Historical collections, out of several grave Protestant historians concerning the changes of religion, and the strange confusions following in the reigns of King Henry the Eighth, Edward the Sixth, Queen Mary and Elizabeth : with an addition of several remarkable passages taken out of Sir Will. Dugdale's Antiquities of Warwickshire, relating to the abbies and their institution.

Historical collections, out of several grave Protestant historians concerning the changes of religion, and the strange confusions following in the reigns of King Henry the Eighth, Edward the Sixth, Queen Mary and Elizabeth : with an addition of several remarkable passages taken out of Sir Will. Dugdale's Antiquities of Warwickshire, relating to the abbies and their institution.

Table of contents

Title page

THE PREFACE.

A Preamble to the following Collections, concerning the great Kindness, and good Correspondence between King Henry the Eighth, and some Popes.

§

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

A Further PROSECUTION Of these HISTORICAL COLLECTIONS Concerning a Second Change of Religion, Made for POLITICK ENDS, And of the Occurrences concerning it; In the Reign of King EDWARD the Sixth.

A Preamble.

CHAP. I. Anno Regni Edwardi Sexti. 1.

Another Policy.

A Third Policy.

CHAP. II.

Another Act of Parliament.

Of Chantries.

A Sermon Preached.

An Act of Parliament, for the Election of Bishops.

CHAP. III. Anno Regni Edwardi Sexti. 2.

CHAP. IV.

CHAP. V.

CHAP. VI. Anno Regni Edwardi Sexti. 3.

CHAP. VII. Anno Regni Edwardi Sixti. 4.

Altars taken down.

Reasons given for the taking down of Altars.

CHAP. VIII. Anno Regni Edwardi Sexti. 5.

CHAP. IX.

CHAP. X. Anno Regni Edwardi Sexti. 6.

CHAP. XI. Anno Regni Edwardi Sexti. 7.

CHAP. XII.

An Appendix.

A CONTINUATION Of these HISTORICAL COLLECTIONS Concerning the Restauration of Catholick Religion; And the Occurrences concerning it, In the Reign of Queen MARY.

A Preamble.

CHAP. I. Anno Reg. Mar. 1.

CHAP. II.

CHAP. III. Anno Reg. Mar. 2.

CHAP. IV. Anno Reg. Mar. 3.

CHAP. V. Anno Reg. Mar. 4.

CHAP. VI. Anno Reg. Mar 5. The Proclamation.

Works of Piety.

The Last Part Of these HISTORICAL COLLECTIONS Concerning A Fourth Change of Religion Made for POLITICK ENDS, And of the Occurrences concerning it; In the Reign of Queen Elizabeth.

A Preamble.

CHAP. I. Anno Reg. Eliz. I.

Her Coronation.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

A short Note concl•…g the Occurrences of this year.

CHAP. VI. Anno Reg. Eliz. 2.

CHAP. VII.

CHAP. VIII.

How the English were betrayed by the Hugonots.

CHAP. IX.

CHAP. X. Anno Reg. Eliz. 3.

A short Note concerning St. Paul's Church

The Emperors Zeal.

A Nuncio sent to the Queen.

CHAP. XI.

CHAP. XII. Anno Reg. Eliz. 6.

CHAP. XIII. Anno Reg. Eliz. 7.

CHAP. XIV. Dr. Heylyn's Conclusion of his History.

An Objection of the Presbyterians.

AN ADDITION Of some other Historical Collections Taken out of Dr. Heylyn's History of Presbytery. CHAP. XV.

CHAP. XVI.

CHAP. XVII.

CHAP. XVIII.

Their Friends at Court.

A Word concerning Cartwright.

CHAP. XIX.

CHAP. XX.

CHAP. XXI.

CHAP. XXII.

The Order of their Government, both at London, and in the Country.

CHAP. XXIII.

An Account of the Years, in which these Changes in Religion were made.

AN APPENDIX.

CHAP. I.

CHAP. II.

Annotations.

Annotations.

Annotations.

Annotations.

CHAP. III.

Annotations.

Annotations.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

A further COLLECTION Of Matters Relating to Monasteries, And their DISSOLUTION Under King Henry the Eighth.

Of the Abbey of Combe and its Dissolution, thus 'tis related by Sir William Dugdale, in his History of Warwickshire, pag. 157. col. 2.

In relation to Coventry Cross, and the stately Monastery there demolished he writes thus pag. 96. Col. 1.

Of the Charter-House at Coventry he has as follows, pag. 134. Col. 1.

The following account he gives of the Dissolurion of Wroxhall Monastery in Warwickshire, pag. 492. col. 2.

Of the Order of Benedictin Monks.

Of the Cistercian Order, pag. 145. col. 1.

The Black Friers, pag. 367. col. 2.

The White Friers, pag. 117. col. 1.

The Gray-Friers, p. 113. col. 1.

The Augustin Friers, pag. 781. col. 1.

Of the Carthusian or Charter-house Monks, pag. 131. col. 2.

§

[Page]

[Page] Historical COLLECTIONS, Out of several Grave Protestant Historians, Concerning the CHANGES OF RELIGION, AND The strange Confusions following: In the Reigns of KING HENRY the Eighth. EDWARD the Sixth. QUEEN MARY and ELIZABETH With an Addition of several Remarkable Passages taken out of Sir Will. Dugdale's Antiquities of Warwickshire, relating to the Abbies and their Institution.

Published with Allowance.

LONDON, Printed by Henry Hills, Printer to the Kings Most Excellent Majesty for His Houshold and Chappel. And for him and Mat [...] Tur [...]er at the Lamb, in High holbourn. 1686.

THE PREFACE.

[Page]

[Page]

HAving perused several of our Histories of England; and standing amazed to find in them, That the Alteration of Religion here hath been totally carried on by worldly Interest, I thought it would not be ungrateful to the Reader, to have those various Passages, concerning the Changes of Religion, collected together out of those Histories; for the informing him exactly, how those Changes have been made: And withal of the Beginning, and Progress of Presbytery in this Nation; and the Ground of Multiplying other Sects, which hath been the cause of all our late Confusions.

I have laboured to connect these Passages together, in as good an order, as I [Page] think, could be expected in matters, [...]ulled out of such large volumns.

Much more might have been Collected, