgatam esse tarn Oxonie quam alibi in Anglia.
ROBERTUS SERLES sacre theologie baccalaurius in Universitate Oxon' commorans lxta.
annorum vel circiter, libere (ut dicit) condicionis, testis (ut prefertur) productus et juratus
de noticia partium examinatus dicit, quod novit Regem Philippum a tempore adventus
sui in Angliam, viz. per annum aut circiter, ac Reginam Mariam per triginta annos vel
circiter, Thomam Cranmerum circiter viginti annos. Ad primum secundum tercium
quartum quintum sextum septimum octavum et nonum dicit, quod credit articulos veros
esse et omnia contenta in eisdem, quia eadem publice audivit tarn Oxonie quam in aliis
hujus regni Anglic partibus : et aliter nescit deponere. Ad decimum dicit quod ipse
presens personaliter non interfuit publice disputacioni habite Oxon' cum prefato Thoma
Cranmer; credit tamen articulum per omnia verum esse, quia publica (ut asserit) per
universum Anglie regnum fama erat et est, ipseque a nonnullis fide dignis qui disputa
cioni predicte intererant personaliter audivit prefatum Cranmerum in Academia predicta
publica disputacione libros et articulos suos predictos pro viribus defendisse, tandemque
convictum et exsibilitatum a multis fuisse : et aliter nescit deponere. Ad undecimum
dicit similiter, quod credit et ex frequenti fide dignorum relacione audivit, omnia et sin-
gula in articulo contenta vera esse : et aliter nescit deponere. Ad xij dicit quod credit
dictum Thomam fuisse et esse notorium scismaticum et hereticum, quia sepius audivit
eundem tarn privatim quam publice multas impias et execrandas hereses docentem, effc-
rentem et pertinaciter defendentem, et quod idem deponens circa id temporis, quo ecclesia
Anglicana primum cepit desistere ab auctoritate Pape et sedis apostolice, fuit vicarius
de Lenham dioces' et provinc' Cantuar', et ideo turn subjectus (sen saltern publice habitus
pro subjecto) jurisdictioni prefati Thome Cranmeri, qui turn publice pro episcopo Cant'
se gessit, et quod ab ipso Thoma Cranmero seu saltern ab ejus Cancellario (mandatum
et auctoritatem regiam in ea parte habere pretendente) idem deponens inductus et com-
pulsus sit ad renunciandum auctoritati domini Pape et ad prestandum juramentum contra
eundem et contra sedem apostolicam. Dicit insuper quod ipse circiter xv hinc annos unus
erat ex publicis concionatoribus domini Regis in dioces' Cant', quodque ex predicto ofncio
ignominiose expulsus fuit per prefatum Thomam Cranmerum Archiepiscopum Cant' pre-
tens' pro eo viz. quod idem Robertus Series publice in concionibus amrmavit realem
presenciam corporis et sanguinis Christi in eticharistia, et quod recusavit subscribere
certis articulis per prefatum Thomam Cranmerum editis et divulgatis qui sibi a fide
Christiana in multis dissentire et penitus heretice videbantur, quodque eo nomine per
prefatum Thomam (seu saltern ejus jussu et mandate) idem deponens bis in carceres
conjectus fuit et ibidem diu detentus, hocque fuit et est notorium per universam Cant'
dioc' : et aliter nescit deponere de articulo predicto. Ad xiij dicit quod credit et quod
publice audivit esse verum ; et aliter nescit deponere. Ad xiiij dicit quod postquam in
Anglia publice renunciatum est auctoritati sedis apostolice, maxime queque negocia ad»
1555.] APPENDIX. 549
jurisdictionem spiritualem pertinencia, ut consecraciones episcoporum et similia, sub umbra
et auctoritate regii nominis per ipsum Thomam Cranmerum se (ut prefertur) turn pro
Archiepiscopo Cant' gerentem agebantur et fiebant : et aliter nescit deponere. Ad xv
dicit articulum esse verum, quia nuperrime viz. hesterna die audivit ipsum impia et
execranda contra sedem apostolicam predict' publice in judicio dicentem, et protestantem
quod nullo modo intendit in eandem consentire neque se eidem reconciliare : et aliter
nescit deponere. Ad xvj dicit famam do premissis laborarc.
WILLIELMUS TRESHAM sacre theologie professor et ecclesie Christi Oxon' canonicus,
sexaginta annorum etatis aut circiter, libere (ut dicit) condicionis, testis productus juratus
et examinatus super articulis et exbibitis ex parte illustrissimorum principum Philippi et
Marie Regis et Regine Anglie contra dominum Thomam Cranmerum pretensum Archie-
piscopum Cant' propositis dicit et deponit in vim juramenti sui prestiti ut sequitur.
Primo quoad noticiam partium dicit, quod dictum Regium Pliilippum per annum inte-
grum ac dominam Mariam Reginam per viginti annos jam ult' ac dictum Thomam Cran
merum per idem tempus bene novit, ut dicit. Ad primum secundum tercium quartum
quintum et sextum articulos dicit et deponit contenta in eisdem fuisse et esse vera ac
tanquam vera publica, notoria, manifesta pariter et famosa in hoc Anglie regno habita
de auditu istius deponentis, et quod sic sepius audivit dici, ut dicit: et aliter nescit
deponere. Ad septimum dicit et deponit, quod prenominatus dominus Cranmerus libros
sequentes edidit et orbi publica vit, viz. " A defense of the true and catholique feithe" etc.
Item librum vocat' *' An aunswer of the most reuerende father in God" etc. atque etiam
quod idem Thomas Cranmerus ejus consilium adhibuit circa edicionem libri vocat' " Cata-
chismum," in hoc articulo respective mencionat', quos quidem respective libros iste depo-
nens dicit se audivisse prenominatum dominum Thomam Cranmerum in publico judicio
fateri et confiteri se modo et forma quibus supra edidisse, et ejus consilium adhibuisse:
et aliter nescit deponere. Ad octavum nescit deponere. Ad nonum dicit et deponit
contenta in hoc articulo esse vera de certa sciencia et noticia hujus deponentis, nt dicit.
Ad x et xj dicit et deponit, quod quia dictus dominus Thomas Cranmerus in Academia
Oxon' publica disputacione secum ex more scolarum habita contenta in dictis libris ct
articulis publice pro viribus defendebat, et sic quateims potuit defendens convictus fuit,
et circiter duos aut tres dies prox' sequen' intra ecclesiam parochialem dive Marie Virginis
Oxon', ex eo quod ab eisdem recedere pertinaciter recusavit, scolastico et academico Oxon'
decreto pro heretico et impio pronunciatus fuit et declaratus, librique et articuli pre-
dicti pro hereticis et impiis pronunciati et declarati, de certa sciencia visu et auditu
istius jurati, ut dicit; addendo ac causam sciencie sue in hac parte reddendo dicit se
fuisse presentem tempore defensionis et convictionis predict', et dicit se contra eundem
Thomam et ejus libros predictos in publica scola disputasse, et quod audivit ipsum
Thomam ejus libros et hereses predict' modo ct forma quibus supra defendentem, et in
ea parte (ut prefertur) convictum, ut dicit : Presentibus tune ibidem Richardo Smythc,
Richardo Marshall, ct Richardo Crook, sacre theologie professoribus, contestibus suis
cum multis aliis, nt dicit, premissa videntibus et audientibus. Ad duodecimum
elicit et deponit contenta hujusmodi articulo fuisse et esse vera, ac in Anglie regno
publica, notoria, manifesta pariter et famosa de auditu, scientia, et noticia istius jurati,
except' tantum quod ignorat de aliqua compulsione per eundem Thomam Cranmerum
cuiquam facta, ut dicit. Ad xiij dicit contenta in hujusmodi articulo fuisse et esse vera
ut credit, eo quod tune Romanus pontifex suam auctoritatem exercebat in hoc regno
Anglie de certa sciencia et noticia istius deponentis, ut dicit. Et ulterius dicit et deponit
so audivisse dictum Thomam Cranmerum in publico judicio coram reverendo domino
Subdelegato pro tribunali in hac parte seden' fateri se tale prestitisse juramcntum obe-
dicncie, prout continetur in scedula huic articulo annexa ; hoc tamen fecit sub protesta-
cione in instrumento publico in hac parte contra eum exhibito contenta, ut idem Thomas
asseruit : et aliter nescit. Ad xiiij et xv dicit et deponit contenta in eisdem articulis
(except* hoc tantum quod aliquem coegit ad consenciendtim contentis in eisdem articulis)
fuisse et esse vera, publica, et notoria de certa sciencia et noticia hujus deponentis, ut
dicit. Ad ultimum dicit et deponit prcdeposita per eum fuisse et esse vera, publica, et
notoria, ac juxta eadem famam presertim in hoc Anglic regno laborasse et laborare juxta
depositioncm suam predictam.
550 APPENDIX. [1555.
JACOBUS CURTOPP artium magister decanusque Ecclesie Cath' Petriburgen', triginta
octo annorum etatis aut circiter, libere (ut dicit) condicionis, testis productus juratus ct
examinatus super articulis et exhibitis in hac parte contra Thomam Cranmerum pre-
tensum Archiepiscopum Cant' ex parte illustrissimorum dominorum nostrorum Regis et
Regine propositis et datis. Primo quoad noticiam partium litigantiuin dicit, quod dic
tum dominum nostrum Regem per tres quarterios anni ult' ac dominam Reginam per
xxv annos jam ult' elapsos respective bene novit, ut dicit. Ad primum et secundum
dicit et deponit, quod sic dici audivit prout continetur in istis articulis : et aliter
nescit deponere. Ad tercium dicit et deponit, quod audivit dici quod idem Thomas
Cranmerus quandam mulierem secundo in uxorem duxit, sed an eidem mulieri fuit
nuptus necne, nescit (ut dicit) nisi per auditum aliorum, sed pro certo dicit et deponit
se vidisse eandem mulierem quam idem Thomas Cranmerus tanquam uxorem suam (ut
asseruit) tenuit cum ipso Thoma in ejus mensa sedentem, comedentem et bibentem : et
aliter nescit deponere. Ad iiij et quintum dicit et deponit, quod dici audivit quod
dictus Thomas Cranmerus ejus secundam uxorem predictam tempore regis Ilenrici octavi
clanculum et secrete tenuit, atque tempore Edwardi sexti etiam hujus regni nuper Regis
idem Thomas eandem suam uxorem aperte et publice tenuit de visu et noticia istius
deponentis : et aliter nescit deponere. Ad sextum dicit et deponit, quod dici audivit
quod idem Thomas dictam uxorem suam secundo (ut prefertur) per eum acceptam, ante-
quam prefectus fuit Cant' Archiep', duxit et tenuit Osiandro benedicente nupciis: et
aliter nescit deponere. Ad septimum dicit et deponit, quod ex certa sua sciencia dictus
Thomas Cranmerus sequentes libros suo nomine edidit et orbi publicavit, viz. " A defense
of the true and Catholique doctrine," etc. item " Cathachismum brevem Christiane disci
pline" etc. atque " articulos" in eodem Cathachismo mencionat' ; necnon, " An aunswer
of the most reuerende father" etc. Et aliter nescit deponere. Ad octavum nescit deponere.
Ad ix x et xj dicit et deponit, quod sic dici audivit quod idem Thomas Cranmerus
dictos suos libros et articulos ac contenta in eisdem publice et in publica scola pro
viribus defendebat, atque ab heresibus in hujusmodi libris et articulis contentis rece-
dere pertinaciter recusavit, et propterea publico Oxon' decreto tarn ipse quam ejus libri
et articuli predicti pro hereticis et impiis pronunciati et declarati : et aliter nescit
deponere. Ad xij (hoc excepto, quod non novit eundem Thomam aliquem coegisse ad
contenta in hoc articulo facienda) dicit et deponit eundem articulum et contenta in
eodem fuisse et esse vera, publica, notoria et manifesta in hoc Anglie regno : et aliter
nescit. Ad xiij dicit et deponit contenta in eodem fuisse et esse vera, et etiam dicit
quod audivit eundem Thomam coram reverendo domino Subdelegato in hac parte pro-
cedente in publico judicio pro tribunal! seden confiteri se tale prestitisse juramentum
obediencie prout continetur in scedula huic articulo annexa : et aliter nescit deponere.
Ad xiiij et xv dicit et deponit contenta in eisdem articulis fuisse et esse vera, except'
quod non novit de aliqua coactione per eundem Thomam Cranmerum facta. Ad ulti-
mum dicit predeposita per eum fuisse et esse vera, ac juxta eadem famam laborasse
et laborare.
GEORGIUS LONDON sacre theologie baccalarius, Collegii Glocestren' in Academia Oxon',
quinquaginta duorum annorum etatis aut circiter, libere (ut dicit) condicionis, testis in
hac parte productus et juratus, quoad partes dicit quod dominum Regem modernum
non novit, ac dictam dominam Reginam circiter xxviij annos jam ult' elapsos ac Tho
mam Cranmerum per quindecim annos bene novit, ut dicit. Ad primum secundum
tercium quartum quintum et sextum dicit et deponit, contenta in eisdem articulis fuisse
et esse vera et in hoc Anglie regno publica, notoria et manifesta, etiam per dictum
Thomam Cranmerum corain domino Subdelegato in hac parte procedente publice in
judicio saltern in effectu confessa, ut dicit : et aliter nescit deponere. Ad septimum
dicit et deponit dictum Thomam Cranmerum libros sequentes edidisse saltern suo nomine,
viz. " A defense of the true and Catholique doctrine" etc. "An aunswer of the moste reue
rende father in God" etc. necnon ejus consilium adhibuisse circa edicionem Cathachismi
brevis Christiane discipline etc. in hoc articulo mencionat', prout dictus Thomas Cranmerus
publice fatebatur coram domino Subdelegato in hac parte pro tribunal! seden' : et aliter
nescit deponere. Ad octavum nescit deponere. Ad ix x et xj dicit et deponit, quod dictus
Thomas Cranmerus in publica scola theologica Academic Oxon' dictos libros et articulos
1555.] APPENDIX. 551
ac contenta in eisdem aliasque nonnullas hereses publice defendebat, et inter cetera negavit
presenciam corporis Christi in sacrocancta, eucharistia ut dicit ; et sic defendendo et negando
scholastico et academico Oxon' decreto pro heretico et impio in ecclesia parochiali dive
Marie Virginis civitatis Oxon' pronunciatus et declaratus, ut iste deponens dici audivit, tamen
cidem decreto non interfuit, ut dicit : et aliter nescit deponere. Ad duodecimum dicit
et deponit eundem Thomam Cranmerum fuisse et esse (premissorum obtentu) Schisma-
ticum, et quod idem Thomas Cranmerus publice fatebatur se adhibuisse ejus consilium
Regi Henrico et quamplurimis aliis personis hujus regni ut recederent ab auctoritate
Romani pontificis: et aliter dicit quod nescit deponere. Ad xiij dicit se audivisse
dictum Thomam Cranmerum coram prefato domino Subdelegato publice in judicio fas-
sum esse et confiteri se tale prestitisse juramentum, prout continetur in scedula huic
articulo annexa ; tamen hoc fecit (ut asseruit) sub protestacione in instrumento publico
in hac parte exhibito contenta : et aliter nescit deponere. Ad xiiij et xv dicit et
deponit contenta in eisdem articulis fuisse et esse vera, publica, et notoria etiam de
certa sciencia auditu ct noticia istius deponentis, ut dicit. Ad ultimum dicit predepo-
sita per eum esse vera, atque juxta eadem famam laborasse et laborare.
MAGISTER RICHARDUS SMYTHE sacre theologie professor, ecclesie Christi in Academia
Oxon' prebendarius ac publicus prelector sacre theologie in eadem Academia, quinqua-
ginta trium aut circiter annorum etatis, libere (ut dicit) condicionis, testis super articulis
capitulis sive interrogator's ex parte illustrissimorum dominorum Regis et Regine contra
Thomam Cranmerum pro Archiepiscopo Cantuar' se gerentem datis et propositis pro-
ductus, juratus et examinatus dicit, quod citra adventum ejusdem Regis ad hoc Anglie
regnum eum tarn tempore nuptiarum inter eum et serenissimam dominam Mariam Anglie
Reginam Winton' celebrat' quam etiam pluries citra illud tempus vidit, quodque sere
nissimam dominam Mariam Reginam per xiiij aut xv annos, necnon prefatum dominum
Thomam Cranmerum per xviij annos, aut circiter novit. Ad primum secundum tercium
qtiartum quintum et sextum articulos predictos dicit et deponit iste deponens, quod a
pluribus sepius audivit dici prout in eisdem articulis continetur quodque sic in quam
plurimis hujus regni civitatibus et oppidis ac in utraque Universitate sive Academia
Oxon' viz. et Cantabrigien' et in nonnullis aliis locis publicis hujus regni contenta in
eisdem articulis fuerunt et sunt communiter dicta, et publica, notoria, et famosa etiam de
auditu et sciencia hujus deponentis. Dicitque iste deponens quod firmiter credit contenta
in articulis hujusmodi fuisse et esse vera ; et aliter dicit quod nescit deponere. Ad sep-
timum dicit et deponit iste juratus, quod liber vulgo nominatus " The defence of the
true and Catholicke doctrine of the sacrament of the bodie and blodd of ower Lord" etc.
editus fuit ac publicatus et orbi traditus per dictum Thomam Cranmerum ac ejus nomine,
auctoritate et mandanto, non solum prout iste juratus sepius hoc verum esse audivit a
pluribus aliis, verum etiam ex eo quod sub nomine ipsius Thome editus et impressus
fuit. Cui quidem libro et coutentis in eisdem iste juratus respondens confutacioni
ejusdem alium librum edidit et scripsit nominatum vulgariter et Anglice " A confutacion
of the true and Catholique doctrine" etc. Et quod attinet ad catachismum et articulos
annexes et ad librum continentem responsa ejusdem Thome Cranmeri contra librum
reverendi patris domini Stephani Winton' episcopi vulgariter dictum " An aunswer of the
moste reuerende father in God Thomas Archebushop of Canterbury" etc. dicit quod tarn
per titulum et inscripcionem eorundem et per publicam famam, quam per confessionem
dicti Thome, apparet eosdem libros per eundem Thomam editos fuisse et publicatos :
et aliter dicit quod super contentis in hoc articulo nescit deponere. Ad octavum et
nonum dicit quod nescit deponere. Ad decimum et undecimum dicit iste deponens, quod
intra festa Pasche et Pentecostes ad annum elapsum, viz. anno Domini millesimo quin-
gentesimo quinquagesimo quarto, presens fuit in scola theologica Oxonien' quando dictus
Thomas Cranmerus publice et pertinaciter pro viribus defenderat hereses contentas in
libris et articulis predictis, viz. non esse corpus Christi realiter in eucharistia, et non
esse transubstanciationem panis et vini, tercio missam non esse sacrificium propiciato-
rium pro vivis et defunctis : quodque propterea post disputacionem aliquot dierum
in ea parte publice et solemniter factam tandem sentencia duodecim doctorum viro-
rum, viz. sex de Universitate Oxon' et sex de Universitate Cantabrigien', et aliorum
multorum virorum doctorum specialiter in ea parte a Convocation Cleri tune Lon-
552 APPENDIX. [1555.
dini celebrat' missorum, convictus fuit, ct postea in Ecclcsia parochial! dive Marie Oxon'
pro heretico judicatus, ej usque opiniones predicte tanquam heretice dampnate fuerunt :
Presentibus etiam time ibidem ac premissa audientibus venerabilibus viris Richardo
Marshall sacre theologie professore ac dicte Universitatis Oxonien' tune et in presenti
vicecancellario, Will'mo Trcsham ct Ricliardo Croke theologie doctoribus, ac Georgio
London theologie baccalario, Roberto Warde artium magistro, Johanne Smythe artium
magistro, Richardo Bruern sacre theologie baccalario et prelcctore Ilebraice lingue in
dicta Universate, tma cum aliis pluribus ad numerum millenarium et ultra, ut credit
et ut modo recolit: et aliter dicit quod super contends in istis articulis nescit depo-
nere. Ad xij xiij xiiij xv et xvj dicit aliter super contentis in eisdem articulis dcpo-
nere nescit quam ex auditu famaque publica et ex propria confcssione predicti Thome
Cranmeri hesterna luce, viz. duodecimo die instantis mensis Septembris, coram domino
Subdelegato pro tribunal! sedente publicc facta, dicitque iste juratus in vim juramenti
sui quod non est doctus neque instructus preceve aut prccio aliquo in hac parte cor-
ruptus.
MAGISTER RICHARDUS MARSHALL sacre theologie professor ac decanus Ecclesie Catlic-
dralis Collegii Christi in Alma Academia Oxon' et ejusdem Academic commissarius,
xxxvij annorum etatis aut circiter, libere (ut dicit) condicionis, testis super articulis ex
parte sercnissimorum dominorum Pliilippi et Marie Anglic Regis et Regine contra domi-
num Thomam Cranmerum assertum Episcopum Cantuar' datis et propositis productus,
juratus et examinatus, primo de partium noticia dicit, quod illustrissimum dominum
Philippum Anglic Regem primo Winton' tempore nuptiarum inter eum et serenissi-
mam dominam Mariam Anglic Reginam celebrat' vidit, quodquc citra pluries eum vidit ;
et dicit quod prefatam serenissimam dominam Mariam Anglic Reginam per octo aut
novem annos aut circiter ac Thomam Cranmerum per xvi annos aut circiter novit. Ad
primuin secundum tercium quartum qiiintum et sextum articulos predictos dicit, quod
super contentis in eisdem aliter deponere nescit quam ex ipsius Thome confessione tarn
hesterna luce, viz. xij° die hujus mensis Septembris, coram reverendo patre domino Jacobo
Glocestren' episcopo Subdelegato in hac causa judicialiter et publice facta, quam etiam
antea isti jurato per eundem dominum Thomam Cranmerum declarata, atque ex pub
lica et communi voce et fama super contentis in eisdem tarn in utraque Universitate
viz. Oxonien' et Cantabrigien' ac in pluribus aliis locis publicis hujus regni Anglie labo-
rante; tamen dicit quod firmiter credit contenta in eisdem fuisse et esse vera: et aliter
dicit quod super contentis in hujusmodi articulis nescit deponere. Ad septimum arti-
culuin dicit et deponit iste juratus, quod tarn liber vocatus "A discourse of the true
and catholike faithe" etc. " Cathachismus brevis" etc. cum articulis annexis, quam etiam
liber vocatus " An aunswer of the most reuerende father in God Thomas Archebushop
of Canterbury" etc. editi, publieati, et in publico producti et destinati fuerunt sub nomine
dicti domini Thome Cranmeri, atque pro editis per eum publice et communiter dicti,
nominati ct reputati tarn per ipsum Thomam quam per alios quamplurimos, et etiam
judicialiter coram domino Judice Subdelegato predicto xij° die hujus mensis Septembris
superius mencionat' sic recognit' et confessat.' Et ideo iste juratus etiam firmiter credit
libros et articulos hujusmodi per ipsum Thomam Cranmerum saltern ejus nomine sic
editos publicatosque et omnibus destinatos fuisse : et aliter nescit deponere. Ad octa-
vum et nonum dicit iste juratus, quod firmiter credit contenta in eisdem vera esse ex
eo quod sic communiter dicitur etiam ab aliquibus eorum qui articulis hie mencio-
natis subscripserunt, et quod sic communis fama laboravit de hujus deponcntis auditu
proprio : et aliter dicit quod nescit deponere. Ad decimum et undecimum elicit iste
juratus, quod intra festa Pasche et Pentecostes ad annum elapsum, viz. in anno Domini
millesimo quingentesimo quinquagesimo quarto jam ult' preterit', presens fuit iste juratus
in scola theologica dicte Universitatis Oxonien', ubi dictus Thomas Cranmerus publice
pro viribus defendebat hereses in libris et articulis predictis contentas, viz. dcnegando
presenciam corporis et sanguinis Christi in eucharistia ac transubstancionem panis ct
vini in corpus et sanguinem Christi, etiam misse sacrificium denegando, propter quod
post longam et prolixam disputacionem per quinque aut sex dies idem Thomas in ea
parte convictus fuit : atque sentencia sex virorum doctorum Universitatis Oxon' et sex
Yirorum doctorum Universitatis Cantabrigien', necnon sex etiam doctorum virorum ex
1555.] APPENDIX. 553
Convocaeione sive Sinoclo Cleri tune Londini celebrat' ct Oxonie pro dicta disputa-
cione specialiter transmissorum, in choro Ecclesie beate Marie Virginis Oxon' predict'
condempnatus fuit pro heretico, et similiter ejus opiniones predicte pro hereticis damp-
nate ac condempnate ct pronunciate fuerunt : Presentibus tune ibidem et premissa etiam
audientibus venerabilibus viris Will'mo Tresham, Richardo Smythe, et Richardo Croke
sacre theologie profcssoribus, Roberto Warde artium magistro, Georgio London sacre
theologie baccalario, nccnon Hugone Weston sacre tbeologie professore ac Convocacionis
predicte proloquutore, Will'mo Chcdsey sacre tbeologie professore, ac Will'mo Cole legum
doctore, et Morgano Philipps sacre theologie baccalario, cum aliis quamplurimis ad
numerum (ut credit) quadringentorum : et aliter dicit quod de contentis in istis articulis
deponere nescit. Ad reliquos articulos viz. ad xij xiij xiiij xv et xvj articulos dicit et
deponit, quod tain racione confessionis prefati Thome Cranmeri hesterna die coram reve-
rendo patre domino Jacobo Brokes Judice in hae parte Subdclegato judicialiter et pub-
lice facte, quam etiam racione fame publice et commimiter in ea parte tarn in hac
Academia Oxonien* quam etiam in aliis plurimis hujus regni oppidis et locis publicis
laborantis, etiam de istius deponentis certo auditu credit contenta in articulis predictis
fuisse et esse vera. Et aliter dicit quod de et super contentis in articulis predictis nescit
deponere, dicitque iste juratus quod non est doctus neque instructus preceve aut precio
in hac parte corruptus.
TENORES autem mandati nostri citatorii predicti una cum certificatorio in dorso
ejusdem, necnon articulorum et scedule annexe, ac instrument! publici de quibus superius
fit mencio, seriatim sequuntur et sunt tales. JACOBUS BROKES permissione divina Gloces-
tren' Episcopus reverendissimi in Christo patris et domini domini Jacobi miseracione
divina tituli sancte Marie in via sacrosancte Romane ecclesie presbyteri Cardinalis de Puteo
mmcupati, cause et causis ac partibus infra nominatis Judicis et Commissarii a sanctis-
simo domino nostro Papa specialiter deputati, una cum reverendo in Christo patre Wigorn'
Episcopo ac venerabilibus viris Decano Londonien' et Archidiacono Cantuarien' cum ilia
clatisula et vestrum cuilibet insolid' etc. sub modo et forma infrascript'. Judex Sub-
delega-tus sive Commissarius sufficienter et legitime deputatus universis et singulis pre-
positis decanis archidiaconis prebcndariis rectoribusque vicariis capellanis curatis et non
curatis scolaribus ac notariis publicis et tabellionibus clericisque et literatis quibuscumque
per provinciam Cantuar' ac alias ubilibet constitutis, Salutem in Domino, ac nostris
hujusmodi et dicti reverendissimi domini Cardinalis Judicis delegati antedicti, immo verius
apostolicis, volentibus firmiter obedire mandatis literas commissionales sive subdelega-
torias prefati reverendissimi patris et domini domini Jacobi Cardinalis ct Judicis dele
gati predicti ipsius sigillo cera rubea impressa in quadam alba lignea capsula inclusa
cum cordulis rubei coloris oblongo dependentibus sigillat' ac signo, nomine et subscrip-
cione providi viri Claudii Badii clerici Bismitin' dioces' publici auctoritate apostolica et
imperiali ut apparuit Notarii munitas et subscriptas, non viciatas, non rasas, non obolitas,
non cancellatas, nee in aliqua sui parte suspectas, sed sanas et integras ac omni vicio
et sinistra suspicione carentes, Nobis directas et per partem illustrissimorum sereriissimo-
rumque Philippi et Marie Dei gratia Anglic Regis et Regine in ipsis literis commis-
sionalibus nominat' anno Domini millesimo quingentesimo quinquagesimo quinto indi-
tione decima tercia pontificatus dicti sanctissimi domini nostri Pauli Pape eo nomine
quarti anno primo, mensis vero Septembris die nono, in Ecclesia parochiali dive Virginis
Marie in Alma Academia Oxoniensi scituat' realiter prescntatas : Noveritis nos cum ea
qua decuit revercncia recepisse tcnorem infra scriptum in se continentem, JACOBUS mise
racione divina tituli sancte Marie in via sacrosancte Romane ecclesie presbiter Cardi
nalis de Puteo nuncupatus, causeque et causis ac partibus infra scriptis Judex ac Com
missarius a sanctissimo domino nostro Papa specialiter deputatus, Reverendis in Christo
patribus et dominis dominis Dei et apostolice sedis gracia Wigorn' et Glocestren* Epis-
copis ac Decano Londonien' et Archidiacono Cantuar' et vestrum cuilibet insolido, Salutem
in Domino et presentibus fidem indubiam adhibere ac hujusmodi in commissis diligen-
ciam facere nostrisque hujusmodi, immo verius apostolicis, firmiter obedire mandatis.
Noveritis quod nuper sanctissimus in Christo pater et dominus nosfcer dominus Pauhis
divina providencia Papa quartus quandam commissionis sive supplicacionis papiri scedu-
lam nobis per certos cursores suos presentari fecit, quam -nog cum ea qua decuit reve-<
554 APPENDIX. [1555.
rencia recepimus hujusmodi sub tenore motu proprio etc. Quoniam, sicut nuper nobis sig-
nificatum fuit per literas dilectorum in Christo filiorum nostrorum Philippi Regis et Marie
Regine Anglie, Thomas Cranmerus, qui olim sedis apostolice auctoritate metropolitane
ecclesie Cantuarien' prefectus fuerat, in heresis aliaque tarn grandia tamque enormia crimina
sit prolapsus, ut non solum dicte metropolitane ecclesie regimine indignum se reddiderit,
sed cum omnem fere divini et humani juris racionem abjecisse videatur, majori pena mcri-
tum se fecerit, prout etiam ex complurimis dicti regni Anglie prelatorum attestacionibus
dicitur apparere, asseriturque etiam omnia esse notoria : Nos de premissis certam aliter
quam ut prefertur noticiam non habentes, et tanta crimina (si vera sint) impunita dictamque
metropolitanam ecclesiam sine pastore idoneo derelinquere, ad aliquam tamen execucionem
aliter quam rei veritate per legitime receptas probaciones habita procedcre nolentes, dilecto
filio nostro Jacobo tituli sancti Simeonis sancte Romane Cardinal!, ut de premissis etiam
summarie simpliciter et de piano, sine strepitu et figura judicii ac sine ulla terminorum
substancialium vel tele judiciarie observacione, citato dicto Thoma se informct, et quic-
quid inveniet nobis referat, committimus et mandamus cum potestate in Curia et extra
citandi et inhibendi literas compulsoriales generales ac remissorias in forma consueta ad
partes decernendi personasque quascumque (si opus esse arbitrabitur) sive ad exbibenda
jura sive ad perhibendum testimonium, etiam per censuras ecclesiasticas cogendi et com-
pellendi, seu si pro celeriori expedicione sibi videbitur ad recipiend' informacionem hujus
modi aliquem probum virum in dignitate ecclesiastica constitutum in partibus illis
commorantem cum simili citandi, inhibendi, cogendi, facultatem deputandi ac compel-
lendi et subdelegandi, cumque aliis facultatibus necessariis consuetis et opportunis, pre-
sentium tenore committimus et mandamus, non obstan' constitucione et ordinacione
apostolicis dicti regni legibus statutis et consuetudinibus etiam juramento roboratis cete-
risque contrariis quibuscunque, statum merita et tenores predictorumque aliorumque for-
san latius exprimendorum pro sumcienter expressis habentes. Que quidem commissio
binas in ejus fine habebat signaturas, quarum prior talis erat viz. de mandate domini
nostri Pape, Audiam, idem reverendissimus dominus Cardinalis citet, decernat, deputet,
subdeleget et referat ut petitur. Secunda vero sic subsequebatur viz. placet. J. Cujus
quidem commissionis pretextu per nos citacione legitime extra Romanam Curiam et
ad partes contra et adversus reverendum patrem dominum Thomam Cranmerum pre
fect' metropolitane ecclesie Cantuar' in forma solita et consueta decreta et concessa.
Subsequenter vero constitutus legitime coram nobis providus vir, magister Petrus Reni-
lius, in Romana Curia causarum et serenissimorum Philippi Regis et Marie Regine
Anglic procurator assertus, prout de sue procuracionis mandate nobis legitimam pro-
misit facere fidem et eo nomine procuratorio et ad recipiend' informacionem contento-
rum in preinserta commissione aliquem probum virum in dignitate ecclesiastica consti
tutum in partibus illis commorantem juxta et secundum predicte commissionis vim,
formam, continenciam, et tenorem subdelegari, vicesque nostras committi per nos debita
cum instancia postulavit. Nos tune Jacobus Puteus Cardinalis et Judex prefatus, atten-
dentes postulacionem hujusmodi fore justam et racioni consonam, vos reverendos dominos
Wigornien' et Glocestren' Episcopos ac Decanum Londonien' et Archidiaconum Can
tuarien' et vestrum quemlibet insolid' ad recipiend' informacionem premissorum narra-
torum et contentorum in preinserta commissione juxta dicte commissionis vim, formam,
continenciam, et tenorem subdelegand' ac vices nostras committend' duximus, et per pre-
sentes subdelegamus et committimus has nostras literas nostro sigillo munitas decer-
nentes. Que omnia et singula premissa vobis omnibus et singulis predictis intimamus,
insinuamus, et notificamus, ac ad vestram et cujuslibet vestrum noticiam deduci-
mus et deduci volumus per presentes. In quorum omnium et singulorum fidem et
testimonium premissorum presentes literas sive presens publicum instrumentuin, hujus
modi subdelegacionem in se continentes sive continens, exinde fieri et per notarium
publicum nostrumque et hujusmodi cause coram nobis scribam infra scriptum subscribi
et publicari mandavimus, sigillique nostri jussimus et fecimus appensione communiri.
Dat' et actum Rome in domo habitacionis nostre solite residen' sub anno a Nativitate
Domini millesimo quingentesimo quinquagesimo quinto, indictione decima tercia, die vero
Mercurii decima nona mensis Juuii, pontificatus sanctissimi in Christo patris et domini
nostri domini Pauli divina providencia Pape quarti anno ejus primo : Presentibus ibidem
1555.] APPENDIX. 555
venerabilibus viris dominis Menelao de Bazzanis et Augustino Ferragutt clericis, Par-
men' et Majoricen' respective civitatum testibus ad premissa vocatis specialiter et rogatis
et speciales, et ego Claudius Badius clericus Bismitin' diocesis, publicus apostolica et
imperiali auctoritatibus notarius reverendissimique domini Cardinalis prefati et hujus
cause coram eo in locum venerabilis viri domini Parii de Fabianis clerici Arben' notarii
scriba deputatus: Quia diet* subdelegacioni, peticioni, et decreto, omnibusque aliis et
singulis premissis, dum sic ut premittitur fierent et agerentur, una cum prenominatis
testibus presens interfui, eaque omnia et singula sic fieri vidi et audivi ac in notam
sumpsi, ex qua presens publicum instrumentum manu alterius scriptum exinde confeci
et subscripsi, signoque et nomine meis solitis et consuetis una cum ipsius reverendis-
simi Cardinalis sigilli appensione signavi in fidem premissorum rogatus et requisitus :
Post quarum quidem literarum commissionalium predict' presentacionem et earum recep-
cionem nobis et per nos sic ut premittitur fact' fuimus per partem prefatorum illustris-
simorum Regis et Regine debita cum instancia requisiti, quatenus onus execucionis earun-
dem literarum et contentorum in eisdem in nos assumere, et eas juxta formam in eis
annotatam et secundum juris exigentiam debite exequi et citacionem legitimam contra
et adversus prenominatum Thomam Cranmerum pro Cantuar Archiepiscopo se gerentem
in predictis literis ex adverso principaliter nominatum, sub modo et forma inferius descript'
decernere et concedere dignaremur. Unde nos Jacobus Episcopus et Subdelegatus sive
Commissarius antedictus, attendentes requisicionem hujusmodi nobis ut premittitur factam
justam fore et racioni consonam, ob reverenciam dicti reverendissimi domini Cardinalis
Judicis delegati committentis onus commissionis hujusmodi in nos assumentes, necnon
juxta ipsius commissionis vim, formam, et effectum procedere volentes in hac parte, cita
cionem hujusmodi etiam ad diem et locum inferius descript' fieri decernimus, justicia id
poscente. Vobis igitur conjunctim et divisim auctoritate apostolica (qua fungimur in
hac parte) committimus et firmiter injungendo mandamus, quatenus citetis seu citari
faciatis peremptorie prefatum Thomam Cranmerum Archiepiscopuin assertum antedic-
tum, quod compareat coram nobis in Ecclesia parochiali dive Virginis Marie in Alma
Academia Oxon' situat' duodecimo viz. die instantis mensis Septembris hora octava
ante meridiem ejusdem diei cum continuacione et prorogacione dierum, horarum, et loco-
ruin tune sequend' et limitand', si oporteat in hac parte fiend' causam racionabilem et
legitimam, si qua pro se habeat aut dicere sciat, objectionemve sive excepcionem si quam
proponere, facere, aut objicere velit aut possit contra literas sive instrumentum subdele-
gacionis predict' aut contra articulos in hac parte datos seu contra instrumenta proces-
sum sive jura aliqua in hac parte producta in debita juris forma dictur' ostensur' et
allegatur' ; necnon testes aliasque probaciones super articulis ceterisque juribus et instru-
mentis hujusmodi produci, jurari, et fieri visur' et auditur', interrogatoriaque si quedare
voluerit datur' et ministratur', necnon ad omnia et singula acta in hac parte necessaria
atque juxta premissa et juxta vim, formam, et tenorem literarum commissionalium sive
subdelegatoriarum predictarum successive expedient processur' et procedi visur' ulteri-
usque factur' et receptur' quod tenor et efiectus dictarum literarum commissionalium
sive subdelegatoriarum et contenta in eisdem de se exigunt et requirunt, et quod justicia
in hac parte suadebit, intimantes nihilominus eidem Thome Cranmero Archiepiscopo
asserto sic citato, quod sive ipse in dicto citacionis et decreti nostri hujusmodi termino
comparuerit sive non, Nos juxta juris exigentiam ac juxta vim, formam, tenorem et
effectum dictarum literarum commissionalium sive subdelegatoriarum tarn ad testium
productionem, juramenti prestacionem, et eorum examinacionem, ceterorumque probacio-
nem recepcionem et admissionem, quam etiam ad omnia et singula acta necessaria in hac
parte successive expediend', prout justum fuerit, procedemus ipsius Thome citati absencia
sive contumacia in aliquo non obstante. Et quid in premissis feceritis, nos Subdele-
gatum antedictum dictis die et loco debite certificet ille vestrum qui presens nostrum
mandatum fuerit executus personaliter vel per suas literas patentes harum seriem in se
continentes una cum presentibus auctentice sigillat'. In cujus rei testimonium sigillum
nostrum presentibus apposuimus. Dat' nono die mensis Septembris anno Domini mille-
simo quingentesimo quinquagesimo quinto. IN DEI NOMINE AMEN. Universis et singulis
presens publicum instrumentum inspecturis pateat evidenter et sit notum, quod anno a
Nativitate Domini millesimo quingentesimo quinquagesimo quinto, indictione decima tercia
556 APPENDIX. [1555.
pontificatusque sanctissimi in Christo patris et domini nostri domini Pauli divina pro-
videncia hujus nominis Pape quart! anno ejus primo, mensis vero Scptembris die nono,
in domo Roger! Taylor alias Cooke infra parochiam beate Marie Magdalene in subur-
biis civitatis Oxon' diocesisqne Oxon' notorie situat', in providi et circumspecti viri domini
Johannis Clerk notarii public! subscript! testiumque infra nominatorum ad ha?c specialiter
vocatorum et rogatorum presencia, Ego Christoferus Smythc notarius publicus ac man-
datarius in hac parte specialiter deputatus juratusque et admissus ex parte illustrissi-
morum serenissimorumque Philippi et Marie Anglic Regis et Regine in retroscriptis
literis citatoriis principaliter nominatorum, ad assumend' in me execucionem retroscrip-
tarum literarum citatoriarum et ad illas exequend' instanter requisitus, tanquam obedi-
encie films, literas hujusmodi humiliter et reverenter recepi, ac ipsarum execucionem
juxta omcii me! debitum suscepi, et eidem Thome Cranmero ex ad verso principali in
retroscriptis literis ex adverso principaliter nominato presenti easdem literis et contenta
in eisdem insinuavi, publicavi, notificavi et ad ejus noticiam, quantum melius potui et
debui, deduxi, ac earundem vigore eundem Thomam citavi, quatenus post hujus citacionis
execucionem infra terminum in ea prefixum in judicio coram revercndo in Christo patre
et domino domino Jacobo permissione divina Glocestren' Episcopo, reverendissimi in
Christo patris et domini domini Jacobi miseracione divina tituli sancte Marie in via
sacrosancte Romane ecclesie presbyteri Cardinalis de Puteo nuncupati cause et causis
ac partibus infra nominatis Judicis et Commissarii a dicto sanctissimo domino nostro Papa
specialiter deputati sub modo et forma infrascript' Judice Subdelegato sive Commis-
sario, sufficienter et legitime deputato, in retroscriptis literis nominato modo et forma in
eisdem literis expressis, compareat, et alias dictas citatorias literas juxta vim, formam,
tenorem et effectum earundem executus fui, nihil de contentis in eisdem omittendo, et
in signum vere et realis execucionis hujusmodi ipsi Thome veram earundem literarum
copiam, necnon copiam veram articulorum, capitulorum, sive interrogatoriorum ex parte
dictorum serenissimorum dominorum nostrorum Regis et Regine in hac parte contra
eum proposit' dat' et exhibit' collacionatas, ac manu et signo dicti domini Johannis
Clerk notarii publici predicti, ac hujus cause in actorum scribam specialiter assumpti,
subscriptas et firmatas, una cum libris, munimentis, et documentis in ipsis articulis sive
capitulis specificatis, et in hac parte coram retro nominato domino Subdelegato etiam
exhibitis, tradidi et dimisi. Super quibus omnibus et singulis tarn Ego notarius et
mandatarius antedictus, quam etiam prefatus dominus Johannes Clerk notarius publicus
predictus, tune etiam personaliter presens ex parte dictorum serenissimorum dominorum
nostrorum Regis et Regine, et eorum nomine ad conficiend' instrumentum sive instru-
menta publicum seu publica unum vel plura, ac testes infra nominates inde testimo-
nium perhibere specialiter fuimus respective requisiti. ACTA fuerunt hec omnia et
singula prout suprascribuntur et recitantur sub anno Domini indictionc pontificatusque
ac mense die et loco supradictis : Presentibus tune ibidem Grimno Willyams Oxon'
commorante, et Thoma Owen London' commorante, notariis publicis, ac Rogero Taylor
alias Cooke Oxon' dioc' et Rolando Grenc literato London' etiam commorante, Testibus
ad premissa vocatis specialiter et rogatis. Et ego Christoferus Smythc Lincoln' dio-
cesis publicus (apostolica auctoritate) notarius, quia dictam citacionem contra memo-
ratum dominum Thomam Cranmerum modo et forma quibus supra debite executus fui,
omnibusque aliis et singulis premissis, dum sic ut premittitur sub anno Domini indic-
tione pontificatusque ac mense die et loco supradictis fierent et agcrentur (una cum
prenominato domino Johanne Clerk notario publico et actorum scriba predicto hie infe-
rius se subscribente) prenominatisque testibus presens personaliter interfui, eaque omnia
et singula sic feci, executus fui, et expedivi ac in notam sumpsi. Ideo hoc presens pub-
» The device licum instrumentum manu mea propria exinde confeci, scripsi et subscripsi, signoque*
cm of the et nomine meis solitis et consuetis una cum signo et nomine prefati Johannis Clerk
notarii predicti atque dicti reverend! patris domini Jacobi Glocestren' Episcopi subde-
legati supradicti sigilli appensione signavi in fidem premissorum rogatus specialiter et
requisitus. Et ego Johannes Clerk, Bathon' et Wellen' diocesis publicus sacra auctori
tate apostolica notarius, et alme Curie Cantuarien' procuratorum generalium unus, in
causaque et causis retroscriptis actorum scriba specialiter assumptus, admissus, et assig-
natus, Quia dictarum literarum citatoriarum recepcioni et execucioni ac vere copie earum
1555.] APPENDIX. 557
etiam manu nomineqtie et signo meis propriis et solitis signate et finnate tradicioni
ceterisque premissis omnibus et singulis, dum sic ut premittitur sub anno Domini in-
dictionc pontificat' menseque ac die et loco superius specificatis agerentur et fierent,
una cum memorato domino Christofero Symthe notario publico et mandatario predicto
(ut prefertur) se superius subscribente testibusque prenominatis presens personaliter inter-
fui, eaque omnia et singula sic fieri vidi, scivi, et audivi, Ideo hoc presens publicum
instrumentum, manu propria supra nominati domini Christoferi Smythc notarii publici
predicti scriptum et exinde confectum, etiam subscripsi, signoquea et nomine meis solitis 'The device
et consuetis signavi una cum appensione sigilli supradicti reverendi domini Subdelegati gin of the
in fidem et testimonium premissorum rogatus (ut prefertur) et requisitus. IN DEI NOMINE
AMEN coram vobis reverendo in Christo patre et domino domino Jacobo permissione
divina Glocestren' Episcopo, reverendissimi in Christo patris et domini domini Jacobi
miseracione divina tituli sancte Marie in via sacrosancte Romane ecclesie presbiteri
Cardinalis de Puteo nuncupati, a sanctissimo domino nostro domino Paulo divina pro-
videncia illius nominis Papa quarto Judicis delegati, Commissario sive Subdelegato in
hac parte sufficienter auctorisato, Articulos, capitula, posiciones sive interrogator} a infra
scripta, ac omnia et singula in eisdem contenta, omnibus melioribus validioribusque et
efficatioribus via modo et juris forma, quibus melius validius et efficatius de jure potuit
aut debeat atque ad omnem juris effectum exinde sequi valen' Procurator, et eo nomine
illustrissimorum serenissimorumque principum Philippi et Marie Anglic Regis et Reginc
contra et adversus Thomam Cranmerum pro Archiepiscopo metropolitane ecclesie Can
tuar' se gerentem dat, proponit, et exliibet conjunctim et divisim ac articulatim prout
scquitur. In primis procurator dictorum illustrissimorum Regis et Regine ac procura-
torio nomine pro eisdem ponit et articulatur, et si negatum fuerit probare intendit, Quod
idem Thomas Craumerus ad viginti sen circiter annos elapsos in Archiepiscopum Can-
tuarien' (tune ipsa sede Archiepiscopali et ecclesia metropolitana Cantuar' per mortem
recolende memorie Will'mi Warrham ultimi Archiepiscopi ibidem et illius Thome imme-
diati predecessoris vacante) auctoritate sedis apostolice utcumque prefectus fuit, atque
per nonnullos citra annos pro Archiepiscopo metropolitanoque ejusdem ecclesie metro-
politice se gessit, et aliquo modo se gerit pretenditque in presenti, hocque fuit et est
verum, publicum, notorium, manifestum pariter et famosum : ponit et articulatur con
junctim, divisim, et de quolibet. Item ponit et articulatur, et si negatum fuerit probare
intendit, procurator prefatus et procuratorio nomine quo supra, Quod olim antequam dictus
Thomas Cranmerus dicte Cantuar' ecclesie (ut prefertur) prefectus fuit, et ante ullos sacros
ordines ab eo susceptos, ad xxxta et ultra annos elapsos quandam mulierem communiter
et vulgo nominatam Johannam alias "black Johanne of the dolphin" in Cantabrigia
Elien' diocesis (seu alio forsan nomine sive cognomine vocatam) in uxorem duxit : ponit
et articulatur ut supra. Item ponit et articulatur, et si negatum fuerit probare intendit,
procurator antedictus, Quod dictus Thomas Cranmerus post mortem dicte uxoris sue,
presbiter eftectus ac in sacro ordine sacerdotali constitutus, quandam aliam mulierem
Annam nominatam, seu forsan aliter vocatam de facto quum de jure non deberet, in
suam conjugem accepit, et in Archiepiscopum Cantuar' auctoritate predicta utcumque
prefectus fuit : ponit et articulatur ut supra. Item ponit et articulatur, et si negatum
fuerit probare intendit, idem procurator, Quod ipse Thomas Cranmerus mulierem bujus-
modi sic per eum secundo tanquam uxorem acceptam pro uxore usque ad mortem Henrici
octavi nuper Anglie Regis, clanculum tamen et (ut fieri potuit) secrete tenuit, habuit, et
custodivit. Item procurator predictus ponit et articulatur, et si negatum fuerit probare
intendit, Quod memoratus Thomas Cranmerus a morte dicti Regis Henrici et tempore
Edwardi sexti tune immediate Anglie Regis eandem mulierem sic secundo acceptam
non secrete, ut prius, sed palam, publice, notorieque et manifesto citra ullum pudorem et
verecundiam tanquam suam uxorem et pro sua uxore tarn in mensa quam alibi de
facto tenuit, acceptavit, et tractavit, et cum ea tanquam cum sua uxore cohabitavit, pro-
lesqtie et liberos multos ex eadem suscitavit et habuit: ponit et articulatur ut supra.
Item ponit et articulatur antedictus procurator, et si negatum fuerit probare intendit,
Quod dictus Thomas Cranmerus, adeo impudens existens ut turpitudinem suam in hac
parte manifesto jactando detegeret, et in publicum totius hujus regni Anglie conspectum
notorie deduceret, tempore dicti Regis Edwardi (et ipso regnante) publice asseruit et
558 APPENDIX. [1555.
affirmavit, inter cetera, se dictam mulierem secundam ex multis antea annis in uxorem
suscepisse et cum ea cohabitasse, necnon proles et liberos (ut prefertur) ab eadem susci-
tasse : ponit et articulatur ut supra. Item ponit et articulatur procurator antedictus, et
si negatum fuerit probare intendit, Quod prelibatus Thomas Cranmerus ad profundum
malorum venicns (Christiana fide et religione penitus contemptis) in hereses
A defence of the true and suas qlias Ion £e antea imbiberat, et inaxime contra venerabile eucharistie
catho doctrine of inc. sacra
ment of the bodie and bioode gacramentum, libros una cum copia istorum articulorum sibi ostensos, propo-
of our $aivor. Lhriste etc. A -r
onheULordt°$u ? wr 'wiemi'iic s^os e^ twites, ac in inargine hujus articuli expresses sive designates, eorum-
iiaiuiied at the vniHersitie of que v\m formam. tenoreni et efFectum edidit lingua partim Latina partim
Oxfordeoydoctor. Penr Mar- '
ck^aM^S^S^S^Si Anglicana saltern sic edi imprimique et orbi publicari fecit etiam suo no-
? SSom£»?a»blta« ''1*552 "2? mme> ipsasque hereses publice asseruit et docuit : ponit ut supra. Item ponit
An Aunswer of the most re- et articulatur procurator supra nominatus, et si neofatum fuerit probare in-
ncrende father in GodTnomas r i «
Archeiushop of cant' rnto a tendit, Quod prefatus Thomas Cranmerus articulis quibusdam hereticis,
craftie and sophtsttcall cavil- ' ^
laciondeuised by Steven Gar- niaxime inter cetera contra ventatem veramque presentiam corporis et san-
guinis Christi in eucharistia editis et conceptis, verumque et reale ac per-
fectum Christi corpus in ipso sacramento sub specie sive forma panis et vini notorie
denegantibus, sub nomine Cleri Cantuarien' falso editis et publicatis, pastores, rectores
et ecclesiarum curatos non paucos subscribere coegit, fecit et compulit : ponit et articu
latur ut supra. Item procurator antedictus ponit et articulatur, et si negatum fuerit
probare intendit, Quod dictus Thomas, quia libros et articulos antedictos modis qui-
bus potuit non cessabat defendere, turn ut factionis et heresis sue participes in impie-
tate retineret, turn ut alios ad eandem nequiciam pertraheret, auctoritate serenissime
domine Marie Regine predicte (et ejus consiliariis suadentibus) e turri et carcere Lon
don', ubi ob sua enormia nephandaque scelera, delicta, et crimina detentus fuit, ad Aca-
demiam Oxonien', ubi tune parliamentum futur' sperabatur, mittebatur : Hocque fuit et
est verum, publicum, notorium, manifestum pariter et famosum : ponit et articulatur ut
supra. Item ponit et articulatur, et si negatum fuerit probare intendit, procurator ante
dictus, Quod idem Thomas Cranmerus in dicta Academia Oxonien' (publica disputa-
cione secum ex more scolarum habita) libros et articulos predictos publice pro viribus
defendebat, et sic quatenus potuit defendens exsibilatus et convictus fuit : ponit et arti
culatur ut supra. Item ponit et articulatur procurator sepe dictus, et si negatum fuerit
probare intendit, Quod memorattis Thomas Cranmerus, quia sic libros, articulos, et hereses
predict' pro viribus defendebat, et quia modo premisso convictus cedere et ab eisdem
recedere pertinaciter recusavit, scolastico et academico Oxonien' decreto pro heretico et
impio execratoque pronunciatus fuit et declaratus, librique et articuli predicti pro here
ticis impiis et execratis pronunciati similiter et declarati fuerunt: ponit et articulatur
ut supra. Item ponit et articulatur procurator predictus, et si negatum fuerit probare
intendit, Quod prefatus Thomas Cranmerus fuit et est merus et notorius schismaticus,
ex eo presertim quod non solum ab unitate catholice et universalis ecclesie ipsiusque
ecclesie constitucionibus, ordinacionibus, ritibus, decretis, sanisque doctrinis et determina-
cionibus variis et innumeris modis, atque a sede apostolica ecclesiaque Romana totius
ecclesie catholice sola matrice summoque et Romano pontifice et domino nostro Papa
ejusdem ecclesie catholice et universalis solo sub Christo capite, recessit, verum etiam ex
eo quod turn hujus regni Anglie Regem Ilenricum octavum, turn etiam plures alios
hujus regni Anglie episcopos, prelates, et proceres et magnates, atque utriusque sexus
personas quamplurimas, sic recedere summoque pontifici et ejus ac sedis apostolice auc-
toritati renunciare procuravit et fecit, et in ea parte ejus consilium et auxilium adhi-
buit, etiam pluribus et variis modis quosdam eorum ad sic recedendum et renunciandum
compulit et coegit, necnon in ea parte specialis precipuusque et principalis sou quasi
instigator et fautor fuit, pro talique et ut talis fuit et est communiter dictus, tentus,
habitus, nominatus et reputatus palam, publice et notorie : ponit et articulatur ut supra.
Item ponit et articulatur, et si negatum fuerit probare intendit, sepe dictus procurator,
Quod prefatus Thomas Cranmerus auctoritate sedis apostolice et domini nostri Pape
Cantuarien' Archiepiscopus (ut prefertur) consecratus et prefectus (inter cetera tempore
consecrationis sue hujusmodi paulove antea aut citra) fidelitatem et obedienciam beato
Petro sancteque et apostolice Romane ecclesie et sanctissimo domino nostro Pape tune
existenti ejusque successoribus juxta tenorem scedule presentibus annexe saltern in effectu
1555.] APPENDIX. 559
prestitit, et in ea parte juramentum ad sancta Dei evangelia subivit : ponit et articu-
latur ut supra. Item ponit et articulatur procurator predictns, Quod dictus Thomas
Cranmerus ejus fidelitatis obediencieque et juramenti prestacione predictis et ceteris pre-
missis non obstantibus (sed penitus spretis et postpositis) spiritu perversi consilii ductos,
immo verius seductos, non solum modo premisso ab ecclesie unitate sedeque apostolica
et domino nostro domino Papa ej usque auctoritate recessit, et alios supra nominates
recedere et (ut prefertur) renunciare fecit, procuravit, et coegit, in plurimasque et varias
hereses lapsus sit ; verum etiam ipsius summi pontificis et sedis apostolice auctoritatem
in se assumere et usurpare presumendo, saltern prophana et illicita auctoritate utendo (et
omnino absque hujusmodi summi pontificis et sedis apostolice auctdritate) tarn episco-
pos consecrare ceteraque ad solam sedem apostolicam et dominum nostrum Papam et
ad nullurn alium spectantia attemptare et peragere presumpsit: Quorum premissorum
pretextu idem Thomas Cranmerus turn reatum crimenque heresis et schismatis, turn
etiam reatum perjurii etiam voluntarii, notorie et manifesto incurrebat et incurrit : Hoc-
que fuit et est 'verum, publicum, notorium, manifestum pariter et famosum : ponit et
articulatur ut supra. Item ponit et articulatur procurator predictus, et si negatum fuerit
probare intendit, Quod licet hujus regni Anglic subditi et utriusque sexus persone nuper
ad octo seu novem menses aut circiter elapsos a schismate pernicioso, quo hoc regnum
antea pestifere infectum fuit, recesserunt, atque ad ecclesie unitatem redierunt, sedisque
apostolice et sacrosancte Romane ecclesie ac domini nostri dornini Pape auctoritatem
receperunt, acceptarunt et admiserunt, et in ea parte a schismate et ab heresibus qui-
bus infecti et involuti fuerunt reconciliacionem auctoritate dicte sedis apostolice et domini
nostri Pape obtinuerunt, Prefatus tamen Thomas Cranmerus animo perverso, indurato
corde, in heresibus suis et in schismatis reatu (quibus antea infectus furt) adhuc invo-
lutus remanet et jacet infectus, atque se in ea parte debite reconciliare ejusque heresi
errori et schismati renunciare ad unitatemque ecclesie catholice et dominum nostrum
Papam summumque pontificem caput ejusdem ecclesie redire contempsit et neglexit, ac
sic pertinaciter contempnit et negligit in presenti : Hocque fuit et est verum, publicum,
notorium, manifestum pariter et famosum : ponit et articulatur ut supra. Item ponit
et articulatur procurator predictus, ac si negatum fuerit probare intendit, Quod premissa
omnia et singula presertim in hoc regno Anglie fuerunt et sunt vera, publica, notoria,
manifesta pariter et famosa apud omnis ordinis homines, etiam tarn publica, vera, notoria,
manifesta et famosa, quod ulla tergiversacione celari non possunt, atque pro talibus et ut
talia taliterque facta et perpetrata communiter dicta, tenta, habita, nominata et reputata
palam, publice et notorie. UNDE petit procurator illustrissimorum et serenissimorum do-
minorum Regis*et Regine predict' ac procuratorio nomine pro eisdem jus et justiciam de et
super premissis et ea continentibus quibuscunque conjunctim et divisim fieri et ministrari :
Non arctans se ad omnia et singula premissa probanda, nee ad onus superfine probacionis
eorundem de quo protestatur specialiter in hac parte, Juris beneficio in omnibus semper
salvo ac vestrum oflicium, domine Judex, antedict' in hac parte humiliter implorando. IN
DEI NOMINE AMEN. Ego Thomas electus Cantuarien' ab hac hora inantea fidelis et obediens
ero beato Petro sancteque apostolice Romane ecclesie ac domino nostro domino Clementi
Pape septimo suisque successoribus canonici intrantibus. Non ero in consilio aut consensu
vel facto ut vitam perdant aut membrum, seu capiantur aut in eos manus violenter quo-
modolibet ingcrantur, vel injurie alique inferantur quovisquesito colore. Consilium vero
quod milii credituri sunt per se aut nuncios seu literas, ad eorum dampnum (me sciente)
nemini pandam. Papatum Romanum et regalia sancti Petri adjutor eis ero ad reti-
nendum et defendendum contra omnem hominem. Legatum apostolice sedis in eundo
et redeundo honorifice tractabo et in suis necessitatibus adjuvabo. Jura, honores, privi-
legia, et auctoritatem Romane ecclesie et domini nostri Pape et successorum predicto-
rum conservare et defendere, augere et promo vere curabo, nee ero in consilio vel tractatu
in quibus contra ipsum dominum nostrum vel eandem Romanam ecclesiam aliqua
sinistra vel prejudicialia personarum, juris, honoris, status, et potestatis eorum machi-
nentur; et si talia a quibuscumque procurari no vero (vel tractari), impediam hoc pro
posse, et quantocius potero commode significabo eidem domino nostro vel alteri per
quern ad ipsius noticiam pervenire possit. Regulas sanctorum patrum, decreta, ordina-
ciones, sentencias, disposiciones, reservaciones, provisiones, et mandata apostolica totis
560 APPENDIX. [1555.
viribus observabo et faciam ab aliis observari. Ilereticbs, schismaticos, ct rebclles domino
nostro et successoribus predictis pro posse persequar et impugnabo. Vocatus ad sino-
dum veniam, nisi prepeditus fuero canonica prcpedicionc. Apostolorum limina Romana
Curia existentia citra singulis annis, ultra vero montes singulis bienniis visitabo aut per
me aut per meum nuncium, nisi apostolica absolvar licencia. Possessiones vero ad men-
sam meam pertinentes non vendam neque donabo nee impignorabo, neque de novo in-
feudabo vel aliquo modo alienabo etiam cum consensu capituli ecclesie mee, inconsulto
Romano pontifice. Sic me Deus adjuvet et hec sancta Dei Evangelia. — IN DEI NOMINE
AMEN. Per presentis publici Instrument! seriem cunctis appareat evidenter et sit notum,
quod anno Domini millesimo quingentesimo tricesimo tercio, indictione sexta, regni illus-
trissimi metuendissimi ac invictissimi principis et domini nostri supremi Henrici octavi,
Dei gracia Anglic et Francie Regis, fidei defensoris, et domini Hibernie excellentissimi,
anno vicesimo quarto, mensis vero Marcii die tricesimo, in domo capitulari Collegii Regii
sancti Stepbani prothomartyris prope palacium Regium AVestm' London' diocesis notorie
situat', constituttis personaliter reverendissimus in Christo pater dominus Thomas in Cant'
Arcliiepiscopum (ut dicebat) electus, in mca protlionotarii Regii ac notarii subscript!
ac venerabilium virorum magistri Jobannis Trcgonwell legum doctoris, et Thome Bedyll
clerici a consiliis dicti domini nostri Regis, Richardi Gwent decretorum doctoris Curie
Cantuar' Officialis principalis, et Johannis Cocks legum doctoris, dicti reverendissimi
patris audiencie causarum et negociorum Auditoris ac Vicarii in spiritualibus generalis,
testium in hac parte specialiter adhibitorum presentia, protestaciones quasdam fecit, legit,
et interposuit, ac cetera fecit prout in quadam papiri scedula quam tune ibidem in manibus
suis tenuit et perlegit plenius continebatur. Cujus quidem scedule verus tenor (nil addito
vel dempto) de verbo ad verbum sequitur et est tails : IN DEI NOMINE AMEN. Coram
vobis auctentica persona et testibus fide dignis hie presentibus, Ego Thomas in Cant*
Arcliiepiscopum electus dico, allego, et in hiis scriptis palam publice et expresse pro
testor, quod cum juramentum sive juramenta ab electis in Cant' Archiepiscopos summo
pontifici prestari solita me ante meam consecracionem aut tempore ejusdem pro forma
potius quam pro esse aut re obligatoria ad illam obtinend' oporteat, non est nee erit
mee voluntatis aut intencionis per hujusmodi juramentum vel juramenta, qualitercun-
que verba in ipsis posita sonare videbuntur, me obligare ad aliquod racione eorundem
posthac dicendum, faciendum, aut attemptandum, quod erit aut esse videbitur contra
legem Dei vel contra illustrissimum Regem nostrum Anglie aut rempublicam hujus
sui regni Anglie, legesve aut prerogativas ejusdem : Et quod non intendo per hujus
modi juramentum aut juramenta quovismodo me obligare, quo minus libere loqui, con-
sulere et consentire valeam in omnibus et singulis reformacionem religitnis Christiane,
gubernacionem ecclesie Anglicane, aut prerogativam corone ejusdem reipubliceve com-
moditatem quoquomodo concernen', et ea ubique exequi et reformare que mlchi in
Ecclesia Anglicana reformanda videbuntur. Et secundum hanc interpretacionem et in-
tellectum hunc, et non aliter neque alio modo, dicta juramenta me prestatumm pro
testor et profiteer: protestorque insuper, quodcunque juramentum sit quod meus pro
curator summo pontifici meo nomine antehac prestitit, quod non erat intencionis aut
voluntatis mee sibi aliquam dare potestatem, cujus vigore aliquod juramentum meo
nomine prestare potuerit eontrarium aut repugnans juramento per me prestito aut
imposterum prestando prefato illustrissimo Anglie Regi. Et casu quo aliquod tale
eontrarium aut repugnans juramentum meo nomine prestitit, protestor quod illud me
inscio et absque mea auctoritate prestitum pro nullo et invalido esse volo. Quas pro
testaciones iu omnibus clausulis et sentcnciis dictorum juramentorum repetitas et reiteratas
volo, a quibus per aliquod meum factum vel dictum quovismodo recedere non intendo
nee recedam, sed eas mihi semper salvas esse volo. Super quibus omnibus et singulis
premissis dictus reverendissimus pater me prothonotarium et notarium predictum unum
vel plura publicum seu publica instrumentum sive instrmnenta exinde conficere, ac testes
superius nominates testimonium perhibere rogavit et requisivit. Et deinde die, mense,
et anno predictis dictus reverendissimus dominus Thomas electus in me[V] et prelibato-
nim venerabilium virorum presentia testium ad hoc etiam adhibitorum diet' domum
eapitularem exivit, et ad gradus summi altaris dicti Collegii vestibus sacerdotalibus
amictus ad recipiendum munus consecracionis perrexit, ac ibidem coram reverendo in
1555.] APPENDIX. 561
Cliristo patre domino Johanne permissione divina Lincoln' Episcopo pontificalibus induto
super cathedram honorifice ornatam sedente, revercndis patribus Johanne Exon' et Henrico
Assaven' Episcopis eidem Lincoln' Episcopo in actu consecracionis dicti reverendissimi
electi assistentibus, genibus innixus quandam pergameni scedulam tenoris sequentis, viz.
IN DEI NOMINE AMEN. Ego; Thomas electus Cantuarien' ab hac hora inantea fidelis et
obediens ero beato Petro sancteque apostolice Romane ecclesie ac domino nostro domino
Clementi Pape septimo suisque successoribus canonice intrantibus. Non ero in consilio
aut consensu vel facto ut vitam perdant aut membrum, seu capiantur, aut in ebs manus
violenter quomodolibet ingerantur, vel injurie alique inferantur quovisquesito colore.
Consilium vero, quod mihi credituri sunt per se aut nuncios seu literas, ad eorum
dampnum (me sciente) nemini pandam. Papatum Romanum et regalia sancti Petri
adjutor eis ero ad retinendum et defendendum contra omncm hominem. Legatum apos
tolice sedis in eundo et redeundo honorifice tractabo, et in suis necessitatibus adjuvabo.
Jura, honores, privilegia, et auctoritatem Romane ecclesie, domini nostri Pape et succes-
sorum suorum rjredictorum, conservare et defendere, augere et promoverc curabo. Nee ero
in consilio vel tractatu quibus contra ipsum dominum nostrum vel eandem Romanam eccle-
siam aliqua sinistra vel prejudicialia personarum, juris, honoris, status et potestatis eorum
machinentur ; ct si talia a quibuscunque procurari novero vel tractari, impediam hoc pro
posse, et quantocius potero commode significabo eidem domino nostro vel alteri per quern
ad ipsius noticiam pervenire possit. Regulas sanctorum patrum, decrcta, ordinaciones,
sentencias, disposiciones, reservaciones, provisiones et mandata apostolica totis viribus obser-
vabo et faciam ab aliis observari. Hereticos, scismaticos, et rebelles domino nostro et
successoribus predictis pro posse persequar et impugnabo. Vocatus ad sinodum veniani
nisi prcpeditus fuero canonica prepedicione. Apostolorum limina Romana Curia existentia
citra singulis annis, ultra vero montes singulis bienniis, visitabo aut per me aut per meum
nuncium, nisi apostolica absolvar licencia. Possessiones vero ad mensam meam perti-
nentes non vendam neque donabo nee impignorabo neque de novo infeudabo vel aliquo
modo alienabo etiam cum consensu capitali ecclesie mee, inconsulto Romano pontificc.
Sic me Deus adjuvet et hec sancta Dei Evangelia : manibus suis tenens ante lecturaiu
ejusdem scedule et juramenti in eadem contenti prestacionem in mea et eorundem testium
prcsentia, asseruit et potestatus est se dictam scedulam lecturum ac juramentum inibi
insertum prestiturum sub premissis protestacionibus alias per eundem eodem die in dicto
domo Capitulari in mea et eorundem testium presentia habitis et factis, et non aliter
neque alio modo. Et incontinenter post premissa eandem scedulam perlegit, et ut in
eadem continetur juravit. Super quibus assercione et protestacione per eundem modo
premisso tune ibidem factis unum vel plura publicum seu publica exinde conficere in-
strumentum sive instrumenta ac testes prescriptos testimonium perhibere etiam tune
ibidem rogavit ct requisivit. Quibus sic peractis die, mense, et anno predictis, ac solcnni
consecracione ejusdem reverendissimi patris finita et expedita, idem reverendissimus pater
dominus Thomas Cantuar' Archiepiscopus ante dictum summum altare pallium recep-
turus in niea et dictorum mag' Johannis Tregunwell, Thome Bedill, ct Richard! Gwent
testium predictorum ad hoc specialiter adhibitorum presentia, ante prestacionem jura
menti infra scripti iterum protestatus est se hujusmodi sequens juramentum sub eisdem
protestacionibus ut premittitur in dicto domo Capitulari habitis et factis ac superius
descriptis, et non aliter neque alio modo prestiturum et juraturum, ac ibidem immediate
post premissa juramentum sub forma que sequitur — IN DEI NOMINE AMEN. Ego Thomas
Archiepiscopus Cant' ab hac hora inantea fidelis et obediens ero beato Petro sancteque
apostolice Romane ecclesie et domino nostro domino Clementi Pape septimo suisque
successoribus canonice intrantibus. Non ero in consilio aut consensu vel facto ut vitam
perdant aut membrum, seu capiantur mala capcione. Consilium vero quod mihi credi
turi sunt per se aut nuncium seu literas, ad eorum dampnum me sciente nemini pan-
dam. Papatum Romanum' et regalia sancti Petri adjutor eis ero ad retinendum et
defendendum salvo meo ordine contra omnem hominem. Legatum apostolice sedis in
eundo et redeundo honorifice tractabo, et in suis necessitatibus adjuvabo. Yocatus ad
sinodum veniam nisi prepeditus fuero canonica prepedicione. Apostolorum limina Roman'
Cur' existentia citra singulis annis, ultra vero montes singulis bienniis, visitabo aut per
me aut meum nuncium, nisi apostolica absolvar licencia. Possessiones vero ad men-
[CRANMER, II.]
562 APPENDIX. [1555.
sam mei archiepiscopatus pertinentes non vendam neque donabo nee impignorabo nequc
de novo infeudabo vel aliquo modo alienabo, inconsulto Romano Pontifice. Sic me
Deus adjuvet et hec sancta Dei evangelia — prestitit et juravit. — Super qua protesta-
cione sic ut premittitur per eundem reverendissimum tercio facta et habita, idem reve-
rendissimus pater me prothonotarium et notarium publicum subscriptum unum vel plura
publicum sen publica instrumentum sive instrumenta exinde conficere, ac testes predictos
testimonium perhibere de et super eisdem etiam tercio rogavit et requisivit. ACTA
fuerunt hec omnia et singula prout supra scribuntur et recitantur respective sub anno
Domini, indictione, anno regni Regis predicti mense, die, et locis predictis, presentibus
tune ibidem venerabilibus viris prenominatis testibus ad premissa respective ut premit
titur adhibitis et requisitis. Et ego Richardus Watkyns in legibus baccalaurius, dicti
domini nostri Regis prothonotarius, quia premissis omnibus et singulis, dum sic \it pre
mittitur sub anno Domini et regni dicti domini nostri Regis mense, die, et loco pre
dictis agebantur et fiebant, una cum prenominatis testibus presens personaliter interfui,
eaque omnia et singula sic fieri vidi et audivi ac in notam sumpsi, Ideo hoc presens
publicum instrumentum manu alterius (me interim aliter occupato) fideliter scriptum
.01" exm(^e confeci, publicavi, atque in hanc publicam formam redegi, a signavi et nomine
wM*'rot»biy mei's solitis signavi, rogatus et requisitus in fidem et testimonium omnium et singu-
intended. lorum premissorum. QUIBUS quidem processis et actis nostris antedictis plenariam et
indubitatam fidem tarn in judicio quam extra ac alias ubilibet in agendis adhibend'
fore volumus, et per presentes decernimus, Yobisque reverendissimo patri domino Jacobo
Cardinali et Delegate antedicto de premissis omnibus et singulis per presentes presen-
tiumque vigore cum omni debita reverencia et honore certificamus, informacionem damns
et referimus. IN QUORUM omnium et singulorum fidem et testimonium premissorum
presentes literas sive hoc presens publicum instrumentum processum nostrum hujusmodi
in se continen' exinde fieri, et per prefatum providum virum magistrum Johannem Clerk
notarium publicum scribam nostrum predict' subscribi et publicari mandavimus, nostro-
que sigillo jussimus et fecimus appensione communiri. Data et acta fuerunt hec omnia
et singula prout supra scribuntur et recitantur, sub anno Domini, indictione, pontificatu-
que ac mense, diebus, et locis superius respective specificatis, presentibus venerabilibus
et circumspectis viris et personis superius respective etiam nominatis cum multis et
quasi innumeris aliis testibus ad perhibendum exinde testimonium specialiter rogatis et
requisitis.
ET Ego Johannes Clerk, Bathon' et Wellen' diocesis publicus sacra auctoritate apos-
tolica notarius ac alme Curie Cantuar' procuratorum generalium unus, necnon acto-
rum ceterorumque per supra nominatum reverendum dominum Subdelegatum et coram
eo habitorum factorum et gestorum scriba in hac parte specialiter assumptus, Quia
literarum commissionalium sive subdelegatoriarum predict' presentacioni onerisque sus-
cepcioni earundem ac procuratorii exhibitioni et articulorum dationi prefatique domini
Thome Cranmeri partis ex adverse principalis responsioni testiumque productioni et
examinacioni predictis modo premisso respective factis, atque ceteris premissis omnibus
et singulis, dum sic ut premittitur sub anno Domini, indictione, pontificatu menseque
ac diebus et locis superius respective specificatis coram prenominato reverendo domino
Subdelegato et per eum agerentur et fierent, una cum testibus prenominatis presens per
sonaliter interfui, eaque omnia et singula sic fieri vidi et audivi, Ideo exinde notam
sumpsi et hoc presens publicum instrumentum manu aliena (me interim aliis impedito
negociis) fideliter scriptum exinde confeci, subscripsi et publicavi, atque in hanc pub
licam et auctenticam formam redegi. Signoque et nomine meis solitis et consuetis
signavi et [in] fidem et testimonium premissorum rogatus specialiter et requisitus.
Jo. CLERK.
1556.] APPENDIX. 563
XLIII. 1AII the Submissions and Recantations of Thomas Crammer, late Archbishop Todd'sLifeof
of Canterbury ', truly set forth both in Latin and English, agreeable to the Originals, me?,' Yo^ii.
written and subscribed with his own hand. KlK?**
original copy
VISUM ET EXAMINATUM PER REVERENDUM PATREM ET DOMINUM,
DOMINUM EDMUNDUM EPISCOPUM LONDON. ANNO MDLVI.
1. The true copy of the first submission of Thomas Cranmer, late archbishop of
Canterbury, which afterward by inconstancy and unstableness he the said Thomas
Cranmer did cancel, the original whereof was sent to the queen's majesty and her
privy council, as followeth :
Forasmuch as the king and queen's majesties, by consent of their parliament, have
received the pope's authority within this realm, I am content to submit myself to
their laws herein, and to take the pope for chief head of this church of England, so
far as God's l^ws and the laws and customs of this realm will permit.
THOMAS CRANMER.
2. The true copy of the second submission of the said Thomas Cranmer, which he
the said Thomas did advisedly subscribe with his own hand, and did not after
ward revoke it, the original whereof was also sent up to the queen's majesty and
her said council, as before.
I, Thomas Cranmer, doctor in divinity, do submit myself to the catholic church
of Christ, and to the pope, supreme head of the same church, and unto the king
and the queen's majesties, and unto all their laws and ordinances.
THOMAS CRANMER.
3. Tertium scriptum Cranmeri sua ipsius manu exaratum, et per eum in Buccardo
exhibitum London' episcopo.
I am content to submit myself to the king and queen's majesties, and to all their
laws and ordinances, as well concerning the pope's supremacy as others. And I shall
from time to time move and stir all other to do the like, to the uttermost of my
power, and to live in quietness and obedience unto their majesties, most humbly, with
out murmur or grudging against any of their godly proceedings. And for my book
which I have written, I am contented to submit me to the judgment of the catholic
church, and of the next general council.
THOMAS CRANMER.
4. Quartum scriptum Cranmeri sua ipsius manu exaratum, et per eum in Buccardo
exhibitum London' episcopo.
Be it known by these presents, that I, Thomas Cranmer, doctor of divinity, and
late archbishop of Canterbury, do firmly, stedfastly, and assuredly believe in all
articles and points of the Christian religion and catholic faith, as the catholic church
doth believe, and hath ever believed from the beginning. Moreover, as concerning the
sacraments of the church, I believe unfeignedly in all points as the said catholic
church doth and hath believed from the beginning of Christian religion. In witness
whereof I have humbly subscribed my hand unto these presents, the xvi. day of
February, MDLV. [155?.]
THOMAS CRANMER.
5. The true copy of a fifth submission of the said Thomas Cranmer, written and sub
scribed with his own hand in the presence of master Henry Syddall, and of one
called Frater Johannes de Villa Garcina, a notable learned man, as followeth.
EGO, Thomas Cranmer, anathematize omnem Lutheri et Zuinglii heeresim et quod-
cunque dogma sante doctrinas contrarium : confiteor vero et credo firmissime unam sanctam
[! Vid. Strype's Eccl. Mem. Vol. III. pt. i. pp.
390, et sqq. Ed. Oxon. 1822 Also, Sampson's let-
ter to Bullinger, dated April 6, 1566, in the Original
Letters relative to the English Reformation, (Park.
Soc.) p. 173, with the note there ; and the quotation
from Todd, infra pp. 567—9.]
36—2
564 APPENDIX. [1556.
et catholicam ecclesiani visibilem, extra quam salus non est; atque cjusdem in terris
supremum agnosco caput cpiscopuin Romanum, quern fateor summum esse pontificem
et papam ac Christ! vicarium, cui omnes tenentur subessc fideles. Jam quod ad sacra-
menta attinet, credo et colo in sacramento eucharisticC vcrum Christi corpus et sangui-
nem sub speciebus panis et vini verissime citra ullum tropum et figuram contenta, con-
versis et transubstantiatis pane in corpus et vino in sanguincm Rcdemptoris divina potentia.
Atque in sex aliis sacramentis (sicut in hoc) id credo et teneo quod universa tenet ccclesia
ac sentit Romana. Credo insuper purgatorium locum, ubi ad tempus cruciantur defunc-
torum animre, pro quibus sancte et salubriter orat ecclesia, sicut et sanctos colit, ad
illosque preccs effundit. Demum in omnibus me profiteer non aliud sentire quam ecclesia
catholica et Romana tenet ; ac per me pcenitet quod aliud unquam tenuerim ac senserim.
Deum autem supplex oro, lit pietate sua mihi condonare dignctur, qiue in ilium et
cjus ecclesiani commisi : fideles simul rogo et obsecro, ut pro me prcces cffundant ; eos
autem qui meo aut exemplo aut doctrina seducti sunt, per sanguincm Jesu Christi
obtestor, ut ad ecclesia redeant unitatem, idemque dicamus omnes, ut non sint in nobis
schismata. Postremo sicut me subjicio catholics Christi ecclesiaa ejusdemque supremo
capiti, ita me submitto Philippo et Marias Anglire Regibus, atque eorum legibus et
decretis, et tester Deum optimum maximumque, ha?c in nullius gratiam, nullius metu a
me confcssa, sed ex animo et libentissime, ut meaa et aliorum simul conscientiis consulam
ct prospiciam.
Per me, TIIOMAM CRANMER.
Testes hujus subscriptionis, Frater Joannes de Villa Garcina.
Ilenricus Sidallus.
6. The true Copy of a Sixth Submission of the said Thomas Cranmer, written and
subscribed with his own hand, as followeth.
EGO, Thomas Cranmer, pridem archiepiscopus Cantuarien', confiteor, et doleo ex
animo, quod gravissime deliquerim in ccelum et adversus Anglicanum regnum, immo
in universam Christi ccclesiam, quam longe sa?vius persecutus sum quam olim Paulas,
qui fiii blasphemus, persecutor, et contumeliosus. Atque utinam qui Saulum malitia et
scelere superavi, possem cum Paulo quern detraxi honorem Christo et ecclesiie utilitatem
recompensare ! Verum meum utcunque animum latro ille cvangelicus solatur. Ille
namque tune tandem ex animo resipuit, tune ilium furti pertaesum est, qiium furari
amplius non liceret : et ego (qui, meo omcio et auctoritate abusus, et Christo honorem
et huic regno fidem et religionem abstuli) jam tandem Dei maximi beneficio ad me
reversus, agnosco me omnium maximum peccatorem, et cupio (si qua possem) Deo primum,
deinde ecclesia?, et ejus capiti supremo, atque regibus, toti demuiii Anglicano regno con-
dignam reddere satisfactionem. Verum sicut latro ille felix, quum non esset solvendo
quas pecunias et opes abstulit (quum nee pes nee manus affixa? cruci suum omcium
facerent) corde et lingua duntaxat (quae non erat ligata) testatus est quod reliqua membra
essent factura, si eadem qua lingua libertate gauderent ; ilia confessus est Christum inno-
centem, ea objurgabat impudentiam socii, eadem anteactam vitam detestatus et pecca-
torum veniam impetravit, et veluti clavi quadam paradisi fores aperuit : hujus exemplo
non mediocrem concipio de Christi misericordia spem, fore ut mihi peccata condonet.
JManibus et pedibus careo, quibus quod dcstruxi iterum reaidificare valeam, (relicta cnim
sunt tantummodo labia circa dentes meos ;) sed vitulos labiorum nostrorum recipiet, qui
est supra quam credi possit misericors. Hac igitur concepta spe libet hunc offerre vitu-
lum, hanc minimam et corporis et vitaa partem litare. Confiteor in primis meam erga
Deum opt. max. ingratitudinem, agnosco me omni indignissimum beneficio et pietate,
dignissimum vero omni non tantum humano ac temporali, sed divino et aaterno supplicio,
quod in Henricum VIII. et maximc in ejus uxorem reginam Catherinam vehementissime
dcliqui, quum divortii causa ct auctor extiti : quee sane culpa omnium hujus regni
malorum et calamitatum seminarium fuit. Hinc tot proborum neces, hinc totius regni
schisma, hinc hsreses, hinc tot animorum et corporum strages obortaj sunt, ut vix possim
vel ratione complecti. Sed quum adeo sint haac gravia initiaque dolorum, aperui fateor
ingentem fenestram haaresibus cunctis, quarum ego prsecipuum egi doctorem et ducem.
In primis vero illud vehementer meum excruciat animum, quod sacrosanctum eucharistiaa
1556.]
APPENDIX.
505
sacramentum tot blasphemiis et contumeliis affecerim, negans Christ! corpus et sanguinem
vere et realiter sub speciebus panis et vini contineri ; editis etiam libellis, quibus veri-
tatcm pro viribus impugnabam : in hac sane parte non solum Saulo et latrone deterior,
verum omnium quos terra unquam sustinuit sceleratissimus. Domine, peccavi in coeluin
et coram te : in coeluin, quod mea causa tot caret ccelicolis, quod coeleste hoc beneficium
nobis cxhibitum negavi impudentissime : peccavi et in terram, quae tamdiu hoc sacra-
mcnto misere caruit, in homines quos ab hac supersubstantiali esca revocavi, tot occisor
hominum, quot inedia perierunt. Defraudavi defunctorum animas hoc jugi et celeber-
rimo sacrificio. Atque ex his omnibus manifestum est, quantopere etiam post Christum
in ejus vicarium injurius extiti, quern libris etiam editis potestate privavi. Propterea
magnopere ct impensissime oro summum pontificem, ut mihi ob Christi clementiam
condonet, quaa adversus ilium ejusque apostolicam sedem commisi. Ac serenissimos reges
Anglia?, Hispaniae, &c. Philippum et Mariam supplex oro, ut regia qua pollent dementia
mihi velint ignoscere : totum etiam regnum, immo univer?am ecclesiam rogo et obsecro,
misereantur hujus misera? animaa, cui jam praeter linguam nihil est reliquum, quo possim
illatas injurias et damna resarcire. Praecipue vero, quia tibi soli peccavi, oro, clemen-
tissime Pater, (qui omnes ad te venire, quamlibet facinorosos, et cupis et praacipis,) me
propius et cominus digneris intueri, sicut Magdalenam et Petrum respexisti; vel certe
sicut latronem ex cruce aspiciens, tua? gratias et glorias promissione dignatus es pavi-
dum et trementem animum consolari, ita etiam solita et nativa tua pietate oculos miseri-
cordiaa ad me convertas, necnon tuo me digneris alloquio, dicens, Salus tua ego sum,
et in die mortis, Hodie mecum eris in Paradiso. Scriptum est hoc anno Domini 1555.
mensis Martii 18.
Per me, THOMAM CRANMER.
The Prayer and Saying of Thomas Cranmer, a little before Ms death, all written
with his own hand, as followeth1.
GOOD Christian people, my dear beloved brethren, and my sisters in Christ, I beseech
you most heartily to pray for me to Almighty God, that he will forgive me all my sins
and offences, which be many without number, and great above measure : but yet one
thing grievcth my conscience more than all the rest, whereof, God willing, I intend
to speak more hereafter. But how many and how great soever they be, I beseech you
to pray God of his mercy to pardon and forgive me all.
O Father of heaven, O Son of God, Redeemer of the world, O Holy Ghost, pro
ceeding from them both, three Persons and one God, have mercy upon me, a most
wretched caitiff and miserable sinner. I have offended both heaven and earth, more
than my tongue can express. Whither then may I go, or whither shall I flee for
succour t To heaven I may be ashamed to lift up mine eyes, and in earth I find no
refuge or succour. What shall I then do t Shall I despair ? God forbid. O God,
thou art merciful, and refusest none that cometh unto thee for succour. To thee,
therefore, do I run; to thee do I humble myself, saying, O Lord God, my sins be
great, but have mercy upon me for thy great mercy. God was not made man for our
small offences. Thou didst not give thy Son unto death for small sins only, but for all
and the greatest sins of the world, so that the sinner return to thee in his heart, as I do
here at this present. Wherefore have mercy on me, O Lord; for although my sins be
great, yet thy mercy is greater. I crave nothing, 0 Lord, for mine own merits, but
for thy name's sake, that it may be hallowed thereby, and for thy dear Son, Jesus
Christ's sake. And now therefore, O Father, that art in heaven, hallowed be thy name.
Thy kingdom come, &c.
Every man desireth, good people, at the time of their death to give some exhor
tation, that good folks may remember after their death, and be the better for the same :
I1 This prayer, &c. will also be found in Vol. I.
pp. xxvi. et sqq., but it is again inserted here in
order to give Cawood's book entire. It will be seen
that the report here printed, as published by Boner,
agrees with Foxe's account, except in the last para
graph and the line immediately preceding it.]
560 APPENDIX. [1556.
so I beseech God grant unto me that I may speak something, whereby he may be
glorified, and you edified.
First, it is an heavy case to see how many folks be so much doted of this present
world, and be so careful of it, that for the world to come they seem to care very little or
nothing. Therefore this shall be my first exhortation, that you set not over much by this
present world, but upon the world to come and upon God ; and to learn to know what this
lesson meaneth of St John. " The love of this world," saith he, " is hatred unto God."
The second exhortation is, that, next unto God, you obey your king and queen,
willingly and gladly, without murmuring or grudging, not for fear of them, but much
more for fear of God, knowing that they be God's ministers, appointed by God for to
govern and rule you ; and therefore they that resist them, resist God's ordinance.
The third exhortation is, that you love together like brethren and sistern. But,
alas ! pity it is to see how faint this love is, many taking other not as brother and sisters,
but rather as strangers or mortal enemies. And yet, I pray you, learn this one lesson,
to do good unto all men, as much as in you lieth, and to hurt no man, no more than
you would do to your natural loving brother and sister. For whosoever hateth any
person, and goeth about maliciously to hurt him, surely, without doubt, God is not
with that man, although he think himself never so much in God's favour.
The fourth exhortation shall be to them that have substance and riches of the world,
that they well consider and remember three sayings of the scripture. One is of our
Saviour Christ himself, who saith, that " rich men hardly come into heaven :" a sore
saying, and yet spoken of him that knew the truth. The second is of St John, who
saith thus : " He that hath the substance of this world, and seeth his brother in neces
sity, and shutteth up his mercy from him, how can he say that he loveth God ?" The
third is of St James, who saith to covetous rich men after this manner : " Weep and
howl, you rich men, for the misery that shall come upon you : your riches do rot,
your clothes be moth-eaten, your gold and silver wax cankery and rusty, and their rust
shall bear witness against you, and consume you like fire: you make a hoard and
treasure of God's indignation against the last day." Let them that be rich ponder well
these three sentences ; for if ever they had occasion to shew their charity, they have it
now, the poor people being so many, and victuals so dear.
Here to declare the queen's just title to the crown.
And now, forasmuch as I am come to the last end of my life, whereupon hangeth all
my life past, and all my life to come, either to live with my Saviour Christ for ever in
joy, or else to be in pains ever with the wicked devils in hell ; and I see before mine
eyes presently either heaven ready to receive me, or else hell ready to swallow me up ;
I shall therefore declare unto you my very faith, without colour or dissimulation ; for
now is no time to dissemble, whatsoever I have said, preached, or written in time past.
First, I believe in God the Father Almighty, maker of heaven and earth, &c. And
I believe every article of the catholic faith, every clause, word, and sentence taught by
our Saviour Jesus Christ, his apostles, and prophets, in the new and old Testament, and
all articles explicate and set forth in the general councils.
And now I come to the great thing that so much troubleth my conscience, more
than any other thing that ever I did ; and that is, setting abroad untrue books and
writings, contrary to the truth of God's word ; which now I renounce and condemn, and
refuse them utterly as erroneous, and for none of mine. But you must know also what
books they were, that you may beware of them, or else my conscience is not discharged ;
for they be the books which I wrote against the sacrament of the altar sith the death of
king Henry VIII. But, whatsoever I wrote then, now is time and place to say truth :
wherefore, renouncing all those books, and whatsoever in them is contained, I say and
believe that our Saviour Christ Jesu is really and substantially contained in the blessed
sacrament of the altar, under the forms of bread and wine.
Excusum Londini in wdiLus Jo/iannis Cawodl
Typographi Regicc Majestatis.
Anno MD.LVI. Cum privilegw.
APPENDIX. 567
£ With regard to these recantations of Cranmer, the following extract from Boner's
own Register, fol. 423, utterly overthrows the falsehood set forth in the concluding
paragraph :
"Notandum est quod dictus Thomas Cranmerus fuit potestea Qpostea], viz. die
Sabbati, xxi° die mensis Marcii, anno Domini secundum cursum et computationem
ecclesia) Anglicanae millesimo quingentesimo quinquagesimo sexto, in quodam loco extra
muros borealis partis civitatis Oxoniensis, combustus et in cineres concrematus, &c. et
quod idem Cranmer tempore ejusdem concremationis, et immediate ante illam suam
concremationem, publice revocavit recantationes suas antea per eum factas, persistendo
in erroribtis et heeresibus suis, &c."
The extract from Sampson's letter referred to, p. 563, note, is as follows :
" Recantatio quasdam absurda et a papistis conficta ccepit eo vivente spargi, quasi
ille earn palinodiam cecinisset : sed auctores ipsi earn eo vivo revocarunt, et ille fortiter
reclamabat vivens pernegabatque." Original Letters relating to the English Reformation,
(Park. Soc.) Lett. XC. p. 173.
On the whole question Archdeacon Todd writes as follows:
" The sentence of the Ecclesiastical Court now remained to be executed by the
secular power. But ere the order was issued to this purpose (and a few days only
passed before it was issued), another trial of his constancy was made, and he sunk
under it. With expressions of pity for his situation, but with a design of leading him
to recant, some of the principal academics seem to have immediately visited him in prison.
He whose deposition is the last of those who were witnesses against him1, is now said
to have invited the archbishop to his deanery at Christ Church ; but the invitation
could not have been accepted till after the 16th of February, as on that day one of his
recantations is signed, which appears to have been delivered, as a preceding recantation
was, to Boner personally, in the Bocardo prison. These, in Boner's narrative of ' All the
Submissions that Cranmer made,' are the third and fourth. The first and second will
shew how the archbishop hesitated ere he fell. Perhaps they were proposed by
Thiiiby. Before the proceedings on the 14th had ended, they could not have been made.
The language of Cranmer was then undauntedly opposed to them. He probably listened
at the close of that day to the persuasions of his friend, and signed what by him was
iioped might propitiate the queen ; of which the copy being seen by others, after it had
been dispatched, it was considered not sufficiently explicit, and therefore was followed
by the second, without delay we may suppose, retracting what is said in the first. It is
remarkable, however, that neither of them is dated." — Todd's Life of Archbishop Cran
mer, Vol. II. pp. 470-472.
" These papers," (i- e. the first four recantations attributed to the archbishop,) " as
might be expected, were not sufficient to satisfy the Romish party. Other concessions
must be obtained from their great opponent, they said, by intimidation as well as by
artful proposals, and by insidious suggestions. It was immediately after the fourth recan
tation, I have no doubt, that to the deanery of Christ Church he was conducted for the
visit of a few days, to partake of a treacherous hospitality ; that there the Spanish friar,
John de Villa Garcina, then the Regius Professor of Divinity at Oxford, and Henry
Sydall, a canon in the dean's cathedral, were the principal managers of the allurements
and the threats, by which themselves and other Romanists at length subdued him to
their purpose. To the king and queen his absolute recantation, these egregious tempters
urged, would be highly acceptable. Nor to the lords of the council and other noblemen,
they added, who much respected him, could it be less so. They put him in hope that
not only his life might be spared, but that his former dignity might be restored ; saying
that for such boons it was but a small and easy matter they required of him, his sub-
1 i. e. Dr Marshall. Vid. p. 382, n. 3.
:>68 APPENDIX.
scription only to a few words in ' a little leaf of paper,' with his own hand ; and that
then, whether he would have rank or wealth, or would prefer the quietness of private
life, his choice might be secured by the regal power ; but that if he refused, of pardon
there was no hope; for the queen was so purposed that she would have Cranmer a
Roman Catholic, or else no Cranmer at all.
" To these artifices he yielded ; and to the words on the little leaf of paper which
they brought, subscribed, as it should seem, in their presence. ' This recantation,' says
Foxe1, 'was not so soon conceived, but the doctors and prelates, without delay,
caused the same to be imprinted and set abroad in all men's hands. Whereunto, for
better credit, first was added the name of Thomas Cranmer, with a solemn subscription ;
then followed the witnesses, Henry Sydall, and John de Villa Garcina.' The privy
council were displeased at the hasty publication of this paper, and the two printers of
it were commanded to deliver all the copies to be burned. It was reserved to be the
fifth recantation in Boner's account, where it appears in Latin, bearing, however, an
English title, and has been translated by Foxe2." — Id. Vol. II. pp. 474-470'.
" To this recantation" (i. e. the fifth, witnessed by J. de Villa Garcina, and II. Sydall)
" there is no date. But it was probably made immediately after the writ for burning
him had been sent to Oxford, as Noailles, the French ambassador to Mary (whose
character for veracity, however, is not spotless), mentions to his court, that with this
fifth paper Cranmer sent a letter to Pole, begging the respite of a few days, that he
might yet give to the world a more convincing proof of his repentance. Mary is said
to have ' cheerfully ' granted what Cranmer asked ; but, determined not to spare him,
she only ordered the day of his approaching fate to be concealed from him. Mean
time the sixth recantation was prepared. To a more laboured disavowal (more com
plete it could not be than what the fifth recites) of tenets he had maintained, to
louder cries for mercy, to deeper expressions of self-abasement, he was now to be
earnestly pressed under the fallacious persuasion that from the terror of the stake he
might be wholly freed. That this outrageous composition was drawn up by Pole,
Strype long since assumed, by comparing it with the tedious prolixity and style of
the recantation, which the cardinal prepared for the friend of Cranmer, Sir John
Cheke3."— Id. Vol. II. pp. 479, 80.
" For what purpose, it may be asked, were this and the preceding instrument
formed in a language known only to the learned? Were they to be detailed only so
far, in our own, to the common people, as not to lead them to a belief that other
words than Cranmer's were recited? But whatever was the intention, and admitting
the contents of both the instruments, though paltering in a double tongue, to be univer
sally known, numbers still disbelieved that Cranmer was entirely lost, that yet he would
not redeem himself. When he ascended the platform at St Mary's on the morning of
his martyrdom, numbers wept, says the Roman Catholic who witnessed the scene, having
indeed ' conceived an assured hope of his conversion and repentance4,' which, ere a
few minutes had elapsed, was disappointed. But again, when the fallen prelate began
to pray, this honest spectator divides the listening audience into ' those that hated him
before, [J;he Romanists] who now loved him for his ^fancied] conversion and hope
of continuance,' and ' those that loved him before, Ethe protestants] who could not
suddenly hate him, having hope of his confession again of his fall5.' Why also was
the fifth recantation, published by prelates and divines, immediately after it was made,
suppressed by an order of the privy council ? Was it because a suspicion was believed
to exist, that Cranmer's assent to it was incapable of proof? No, says the apologist
for this questionable proceeding : ' Perhaps it was incorrectly printed ; perhaps they
waited for that which he said God would inspire him to make8.' What the privy
council are thus conjectured as expecting from the archbishop, is nothing more than what
1 Vid. Foxe's Acts and Monuments, p. 1884. j 4 Vid. Strype's Mem. of Abp. Cranmer, Vol.
Ed. Lond. 1583. ! II. p. 552. Ed. Oxon. 1840.
2 Id. ibid. * Id. p. 554.
3 Vid. Strype's Eccl. Mem. Vol. III. part i. ° Lingard, Hist. En<j. 8vo. VII. 2/fi, n.
p. 39">. Ed. Oxon. 1822.
APPENDIX.
509
is flippantly pretended as his expression by the French ambassador ; not a shadow of
authority for which is any where to be found. That it was incorrectly printed is probable
enough. But Pole and Boner intended not merely to correct it, but to reprint it with the
four preceding papers, and with the production of a sixth. Indeed this is the only
recantation, to which historians formerly drew the attention of their readers. Hence
Collier, after Foxe7, relates, that on the day of Cranmer's execution the Spanish friar, (J.
de Villa Garcina,) 'who was a witness to his recantation, proposed the reading his
recantation to a public audience, and to this purpose desired him to subscribe the in
strument with his own hand and sign it8.' Of any new submission on the fatal morning,
this historian seems to have entertained no belief. Burnet is alike silent. Thus too
the Romish biographer of Pole, with the printed submissions of the archbishop at his
service, speaks apparently of none but that which is numbered the fifth by Boner ; and
after noticing the writ for burning him, says, ' Cranmer had again renewed his sub
scription, and transcribed a fair copy of the whole ; but, having some misgivings of his
approaching punishment, he secretly wrote another declaration, which contradicted, in
every point, the doctrine he had before signed.' "What here is called a renewed sub
scription, is affirmed, however, in the recent history of our country, to be nothing less
than the copy of a 'seventh instrument of abjuration.' Is it improbable, however,
that what the friar proposed was merely the fifth recantation more correctly written
than the hastily printed copy had given it? To this the signature of Cranmer was
requisite, and it was made together with that of the friar; but, it is especially to be
observed, is undated. It would now be ready for Boner's publication, as the fifth
instrument ; while a written abbreviation of the material parts of it would be sufficient
for Cranmer ' openly to profess before the people ; ' and accordingly Boner, without
the statement of its being a new subscription, without the pretence of its being a seventh
recantation, prints only what the martyr was to have spoken, but basely conceals the
fact that he did not speak it. The faith that he was to assert was thus worded for
him : ' First, I believe in God, the Father Almighty, Maker of heaven and earth,
&c., &c. I believe every article of the catholic faith, every clause, word, and sentence
taught by our Saviour Christ, and his apostles and prophets, in the new and old Testa
ment, and all articles explicate and set forth in general councils. And now I come to
the great thing that so much troubleth my conscience, more than any other thing that
ever I did ; that is, setting abroad untrue books and writings, contrary to the truth of
God's word, which now I renounce and condemn, and refuse them utterly as erroneous
and for none of mine. But you must know also what books they were, that you may
beware of them; or else my conscience is not discharged. For they be the books
which I wrote against the sacrament of the altar since the death of king Henry the
Eighth. But whatsoever I wrote then, now is time and place to say truth. Where
fore, renouncing all those books, and whatsoever is in them contained, I say and believe,
that our Saviour Christ Jesus is really and substantially contained in the blessed sacra
ment of the altar under the forms of bread and wine.'
" So ends the tract, affirmed in the title page ' to have been seen and examined
by Boner.' Upon him, therefore, rests the responsibility of the compilation, even if
by any other hand than his own it had been compiled; upon him the shame also,
7 Foxe calls it " a paper with articles, which
Cranmer should openly profess in his recantation
before the people, earnestly desiring him that he
would write the said instrument (with the articles)
with his own hand, and sign it with his name :
which when he had done, the said friar desired
that he would write another copy thereof, which
should remain with him, and that he did also."
(Vid. Foxe's Acts and Monuments, p. 1885. Ed.
Lond. 1583.) Hence the interpretation of Burnet :
" he was (now) dealt with to renew his subscription
and to write the whole over again." (Burnet's
Hist, of Reformat. Vol. II. p. 070. Ed. Oxon.
1829.) But the most curious, and I believe hitherto
unnoticed, mention in regard to this fifth recanta
tion, and what was selected from it for Cranmer to
avow before the people at his execution, occurs in
the continuation of "the Chronicles of Fabian,"
Lond. 1559. Vol. II. p. 564. " In this year (I55ti)
in Lent, Thomas Cranmer, Archbishoppe of Can
terbury, after that he had recanted his supposed
recantation, was brent at Oxford." Note, Todd's
Life of Abp. Cranmer, Vol. II. p. 486.
8 Collier's Eccl. Hist. Vol. VI. p. 139. Ed.
Lond. 1840, 1.
570 APPENDIX.
which, if not to other parts of it, at least to the conclusion, belongs, where what the
sufferer really spoke is concealed, but what was prepared for him to have spoken is
related, and by many of the compiler's party was afterwards reported, as if indeed
he did speak it."— Id. Vol. II. pp. 484—480." Vide also Todd's Vindication of Arch
bishop Cxranmer, pp. 116 et sqq. 2nd Ed. Lond. 182(5. Soames' Hist, of Reformat.
Vol. IV. pp. 515, et sqq., who enters largely into an examination of this portion of
the archbishop's history. Wordsworth's Eccl. Biog. Vol. IV. pp. 258—200. Ed.
Lond. 1839. Original Letters relative to the English Reformation, Letter XC. p. 173,
n. 1, Park. Soc. Ed. 1846.]
INDEX.
A Becket, St Thomas, the imposture of his blood,
at Canterbury, 378. See Becket.
Abergavenny, Lord. See Burgavenny.
Administration under a will, 275 ; at Calais, 320.
Africans, sayings and fame of, 47, 8.
Agatha, St, her letters, 148.
A Lasco, John, a Polish reformer, Cranmer's letter
inviting him over to give his advice in the refor
mation of religion, 420, 1, 2, 5.
Aldington, the parson of, an abettor of the maid of
Kent, 272 ; a manor of Cranmer's, 325.
All-hallows' day at night, ringing bells upon,
abolition of, 414, 15.
All Souls, Oxford, Cranmer's letter to the Warden
of, 279.
Altars, letter to bishop Ridley, to take down and
place communion tables instead of, 524 ; reasons
against the use of, ibid.
Alypius et Augustinus, de justificatione, 203.
Ambrose, St, says that it is to be judged abominable
to preach any thing that Christ has not taught, 28;
that the word of God is the meat of our souls, ibid. ;
that nothing is to be added to the word of God,
even for a good purpose, ibid. ; that even the
apostles preaching beside the Gospel are not to be
heard, 29; calls the washing of the disciples' feet
a sacrament, 79; says that he that believes in
Christ shall be saved without works, 130; his
words upon justification, 204, 5, 6, 10, 11 ; says
that marriage with a niece is forbidden because
that with a nephew is, 329 ; that polygamy was
without sin under the old law, and yet is now con
trary both to law and morals, 405.
Anabaptists, argument upon, 59, 60.
Angels, oracles of, nothing touching religion can be
proved by them, 40; visions of, cannot establish
anything in religion, 64.
Anne of Cleves, presents to her, and her reception at
Canterbury and elsewhere, 400.
"Anoiling" of sick persons enjoined, ("Institu
tion") 99 ; to be deemed a sacrament, ibid. ; the
king a perfect monarch without anointing, 126;
the chief bishop the proper person to anoint the
king, but any other may, ibid.
Anointing. See Anoiling.
Anselm says that God's law forbids to follow the
steps of the catholic or universal faith, any farther
than the judgment of the canonical truth com
mands, 35 ; quoted upon justification, 209.
Antididagma, the, quoted upon justification, 210,
and Addenda.
Antiquity, not a test of the truth of religion, 62.
Antony, Robert, cellerar of Christchurch, Canter
bury, his journey to Rome, 373, 5.
Apelles taught that the angels had a bodily sub
stance which they took of the stars, 23. •
Apparel, ecclesiastical, controversy about, 428, 31.
Apparitions of the dead, unsufficient to prove truth,
43 ; cannot establish new articles of faith, 64.
Apocrypha (books of the) how to be used, 23 ; some
of them made canonical by the third Council of
Carthage, 39.
Apostles, things alleged to be spoken by them, with-
out writing, not to be believed, 52 ; did not, at
first, understand many things spoken to them by
Christ, 54 ; Cranmer wishes the bishops to take
the title of, 305.
Aquinas, Thomas, says, that to try out the truth by
the scriptures requires long study and exercise, 35 ;
his words upon justification, 204 bis, 208, 9, 10, 11.
Arches, Court of, Statute for regulating the number
of proctors in, 491.
Articles of Religion, the Six, Cranmer's opposition
to them, ix ; he succeeds in procuring their miti
gation, ibid. ; obtains their repeal, on the acces
sion of Edward VI., x, 16, 168 ; inconsistent
with the decrees of General Councils, 16 ; forty-
two, of 1552, sent to be examined by Cecil, xiii,
439 ; to the lords of the council, 440 ; mandates
for subscription to, 532.
Artizans, private holydays kept by, 503.
Arundel, forest of, composition for game in, to the
see of Canterbury, 255.
Arundel, Humphrey, leader of the Devonshire rebels,
186 n. ; 187 n.
Arundel, Lord, Cranmer's letter to, 255.
Ashes, holy, demanded by the people, 176 ; use of
abolished, 417.
Asten, Herts, manor and church, pertaining to the
monks of Reading, 275.
Athanasius, banished at the instigation of priests,
12 ; says that the holy scriptures are sufficient to
all instruction of the truth, 24 ; tells of the pride
and ambition that reigned in the councils of the
clergy in his days, 53; answer to what he says
about the authority of what St Paul delivered by
word of mouth, 57.
Atkynson, sentenced to do penance at St Paul's for
his errors about the Sacrament, 372.
Augustine, St, says, that dark places in scripture are
to be expounded by those that are more plain, 17,
32; that in the scriptures are found all things
that concern faith, good living, and charity ; and
that if anything cannot be tried by the clear places
of scripture, man's presumption is to stay itself
therein, ibid., 31 ; that we are bound to believe
what the apostles wrote because Christ commanded
them what to write, 29 ; that what is to be retain
ed and what is to be shunned are to be found in
scripture, ibid. ; that the canonical scriptures only
lire to be assented to, ibid. ; that not every thing
of Christ was written, but all that seemed suffi
cient for the salvation of the believers, 30 ; that
what Faustus says upon the birth of Mary is not
to be held binding, because it is not canonical,
30 ; that the balance to try the truth is the holy
scripture, 30 ; that they that sit upon the chair of
Moses, and teach their own doctrine, are not to be
believed, ibid. ; that all knowledge gathered out
of the books of Gentiles is little when compared
to the knowledge of God's scriptures, which con
tain things that can be learned no where else,
ibid. ; that we may lawfully dissent from all doc
trines but those of scripture, ibid. ; that in the
IXDEX.
canonical books of scripture are contained all
things that concern faith, manner of living, hope,
and love, ibid. ; that we should not hear, "• I say;"
but, "Thus saith the Lord," 31 ; that the canoni
cal books of the old and new Testament may not
be doubted ; but that the writings of later bishops
may be reproved by the graver authority of other |
bishops or learned men, ibid. ; that the scriptures
would be plain upon every point that a man could
not be ignorant of without danger to his salvation,
ibid. ; exhorts to feed on the Hill of the scriptures,
ibid. ; says, that, the dark speeches of scripture
are to be examined by the light of the clear places,
ibid.) 32 ; that the holy scriptures may not be so
freely canvassed as the writings that came after
them, ibid. ; that there is a difference to be made
between the writings of the bishops, or fathers,
and the canonical scriptures, ibid., 33; that if
anything apparently contrary to truth is found in
the canonical writings, it is to be attributed to an
error in the copy or to its being misunderstood,
ibid. ; did not account Cyprian's writings as ca
nonical; but weighed them by the scriptures, 33;
confesses that many things may be reproved in his
own writings, and says that they are not to be re
lied on like the scriptures, ibid. ; says, that we
should seek no farther than is written of God our
Saviour, lest a man would know more than the
scriptures witness, ibid. ; that former councils
ought to be reformed by later ones, if they err,
36 ; that we are not bound by the Council of Nice
any more than that of Arimine, ibid.; that the spirit
raised by the witch of Endor was not the soul of
Samuel, but the devil in his likeness, 45 ; that we
should beware of false miracles, 46; that false
miracles shall attend the presence of Antichrist,
ibid. ; that the true church ought to be shewn by
things appointed in the law, and not by sayings
or visions that any man may understand as he lists,
47, 48 ; that custom is to give place to truth, 51 ;
that what is universally observed, but not writ
ten in the scriptures, nor coming from general
councils, is tradition from the apostles, 56 n. ;
answer to what he says about the authority of tra
ditions, 58 ; about the proof of a doctrine by use j
and custom, 59 ; about the authority of the church,
ibid. ; about the ordinances of elders, ibid. ; made
great difference between the holy scriptures and
other writings, 77 ; declares it to be wickedness
to put an image of God in a church, 101 ; says
that the precept of the Sabbath pertained only to
the Jews, but that the other commandments were
general to all mankind, 102 ; that we should think
any adversity that comes to be of God's sending,
107 ; that good living cannot be separated from true
faith, 137 ; that we must set no good works before
faith, 141 ; that there is no light in good works
not done with a godly intent and true faith, 142 ;
that that work which comes not of faith is naught,
ibid.; that all the life of them that lack the true
faith is sin, ibid. ; that Jews, heretics, and pagans,
lose the fruit of good works, because they are not
done in the true faith, ibid. ; his words on justifi
cation, 203, 5, 6, 7, 8, 10 bis, 211 bis ; says that
concubinage is now contrary both to law and
morality, though without sin under the old law,
405.
Authority, the possession of, shews what a man is,
195.
Axholme, the prior of, 299 ; condemned for treason,
303 ; the lands of, 337 ; Cramrer purposes to get
him to resign his priory, 363.
Bacon, Nicholas, afterwards lord keeper, recom
mended by Cranmer to Crumwell for town-clerk
of Calais, 384.
Balthasor, surgeon to Henry VIII., Cranmer's
letter to him, 248.
Banns-asking, on a marriage, dispensed with, 260.
Baptism, abstaining from washing infants for a
week after, 56 ; pap of milk and honey after,
ibid. ; to be performed only at Easter and Whit
suntide, ibid., n. ; other traditions relating thereto,
ibid.; good in various forms, 58 ; one dipping only
decreed by the Council of Toilet, ibid.; of infants,
argument upon its not being in the scriptures, 60 j
proved by the old law of circumcision, ibid.; as
in the "Institution of a Christian Man," 95;
most convenient on holy days, for the sake of
publicity, 175 ; only administered at Easter and
Whitsuntide in old times, ibid. ; how ordained by
Christ, 176 ; water of, called the water of regene
ration, ibid. ; what it declares to us, ibid.
Barber, Dr, Cranmer's official of his court of Can
terbury, treacherous to him, 360, n. ; to be sent to
Canterbury to examine into the imposture of St
Thomas' blood, 378 ; letter in his behalf to Crum
well, 386.
Barnack, Northamptonshire, letter of Cranmer for
the advowson of, 239, 269, n.
Barton, Eliz. (the maid of Kent), account of her
impostures, 65, 271, 2, n. ; letter of Cranmer to
bring her before him, 252 ; consulted about the
king's marriage and impedes its progress, 273 ;
confesses her impostures, 274.
Baschirche, Mr, 255; sir Thomas, his insane pro
ceedings, 319.
Basilides and Photinus, their heresy, 217.
Basilius says, that every word and deed that makes
for the certainty and surety of good men, must be
confirmed by the scriptures, 24; teaches that a
man may not do what he thinks good, without the
testimony of the holy scriptures, ibid.; answer to
what he says about traditions and the customs of
the church, 58 ; his words on justification by faith
alone, 130 ; his words upon justification, 205.
Beads, order for bidding of, and preaching, in all
sermons, 460.
Becket, Thomas a, his name and service to be ob
literated from church-books, 157-
Beda says, that if any man speak, he is to speak the
will of God, lest he say any thing besides that
which is commanded, 35 ; quoted upon justifica
tion, 208.
Bedyll, Thomas, clerk of the council, 242 n, 4 n.,
61, 71, 2.
Bekisbourne, belonging to Christ Church, exchanged,
458.
Bell, Dr, two letters from Cranmer to him, 254.
Bell-ringing on All-hallows' day at night abolished,
414, 15 ; the same, in church-service, 502.
Benefices, mandate for a return of, 489.
Benet, Dr, patron of Barnack, Northampton, 239 ;
prebendary of Southwell, and ambassador at
Rome, 261, 275, 290.
Benger, Dr, depositions against him for speaking
for the pope, 300, 1.
Bernard, St, his verses, 148.
Bernardus", his words upon justification, 206, 10.
Berthelet or Barthelet, Thomas, Cranmer's secretary,
270, 300.
Bible, enjoined to be used in English as well as in
Latin, viii, 81, 155, 161 ; one chapter of it to be
studied and compared in the two languages, every
day, 81 ; laymen to be encouraged to study it,
INDEX.
573
ibid.; Tyndale's, sanctioned by Henry VIII., viii,
345, 6; abuse of the injunctions for reading it,
at Calais, 391 ; Henry VIIl.'s vacillating conduct
respecting, ix ; the declaration to be read by
curates upon the publishing of it in English,
391 n. ; price fixed for Cranmer's bibles, and pro
posed exclusive privilege for printing them, 395,
6. See Scriptures.
Bigamy, to be inquired into, 157.
Bingham, Henry, a kinsman of Craruiier's, 265.
Bishops, their agreement about doctrines proves
nothing, 48 ; not to meddle with worldly things,
56 ; bolsterers of idolatry, 65 ; may alone be judges
of the clergy, 72; to be judged of no laymen, 73 ;
ought not to be set beneath kings and princes,
ibid.; though they have the power of excommu
nication, yet they are not bound to use it, 97 ;
have the jurisdiction of ordaining holy days, rites
and ceremonies, &c., 98 ; are not to prescribe any
thing prejudicial to their flocks, ibid.; are to be
overlooked by Christian kings and princes, 98;
questions and answers concerning the appointment
and power of bishops and priests, 115; bishops
and clergy are ministers of God under the king
and appointed by him, 116; solemnities in their
appointment not necessary, ibid. ; no promise of
God that grace is given by their appointment,
ibid. ; bishops and priests were one in the begin
ning of Christianity, 117; were elected by the
people before there were any Christian princes,
ibid. ; need no consecration by the scripture, ibid. ;
article on the order and ministry of, 484 ; enjoined
to preach personally once a quarter, at the least,
505. See Clergy.
Bishops' Book, the, 83 n.
Boar of Rome and bulls of Basan tear up God's
vineyard, 9 ; compel men to worship images, 10.
Board, the Lord's, reasons why it should have the
form of a table rather than of an altar, 524.
Bocher, Joan, burnt for heresy, x. n.
Bokkynge, Dr, his novices, and the nun of St Sepul
chre's, 271, 2 7i., 5?i.
Boleyn, Anne, the succession of her children op
posed by sir Thomas More, and Fisher, bishop of
Rochester,viii ; Cranmer'sjudgmentconfirmingher
marriage, 244 n. ; ceremonies at her coronation,
245; pregnant at her coronation, 246; Cranmer's
letter to the king on the reports against her con
duct, 323.
Bond given to secure spiritual promotion, 266.
Boner, Edmund, bishop, his tergiversation, 17 n. ;
a paper written by him, 152 n. ; Cranmer's letter
to, on his appeal against the pope, 268 ; to give
admonition for abolishing candle-bearing, ashes,
and palms, 417 ; sanctions the publication of the
pretended recantations of Cranmer, 563; quota
tion from his register on this subject, 567.
Boniface VII T., his decree against the adversaries
of any religious man of the pope's family, 71.
Booth, Charles, bishop of Hereford, Cranmer's ad
monition to him about a dispute between a cler
gyman and the receiver of the see, 263.
Boston, last abbot of Westminster, Cranmer's letter
to him, 240, 251 ; his pliability, 240 n.
Bouchier, Henry, earl of Essex, his letter to Cran
mer, as to his dispossessing Richard Stansby of
his lands, 266 ; Cranmer's reply, recommending a
reference to arbitration, ibid. ; Henry VIIl.'s pe
remptory order to him to restore the lands, 267 n.
Boughton under the Blayne, farmed of the convent
of Feversham, 374, 400.
Bray, Henry, mayor of Bodmyn, treacherously ex
ecuted as one of the Devonshire rebels, by sir
Anthony Kingston, 186 n.
Bread, in the Lord's Prayer, the word of God, (" In
stitution"), 109.
Brenchley, friar, his preaching against the Reforma
tion, 302.
Brokes, bishop of Gloucester, the pope's sub-de
legate, sits in examination upon Cranmer, 212,
446 n., 7; Ant. Wood's account of him, 214 n.;
asserts that Cranmer made him forsake the pope,
214 ; rebukes Cranmer for examining his ex
aminers, 215; causes Crarimer to be cited at
Oxford, 225.
Brooke, Thomas, accused of heresy, 392.
Bruno says that the scriptures are sufficient for
matters of instruction and salvation, 34 ; his words
upon justification, 206, bis.
Bucer, Martin, invited over by Cranmer to confer
upon uniformity of faith, 421 M., 3 ; paid a salary
from England, 427, 34 ; Cranmer's letter to his
widow, 434, 5.
Bucker, George. See Damplippe.
Buckingham college (now Magdalene), Cranmer a
reader at, vii.
Bull, the pope's, on Maunday Thursday, 74 ; eleven
bulls for Cranmer's promotion, 237 n.
Bullinger, Henry, Cranmer's letter to him on form
ing a protestant synod, 430, 3.
Burckhardt, vice-chancellor to the elector of Saxony,
solicits Cranmer in favour of one sentenced to do
penance for an error on the sacrament, 371 ; one
of the envoys from Germany, 377 n.
Burgavenny (Abergavenny), lord of, and the holy-
maid of Lymster, 64 ; Cranmer's letter to, 253, 70 ;
commissioner for the king's subsidy, 301 ; his pa
tronage in the see of Canterbury, 387, 9-
Butler, John, Cranmer's commissary at Calais, 277,
348 ; his letter to Cranmer on the religious dis
putes there, 373 ; sent to the Fleet, 391 n.
Butts, Dr, physician to Henry VIII., 293.
Calais, jurisdiction of the see of Canterbury there,
275, 7, 345, 48, 9 ; the religious blindness and
ignorance of the people there, 310 ; purchasing of
wine there for Cranmer, 316, 18, 411 ; jurisdiction
on wills there, 320 ; a seditious book published
there, 334 ; removal of images there, 372 ; perse
cutions there, ibid., 373, 5, 6; the prior of, in
Cranmer's custody, 377 ; Crumwell sends for the
examinations, &c. relating to this town, 395 ; the
governor has the Common Prayer translated into
French, 439.
Calvin, invited to a conference for establishing uni
formity of faith, by Cranmer, 431, 3 ; his answer
to this invitation, 432 n.
Candace, her eunuch, and reading the scriptures, 121 .
Candlemas-day, bearing candles upon, abolished,
417.
Canon law, Romish tenets extracted from, 68; act
for revising, 68 n ; contains many truths purposely
misplaced by the court of Rome, 76.
Canon Row, Westminster, Cranmer's residence when
archbishop elect, 237.
Canonical books of the bible to be believed, but
nothing not agreeable with them, 18, 19, 21, 23;
to be preferred above all other writings, 30, 31 ;
a difference to be made between them and the
writings of the bishops or fathers of the church,
32; alone to be used by laymen in church, 39.
Canons of the apostles and councils not kept or
used, 37.
Canterbury, bishops of, in crowning the king, had
574
INDEX.
no power to reject, or impose conditions on him,
126 ; Gray Friars there, suppressed, 330.
Canterbury tales, 198.
Capito, Wolfgang, sends a treatise to Henry VIII.
340, 1.
Cardinals, boys raised to this dignity, 39; have
always been pernicious to England, 184 ; cardinal
of the pit, 225.
Catherine, queen, Cranmer's letter declaring her
contumacious, 241, 5; his fears lest she should
appear at her sentence, 242 ; his sentence of di
vorce against her, 243 n ; his account of his pro
ceedings against her, 244.
Cato, his lending his wife to Hortensius, cited, 406.
Cavalier, Rafe, account of him, 436.
Cecil, secretary, Cranmer's letter to him in behalf of
bishop Coverdale, 429 ; for an imprimatur for his
answer to Gardiner, ibid. ; detailing the poverty
of himself and other prelates, &c., 437 ; with names
of persons likely to accept the see of Armagh,
and details of his illness, 438 ; on the peace with
| the emperor, and on the printing the Common
Prayer in French, ibid. ; on Turner's taking the
see of Armagh, and on an examination of the
articles of religion, 439; on the delay of the com
mission on chauntry plate, &c., 440 ; on his dis
pute with the lord warden, 441 ; on the indictment
of sir John Cheke, ibid. • is brought before queen
Mary's council, 442 n.; his letter for Cranmer's
common-place book, 459.
Celibacy of the clergy, Cranmer's efforts to abolish
it opposed, viii ; abrogated, x.
Ceremonies may be altered or abolished, 54 ; abuse
of, 158; query whether the popish priests encourage
superstitious ceremonies for fear of losing the offer
ings, 465; not to be omitted unless forbidden,
508.
Chalcedon, canons of the council of, 465.
Champion, one of Cranmer's chaplains and confi
dential medium between him and Crumwell, 304,
17, 21 ; Cranmer's letter to Crumwell in his behalf,
for the living of one Crofts, likely to be attainted,
385.
Charles V., the emperor, Cranmer sent ambassador
to him, x ; his proceedings, 231, 2; devastations
committed by his army, 233.
Charmers and sorcerers, 44.
Chastity of the religious orders, 147.
Chauntries, embezzlement of the property of, 440.
Cheke, sir John, secretary to Cecil, 429, 38, 9, 40 ;
indicted and sent to the Tower, 441.
Chevirig, or Chevening, benefice of, in exchange for
that of Curremalet, 255, 7 ; Cranmer's letter to the
parson of, complaining of his asking too much for
the farm of the benefice, 260 ; the parson required
to reform a bad husband, 278.
Childericus deposed by the pope and his churchmen,
12.
Children made cardinals, archdeacons, and deans, 39.
Chrisma, this sign not mentioned in scripture, 80,
116.
Christ, condemned and crucified by the visible
church, 15; sends his hearers to the scriptures,
and not to the church, 18 ; left no new things to
be taught by his disciples, 54 ; the things which
he did, but which are not written, were miracles,
not works of faith and charity, ibid. ; named no
head to govern the church, 76 ; refuses those who
have faith and love only in their mouths, 85 ; his
victory over death, 92 ; made satisfaction for all
our sins, 93; never gave St Peter authority to
depose princes, 98 ; the ransom paid for our re
demption, 129 : oblation and sacrifice of, why so
called, 150; his presence in the sacrament, spiri
tual, 176 n.
Christ's church, Canterbury, trepidation of the prior
and convent of, through the nun of St Sepulchre's,
they offer the king money, 271 ; its cellerar, the
weightiness of his office, 312 ; dispute about the
office of their physician, 357 ; proceedings of the
subcellerar, Antony, 373, 5 ; new establishment
of, 398; alienation of the lands of the cathedral,
416 ; prebendaries may change their lands for life,
417; Cranmer solicits their messuage of Bekis-
bourne, in exchange, 458.
Christianity, complaints of the heathens of the dis
quiet introduced by, 198.
Christmas game, the reformed service compared to
one, by the Devon rebels, 179 ; the popish service
more like one, 180 ; the tales of the monks likened
to Christmas games, 180, 181.
Chrysostom, St, exiled by priests who seduced the
empress Eudoxia thereto, 12 ; says, that he who
applies with fervent desire to the scriptures,
cannot be neglected of God, 17 ; that we must ask
the ancient writers, and divers priests, if we would
know the truth of scripture, ibid. ; that all things
are plain and manifest in the divine scriptures, 18;
tells us to resort to the scriptures when we see
heresy in the church, 24 ; says, that every preacher
is a servant of the law, and must neither take
away from, nor add to it, 25, 27 ; tells us not to
believe him that says he has the Holy Ghost, but
speaks not from the gospel, ibid. ; says, that he
is a true Christian whose confession agrees with
the scriptures, 26 ; that we ought to confute false
interpreters and instruct them that search for
knowledge, ibid. ; that to teach anything beside the
doctrine and learning of the apostles is to bring in
dissensions and slanders, 26 ; that all things may
be determined by the scriptures, ibid. ; that what
ever is required for our salvation is contained in
the scriptures, ibid. ; that the apostles did not write
all things because of their multitude, and because
he that believed what they did write needed to
believe no more, 27 ; that the scripture expounds
itself, ibid. ; that not man's wisdom but the
Holy Ghost is the true expositor of the scrip
ture, ibid ; that the scriptures are of more force
than the revelations of ghosts and apparitions
of the dead, 43 ; asks how dead men's souls can
work with sorcerers and charmers, 44 ; says, that
in past times it was known which were true and
which false Christians by miracles, 46 ; that we
are not to use false worship though it be supported
by miracles, ibid. ; that the faithful need no mi
racles, ibid. ; that Christ promised not to reward
miracle-workers, but those that keep his command
ments, 49; that good counsel is to be followed
though it be contrary to custom, 51 ; answer to
what he says about traditions, 57 ; his injunctions
for reading the scriptures, 119; says, that faith is
full of good works, 137; that many have no fruit
of their works because they lack faith, 143 ; that
they that glister in good works, without faith, be
like dead men with precious tombs, that avail them
nothing ; but yet faith may not be without works,
but with, and yet above them, ibid. ; that faith
without works saved the thief on the cross ; but
that if he had lived, and not regarded faith and its
works, he would have again lost his redemption,
ibid. ; that works by themselves never justified
any man, ibid. ; his words upon justification, 2I>6,
bis, 207.
INDEX.
575
Church, two sorts of, the perfect and holy, and false
and ungodly, 11; we should never be certain of
our faith, if it rested upon the outward and glister
ing church, ibid. ; the outward and visible has
never continued the same a long time, ibid. ; its
practices, 12 ; if we allow the outward and visible
to be true, we make Christ the head of ungodly
members, 13; what it has been in all ages, 15;
declared it heresy, by a general council, to call
Christ the Son of God, ibid. ; the papists say
dark passages in scripture are to be settled by the
church, which cannot err, 17 ; was represented by
the scribes, priests, and Pharisees, in their time,
18 ; the true, only to be known by the scriptures,
25 ; must stay itself upon the word of God, 52 ;
Christ will not remain with it unless it preach his
gospel only, 54 ; is but as a public office for re
cords, &c., 59; its goods not to be alienated nor
its lands sold, 73 ; except chargeable houses in
cities, ibid. ; origin of the Christian church, 514;
individual teachers set themselves up for the whole
church, 515.
Church militant, 94.
Church service, leaving without cause, 158.
Cimmerian darkness pleasant to some, 118.
Clement VII., pope, his finesse about the king's
marriage, 461, 2.
Clergy, according to the canon law, ought to give
no oath of fidelity to their temporal governors,
except for temporalities, 73 ; all causes, spiritual
or temporal, ought to be determined and judged
by them, ibid. ; no judge ought to refuse the testi
mony of a bishop, although alone, ibid. ; no pro
mise of God that grace is given with the eccle
siastical office, 116; how they were appointed in
the apostles' time, ibid. ; their jurisdiction accord
ing to the Romish decretals, 166 ; to be put out of
the church for not communicating, when present,
171 ; not to resort to taverns nor ale-houses, 500.
See Bishops.
Cleves, Anne of, attempt to reconcile the king to,
409, 10. See Anne of Cleves.
Clyff, Dr, withholds the records of the see of Ely,
204.
Cobham, Lord, governor of Calais, 330, 5 ; Cran-
mer's letter to him on a cause there, and to buy
him wine, 411.
Cobham college, 411.
Cocks, Dr, Cranmer's chancellor, 288.
Cologne, Herman, bishop of, his letters on religious
matters, 423, 37 ; his reformation, xv.
Comets, appearance of in 1531 and 1532, 235.
Commandments, the Ten, as in the "Institution,"
100; exposition of, ibid, to 106 ; ought not to be
altered from the words of scripture, 100 ; declara
tion of the fifth commandment (u Institution"),
103, 104; declaration of the tenth commandment,
105.
Commons, complaints of taking them from the
poor, 195, ibid. n.t 196, 197.
Communion, holy, to be received by all the people,
171, 172; all people to be put out of the church
who do not communicate, ibid.
Communion tables, to be put up instead of altars,
x, 524; reasons for the use of instead of altars,
ibid.
Concubinage, Cranmer's letter to Osiander against,
404.
Confession, secret, what is to be taught in it, 81 ;
auricular, expedient, 95 ; no man bound to confess
deadly sins to a priest, 117.
Confirmation, except by a bishop, of no value, 74 ;
more to be had in reverence than baptism, ibid. ;
no man a Christian without it, ibid. ; queries con
cerning, with Cranmer's answers, 80 ; no scrip-
ture declares this sacrament to be instituted of
Christ, ibid. ; its efficacy, ibid. ; with chrism, not
in scripture.
Consecration, in a place not hallowed, 74; of
a bishop or priest not required by scripture,
117.
Constantine I., the true religion first set forth and
publicly preached when he was christened, yet the
church of God existed before, though not visibly,
15.
Constantine IV., his eyes put out by his mother, at
the instigation of the pope, 12.
Constantinus, the son of Constantine, decreed that
Christ was not God, but man only, 15.
Corell's wood, 261.
Cornish-men, reject the reformed service because
they do not understand English, 179, 183.
Cortbeke, or Corbet, Henry ad, a Dutch priest, re
commended to Crumwell, 386 ; kept by Cranmer,
395.
Coronation oath, ancient, did not permit the resig
nation of the crown to the pope or his legates, 126 ;
end and utility of, ibid. ; is proper to be performed
by the chief bishop, ibid. ; anointing only a cere
mony that might be omitted, ibid.
Cost of church-books to be divided between the par
son and the parishioners, equally, 499.
Cotes, Geo., 382.
Council of Carthage (the third), papists cling to it
tooth and nail, to support purgatory and other
errors, 39.
Council of Constance, unjustly condemned John
Hus and Hierome of Prague, 37 ; also con
demned of heresy the article, that the two natures
of Christ were one Christ, ibid.
Council, Elebertine, ordained that no images should
be used in churches, 179.
Council of Nice, kept by the authority of Constan-
| tine, 15 ; the common creed set forth there,
ibid.
Councils, general, have erred in matters not trifling,
11, 37, 39 ; one has condemned another of heresy,
11, 164; without the word of God, are not suffi
cient to make articles of our faith, 36 ; the chief
and oldest like cobwebs to catch small flies only,
39 ; only maintain such laws as make pro pane
lucrando, ibid. ; many good men may have been in
them, and yet their decisions may have been erro
neous, 53 ; described by Cranmer, 76 ; their power
did not extend to princes, dominions, or secular
matters, nor were their decrees laws till enacted
by princes, 77 ; some have rejected others, ibid. ;
the Paris divines held that they could not make a
new article of faith, that was not in the scriptures,
ibid. ; the judgment of the convocation concern
ing, in 1536, 463; the opinions of Cranmer and
several others of the clergy touching them, 467 ; no
one prince may by his authority call one, ibid. ;
not all gathered together in the Holy Ghost, 515 ;
laws made by them may be lawfully doubted,
516.
Counsel, to be asked of men well learned in the
scriptures, 18.
Courtop-street (Kent), our lady of, 272 ; see Eliz.
Barton.
Coverdale, bishop, Cranmer's letter to Cecil in his
behalf, 429.
Cradle crowns paid to the ordinaries in Wales,
37.
INDEX.
Cranmer, archbishop, biographical notice of him,
vii ; the difficulties of his situation, an answer to
the obloquy that has been cast upon his character,
ibid.; is summoned to court to detail his opinions
about the king's marriage, and is sent ambassador
to Rome upon the subject, ibid. ; made archbishop
of Canterbury, and makes a protest against doing
anything contrary to the laws of God and the
king's prerogative, &c., viii ; applies himself to
effect a reformation of religion, and a translation
of the bible into English, ibid.; counsels the visi
tation of the monasteries, ibid. ; is opposed by sir
Thomas More and the bishop of Rochester in the
settlement of the succession upon the heirs of
Anne Boleyn, ibid.; is commanded to divorce
her, ibid. ; is opposed in his endeavours to abolish
the celibacy of the clergy, ibid.; his efforts to
bring about a uniformity of doctrines between the
reformed English and continental churches fail,
ibid. ; his unsuccessful opposition to the Act of
the Six Articles, ix ; is unable to resist the king's
vacillations about the English bible, ibid. ; a con
spiracy against him organized by Gardiner, ibid.;
succeeds in procuring a mitigation of the Act of
the Six Articles, and the introduction of an Eng
lish Litany, ibid.; is saved from imprisonment in
the Tower by the friendship of Henry VIII., ibid. ;
his difficulties at the accession of Edward VI.,
ibid.; proceeds in his great work of perfecting the
reformation, x; his controversies with Gardiner,
ibid.; compiles new articles of religion, and pur
poses a reformation of the ecclesiastical law, xi; is
committed to theTower by queen Mary, condemned
as a heretic at Oxford, tried again by the authority
of the pope, degraded, and burnt at the stake, xii ;
list of his writings from Bale, xii ; from Todd's life,
xiii ; from Jenkyns' Remains, ibid. ; unmasks the
maid of Kent, 65 ; did good service to the church
in the parliament of 1533, 08 n. ; his "collections,"
ibid. ; his speech on the authority of the pope and
general councils, 76 ; looked upon the agreement
of all the fathers, upon a text of scripture, as
flowing from the Spirit of God, 77 ; his opinion of
what a judge ought to be, 78 ; his speech in the j
assembly of bishops, who framed the articles of I
1536, 79; his answers to queries respecting con
firmation, 80; his injunctions to the clergy at the
visitation of Hereford, 1538, 81; his annotations
upon the corrections of the " Institution of a
Christian Man" by Henry VIII., 82, 358, 9 ; his
answers to questions concerning the sacraments
and the appointment and power of bishops and
priests, 115, ibid n.; his preface to his bible,
118; prologue explaining the meaning of signs
used in his bible, 125 n.; his speech at the coro
nation of Edward VI., 126 ; renounces all power
to deprive the king, even should he fail in his
duties, 127 ; his homily of salvation, 128 ; other
homilies attributed to him. ibid. n. ; his homily
of the true Christian faith, 135 ; his homily of
good works, 141 ; questions concerning abuses of
the mass, 150; questions answered by the bishops
of Worcester, Chichester, and Hereford, 152 ; his
articles of visitation 2nd Edw. VI., 154 ; a prayer
for peace attributed to him, ibid. n. ; articles of
inquiry at Canterbury cathedral, 1550, 159; his !
injunctions to the dean and chapter of Canterbury, j
1550, 161 ; his answers to the articles of the I
Devonshire rebels, 1549, 163; his notes for a
homily against rebellion, 188; his sermon con
cerning the time of rebellion, 190 ; his notes on
justification, 203 ; his examination at Oxford be
fore bishop Brokes, 212; repudiates the juris
diction of the pope, ibid.; asserts that his autho
rity is at variance with the law, 213 ; denies the
real presence, ibid. ; compares the pope to the
devil, ibid. ; asserts that it was bishop Warham
who first declared for Henry VlII.'s supremacy,
214 ; admits he once took an oath of obedience to
the pope, but saved himself by a protestation,
216, 24 ; declares that he wilfully delayed his
coming to take the archbishoprick when sent for,
216, 23 ; Dr Jenkyns' remark upon this, ibid. n. ;
denies that he made a bargain with the king for
the archbishoprick, 217 ; is abused by Dr Martin,
ibid. ; confesses that he had held two different
doctrines about the sacrament, but learnt the
truth from bishop Ridley, 218 ; whether he ever
was a Lutheran, ibid.n.; his argument with
Martin, as to Nero being head of the Roman
church, 219 ; his tart reply about his two mar
riages, ibid. ; doubts as to some of his works,
200 n. ; charged with heresy, ibid. ; denies pro
moting any schism, Ibid. 222, 27 ; charged with
usurping the authority of the pope, 221 ; his
answer to Brokes more at large, ibid. ; protests
against his jurisdiction, ibid. ; complains of the
queen's prosecuting him before a foreign power,
ibid. ; argues that it is high treason to assert a
foreign jurisdiction in this country, 222; main
tains that it is no heresy to deny the pope's au
thority here, ibid. ; shews how he was made
archbishop against his will, 223; refused to re
ceive the see from the pope, but took it from the
king, ibid. ; his protestation against being sworn
to the pope, 224 ; asserts that Christ is the supreme
head of the universal church, though the king be
supreme in England, ibid. ; his appeal to the
next general council at his degradation, ibid. ;
asserts that general councils are above the pope,
and that he cannot forbid an appeal to them, 225;
describes the primitive state of the church of
Rome, 226 ; protests that he is no heretic, but a
catholic, 227 ; his oath for his temporalities, 460 ;
queries put by him in order to the correcting of
several abuses, 4C5 ; considerations offered to in
duce the king to proceed in the reformation,
attributed to him, 466 ; the opinion of certain of
the bishops and clergy touching the general coun
cil, subscribed by him, 467 ; his mandate for cele
brating the feast of St Martin, 468 ; for the non-
celebration of abrogated holidays, 470 ; his book
containing divers articles on the unity of the Deity,
and trinity of the persons, (Latin), 472 ; articles on
the private mass, on the veneration of saints, and
on images, 480; paper, on the order and ministry
of priests and bishops, 484 ; his mandate, on the
king's brief, for a return of patrons and benefices,
489 ; his mandate, on the king's letter, for taking
away shrines and images, 490, 509 ; his agreement
with the other prelates and dignitaries of the
church, for moderating the fare of their tables,
491 ; statute confirmed by him, for regulating the
number of proctors of the court of arches of Can
terbury, ibid. ; his mandate, on the king's letter
for public prayers for the cessation of the rain,
493 ; his mandate to the bishop of London for
keeping processions in English, 495; preface to
the Book of Common Prayer, attributed to him,
517; his mandate, for bringing in and defacing
popish rituals, 522 ; mandate for causing the act
of parliament against rebellion to beread in
churches, 530 ; the process against him, 541 ; his
submissions and recantations as set forth by Bo-
INDEX.
577
ner, ,555; his prayer a little before his death, as
published by Cawood, 557 ; Todd's remarks on his
recantations, 5f>7. Letters of Cranmer, see Letters.
Cranmer, Edmund, archdeacon of Canterbury, sends
informations against Dr Benger, 301.
Cray ford, vice-chancellor of Cambridge, 293.
Creake, John, a minister of Cranmer's, 248, 55, 68,
70, 302.
Cream, holy, making of, after the maunday,515, 1C.
Creed, the Apostles', as translated by Cranmer, 82;
articles of, not collected by the apostles, 515.
Crispin, Dr, demanded by the rebels as a teacher,
183 ; his character, 184.
Crome, Dr, recommended by Cranmer for dean of
Christchurch, Canterbury, 397.
Cronkehorne, Dr, and his sermon, 389.
Cross, veiling of, kneeling and creeping to, abolition
of, 414, 15.
Crossing the forehead, 56, ibid. n.
Croxden abbey, Staffordshire, suppression of, 380, 7.
Croydon, the vicar of, examined before Cranmer,
338 ; the priests of, refuse to obliterate the pope's
name from the church-books, 369 : one of them
charged with lewdness before Cranmer, 393, 4.
Crumwell, Mr Secretary Thos., with Cranmer un
masks the maid of Kent, 66 ; Cranmer's letters to
him, 237, 9, 40, 42, 52, 7, 62, 9, 70, 1, 6, 7, 86, 7,
9, 90, 5, 6, 7, 8, 300, 2, 3, 4, 6, 7, 9, 10, 11, 12, 13,
15, 17, 18, 321, 2, 5, 8, 330, 2, 3, 4, 5, 6, 7, 340,
4, 5, 6, 8, 9, 356, 7, 8, 9, 361, 2, 4, 5, 6, 7, 8, 9,
371, 2, 3, 4, 5, 6, 7, 9, 380, 1, 4, 5, 6, 7, 8, 9, 392,
3. 4, 5, 6, 9, 400; for contents, see ( letters of Cran
mer) ; receives the documents in the king's " great
cause " from Cranmer, 256 ; made high steward
of Cranmer's chases, &c., 386 ; Cranmer's letter
to Henry VIII. lamenting to hear the charge of
treason against him, 401.
Cure and charge, comment upon the words, 94.
Curremalet, Somerset, benefice of, to be exchanged
for that of Reving, 255.
Custom, of no strength to prove a religion, 50, 60 ;
reconciles us to all things, 118.
Cyprian, says the Apocrypha is not to be alleged to
support articles of faith, 23 ; his writings not re-
garded as canonical scriptures by Augustine, 33 ;
says, that Satan changes himself into an arigel of
light to teach false doctrines, 40 ; that evil spirits,
being lost themselves, seek to destroy others, ibid. ;
that the custom of man is not to be followed, but
the truth of God, 50 ; that custom is not greater
than the truth, 51 ; answer to his saying, that
what the apostles delivered by the instruction of
the Holy Ghost, is equal in authority to what
Christ himself delivered^ 57-
Cyril says, that a bishop is to teach those things
that he has learned of God, and not of his own
heart, 33 ; that only Christ ought to be followed
as a master, ibid. ; that all things were not written
which the Lord did, but those that the writers
thought sufficient, as well to good manners as
to doctrine, ibid. ; that the working of miracles
neither makes nor hinders from holiness, 50; his
words upon justification, 203.
Damascenus says, that nothing is to be sought for
and received but what was delivered by the law,
the prophets, the apostles, and the evangelists, 34.
Damplippe, Adam, alias George Bucker, and the
persecutions at Calais, 372, 373.
Dantiscus, John, bishop of Vermein, his letter to
Cranmer condemning the conduct of Henry VIII.,
402.
Darcy, lord, his rebellious proceedings, 363.
[[CRANMER, u.]
Davyngton, or Daunton, priory, lands of, claimed
by the see of Canterbury, 312 ; tithes of claimed
by the archdeacon of Canterbury, 313.
Day, George, bishop of Chichester, 152 n.
Dead men never return to tell their condition after
. life, 43, 4.
Decrees and Decretals, Romish, 148, 163; wicked
and full of tyranny, 165 ; annul all the laws of
temporal princes, ibid. ; made only in favour of
the clergy, 166, 167.
De Lisle, lord, governor of Calais, 376 n.
Denie, Sir Anthony, his conference with Hen.VIIL,
415 n.
Dering, John, abettor of the maid of Kent, 271 n.t
2; his treatise de Duplice Spiritu, 277.
Devenyshe, a kinsman of Cranmer's, 2/9.
Devil, speaking in the likeness of a horse, 66.
Devon, the rebellion in, in 1549, x, 163 n. ; incon
sistency of therebels in demanding the Six Articles
with the decrees of General Councils, 168 ; the
Latin Mass demanded by the rebels, 169; the
restoration of images in the church, and popish
ceremonies demanded, 176 ; the reformed service
compared to a Christmas game, 179; Dr More-
man and Crispin required as teachers, 183; the
appropriation of half the abbey-lands demanded,
186; names of the principal leaders of, 187n. ;
character of the rebels, 194.
Disciples, washing their feet, called a sacrament by
St Ambrose, 79.
Disobedient son, the, 104.
Dispensations for unlawful marriages sought of Cran
mer, 329 n.
Divines, foreign, invited over by Cranmer to give
their advice on religious reformation, 420, 21 n.
Doctrines, to be believed no farther than they accord
with the Scriptures, 18.
Don, or Dunne, John, opposes the king's injunc
tions at Oxford, 382.
Donatists, 29, 30, 32, 36, 59, 60.
Doria, Andrew, 236.
Dover, nomination of suffragans of, 4/1 ; commis-
sional letter of Cranmer to the suffragan of, ibid.
Dower, in a marriage in verba de presenti, 360.
Downes, Dr, Chancellor of the see of York, Cran
mer's letter to, 261.
Dreams have deceived and destroyed many men, 43;
and soothsayers, not to be listened to, 44.
Dudley, the lady Jane, proceedings on her being
proclaimed queen, 441 n., 2 n., 3 n.
Duns Scotus, concludes that all things necessary for
our salvation are contained in the holy Scriptures,
35, 6.
Easter Day, proceedings of Victor, against the
churches in the east, about it, 77.
Ecclesia Orthodoxa, Cranmer defers to the judg
ment of, 80.
Ecclesiastical laws, xi ; new, commission proposed
for making, 415.
Education, proposed to have been provided for out
of the revenues of the monasteries, 16 ; Cranmer
objects to the exclusion of poor men's children
from grammar-schools, and thinks them more
gifted and diligent than gentlemen's sons deli
cately educated, 398 ; to be enjoined by the clergy,
499.
Edward VI., no sermon at his coronation, but a
speech from Cranmer, 126 n.; compared to Josiah
by him, 127 ; his letters to Cranmer before coming
to the throne, 412 ; Cranmer's answer to him, 413 ;
uncertainty of the success of any reformation at-
37
578
INDEX.
tempted in his time, 416 n. ; Cranmer's letters to
him on the necessity of religious education, 418;
in behalf of Ralph Cavalier, 435 ; his progress,
438 ; Cranmer dissuades him against his last will,
443 ; his injunctions to the clergy and laity, for
the abolition of popery and superstition, 498 ; his
injunctions to the bishops, 504 ; proclamation
against irreverent talking on the sacrament, 505 ;
for abstaining from flesh in Lent time, 507 ;
against omitting ceremonies not forbidden, 509 ;
letter from his council to all preachers against re
ligious innovations and controversies, 512 ; his
proclamation forbidding all preaching for a time,
513 ; three letters from the lords of his council at
Windsor to those at London, 520 ; letter from his
council to the princess Mary, on the use of the
mass in her house, 526 ; letter to the bishops, on
the occasion of the sweating sickness, 531 ; his man
date for subscription to the articles of 1552, 532.
Election and justification, 95.
Elizabeth, Queen, proceedings at her birth, 255 n.,
6 n. ; Cranmer stood godfather to her, 2/4 ; her
letter for a copy of Cranmer's Common-place
book, 459.
Ely, see of, Dr Clyff withholds the records of, 264.
Enchiridion, in English, seized, as a prohibited book,
288.
English language, Cranmer's essay of the use of it
in church singing, 412 ; praying in, 497, 9 ; bibles
to be provided in, 499.
Epiphanius, answer to what he says about traditions,
57 ; cuts an image at a church-door to pieces, 178 ;
forbade the placing them in churches, ibid.
Erasmus, his Paraphrasis upon the Gospels, to be
provided in churches, 155, 156, 499, 501 ; his
words upon justification, 207.
Etheridge, George, regius professor, Oxford, 383 n.
Eusebius, says that the head rulers of the church
thought they occupied the place of tyrants, rather
than of priests, 36 ; exposes the pride arid conten
tion that reigned in the councils of the clergy in
his days, 53.
Example, the most effectual way of teaching, 124.
Excommunication, not commanded of God, 97, 117;
only to be pronounced by law, ibid. ; laymen may
impose it, if allowed by law, ibid.
Extreme Unction, enjoined, ("Institution,") 99;
declared to be a sacrament, ibid. See Unction.
Fagius, Paul, a friend of Cranmer and Bucer, 426.
Faith, how we may know the right, without the aid
of the outward church, 13 ; and love, better than
dark questions, 14 ; God cannot be pleased without
it, 53 ; articles of, enforced, which even the pope
has rejected, 64; declaration of Christian faith in
the " Institution," 84, 87, 88, 89, 90, 91, 92 ; of
devils and wicked Christians, 85, 86 ; no man can
have the right faith, unless he love God in his
heart, 86 ; perfect, is hope and confidence in
Christ's mercy, 113 ; "faith alone," how it is to
be understood, 131 ; no man to be at liberty to
commit any sin through this doctrine, 131, 134,
136, 139 ; that which brings forth no good works
is a counterfeit faith, 133 ; and a dead faith, 135;
the devils have faith, but not true faith, ibid. •
what is the true and justifying faith, ibid. ; they
that continue in evil living cannot have true faith,
ibid. ; Cranmer's homily of the true Christian
faith, 135; the lively or quick faith, ibid. ; will
shew itself by good works, 136, 140 ; the good
works that have been produced by it enumerated,
137 ; difference between faith under the old Tes
tament and the new, 138; many have thought
they had faith when their lives declared the con
trary, ibid., 139 ; cannot, any more than hope
•and charity, stand with evil living, ibid. ; a godly
Christian life is the trial of faith, ibid.
Fathers of the church, their writings, without the
written Word of God, cannot prove any doctrine in
religion, 22, 51 ; are to be treated differently to
the canonical books of Scripture, 32, 33 ; on their
use of the phrase " of divine institution," to de
note what was merely well done, 76 ; Ambrose,
Jerome, and Austin, often differed in opinion, but
always appealed to the Scriptures, 77 ; held that
faith only justifies, 130, 133 ; their writings to be
kept in church libraries, 161.
Fare, sumptuary, bill of, agreed upon by the arch
bishop and other church dignitaries, 491.
Farming of benefices, 254 bis, 8, 60, 8, 78, 9, 84.
Faustus, on the birth of Mary, 30.
Ferdinando, Don, brother of Charles V., 232, 4, 6.
Festivals, mandate for abrogating, 470.
Feversham abbey, 374.
Fish, proclamation for eating at certain times, for the
profit of fishers and maritime crafts, 508.
Fisher, John, bishop of Rochester, Cranmer's letter
to, 279 ; refuses to swear to the preamble to the
act of succession, viii, 285.
Flesh, abstinence from, on Fridays and Saturdays,
and in Lent time, proclamation about, 507.
Fonts, custom of hallowing on Easter and Whitsun-
eves, 175.
Food, spiritual, necessary for life in God, 176.
Forest, John, bishop of Worcester, burnt for deny
ing the king's supremacy, 366 n.
Francis I., king of France, embassy to, 246 ; pro
jected league with him and the emperor, with
Henry VIII., 415w. ; intended to have adopted
the reformed religion, 416 n.
Frederick, duke of Saxony, 236.
French tongue, custom of pleading in, 170.
• forces, land in the Isle of Wight and at
Newhaven, 495 n.
Friars, of Orleans, and the provost's wife, 64 ; coats
of, to preserve from diseases and ensure salvation,
147.
Frith, John, burnt for denying the corporal presence
in the sacrament, 246.
Fulgentius, his words on the abundance of provision
in the word of God, 34.
Gardiner, Stephen, bishop of Winchester, the most
persevering of the enemies of the reformation,
viii, ix ; his degradation from his bishoprick, x ;
Cranmer's last wish to live to answer his subtle
ties published under the name of Marcus Anto-
nius, x, 455, 7; his tergiversation, 17 n., 304;
Cranmer commends himself to him on his appeal
against the pope, 268; objects to Cranmer's visit
ing his diocese, and to his style of primate, 304 ;
impedes the abolition of vigils, &c. on pretence
of making a league with the emperor and the
French king, 415 n., 416 n.
Garrett, orGarrerd, Thomas, recommended toCrum-
well by Cranmer, for the parsonage of St Peter's
by Calais, 310 ; sent to preach at Calais, 376 n.
Gennadius, his words upon justification, 207, 208.
Gentiles, their idolatry, 144.
Gentility, gentile doctrine, heathenism, 25, 101.
Gentlemen, complaints against the conduct of, 194,
195 n, 196, 197-
Germany, the war of 1525 in, 199, 200 ; wretched
condition of, 233, 4; religious embassy from,
INDEX.
579
viii, 377 n. ; their proceedings, 370 ; their house
overrun with rats, and filled with ill savours, ibid.
Gerson, prefers the saying of any teacher, armed
with the canonical scripture, to the pope's de
termination, 36; says that more credit is to be
given to a man singularly learned in the scrip
ture, than to the general council, 37; his book,
De Aitferibilitate Papa, 77.
Ghinucci, Jerome de, bishop of Worcester, cardinal,
330.
Gillyngham, benefice of, let to farm, 284.
God, regards no more a pope than a potter, a cardi
nal than a carter, a bishop than a butcher, &c. j
18 ; we have all things of his hand, 87 ; cannot
be represented in his substance by any image
(''Institution"), 101 ; how his name is taken in
vain, 102.
God's word sufpcient for our instruction without
images, 10.
Gold, Henry, interpreter between the maid of Kent
and the pope's orator Pullyon, 277-
Goldsmith's company, required to view the pix of
the mint at Canterbury, 357.
Good works, Cranmer's homily of, 141 ; no good
works can be done without faith, ibid. ; true faith
gives life to them, ibid. ; done by a heathen, Jew,
or heretic, are fruitless, 142 ; those that lead to
heaven are God's commandments, 144.
Gospel, contempt of, the cause of tribulations, 197.
Gospels, origin of, 514.
Gospellers, who are true, 195.
Grandeville, minister of Charles V., 231, 2, 3, 4, 5.
Grayles, (popish graduals) 523.
Gregory Nazianzen, thinks that all assemblies of
bishops are to be eschewed, for that he never saw
good end of any synod, 36 ; his words on the
proper way of studying the scriptures, and con
demnation of frivolous disputation, 122 ; says that
the learning of a Christian ought to begin with the
fear of God, and end in matters of high specula
tion, 124 ; his eminence as a writer of the Greek
church, ibid. ; counsels that children should not
be baptized till three years old, 175.
, St, says that true preachers ought to fetch
the foundation of their matters out of the holy
scriptures, which heretics do not, 34 ; that truth
and not custom is to prevail, 51 ; condemned John
the patriarch of Constantinople for setting himself
above the bishops of Alexandria and of Antioch,
452.
Gronnowe, Wm., his complaint against the governor
of Calais, 347, 56.
Gualter, Rodolph, his book on antichrist, 62.
Hadleigh, Cranmer's letter to the people of, re
buking them for their lack of charity towards
Thomas Rose, their curate, 280; Sir Hugh
Payne's preaching there, 333.
Hales, John, 424, 34.
Sir James, probably one of Cranmer's coun
sel, 388.
Hambleton, or Hamilton, James, the Scotch re
former, 325, 35.
Hardenberg, Albert, invited by Cranmer to come to I
give his advice on the reformation of religion, !
421, 2, 5.
Hare, Ralph, accused of heresy, 390 ; to do penance I
at Calais, 393.
Harvey, Robert, Cranmer's commissary at Calais,
hanged there, 391 n.
Hawkins, archdeacon of Ely, Cranmer's letter to,
with money, &c., 244.
Headship, no contest about it with the apostles, /G.
Heathens, their oracles and miracles, 41 ; their tales
of their temples and gods, 48.
Heath, Nicholas, chancellor, and the maid of Kent,
66, 152 n.; about to start on a mission in the
king's "great cause," 276, 307, 32; bishop of
Worcester and commissioner for reforming the
church service, 414, 15.
Helvidius taught that our lady had other children
after Christ's birth, 60.
Henry the fourth, emperor, deposed by the pope
and his churchmen, 12.
Henry VIII., he and Edward VI. planted the pure
vine in the Lord's vineyard, 9 ; God's word freely
preached and embraced in their time, but nothing
in us amended, but our tongues, ibid. • was
set on to war against the French king by the pope,
who afterwards interdicted his whole realm, 12 ;
his conduct with respect to the articles of religion,
the appropriating the revenues of abbey-lands to
education and charities, &c., 16 ; his corrections of
the " Institution of a Christian Man," 83, 358, 9 ;
his corrections of the article, " Of Orders," 96 n. ;
questions to commissioners, attributed to him,
115w. ; his bible, 118w. ; message of pope Paul
III. to him, 126 ; lauded for shaking off monkish
superstitions, 148 ; his Six Articles of Religion,
168 ; his supremacy, by whom first admitted,
214 n. ; Dr Martin's assertion about his divorce,
216; his conferring the see of Canterbury upon
Cranmer, 223 ; his licence to Cranmer to proceed
to the determination of the question of his marriage,
23871. ; Cranmer's letters to him, 231, 2, 7, 8, 41 ;
seizes the charters of Oxford, 252 ; his peremptory
order to Bouchier, earl of Essex, to restore Richard
Stansby's lands, 267 n.; preamble to the act of
his succession, 285 ; writes to Cranmer about
settling his style and title, 306 ; Cranmer's letter
to him, excusing sir Thomas Baschurch, who had
pronounced him a tyrant, 319 ; another, on the
misconduct of queen Ann Boleyn, 323 ; another,
on his preaching in Kent, and complaining of the
prior of the Black Friars, who had answered him,
325 ; his practice on receiving books presented for
his perusal, 341 ; his letter abolishing the pope's
authority, 369 n. ; takes upon himself to answer
the German religious embassy, 379; the bishops
decline answering them for fear of contradicting
him, ibid. ; Cranmer's letter to him, bewailing the
charge of treason against Crumwell, 401 ; letter
from Dantiscus, the Polish bishop, condemning
his conduct, 402; minute of the king's letter to
be sent to Cranmer, for the abolition of vigils,
&c., 414 ; delays his reforms to propitiate the
emperor and French king, 415 n. ; his great
power to carry out any reformation he wished for,
416 n. ; would not have left a mass in all England
if he had lived a little longer, ibid. ; Cranmer's
letter to him, in behalf of Edward Isaac, for an
exchange of lands belonging to Christchurch,
458 ; preaching in favour of his marriage enjoined,
and the arguments to be used set forth, 461 ; his
inhibition for a visitation of monasteries, &c., 463 ;
considerations offered to induce him to proceed in
the reformation, 466 ; minute of an answer of his
to a letter from the commissioners, prefixed to the
"Institution of a Christian Man," 469; says it
was his desire to have a sure doctrine, not as made
by men, but by them searched out of scripture,
ibid. ; wills that there shall be no dissent among
preachers, and that no curate shall be suffered who
cannot, or will not, set forth the contents of the
37—2
580
INDEX.
hook, 4/0; his letter to the archbishop for the
publication of the Royal Injunctions, 494; his
preface to his Primer Book, 496.
Hereford, visitation of, seie vacante, 1538, 81.
Heresy, not to acknowledge the bishop of Rome, 67-
Hierome, Hieronymus, See Jerome,
Highways repaired out of church-revenues, 160.
Hilary, St, says that faith only justifies, 130.
Hill of the scriptures, plentiful pastures, 31.
Hill, Richard, a merchant and friend of Cranmer,
424.
Hilsey, John, bishop of Rochester, 295; signs the
paper upon general councils, 468.
Holbech, or Rands, Henry, bishop of Lincoln, an
active reformer, 310.
Holgate, archbishop of York, the only rich prelate
in Cranmer's time, 437 n.
Holy bread, bearing about the body, 503.
Holy cowls, girdles, pardoned beads, shoes, rules,
&c., 147-
Holy cream, 515, 16 n.
Holy days, the jurisdiction for appointing, 98 ; not to
hinder work in harvest time, 157, 502 ; abrogated,
kept by the people and court, 347 ; publication of
the king's letters to abolish, 348 ; private, kept by
artizans, 503.
Holy Spirit, office of the, 94.
Holy water, the pope's stinking puddles, 176 ; sub
stituted by the pope for the blood of Christ, ibid.,
177 ; sprinkling upon beds, images, &c., 503.
Homilies to be read by priests and curates, 505, 12,
13.
Hone, Richard, chaplain to lord Lisle, 298, 320.
Honorius III. ordained that the host should be kept
in a clean place and sealed up, 172.
Hooper, bishop, his controversy about ecclesiastical
apparel, x, 428, 31.
Host, pretended miracle of its bleeding, 66 ; and the
maid of Northgate, ibid. ; worship of, 172 ; hang
ing it over the altar, a modern practice, and not
used in Italy, ibid., 173.
Howard, queen Catherine, Cranmer writes her con
fessions to Henry VIII., 408.
Hugo Cardinalis, quoted upon justification, 209.
Hutton, John, 375 ; recommended for an abbot, and
his wife for an abbess, by Cranmer, ibid., 376, 7 ;
and to sir Thomas Wriothesley, 378; his wife
coming to England, 381 bis.
Idolatry older than true religion, 62 ; the devices of,
144 ; committed by placing images in churches,
177.
Images not necessary for God's worship, nor our in
struction, 10 ; may be set up in churches to be as
books for unlearned people, but not to be honoured
("Institution"), 101; the Jews never paid so
much homage to them as has been done in our
times, 147; removal of, from churches, 161, 499,
503 ; demanded to be set up again by the people,
176; the idolatry of placing them in churches,
1/7; when first placed there, ibid. ; Epiphanius
cuts one of them to pieces, 178 ; how the churches
came to be so full of them, ibid. ; the popes per
suaded the Eastern emperors to admit them, 179 ;
none any where but where the pope is head of the
church, ibid. ; at first set up for remembrances of
laymen only, ibid. ; article on them by Cranmer,
484 ; mandate for removing them and shrines, 490 ;
another, 509.
Impropriations, a return of, required, 428.
Inclosure of Commons. See Commons.
Infants. See Baptism.
Injunctions to religious houses, doubt about one o.
them, 317.
Innocent III. ordained that the sacrament and chrism
should be kept under lock and key, 172.
" Institution of a Christian Man," the godly and
pious, published in 1537, 16n. ; corrections of by
Hen. VIII., 83, 358 ; determinations of the bishops
thereon, 337 ; opposition of magistrates to it, 350;
Cranmer's annotations on the king's corrections fl
it , 359.
Ireland, few willing to receive archbishoprics in,
438 ; preaching there to walls and stalls, 439.
Irenaeus, says that to learn the scriptures is to build
upon a rock, but that to leave them is to build upon
the shattering gravel, 22 ; that he is happy who
follows the doctrine of both the testaments, and
not the traditions of men, ibid. ; his story of a
pretended miracle with wine, 45.
Isychius, says, let those who would seek anything
of God, search no further than the gospel, 24;
quoted upon justification, 210.
Jerome, tells us to seek for nothing but the scrip
tures, 27; that whatever is beside these, may in
no wise be received among holy things, ibid. ;
that the sword of God cuts off all things invented
without the authority of the scriptures, ibid. ; that
the apostles confirmed by the oracles of the law
and prophets whatsoever they preached, 28 ; that
to build upon any doctors' saying, without scrip
ture, is to follow Pythagoras rather than Christ,
ibid. ; that whatever was added after the apostles
to the gospel is to be cut off', ibid. ; says that the
testimony of the scriptures is to be preferred to
that of dreams and soothsayers, 44 ; that many
vices please through old custom, 51 ; answer to
what he says about traditions, 58 ; his opinions
about fasts and feasts, 61 ; his words upon justi
fication, 205, 208, 211.
Jesus College, Cambridge, Cranmer a fellow and
lecturer of, vii ; Cranmer's letter to the master of,
with a buck, 247 ; he interferes with Crumwell in
behalf of, 303.
Jewel, bishop, the probable bearer of Cranmer's last
letter to Peter Martyr, 457 n, Addenda, p. xv.
Jews, deceived at Candie by Satan to attempt to
cross the sea on foot, 50 ; their devices and idola
tries, 144; their division into sects, 145; their
frequent captivities, 198 ; consequences of their
rejecting the gospel, 199.
Job and his tribulations, 107.
Jodocus the monk, 38.
John, king of England, and the pope, interlude of,
388.
— : — patriarch of Constantinople, claimed superi
ority over all other bishops, 452.
St, bearing his gospel about the person, 503.
Jonas, Justus, his catechism, 218; sent by Cranmer
to Edward VI., 420 n. ; his son kindly treated by
Cranmer, 425.
Justification, exposition of ("Institution"), 112 to
114; how we obtain it, 113; by-paths to it, 114 ;
"by Christ's passion and oblation, 128 ; by righte
ousness, ibid. ; three things that must go with it,
129; good works imperfect for justification with
out faith, ibid. ; is by faith only, according to the
ancient fathers, 130 ; the office of God only, 131 ;
Cranmer's notes upon, 203.
Ket, the Norfolk rebel, refuses the king's pardon,
Killing an excommunicate no manslaughter, J4.
King's book, the, (Hemy VHIth's,) 83n.
INDEX.
581
Kingston, Sir Anthony, his treacherous execution
of Bray, the mayor of Bodmyn, 187 n., 250 n.
Knolle, the archbishop's house at, taken from him
by the king, 348 n.
Lacedaemonians, their treatment of their wives cited,
406.
Lactantius, says that evil spirits insinuate them
selves into men's bodies, and vex their minds that
they may run to them for help, &c.,41 ; that they
work miracles through which men give to images
the faith of the Godhead, ibid.
Lambert, alias John Nicholson, burnt for denying
the corporal presence, x, 219.
Land, accumulated possessions in, condemned, 196.
Languages, foreign, absurdity of preaching and
praying in, 170.
Lasciviousness, declaration against, ("Institution")
105.
Latimer, bishop, parson of West Kynton, Cranmer's
letter to him, appointing him to enjoin all preach
ers not to preach against the king's cause, 296 ;
appointed to preach before the king, 308, 9;
writes to Cranmer, to urge him on in the king's
cause against the pope, 314 ; proceedings in his
Disputation at Oxford, 445; condemned as a
heretic, 446 n. ; subscribes the opinion upon gene
ral councils, 468.
Latin language, absurdity of the use of in the church-
service, 180, 3 ; a tale that used to be read in it, 180.
Law of God, no man can dispense with it, 24.
Law pro pane lucrando, 39.
Laws of man, to be observed, but not made equal
with God's, 145.
Lawney, Sir Thomas, 367.
Lawrence, Thomas, his book of the miracles of the
maid of Kent, 272.
Laymen, may not be judges to any of the clergy,
the bishops may alone, 72, 3 ; may cite their ad
versaries before a spiritual judge, without consent
of the lord of the feod, ibid. ; may commit a cause
to a spiritual judge, but the clergy cannot, with
out consent of the bishop, ibid. ; may have no
benefices to farm, ibid., 167; cannot impose any
taxes upon the clergy, ibid. ; may not meddle with
the elections of the clergy, ibid. ; enjoined to read
the bible and pray in the vulgar tongue, 80, 1 ;
unconsecrate, may preach and make priests in in-
h'del lands, 117 ; may excommunicate if the law
allows it, ibid.
Learned men, how they are to be listened to for
matters of faith, 14 ; many so counted, preach
doctrines which they know to be untrue, ibid. ;
every Christian man is bound to teach his family
and such as be within his house, ("Institution,")
101.
Lectures on divinity in churches, 101.
Lee, Dr, the lawyer, bishop of Chester, 274; Cran
mer's chaplain, 3/8.
Leighton, Dr, the king's visitor of the monasteries,
326.
Lent, baptism and holy communion in, 39 ; religious
examination in, 500 ; proclamation for abstaining
from flesh in, 507.
Letters, of Cranmer. To the earl of Wiltshire,
upon cardinal Pole's book, 229; to Henry VIII.,
on the proceedings of the emperor, 231 ; to the
same, on the same, 232 ; his belief in prodigies,
235 ; his letter to Crumwell in behalf of his friend ;
Newman, 237; to Henry VI 1 1. for leave to decide
the question of his marriage, 237; another to the
same effect, 238 ; to Crumwell asking for the
living of Barnack for a friend, 239 ; to the abbot
of St Augustins, by n servant with verbal request,
240; to the abbot of Westminster, in behalf of
Sir John Smyth, for a vicarage in the college of
St Martin's, ibid. ; to Crumwell, objecting to pro
mote a stranger to the priory of St Gregory, and
condemning the ambition of churchmen, 240 ; to
Henry VIII. informing him of the contumacy of
Q. Catherine, 241 ; to the same, of his being about
to pass sentence on her, 242 ; to Crumwell, upon
the same, and enjoining him to secresy, ibid. • to
the king acquainting him with the sentence, 243 ;
to archdeacon Hawkins, acquainting him with his
proceedings against queen Catherine, and the cere
mony of the coronation of queen Ann, &c., and
sending him money, 244 ; to the corporation of
Cambridge, in the matter of Humphrey Stocke-
with, 247; to the master of Jesus College, Cam
bridge, with a buck, ibid. ; his restoration to his fel
lowship at Jesus College, ibid. ; letter to some one,
promising to favour his son, 248 ; to the bishop of
Lincoln in behalf of John Creke, 248 ; to Bal-
thasor the king's surgeon, ibid. ; to Pottkins for a
collation, with a window in it, 249 ; to his chan
cellor for depositions in a process, ibid. ; to some
functionary concerning the issue of a suit, ibid. ;
to the bishop of Lincoln, to settle a dispute about
a chauntry, ibid. ; his warrant for venison out
of Slyndon park, 250 ; to Kingeston, on a
suit between his son Antony and his wife, 250 ;
letter for contributions for repairing the parish-
church of Mailing, 251 ; to the abbot of West
minster, for a place of beadman for John Fyssher,
251; to his chancellor, for a process, 252; to
Crumwell, about a licence to preach, for the prior
of Bristol, and the place of esquire bedell of arts
at Oxford, ibid. ; to the prioress of St Sepulchre's,
Canterbury, to produce a nun (the maid of Kent),
ibid. : to lord Abergavenny, desiring him to en
force the liberties of his manor of Mayfield, 253;
to the dean of the arches, desiring him to take de
positions in a cause, ibid. ; to the same, to appoint
a day for determining a cause, 253; to Dr Bell,
about farming the living of Normanton, 254 ; to
the same, upon the same subject, and promising a
favour in return, ibid. ; to Drs Claybroke and
Bassett, relating to the same, ibid. ; to the duchess
of Norfolk, on a bargain for exchanging the pre
sentation of Cheving for Curremalet, ibid. ; to
lord Arundel, for venison due from him, 255 ; the
duke of Norfolk's letter to him, for the documents
in the king's great cause, ibid. ; Cranmer's answer
to the same, 256 ; his letter to Resell, his sister's
husband, about his nephew, ibid. ; to the dean
of the arches, to admit Dr Cave, ibid. ; to Dr
Trygonell, in behalf of one Hutton, ibid.-, to
Browgh, to come to him, 257 ; to John Fleming,
to come to him, ibid. ; to Crumwell, to urge the
chancellor to end a cause, ibid. ; to some one, in
behalf of Thomas Abberforde, 257; to the prior
ess of Wilton, as to the election of an abbess, 258 ;
to some one, with a promise to speak to the king
for him, ibid. ; to Gresham, on some business re
lative to the audit at Lambeth, ibid.; to lord
Rochford, recommending P. 31. for secretarv to
lord Richmond, 259 ; to Collman, to sell timber
at Buchurste, ibid. ; to his chancellor, nominating
to the vicarage of Withbroke, ibid. ; to the curate
of Sandridge, ordering him to solemnize a mar
riage stopt for lack of banns asking, 260 ; to the
parson of Chevening, complaining of his over
exaction for the farm of his benefice, 260 ; to Dr
582
INDEX.
Downes, asking for the farm of the prebend of
Southwell for his kinsman John Thorpe, 261 ; to
a park-keeper, a warrant for delivering wood,
ibid. ; to the dean of the arches, on issuing com-
missions in two suits, ibid. ; to Stapleton, to
admit his (Cranmer's) nephew Thomas Resell,
into a free school, 262 ; to Crumwell, in favour
of his friend Newman, ibid. ; to the bishop of
Hereford, admonishing him to do justice in a
dispute between a clergyman and his (the bishop's)
receiver, 263 ; to Palgrave, parson of St Dunstan's,
relative to dues and oblations, ibid. ; his want of
money, 2/0, 6, 338, 48; to lord chancellor
Audeley, requesting him to cause the records of
the see of Ely to be delivered up to his vicar-
general, 264 ; to one of his officers respecting the
fruits of Wisbeche, ibid.; to his chancellor on the
complaint of the vicar of Milton, 265; to a lord
•with an excuse for not granting a favour, ibid. ; to
the patron of the auditorship of Lincoln, in favour
of his kinsman, Henry Bingham, ibid. ; to some
one, requiring him to fulfil a bond given to secure
spiritual promotion, 266 ; the earl of Essex's letter
to him, relative to his proceedings against Richard
Stansby, one of his copyholders, ibid. ; Cranmer's
reply, wishing that the matter may be referred to
arbitration, ibid. ; his letter to the justices of
Hertfordshire, to inquire into the complaint of
his tenant, Wiggyngton of Tring, 267 ; to the
archdeacon of Canterbury, in favour of John
Creake, 268; to Bonner, informing him of his
appeal against the pope to the general council,
ibid. ; to Crumwell, begging a particular benefice
for his friend Newman, 269 ; to Crumwell, thank
ing him for procuring him a loan from the king,
2/0; to lord Abergavenny, asking for some veni
son, ibid.; to the abbot of Westminster for a
headman's room, ibid.; to Henry VIII., upon the
feigned revelations of the nun of St Sepulchre's,
Canterbury, 271 ; to Crumwell, requiring to know
how to treat the abettors of the nun put into his
custody, ibid. ; to archdeacon Hawkyns, giving an
account of the impostures of the maid of Kent,
272 ; to a prior, requesting the admission of a
student into Oxford, 274; to his chancellor and
dean of the arches, concerning an unlawful mar
riage in his jurisdiction at Calais, 275 ; to some
one, whom he requires to give up property under a
will, ibid. ; to Crumwell, for the outfit and main
tenance of Heath, for some mission in the king's
" great cause," Cranmer's necessities preventing
him from helping him himself, 276 ; to Crumwell,
requesting him to question Henry Gold about
Dering's book de duplice spirilu, 277; to John
Butler, with instructions in a matrimonial suit at
Calais, ibid. ; to the rector of Petworth, requiring
him to continue the farming of his benefice to one
John Bower, 278 ; to a minister, desiring him to
stay a suit against his parishioners, for tithes,
until he comes to enquire into it himself, 278 ; to
the prioress of Stanh'eld, requiring her to present
Nicholas Roberts to the vicarage of Quadring, on
a resignation in his favour, ibid. ; to the parson of
Chevening, requiring him to make peace between
a man and his wife, and to let him know if he
cannot succeed, ibid. ; to the bishop of Rochester,
requesting him to admit his kinsman Devenish,
a fellow of St John's, Cambridge, 27!); to the
warden of All Souls' College, to obtain the next
lease of the farm of the benefice of Les Wydon,
for a friend, 2/9 ; to the inhabitants of Hadleigh,
to be reconciled to their curate Thomas Rose, 280;
to the archbishop of York, to suspend the quarterly
reading of the general sentence, or denunciation,
in the churches in his province, 281 ; to suspend
the reading of the general curse, in Sarum, 283 ;
to the bishops, to suspend all preaching till new
licences should be granted for that purpose, and
injunctions should be given against seditious ser
mons, ibid. ; to the prioress of Stanfield, thanking
her for complying with his wish, as to Nicholas
Roberts, 284 ; to the said Nicholas Roberts, ad
monishing him to observe the usages of his pre
decessors in his living, ibid. ; to the prioress of
Sheppey, recommending Thomas Abberford, to
farm the benefice of Gillingham, at the next va
cancy, ibid.; to the same, on the same, and answer
to the scruples of the prioress, 285 ; to Crumwell,
on the expediency of the bishop of Rochester and
sir Thomas Moore swearing to the preamble of
the act of succession, ibid.; to Crumwell, to forward
the suits and causes of Robert Markham, 286; to
the same, requesting him to mortmain some lands
for his kinsman, Hatfield, and requesting him to
get Mr Rood's licence to preach renewed, he hav
ing subscribed to the book of the king's succession,
285 ; to some one, in behalf of the suits of John
Hutton, ibid.; a similar letter in behalf of A. B.,
288; to some one, requiring him to restore an
English Enchiridion, that had been seized as pro
hibited, ibid.; to the vicar of Charing, to stay a
suit for defamation, ibid. ; to Dr Cocks, his chan
cellor, against vexatious exactions for tithes, 289;
to one of his officers, to make a preliminary en
quiry into unlawful exactions for tithes in Rumney
Marsh, 289 ; to a preacher, enjoining him to preach
at Paul's Cross, as appointed, ibid. ; to Crumwell,
in favour of sir Edward Mowl, a priest, ibid. ; to
a nobleman, requesting him to promote Thomas
Donkester to the abbacy of Newesham, 290; to
the convent of Newesham, to the same effect, 291 ;
to a nobleman, requesting him to release sir Thos.
Mownteforde, a priest, committed for slandering
him (Cranmer), and requring to know how he is
to take the subscriptions to the act of succession,
from those who cannot write, and otherwise to
proceed therein, ibid.; to archdeacon Thirlby, re
prehending his negligence on various points, 292 ;
to the recorder of London, in behalf of Mrs Pachette
for a city tenant, 293 ; to the duchess of Norfolk,
to sue for a license for Thomas Cole to hold an
office by deputy, 294; to Crumwell, to continue
his examinations into a robbery, &c., ibid. ; to the
same, complaining that the master of his mint at
Canterbury is obstructed in hiring the workmen
of the king's mint, ibid. ; to the same, thanking
him for services to his cousin Molyneux, 295 ; to
the same, to remove friar Oliver from the office of
prior of the Black Friars, at Cambridge, ibid. ; to
the same, to get the king to send greyhounds and
mastiff's to the elector Palatine, 296 ; to Latimer,
to enjoin all preachers within the province against
teaching any thing prejudicial to the king's cause,
ibid. ; to Crumwell, to be reconciled to John
Brice, and promote him to the king's service, 297 ;
to the same, in behalf of his servant Newell, de
prived of his office at Wilton abbey, ibid. ; to
Crumwell, for the king's letters in favour of two
of his chaplains, to be sent to preach at Calais,
298; to lord Lisle, in favour of Mr Hoore, as a
preacher at Calais, ibid. ; to some one, in favour of
the prior of Axholme, 299 ; to some one, in favour
of an unfortunate tenant, ibid.; another, in behalf
of the same, ibid. ; to a prior, in behalf of Thomas
INDEX.
583
Hogeson, ibid. ; another, in favour of the same,
300 ; to some official, 'to cause some parties to do
penance', ibid. ; to Crumwell, in favour of Thomas
Barthelet, ibid.; to the same, with information
against Dr Benger, and on the business of the
king's subsidy, and valuation of the tenths, &c.,
ibid. ; to a prioress, probably to receive and board
widow Creke, and to cede her chaplain to lord
Wiltshire, 302 ; to Crumwell, to stay proceedings
in the matter between Jesus College and one of
its farmers, 303; to Crumwell, in behalf of the
prior of Axholme and Raynold, the monk, con
demned for treason, ibid. ; to the same, in behalf
of the bearer, 304 ; to the same, on the bishop of
Winchester's objecting to his visitation and style
of primate, ibid. ; to the same, with information
on the king's affairs, 30G ; to the same, to favour
one Roode, in a Chancery suit, ibid. ; to the same,
on settling the king's style and title, ibid. ; to the
same, with the priest that called for vengeance on
the king, for the subsidy ; and the woman that
inveighed against the queen, 307 ; to the same, to
get the sword-beareiship of London, for James
Arnold, ibid. ; to a Lent preacher before the king
(Latimer, seemingly), with directions for his ser
mons, 308 ; to the dean of the Chapel Royal, to
admit Latimer to preach before the king, 309 ; to
Crumwell, in behalf of Newman, ibid.; to the
same, with information of treasonable words, and
recommendations of Dr Holbech and Dane Ri chard
Gorton, for the priorship of Worcester, 310 ; to the
same, recommending master Garrett for the par
sonage of St Peter's, at Calais ; and Henry Turney
for support in a prosecution against him, ibid.; to
the same, not to believe evil reports of the bearer,
311 ; to the same, to favour the claim of the see of
Canterbury to certain lands of the priory of Da-
vyngton, 312 ; to the same, recommending the
warden of the manor and the cellarer of Christ
Church, Canterbury, to some favours from him,
312; to the same, again, in behalf of Turney,
313; to the same, disclaiming all desire to oppose
the king's rights to the lands of Davyngton, and
setting forth his exertions in the king's cause
with the parochial clergy, ibid. ; to the same, re
commending sir John Markham, and sir William
Merynge, to his protection, against the bishop of
Lincoln, 315 ; to lord Lisle, thanking him for
helping him in the provision of wine, 316 ; to
Crumwell, on a doubt in one of the Injunctions
to Religious Houses, 317; to the same, to com
municate his mind to him through Champion,
one of Cranmer's chaplains, 317 ; to Lord Lisle,
to punish a case of matrimonial inconstancy, and
help him in providing wines, 318; to Crumwell,
in behalf of Dr Mallett, master of Michael House,
Cambridge, for delay in surrendering the muni
ments of his house, ibid. ; to Henry VIII., on the
insanities of Sir Thos. Baschurche, 320 ; to Lord
Lisle, with Hoare and Nycols, for Lent preachers
at Calais, ibid. ; to the same, recommending a poor
widow for a hearing before him in the matter of a
testament, ibid. ; to Crumwell, to get his brother-
in-law and clerk of his kitchen, the farm of one of
the suppressed houses, 231 ; to the same, with a
communication through Champion, ibid. ; to the
same in behalf of master Smyth, of the exchequer,
and declaring his great desire to confer with Crum
well on religious matteis, 322; to Lord Lisle,
admonishing him against popery, and recommend
ing his commissary to his favour, &c., ibid. ; to i
Henry VIII., condoling with him in his troubles
about the conduct of the queen, 323 ; to Lord
Lisle, complimentary, 324 ; to Crumwell in be
half of Mr Hambleton, oppressed for religion's
sake, 325 ; to Henry VIII., acquainting him with
his preaching against the pope's supremacy in
Kent, and calling for the prosecution of the
prior of the Black Friars, at Canterbury, who had
preached against his doctrines, ibid. ; to Crum
well, declining to grant a dispensation to one
Massey, to marry his wife's niece, and giving
his reasons for refusing, 328 ; to the same, asking
the lands of the Grey Friars at Canterbury for
Thos. Cobham, his niece's husband, 330; to Henry
VIII., with an account of the proceedings of
Reginald Pole, ibid. ; to Crumwell, to secure the
place of city sword-bearer to James Arnold, 332 ;
to the same with £20. fee for Mortlake, ibid. ; to
the same, denouncing Sir Hugh Payne, curate of
Hadley , and certain monks, &c., 333 ; to the same,
with further accounts of the proceedings of the
monks, and concerning a priest of Calais and a
seditious book, 334; to the same, to provide for
Hambleton the Scotch reformer, ibid. ; to the
same, referring to him a proposition concerning
plate, 335 ; to the same, to put Lord Cobham
into the "commission" for Rochester, ibid,; to
the same, recommending M. Gounthorp as a
preacher, and denouncing the conductof the bishop
of Norwich, 336 ; to the same, for a lease of the
lands of Axholme Priory for Henry Stoketh, 337;
to the same, informing him of the conclusion of
the deliberations of the bishops, and wishing to
be dismissed on account of the plague, also suing
for a remission of his debts to the king, ibid. ; to
the same, with a messenger from Capito and
Monsterus in Germany, 340 ; to Wolfgang Capito,
with a hundred crowns from the king as a present
for his book, ibid. ; to Joachim Vadian at St
Gall, disapproving of his book, 342 ; to Crumwell,
promising to stay a suit as required, 345 ; to the
same in behalf of Sir Edward Kingsley, knt.,
ibid. ; to the same, thanking him for procuring
the sanction of his bible from the king, ibid. ; to
the same, on the same subject, and informing him
of his proceedings against the abrogated holiday-
keepers, and complaining of the court keeping
them also, 347 ; to the same, thanking him for
interceding with the king about his debts to him
and for other favours, expressing his willingness
to change lands with the king, and justifying
himself with regard to the prior of the Black
Friars, &c., 348; to Pottkyns, his registrar, to
publish the abolition of certain holidays, ibid. ; to
Crumwell in behalf of Thomas Wakefield for a
contested parsonage at Calais, 349 ; to a justice
and privy councillor of Kent, reprehending his
support of the old abuses, and threatening to bring
his conduct before the king, ibid. ; the justice's
answer to the foregoing letter, denying the accu
sations, and charging the archbishop with setting
spies upon him, 352; Cranmer's reply to the
justice, justifying his exhortations, and reproving
the justice for taking them amiss, 353; the jus
tice's rejoinder, imputing to Cranmer the inven
tion of his accusations, and desiring to know the
names of his accusers, 355; to Crumwell, with a
messenger with news from Osiander, and further
urging the suit of Wm. Gronnowe, 356 : to Dr
Snede, vicar of Rye, permitting divine service to
be continued in the church there, where a man
slaughter had taken place, 357 ; to Crumwell, to
cause his physician, Towker, to be installed per-
584
INDEX.
petual physician to Christchurch, Canterbury,
ibid. ; to the same, to join him in a precept to the
Goldsmith's company, to view the pix of the mint
at Canterbury, ibid. ; to the same, for the king's
favour to Sir John Markham, 359 ; to the same,
on the corrections in the " Institution," and on
the validity of the marriage between the late duke
of Richmond and the daughter of the duke of
Norfolk, 359 ; to the same, with his annotations
on the king's corrections of the " Institution," on
the punishment of seditious persons, and on the
duke of Richmond's marriage, 359; to the same,
recommending John Culpeper, for a groom of the
privy chamber, 361 ; to the same, further accounts
of the punishments of seditions persons, ibid. ; to
the same, in favour of Sir John Gylderde of
Rayley against Hugh Payne, suitors for the living
of Sutton Magna, 362 ; to the same, to obtain the
farm of the demesnes of the priory of Pomfret for
the controller of his household, 362 ; to a noble
man, purposing to get the prior of Axholme to
resign, instead of being deposed, 363 ; to Crum-
well, on a suit about a woman married to two
husbands, 364 ; to the same, to dispense with the
non-residence of an aged incumbent, 365 ; to the
same, recommending one Sandwich, for prior of
Christchurch, Canterbury, 365; to the same, on
proceeding against friar Forest, bishop of Wor
cester, ibid. ; to the same, to support Francis
Bassett, ousted of his possessions by the earl of
Shrewsbury, 366 ; to the same, in recommenda
tion of Dr Malet, employed upon the church-
service, ibid.; to the same, in behalf of certain
persons persecuted for supporting the new doc
trines, 367 ; to the same, in behalf of Sir Thomas
Lawney, ibid. ; to the same, in favour of the suits
of a kinsman before him (Crumwell), 368 ; to the
same, in behalf of John Tamworth, his kinsman,
in a suit for lands, ibid.; to the same, to take
John Robinson, into his service, 369; to the
same, informing him of his proceedings against
the priests of Croydon, who had refused to put
the pope's name out of their church-books, 369 ;
to the same, on his inability to receive certain
ambassadors at Lambeth, 371 ; to the same, on
changing the place of penance of one Atkinson, at
the instance of the duke of Saxony's chancellor,
ibid. ; to the same, to remove images from the
priory of the Black Friars at Calais, and in favour
of Adam Damplippe of that place, 372 ; letter to
Cranmer from John Butler, his commissary at
Calais, in favour of Damplippe, and against the
prior of the friars there, &c., 373 ; from Cranmer
to Crumwell on the proceedings of Robert An
thony, subcellerar of Christchurch, Canterbury,
and in behalf of his servant Nevell, ibid.; to the
same, in behalf of Wm. Swerder, and of Master
and Mistress Statham, and requesting him to make
Master Hutton an abbot, and his wife an abbess,
375 ; to the same, on Antony's journey to Rome, and
further about Adam Damplippe, and Hutton for
an abbacy, ibid.; to the same, about the prior of
the Friars at Calais, and Mr Hutton again, 376;
to the same, on the embassy from Germany,
and the imposture of the blood of St Thomas
at Canterbury, 377 ; to Sir Thomas Wriothesley,
in behalf of Hutton, 378; to Crumwell, on the
proceedings and accommodation of the German
embassy, and for the preferment of Francis Bas
sett to a farm of one of the suppressed houses,
379 ; to the same, that the schoolmaster of Lud-
low may not lose his place for quitting the priest
hood, 380 ; to the same, for the preferment of Dr
Barons, or Barnes, to Tame worth college, ibid. ;
to the same, about sending home Mrs Hutton from
Flanders, 381 ; to the same, on the same subject,
ibid. ; to the same, with informations against Mr
Don, and others, of Oxford, and in behalf of Mr
Bull, of Northfleet, ibid. ; to the same, in be
half of the bearer Markham, and about two Obser
vants who have confessed high treason, 384 ; to the
same, recommending Nicolas Bacon for town-clerk
of Calais, ibid. ; to the same, to obtain the living
of one Crofts, (in the Tower, and likely to be at-
tainted) for his chaplain, Dr Champion, 385; to
the same, on a double appointment, to be with
him and with the king at the same time, ibid. ; to
the same, to effect an exchange in favour of his
chaplain, Dr Barber, 386 ; to the same, in behalf
of Sir Henry ad Cortbeke, the Dutch priest, ibid.-,
to the same, on his appointment to the steward
ship of Cranmer's franchises, &c., on the attainder
of Sir Edw. Nevell, ibid. ; to the same, with the
depositions against Henry Totehill, for supporting
the pope, and an account of the penalties inflicted
on two priests for not obliterating the pope's
name from the church-books, 387 ; to the same,
on delaying Crumwell's patents for the steward-
ship of his chases, 388; to the same, with Dr
Cronkehorn's sermon, 389 ; to the same, on the
wardship of the son of Mr Thos. Wiate, ibid. ; to
Lord Lisle, from Cranmer as king's commissioner,
for depositions and evidence against Ralph Hare,
accused of heresy, 390 ; to Crumwell, on Cran
mer's correction of the "Primer," 392; to the
same, desiring to know how to deal with a priest
and a woman charged with lewdness at Croydon,
393; to the same, offering the succession to the
mastership of his faculties to Dr Peter, if he will
give a benefice to Dr Nevynson, 394 ; to the same,
to provide for Henry Corbett, a Dutch priest, 395;
to the same, on the examinations, &c., at Calais,
ibid. ; to the same, on fixing the price of the
English bible, and on a privilege for the same,
ibid. ; to the same, on the new establishment for
the church of Canterbury, setting forth his objec
tions to prebends and prebendaries, and recom
mending Dr Crome for dean, 396 ; to the same,
recommending Mr Heath for the deanery of South
Mallying, 399 ; to the same, in behalf of Edward
Askew, for a gentleman pensioner, ibid.; to the
same, on receiving fifty sovereigns for Anne of
Cleves, and on her reception by him at Canterbury,
400 ; to the same, with a half-year's fee, and a
request in favour of his servant Nevell, ibid. ; to
Henry VIII., lamenting to hear of the charge of
treason against Crumwell, 401 ; to sir Thomas
Wriothesley, on the letter of Dantiscus the Pole,
condemning the king's proceedings, 401 ; to Osi-
ander at Nuremburg against polygamy and con-
cubinage,404 ; to Henry VI 1 1., with the confessions
of queen Catherine Howard, 408; to the same, on
the duke of Cleves' attempt to reconcile the king
to Anne of Cleves, 409 ; to Lord Cobham at Calais
on the proceedings in a cause there, and requesting
him to purchase wine for him, 411; to Henry VIII.
on his translation of Latin processions for festival
days, 412; prince Edward's letter to Cranmer,
ibid.; Cranmer's letter to prince Edward in answer,
413 ; to sir William Paget with letters to the king,
and a minute of a letter to be sent by the king to
him, for the abolition of vigils, &c., 414 ; to Hen.
VIII. on the same, and on preventing the aliena
tion of the lands of the cathedral church of Can-
INDEX.
585
terbury, 415 ; to the chapter of Canterbury, on
exchanging of lands by prebendaries, 417 ; to Bo
ner, on the abolition of candle-bearing, ashes and
palms, ibid. ; to the dean and chapter of St Paul's
for a general thanksgiving for a victory over the
Scots, ibid. ; to Matthew Parker, to preach at
Paul's Cross, 418 ; to Edward VI., on the neces.
sity of religious education, and inclosing a trans
lation of Justus Jonas' Catechism, ibid.; toaLasco,
a Polish reformer, inviting him over to give his
advice on the reformation of religion, 420; to
Albert Hardenberg, with a similar invitation, 423 ;
to Martin Bucer, a similar invitation, 424 ; to
Philip Melancthon, alike letter, 426 ; to Matthew
Parker, on his being appointed to preach before
Edward VI., ibid. ; to Bucer, condoling with him
on the death of Paul Fagius, and sending money
for the widow, 426 ; to the same, with questions
on the controversy about ecclesiastical apparel,
428 j to Voysey, bishop of Exeter, for a return of
impropriated benefices, ibid.; to Matthew Parker,
to preach before the king, 429 ; to Cecil, in behalf
of bishop Coverdale, ibid. ; to the same, for an
imprimatur for his answer to Gardiner, ibid. ; to
Henry Bullinger, on sending a delegate to the
Council of Trent, and on bishop Hooper's contro
versy, 430 ; to Calvin, on an ecclesiastical synod,
431 ; to Melancthon, on the same, and a delaration
of the doctrine of the sacrament, 433 ; to Bucer's
widow, on the present of one hundred marks by
the king to her, 434; to Conrad Hubert, and
others, on the same, 435 ; to king Edward VI., in
behalf of Ralph Cavalier, ibid. ; to Cecil, with
thanks for the news of the peace in Germany, and
setting forth the poverty of the bishops, and him
self, 437 ; to the same, with nominations for arch
bishop of Armagh, and a detail of his own illness,
&c., 438; to the same, on the peace with the em
peror, and on printing the common prayer in
French, ibid. ; to the same, on Turner's unwilling
ness to take the see of Armagh, and on the exami
nation of the articles of religion, 439 ; to the same,
on the delay of the commission on chauntry pro
perty, &c., 440; to the council, for the adoption
of the forty-two articles of 1552, ibid.; to Cecil,
on his quarrel with the lord warden, 441 ; to the
same, in behalf of sir John Cheke and lord Russel
indicted for treason, ibid.; to queen Mary, excusing
himself for his part in the will of Edward VI.,
and requesting permission to write his opinion on
religious matters to her, 442; he is sent to the
Tower and brought to trial, ibid. n. ; his letter to
Mrs Wilkinson, advising her to fly from persecu
tion, 444 ; to the council complaining of the pro
ceedings in the disputations at Oxford, and in
forming them of his condemnation for heresy
there, 445 ; Dr Weston refuses to take his letters
to the council, ibid, n ; his letter to Martyn and
Story, with letters to the queen, and complaints
of their bad faith, 446 ; a commission from Rome
for his condemnation, ibid. n. ; his letter to queen
Mary, upon his being cited to appear before the
pope, protesting against the exercise of foreign
jurisdiction in this country, the use of a foreign
language in public worship, and the popish doc
trine of the sacrament, &c., 447; will not answer
the pope's commissary because of his oath taken
to Henry VIII., ibid. ; the pope's laws contrary to
those of England, ibid. ; the temporal power is
immediately from God, 448; the pope's laws annul
all authority contrary to his decrees, and he ex
communicates all who act in opposition to them,
ibid. ; he claims the giving away of all ecclesias
tical benefices, ibid. ; the parliament was not ad
vised of the pope's pretensions, or it would not
have consented again to acknowledge foreign
authority, 449 ; the pope's religion is opposed to
Christ's, ibid. ; reasons why the use of Latin ought
not to be restored, 450 ; the sacrament ought to be
received in both kinds by all, 451 ; the pope takes
upon himself to depose princes, and make them
his footmen, ibid., 452 ; Christ spoke figuratively
of the bread and wine in the sacrament ; the pa
pists make him to have two bodies, 453 ; refused
to submit to the bishop of Gloucester, because he
(the bishop) had several times sworn not to admit
foreign jurisdiction here, 454 ; his letter to queen
Mary, cautioning her against the inconsistency of
her oath to the pope, and that for maintaining the
laws of this realm, complaining of being kept
from pen and ink, and consenting to go to Rome
if permitted, ibid. ; his letter to a lawyer for
drawing up his appeal to a general council, en
joining secresy, and confessing that he wishes to
gain time to finish his answer to Marcus Antonius
Constantius, &c., 455; to Peter Martyr, from his
prison, by a messenger with communications, and
regretting that the subtleties of Marcus Antonius
are not yet answered, 457 ; his letter to Henry
VIII., in behalf of Edward Isaac, for an ex
change with some lands of Christchurch, 458 ;
queen Elizabeth's letter for copying his common
place book, 459; his epistle to the king nomi
nating suffragans for Dover, 471 ; commissional
letter to the suffragan of Dover, ibid. ; the king's
letter to him for the publication of the royal in
junctions, 494; letters from the privy council, con
cerning homilies and injunctions, signed by him,
505 ; from the lords of the council at Windsor,
to those in London, attributed to his pen, 520;
to bishop Ridley for taking down altars, and
placing communion tables in their stead, signed
by him, 524 ; from the council to the princess
Mary, on the use of the mass in her house, at
tributed to him, 526 ; Cardinal Pole's letter to
Cranmer, in answer to his to the queen, and sup
porting the authority of the pope, 534.
Liberius, condemned for heresy at Rome, 77.
Libraries in churches, 161.
Lip-gospellers, 9.
Lincolnshire, the rebellion in, 351, 2.
Linn, cease, 119.
Lisle, lord, governor of Calais, Cranmer's letter to,
298 ; another, thanking him for helping him to a
provision of wine, 316; another about wine, and
to punish a case of matrimonal inconstancy, 318 ;
another with admonitions against popery, 322 ;
another, with compliments, 324 ; another, to pro
cure evidence against Hare, accused of heresy,
390 ; another, on the same, and on the appoint
ment of a commissary of Canterbury at Calais,
and on the abuse there of the king's injunction
about reading the bible, 391; another, upon Hare's
being sent there to do penance, 393 ; his accounts
to Henry VIII., of hostilities with the French,
495 n. See De Lisle.
Litany, English, introduced in 1544, ix.
Liturgy. See Prayer-book, common.
Lombardus, Petrus. See Master of the Sentences.
Longland, John, bishop of Lincoln, confessor to
Henry VIII., 244; letter from Cranmer to him,
248 ; another. 249 ; Cranmer complains of his op
pressive conduct towards the king's justices of
peace, 316.
586
INDEX.
Loreyn, cardinal of, made at twelve years of age, 39.
Lord's Prayer, the, 'as in the "Institution," 106;
exposition of, ibid, to 112.
Love, paternal and filial, 85.
Ludlow, the school there, 380.
Lymster, story of the holy maid of, 64.
Lyra, Nic. de, quoted upon justification, 20(J; says
that the scripture contains all things needful to
salvation, as a merchant's ship does the neces
saries of life, 35.
Magistrates, evil, are to be obeyed in all worldly
things, 188.
Maid of Kent. See Elizabeth Barton.
Maid, holy, of Lymster, 64 ; of St Alban's, 65.
Maitland, Rev. S. R., his note on the prologues to
Oanmer's bible, 125 »..
Major, George, 433.
3Iakebates, 160.
Malet, Dr, employed upon the church-service by
Cranmer and Cromwell, 366.
Mallett, Dr, master of Michael-house, Cambridge,
318.
Mailing, Sussex, gathering for repairing the church
of, 251.
Manslaughter, lawfulness of divine service in a
church, after manslaughter committed in it, 357.
Manyng, John, 300.
Markham, sir John, recommended to Crumwell, by
Cranmer, for support in a Chancery suit, 314 ; for
the king's favour, 358.
Maromaus, or Maramaldus, Fabricius, his devasta
tions in Germany, 233.
Marriage, with a niece and niece-in-law, unlawful,
329; per verba de prcesenti, without consumma
tion, validity of, 359, 60 ; contest for a woman
married to two husbands, 364.
Marshall, Richard, dean of Christchurch,5f>7; causes
Peter Martyr's wife to be disinterred and buried
in his dunghill, 382 n.
Martin, Dr, queen Mary's commissioner against
Cranmer, 212, 446 n., 7 ; charges Cranmer with
having no conscience, 215; questions him, ibid. ;
charges him with perjury to the pope, to obtain
the archbishoprick, 216 ; and with making a bar
gain with Henry VIII. for it, 2 1/ ; asserts that all
heretics pretend to have the word of God with
them, ibid. ; charges Cranmer with endeavouring
to overthrow all established things, ibid. ; with
maintaining three contrary doctrines on the sacra
ment, ibid. ; with condemning Lambert for denying
the real presence, 218; with translating Justus
Jonas' book, ibid. ; with being a Lutheran, and
then a Zuinglian, ibid. ; asks whether Nero was
head of the Roman church, 219.
Martin, St, a tale of, 180.
Martyrs, miracles worked by bodies of, 48.
Mary, queen, her restoration of the pope's authority,
16 ; Cranmer's letter to her, excusing the part he
took in the will of Edward VI., 442 ; to her coun
cil, on the same, and on his condemnation at
Oxford, 445; to the queen, on his being cited
before the pope, and protesting against foreign
jurisdiction and popish doctrines, 447; letter from
the council of Edward VI. to her when princess
Mary, on her using the mass, and admonishing
her to conform to the reformation, 526 ; two of her
chaplains prosecuted for saying mass, ibid., 529;
no promise of full toleration made in her behalf,
ibid. ; baptism performed in her house contrary to
law, 528.
Mass, private, where the priest only receives, 38;
480 ; for the quick and the dead, 64 ; answers to
questions concerning some abuses of the, 150;
satisfactory, 151 ; commencement of the custom
for the priest to receive the sacrament alone, ibid. ;
absurdity of saying it in Latin, 169 ; says itself
that the people ought to participate in it, 171 ;
enjoined to be performed in English, 501, 2.
Massey, a courtier, refused a dispensation to marry
his niece-in-law, by Cranmer, 328.
Master, Richard, abettor of the maid of Kent, 272 n.
Master of the Sentences, (P. Lombardus) his words
upon justification, 204, 206, 207, 210.
Matrimony, the councils of Melchidense and Aquis-
granum erred about the contracting of, 37 ; privy
contracts of, forbidden, 81, 159; prohibition of,
in certain degrees of affinity, 94, 158, 359 n. ; a
sacrament, ("Institution,") 99, 116; forbidden
times for, 364.
Maunday Thursday, the pope's bull published upon
this day, 74.
Maximinus, bishop of the Arians, 36.
Mayfield, Sussex, Cranmer's manor, 253.
Mediators, the two, of the law and of the gospel,
177 ; the pope sets himself up for one, ibid.
Melancthon, Philip, invited by Cranmer to a con
ference for promoting uniformity of faith, 420,
21 n, 22, 3, 31 ; and to form a declaration of faith
on the sacrament, 433.
Mering, Sir Wm., recommended by Cranmer to
Crumwell for his support against the bishop of
Lincoln, 316 ; his letter to Cranmer on Longland's
oppression of him, ibid. n.
Messengers, letters of protection, 227.
Michael-house, Cambridge, seized by Henry VIII.,
318.
Milton, vicarage of, an ancient composition in, 265.
Mint, the archbishop's, at Canterbury, its privi
leges, 295, 357.
Miracles, of the heathen, 41 ; cannot prove our
faith, 45 ; pretended, with wine, ibid. ; in the
sacrament of the altar, 46 ; in the old time dis
tinguished true Christians from false, ibid. ; now
utterly ceased, ibid. ; not now to be believed in,
ibid. ; prove no doctrine, 47, 48, 64 ; the working
of them neither makes nor hinders from holiness,
49 ; books of the papists filled with, 64 ; pretend
ed, of the holy maid of Lymster, ibid.; pretended
miracle of the bleeding host, 66 ; how to know
true from false, ibid.
Monks and friars, now do the devil's work, 64 ; of
Orleans, and the provost's wife, 64 ; their profes
sions of obedience, chastity, and poverty, how ob
served, 147.
More, Sir Thos., refuses to swear to the preamble of
the Act of Succession, viii, 285.
Moreman, Dr, required by the Devon rebels as a
teacher, 183; his character, 184.
Mortlake, exchange of, between Cranmer and Crum
well, 333.
Mortmain and Praemunire, statutes of, repealed in
Mary's time, 17-
Morwen, George, 383.
Moses, his seat is not his office, but his doctrine,
54 ; his declaration of the Second Commandment,
(" Institution,") 100.
Mowl, Sir Edw., chaplain to Dr Benet, the king's
ambassador in Italy, 289, 90.
Munster, Sebastian, writes to Henry VIII., 340.
Music, sacred, for the church, Cranmer's opinion
on the composition of, 412.
''Necessary Doctrine," the, 96 »., 112 n.
INDEX.
587
Necromancy, avowal of, 65.
Nevel, Antony, 348, 374.
Nevill, Sir Edw., and the holy maid of Lymster,
04 ; high steward of the franchises of the see of
Canterbury, &c., 386, 8, 9 ; executed for treason,
386 n.
Newesham, priory of, 290, 1.
Newman, a friend of Cranmer's, 237, 62, 9 ; received
into Crumweirs service, 309.
Nicolas, pope, says that evil custom is taken by the
ungodly for law, 51.
Noah, why his ark was so long in building, 200.
Norfolk, duchess of, Cranmer's letter to her, 254, 94.
Norfolk, duke of, his letter to Cranmer for the
documents relating to Henry VIII.'s cause with
Q. Catharine, 255 ; validity of his daughter's
marriage with the duke of Richmond, 359, 60.
Normantou, near Southwell, farming the living of,
254.
Nosylled, nursed, 119.
Oaths, tyrannical, exacted by the see of Rome from
the emperors, 74 ; to be taken by ministers of a
church, 161 ; unadvised, not to be kept, 215.
Observants, religious, 292, 303, 30 »., 33. 62, 84.
Oecumenius, quoted upon justification, 211.
Offices in the church, not to be bestowed for gifts,
160.
Oliver, Dr, consulted about Cranmer's scrupling to
swear to the pope, 224.
, friar, an obnoxious preacher against the
king's cause, 295.
Oos, fifteen, superstition of the, 148.
Oracles, heathen, 41.
Ordinaries, said to be privily bribed by profligate
priests, 37.
Origen, says, that our judgments without the scrip
tures are worthy of no credit, 23 ; that, if these do
not establish anything, we ought to leave it to
God, ibid. ; that if Paul thought his authority not
sufficient for a doctrine, how much more ought
others to take heed what they teach, ibid. ; that
no man ought, for the setting up a doctrine, to
use any books but the canonical scriptures, ibid. ;
answer to his saying about observances that are to
be kept, though the reason of them be unknown,
57 ; bis words upon justification, 205, 211.
Original sin, (" Institution,") 107; after-pains of
it, 182.
Orleans, story of the wife of the provost of, and the
friars, 64.
Osiander, Andrew, preacher at Nuremburg, Cran
mer marries his niece, viii, 356 ; Cranmer's letter
to him against polygamy and concubinage, 404.
Oslynger or Olisleger, chancellor to the duke of
Cleves, his letter to Cranmer in the cause of Anne
of Cleves, 410.
Otford, manor of, Cranmer's letters, passim ; taken
from him by the king in exchange, 348.
Oxford, university, ordered to surrender their liber
ties to Henry VIII. 252 n. ; opposition to the
King's injunctions there, 382.
Padley, John, a kinsman of Cranmer, sanctuary
man in Westminster, 257.
Pagans, have the advantage over Christians in the
antiquity of their religion, 62.
Palms, holy , and ashes, demanded by the people,l/6;
use of, abolished, 417.
Palm-Sunday, lifting the veil upon, &c., abolition
of, 414; making wooden crosses upon, 503.
Papa, the name of, to be obliterated from church-
books, 157 ; opposition to it at Oxford, 382; two
priests punished by Cranmer for retaining it, 387.
Papists, their practices set forth, 62. See Pope.
Parker, archbishop, his account of the first admis
sion of the king's supremacy, 214 n. ; appointed
by Cninmer to preach at Paul's Cross, 418; to
preach before Edward VI., 425, 9.
Paul's Cross, preaching at, 289, 308 n. ; bill of, 293,
319,418; penance done at, 372; must not be with
out a sermon, 418.
Paul III., pope, his message to Henry VIII., 126 ;
consults with Reginald Pole about a general
council, 331.
Paulet, Sir Hugh, first had the Common Prayer
translated into French, 439.
Paupers, impotent, proposed to be provided for out
of the revenues of the dissolved monasteries, 16.
Payne, Sir Hugh, curate of Hadley, his popish
preaching, and excommunication by Cranmer, 333;
presented to Sutton Magna, 362.
Pelagians, 108.
Penance, how to be made, (" Institution,") 95, 96 ;
a sacrament, 99, 116; done at St Paul's for an
error about the sacrament, 372.
Penitence, healing effects of, 199, 200.
Perjured prelacies, 17.
Persecution, like cutting off the head of Hydra, 67.
Petre, Sir \Vm., proposed by Cranmer to Crumwell
for Dean of the Arches, 315 ; named again, 338 ;
proposed to Cranmer by Crumwell for Master of
his Faculties, 394.
Petworth, farming the benefice of, 278.
Pharisees, bare the image and name of the known
church in their time, 18 ; enemies of God, and
teach their own, not his doctrine, 54.
Phillips, Roland, vicar of Croydon, his examination
before Cranmer, 338.
Pies, (popish ordinals,) 523.
Pilgrimages, 63 ; in the jubilee for remission of
sins, 74 ; the Jews never had so many to images
as has been used in our time, 147.
Plagues, brought upon the land by evil teaching,
14.
Plate, a proposition concerning the weight of, re-
. ferred to Crumwell, 335.
Pleading, in foreign languages, absurdity of, 170.
Pole, cardinal, sent from prince to prince, by the
pope, to stir up war against Henry VIII., 13; his
pardon and promotion required by the Devonshire
rebels, 184 : his character and book against Henry
VIII., ibid, and n. ; praised by Cranmer for his
wit, 229 ; his arguments against the king's di
vorce stated, ibid., 230, 1 ; his favour with the
pope, 330 ; his letter to Cranmer in answer to
Cranmer's to the queen, condemning his suffering
reason to guide him instead of tradition, 534.
Polygamy, Cranmer's letter to Osiander against, 404.
Poor, supported out of church-revenues, 160 ; one
fortieth of the revenues of benefices enjoined to be
given to them, 500.
Poor men's box, to be fixed near the high altar,
157, 503 ; gifts to, enjoined in lieu of pilgrimages,
&c. ibid., 158.
Pope, and his prelates, think themselves wiser than
God, 10; they found all their falsehoods and su
perstitions upon their unwritten verities, ibid. ;
affirm no church to be the true one, but that which
stands by succession of bishops, 11; climbed
above kings and emperors, extolled himself above
God, and dispensed with his laws, 15, 39, 222;
offences against his laws more sorely punished
than those against God's, 16; with the Turk,
588
INDEX.
equally persecutes Christ's followers, 62 ; heresy
not to acknowledge him, 67, 165 ; laws of princes
of no force, if contrary to his canons and decrees,
67; not to keep his decrees blasphemy, 6H; kings,
bishops, and nobles, who violate his decrees, ac
cursed, 69, 226 ; cannot err, ibid. ; is not bound to
any decrees, but may compel his decrees to be
received by all, ibid, ; may judge all men, but
cannot be judged himself, ibid. ; may excommu
nicate and depose emperors and princes, and
assoil their subjects from their oaths to them,
ibid.; the emperor his subject, and may have
his sentence in temporal causes revoked by him,
ibid., 222, 26 ; may disallow the emperor's elec
tion, and translate the empire to another region,
ibid. ; may appoint coadjutors to princes, 70 ;
there can be no council of bishops without his au
thority, ibid. ; nothing can be done against him
that appeals to Rome, ibid. ; may be judged of
none but God only, ibid. ; may open and shut
heaven unto men, ibid. ; his see receives holy
men, or makes them holy, ibid. ; he that lies to
him commits sacrilege, ibid. ; no senator nor
officer of Rome to be appointed without his li
cence, ibid. ; is judge of what oaths ought to be
kept, and what maybe broken, ibid. ; may absolve
subjects from their oath of fidelity and other oaths,
ibid. ; is judge in temporal things, and may give
authority to arrest and manacle men, 71 ; may
compel princes to receive his legates, ibid. ; may
order peace or war, ibid. ; the collation of all
spiritual promotions belongs to him, and he may
put bishopricks together, or one under another, at
his pleasure, ibid. ; Boniface VIII. his decree
against those who opposed any cardinal, &c., be
longing to the pope's family, ibid. ; all who are
concerned in making or executing any statutes
contrary to the liberties of the church, are excom
municated, and can only be assoiled by the pope,
72 ; the clergy can confer nothing for any com
mon necessity, without the consent of the pope,
nor can any layman impose taxes upon the clergy,
ibid. ; whoever thinks contrary to the see of Rome
is excommunicate, and it may compel rulers to
observe whatever it shall ordain concerning heresy,,
73 ; no offenders against the church can be as-
soiled by any one but the pope alone, 74 ; tyran
nical oaths exacted by the popes from the empe
rors, ibid. ; instances of the perversion of scripture
by the popes, 75 ; ought, if corrupt, to be tried by
a general council, 77 ; good cause to repeal the
law of his pre-eminence, ibid. ; ought not to sit in
a general council, 78 ; princes, although sworn to
him, under a common mistake, as head of the
church, may pull their necks out of his yoke,
ibid. ; though he may mean well, can never bring
a good design to issue, ibid. ; set himself up for a
saviour equal to Christ, 176, 177 ; substitutes his
holy water for the blood of Christ, ibid., 1/7 ; the
crimes by which he effected his designs, 178 ; has
a realm in every realm, 213 ; his authority is at
variance with the law, ibid. ; has all the marks of
antichrist, 222 ; pretends to dispense with both
the old and new Testaments, ibid. ; painted in
the scriptures as the enemy of God, 223 ; con
sumes the substance of countries by various
practices, 226 ; person of the pope not so much to
be feared as the papacy and see of Rome, 322 ;
substance of Cranmer's two sermons in Kent
against his authority, and of the defence of it by
the prior of the Black Friars at Canterbury, 326 ;
Henry VIII. 's letter abolishing his authority in
England, 361) n. ; Cranmer's letter to queen Mary,
protesting against his jurisdiction in this country,
and confuting popish doctrines, 447. See Cran-
mer.
Popery, injunctions of Edward VI. for the abolition
of, 498 ; sermons to be made against, at least four
times a year, ibid. See Pope.
Portasies, or portasses, popish breviaries, 523.
Pottkyns, Cranmer's registrar, 249, 54, 64, 5, 348.
Poverty, religious profession of, 147.
Power, the possession of, 195.
Prayer-book, Common, finished in 1549, x; revised,
xi; printed in French, 438; in Latin and Eng.
lish, 497; preface to, attributed to Cranmer,
517.
Prayers, ordained to be made standing up, 38, 9,
56 n. ; made with the head capped or covered, 55 ;
turning the face to the east during, 56 n. ; occa
sional, commencement of the use of, 494 n. ; uni
formity in, 497.
Preachers, must neither add to, nor take away from,
God's law, 25, 7.
Preaching, once a quarter, at the least, 155 ; ought
to be in a language that the people understand,
170 ; against the king's marriage stopt, 283 ;
against the religious innovations, 302; commo
tions through, 308 ; order for preaching and bid
ding of the heads in all sermons, 460 ; every
preacher to preach once, before his greatest audi
ence, against the usurped power of the pope, ibid. ;
for or against purgatory, &c., forbidden for a
year, ibid. ; in favour of the king's marriage en
joined, 461 ; inhibition against all preaching for
a time, 513.
Prebendaries, bound to be resident and keep hospi
tality, 160 ; no selling or changing of their houses
to be allowed, 1 62 ; all their back doors to be shut
up, 162 ; Cranmer's condemnation of their idle
ness and fondness for belly-cheer, 396, 7 ; of
Christchurch, Canterbury, may change their lands
for life, 417 ; query whether parliament may not
reform them, if they remain idle upon their pre
bends, 466.
Presentation and nomination of ministers, 97, 98.
Prices of commodities, complaints of the rise in
195, 558 ; doubled, 436, 7.
Priests, in the early times, preached according to
the faith of the emperors, kings, or rulers, 15 ;
complaints against the shameful practices of cer
tain of them, 37; incontinence of, 37, 38; never
punished for adultery by the pope's authority,
ibid; to be excommunicated if married, and
burnt if they do not forsake their lawful wives,
39 ; not to meddle with worldly things, 38, 56 ;
whether there were any in the primitive church
who exercised themselves in prayer, without
preaching, 153; Romish, Cranmer's contempt
for, 291 ; order and ministry of, 484.
Primate, style of, no derogation to the king's au
thority, 304.
Primer in English, corrected by Cranmer, 392, 3 ;
all who understand not Latin, to pray upon no
other, 504.
Princes, ought to obey the bishops and decrees of
the church, 73 ; ought not to set bishops beneath
them, but to assign them an honourable seat by
them, ibid. ; are constituted by God to overlook
priests and bishops, (" Institution,") 98 ; none
but they, and those under their authority, may
kill, or use bodily coercion, nor they, but accord
ing to law, 105 ; may appoint bishops and priests,
117; might make bishops and priests if all the
INDEX.
589
clergy were dead, ibid. ; it belongs to them to re
dress grievances, 197.
Procession book, 157.
Processions, Latin, for festival days, Cranmer's ver
sion of, 412 ; mandate for keeping them in Eng
lish, 495 ; abolished, 502.
Proctors of the Court of Arches of Canterbury, sta
tute regulating the number of, 491.
Prodigies said to have been seen in Germany during
the war with the Turks, 235.
Promotion, spiritual, improper to be laboured for,
241 ; a bond given to secure, 266.
Proprium in commune, monkish fiction of, 147.
Prosper, his words upon justification, 207, 9, 10.
Punishment by priests or bishops, to be by word
only, 97 ; all to be attributed to the sending of
God, 107.
Purgatory priests,- 37.
Purgatory, papists rest the doctrine of it, with other
errors, upon the books of the Apocrypha, 39 ;
pardons to deliver dead men's souls from, 63 ; the
papists cannot tell where it is, 181 ; the doctrine
of, contumelious to Christ, ibid. ; its absurdity,
182 ; there is no cause for punishment there, ibid. ;
not implied in scripture commands, ibid.
Quadring, the vicar of, resigns in favour of an
other, 278.
Quavemire, qualmire (quagmire), 67.
Questions, dark and doubtful, not to be too curi
ously debated, 14.
Rain, order for public prayers for the ceasing of,
493.
Raynold, Richard, a monk of Sion, Cranmer's letter
in his behalf, 303.
Reading, abbot and monks of, patrons of Aston,
Herts, 275.
Recantation, open, of superstitions, enjoined to the
clergy, 500 ; of Cranmer, 567.
Record office, the church compared to one, 59.
Rectors of churches, may cite those who do them
wrong, either before a spiritual or a temporal
judge, 72.
Redemption from sins, the ransom paid for our, 129.
Reformation of religion, the changes made by it,
not new things, but old usages restored, 351 ; con
siderations ottered to Henry VIII., to induce him
to proceed in it, 466.
Registers, church, to be kept for christenings, mar
riages, and burials, 156, 158, 500.
Relics of saints, offerings to, 63, 64; impostures of
pretended, 378 n.
Religion, the Christian, what are its principal points,
79.
Remission of sins, obtained by pilgrimages in the
jubilee, 74 ; none to be had but by supplication
of a priest, 75 ; to be had only through Christ,
132.
Remissness in the correction of evil, effects of, 191.
Retinue, the number of Cranmer's, 400.
Revelations, of our lady, and other saints,' 63.
Rich, complaints against the, 194.
Riches, vanity of, 192.
Richmond, Henry Fitzroy, duke of, validity of his
marriage, 359, 60.
Ridley, bishop, convinced Cranmer about the sa
crament, 218; proceedings in his disputation at
Oxford, 445 ; condemned as a heretic, 446 n.
Ringsley, Sir Edward, 345, 61, 72.
Rites and ceremonies, the jurisdiction for ordaining,
98 ; not forbidden, proclamation against omitting,
508.
Rituals, popish, mandate for bringing in and de«
facing, 522.
Rix, Mr, Cramner's letter to him, 302.
Robbing of the clergy and poor men, appertaineth
unto the judgment of the bishops, 74.
Roberts, Nicholas, a friend of Cranmer's, 278,84;
Cranmer's admonitory letters to him, 284.
Rocester abbey, in Staffordshire, suppression of, 379.
Rochford, lord, Cranmer's letter to him, 259.
Roman empire, the disquiet raised there by the in
troduction of Christianity, 198.
Rome, the seat of antichrist, 62 ; the church of, was
pure in the beginning, 226.
Romney Marsh, unlawful exaction of 3rf. per acre
for tithes there, 289.
Rood, Mr, subscribes the book of the king's sue*,
cession, and promises to preach nothing doubtful
without consulting Cranmer, in order to get his
licence renewed, 287 ; of Gray's inn, 306.
Rood, book of the, 101.
Roods, to be pulled down in every church, 415 n.
Rose, Thomas, curate of Hadleigh, his quarrel with
his parishioners, 280 ; named by Cranmer as
likely to accept the see of Armagh, 438.
Rosell, Cranmer's sister's husband, 256 ; Cranmer
recommends his son to a free school, 262 ; Cran
mer's letter to him, ibid. ; clerk of Cranmer's
kitchen, 321.
Rugge, or Reps, William, bishop" of Norwich, his
conduct denounced by Cranmer, 336.
Rulers, must have experience, 195.
Rye, manslaughter in the church there, 357.
Sabbath, change of the day of the, argument
from it, 60 ; the spiritual and the bodily, 61 ; the
ceremonial part of, only changed, ibid. ; per
tained only to the Jews, according to St Austin,
102; how to be kept, 103; superstitiously and
scrupulously kept by the Scribes and Pharisees,
146.
Sabellic, his account of the Jews at Candia being
deceived by the devil and going into the sea, 50.
Sacrament of the altar, as ordained in the " Insti
tution," 96, 116; not to be received by one man
for another, 150; reservation and hanging up of,
151, 53 n., 172; not to be administered to those
who cannot repeat the creed, &c. in English, 156 ;
administering it to the people only at Easter, and in
one kind, 173; never was a law to this effect, 174 ;
received every day, in the apostles' time, at Jeru
salem, ibid. ; the more wicked the people became,
the more they withdrew from it, ibid. ; both kinds
ordained by Christ, ibid. ; in the decrees it is
commanded to be received by all men three times
in the year, at the least, ibid. ; receiving under
one kind, a sacrilege by the decree of Gelasius,
ibid. ; Cranmer desires a declaration of the pro-
testant doctrine of it, 433 ; proclamation of Ed
ward VI. against irreverent talking concerning it,
505 ; letter missive from the council of Edward
VI. to the bishops, concerning the communion in
both kinds, 511.
Sacrament of orders, as ordained in the " Institu
tion," 96, 97, 98.
Sacraments, consecration of, 97 ; of the church, ex
position of ("Institution"), 99; questions and
answers concerning, 115; mysteries or occult
things, ibid. ; the incarnation, and matrimony, may
be called sacraments, ibid. ; many more than
seven, according to the ancients, ibid. ; seven not
590
INDEX.
to be found in scripture, nor in old writers, ibid.;
of confirmation, order, and extreme unction, not
in scripture, 116.
Sacramentum aut mysterium iniquitatis ac mere-
tricis magna; et bestia, hard to be revealed, 115.
St Augustin's, Cranmer's letter to the abbot of, 240.
St Benedict, the abbot of, signs the paper about
general councils, 468.
St Dunstan's in the East, London, Cranmer's letter
relative to dues and oblations there, 263.
St Martin's day, Cranmer's mandate for the cele
bration of, 468.
St Martin's le Grand, London, college of, granted
to the convent of Westminster, 240 n.
St Peter, the bishops of Rome could pretend to
nothing from him, but as they followed his faith,
77.
St Quintin of Spellache, Calais, contested parsonage
there, 345, 9.
St Sepulchre's, Canterbury, the false nun of, 271.
St Thomas, the imposture of his blood, at Can
terbury, 378.
Saints, intercession of, 93; prayers to them allowed,
if without any invocation of them, (" Institution")
102 ; the veneration of, 482.
Salvation, Cranmer's homily on, 128.
Satan, may live like a gentleman, because monks
and friars now do his work, 64.
Scholarships, to be maintained by the clergy, 156,
161, 501 ; admission to, only for those destitute of
friends, 160.
Scriptures, holy, the touchstone to try all doctrines,
14, 48, 51 ; dark places in them are to be ex
pounded by others more plain, 17; in them are
found all things that concern faith, good living,
and charity, ibid. ; are the balance to try truth,
30 ; the devil was not so vain as to attempt to
teach any thing without their authority, 52 ; partly
denied, or wrongly expounded by heretics, ibid. ;
are sufficient for Jews and Christians, ibid; always
appealed to by the fathers, 77; were first read in
the vulgar tongue, 119; the necessity for all to
read them, ibid. ; the only medicine for all diseases,
120; the instruments of salvation, and a better
jewel than gold or silver, ibid. ; edifying to all,
ibid. ; the eunuch of Candace and the scriptures,
121 ; in them the ignorant may learn what they
should know, ibid. ; ought to be read by all in the
vulgar tongue, 122; Gregory Nazianzene's con
demnation of frivolous disputation about the
scriptures, ibid. — See Bible.
Sects, religious, more numerous in modern times
than with the Jews, 147-
Secular business performed by the clergy, 38.
Sedition, the evil consequences of, 199.
Sentence, or denunciation, the general, 281.
Septuagint, caused to be made by king Ptolemy, 183.
Sequestration of a female, in a suit of matrimony, '
364.
Sermons, before the king, not to exceed an hour and i
a half, 308.
Servants, limitation of the number of, demanded by
the Devon rebels, 185; what sort of, the rebels
would make, ibid. ; not to rule their masters, ibid.
Shaftmond, (shaftment and shaftman,) a measure of
about half a foot, 66.
Shaxton, Dr, bishop of Salisbury, 293; assigned to i
preach before the king, 309.
Sheep-marks, used in subscriptions, 291.
Sheppy, prioress of, Cranmer's letters to her, 284, 5 ;
she has scruples about letting a benefice to farm,
ibid.
Shimei, his malediction of David, 107.
Shrewsbury, earl of, suit against, 366.
Shrines, mandate for removing them and images,
490, 503.
Simony, benefices to be forfeited for, 503.
Singing in church, 39; Cranmer's essay of English
words for, 412.
Sins, corrected by the sword, 116.
Sion, friars of, their contumacy, 292 n., 303.
Skyp, John, bishop of Hereford, 152 n.
Slyndon, manor and park of, 250, 5.
Smythe, sir John, his preferment solicited by Cran-
mer, 240.
Solyman, emperor of the Turks, his war with Charles
V., 232, 3, 4, 5, 6,
Somers, Nicola's, chauntry priest at Croydon, charged
with lewdness, 393, 4.
Sorcerers and charmers, 44, 45 ; to be inquired of,
158.
Souls of men departed, not conversant with the
living, 44, 45.
Standing at prayers, ordained by the Council of Nice
38, 39.
Stapulensis, his story of Valent, the monk, 42.
Stoke Nayland, Suffolk, Payne's popish preachin^
there, 333.
Story, Dr, queen Mary's commissioners against
Cranmer, 212, 446 n., 7.
Sturvey, alias Essex, abbot of St Augustin's, Can
terbury, Cranmer's letter to, 240.
Subsidy to Henry VIII., commissioners for, 301,36,
48.
Succession to the crown, preamble to the act of, 25
Henry VIII., 285 n. ; objected to by the bishop of
Rochester and sir Thomas More, 285 ; Mr Rood
subscribes to it, 287.
Suffrages, and prayers, occasional, come into use,
494 n. ; composed by Cranmer, ibid.
Suits, ecclesiastical, heard by Cranmer, 253 ; vexa
tious, reprehended by him, 259.
Sunday, ordained by the church for the ceremonial
sabbath, 61.
Sumptuary agreement made by the bishops and
church dignitaries, 491.
Superstition, monkish, 147, 8.
Supremacy of the pope, denied in the " Institution,"
and that of Christian kings affirmed, 98.
Sutton, Magna, Essex, patrons of the benefice of,
361.
Tameworth College, Stafford, 380.
Taunton, Cranmer made archdeacon of, vii.
Tenths of livings to the king, 301, 5; excite the
wrath of the clergy, 307.
Tertullian says, that we must not choose our own
doctrines, but take the apostles for our authors,
and no others, even an angel from heaven, 22 ;
that we need search no farther than Christ for the
gospel, ibid. ; that there is no certainty that the
angels have a bodily substance derived from the
stars, as Apelles said, because the scripture de
clares it not, 23 ; that that which comes first is
true, and that which comes after is forged, 23 ;
that custom against the truth, though old, is
heresy, 50; that custom is the author of tradi
tional observances, 56; that there is nothing else
to be believed after Christ's gospel once publish
ed, ibid.
Testament, last, clergy to exhort men to give alms
to the poor, when they make their, 503.
Testament, new, practices of the visible church
under, 12, 15; origin of, 514.
INDEX.
591
Thanksgiving, general, ordered for a victory over
the Scots, 417.
Theodoretus, his words upon justification, 205.
Theophylactus says, that they bring in divisions
and occasions of evil, who bring forth any thing
beside the doctrine of the apostles, 34 ; quoted
upon justification, 211.
Theophilus Alexandrinus says, that if Christ had
been crucified for devils, his cup would not have
been denied them, 451.
Thirlby, archdeacon of Ely, severely reprehended
by Cranmer for negligence, 292.
Thirlby, bishop of Ely, commissioner against Cran
mer, 224 ; professes great friendship for him, 228.
Tiltey, abbot of, suit between him and the bishop
of London's chaplain, 261.
Todd, archdeacon, quotation from his life of Cran
mer, 128 n, 567.
Tombs, men heard at, 47.
Tongues, gift of, its use, 183, 514.
Tonstal, bishop, his sermon against the pope, 13.
Totehill, Henry, brought before Cranmer for sup
porting the pope and St Thomas a Becket, 387, 8.
Traditions, relating to baptism, prayer, crossing the
forehead, offices of bishops, &c., 56, 7, 8; writ-
, ten, not necessary to salvation, 57,8,9; apostolic,
written and unwritten, ibid., 60; of the Scribes
and Pharisees, deemed by them equal to God's
laws, 146 ; the same has taken place in our times,
ibid.
Trentals, services of thirty masses, 63, 147, 57, 273.
Triacle, treacle, antidote to disease, 122.
Trindals, rolls of wax, (erratum, p. 155, rolls of war, )
155, 503.
Trumpet, use of, in the field, 170.
Trygonnell, Dr, an officer to Cranmer, 256, 61.
Tudbery priory, in Staffordshire, suppression of,
379.
Turks, war with, in Germany, 233, 4, 5, 6.
Turner, nominated archbisiiop of Armagh, as un
willing for it as he was to be hanged by the
rebels, 439.
Turney, Henry, 311, 34.
Turntippets arid flatterers, 15.
Tyndale, his English bible prohibited by Henry
VIIL, ix.
Tythes, unlawful exaction of 3d. per acre for, 289.
Unction, to remit venial sins, not in scripture, 117.
See Extreme Unction.
Unwritten verities, pretended, broached by the pa
pists, 10; not necessary for our salvation, or the
scriptures would be insufficient, ibid. ; reasons
against, 52 ; the term is a new invention of the
papists, ibid. : scriptures alleged by the papists for
them answered, 53 ; other authorities for them
answered, 56 ; history of the origin of, 515 ; enu
meration of some of them, ibid. ; it may be good
to forbid the denial of some of them, 516.
Vadian, Joachim, of St Gall, Cranmer's letter to
him, disapproving of his treatise on the eucharist,
342.
Valent, the monk, deceived by the devil, 42.
Venison, Cranmer's want of, for himself and friends,
255, 70 ; mastership of the game of the see of
Canterbury, 386, 8.
Vestments, ecclesiastical, controversy about the
wearing of, x, 428, 31.
Victor, his proceedings against the churches in the
east, about Easter Day, 77-
Victore, Hugo de Sancto, his words on justifica
tion, 204.
Vigilantius condemned of heresy for speaking
against watchings, 175.
Vigils, disuse of, 175 ; abolition of, 414, 15.
Vineyard, the Lord's broken down and wasted, 9.
Virginity, perpetual, of our lady, proved by scrip
ture, 60.
Visions, prove no doctrine, 47, 64 ; how to know true
from false, 66.
Visitation of monasteries, &c., inhibition of Henry
VIII. for, 463.
Vows, of religion, the three chief, 147.
Vulgar tongue, prayers enjoined to be recited in it,
81, 155, 156, 161 : scriptures in, first used, 119;
should be used in the mass, except in certain
secret mysteries, J51; the Cornish men reject the
reformed service because they do not know Eng
lish, 179; the scriptures translated into it re
peatedly in ancient times, 183 ; must of necessity
be used to confute an English heretic, 183.
\Vakefield, John, controller of Cranmer's house
hold, refuses to join in lord Darcy's rebellion,
363.
Waldesius, favourite secretary to Charles V., 235.
Wales, complaints against the clergy in, 37-
AValtham Abbey, Cranmer resides at, vii.
Wardship of the crown, 389.
Warham, archbishop, and the maid of Kent, 65 ;
first admitted the king's supremacy, 214.
Webster, Augustine, prior of Axholme, 299 ; con
demned for treason, 303.
Weritworth, Mrs Ann, her delusions, 65.
Westminster, Cranmer's letter to the abbot of, 240.
Weston, Dr, refuses to deliver Cranmer's supplica
tory letter to the council, 445 n.
White-meats, (butter, eggs, cheese, &c.) may^ be
eaten in Lent, 508.
Wilson, Lea, his extensive collection of Cranmer's
bibles, 12571.
Wilton abbey, dispute about the appointment of
an abbess to, 258, 97.
Wiltshire, earl of, Cranmer's letter to, 229 ; a com
missioner for the king's subsidy, 301 ; desires Rix
as chaplain, 302.
Winchester, bishop of. See Gardiner.
Winchester, meeting of Hen. VIII. and the bishops
at, 314, 26.
Window, (blank) for a name in a collation, 249.
Wine, Cranmer writes to lord Lisle to procure him,
at Calais, 316, 18; to C. Cobham, for the same,
411.
Wisbech, in the see of Ely, a suit for the agreement
of the fruits thereof, 264.
Witch of Endor and Saul, 45.
Witchcraft, to be inquired of, 158.
Withbroke, in the diocese of Coventry and Lich-
field, Cranmer nominates to it in the vacation of
the see, 259.
Wolfe, Rayner, printer, 429, 40.
Wolsey, cardinal, urges Cranmer to join his founda
tion at Oxford, vii ; his proceedings with the maid
of Kent, 65.
Women, smelling of balm, civet, and musk, 120;
fond, addicted to superstition, 179.
Worcester, bishop of, with Cranmer and the bishop
of Chichester, commissioners for reforming the
church-service, 414, 15.
Worldly prosperity, no proof of the truth of a re
ligion, 62.
r>92
INDEX.
Wotton, Dr, Cranmer's master of the faculties, 394.
Wriothesly, Sir Thomas, Cranmer's letter to, 3/8.
Writings, ancient, destroyed and hidden by the
court of Rome, 76-
Word of God, the, written in the canon of the bible,
contains all things needful for our salvation, 19 ;
no where but in the scriptures, 52 ; nothing to be
added to or taken from it, 53 ; necessary to estab
lish a new article of faith, 64 ; the only rule of
faith in all controversies of religion, 77-
Word of mouth, without writing, not to be be
lieved, 52; the things which St Paul preached,
but did not write to the Thessalonians, are written
elsewhere, 55 ; these chiefly related to traditions,
and ceremonies, ibid. • things delivered by, not
necessary to salvation, 58.
Words, brawling about, deprecated, 79, 132.
Wydon, Les, or Lois Weedon, near Towcester, the
benefice farmed, 279.
Wytesham, or Wyttrishara, priest of, imprisoned,
300.
York, archbishop of, Cranmer's letter to him, to
supend the quarterly reading of the general curse.
THE
WORKS
OF
THOMAS CRANMER,
ARCHBISHOP OF CANTERBURY.
jfor tfte f ubltcation of tfte asaorfeg of tfte
anft €arlp aaariterg of tfte KeformeU
THE
WORKS
OF
THOMAS CRANMER,
ARCHBISHOP OF CANTERBURY,
MARTYR, 1556.
EDITED FOR
REV. JOHN EDMUND COX, M.A., F.S.A.,
OF ALL SOULS* COLLEGE, OXFORD, CURATE AND LECTURER OF STEPNEY
VOLUME THE FIRST.
Camlmfcge:
PRINTED AT
THE UNIVERSITY PRESS.
M.DCCC.XLIV.
SECT. MAR 2 1
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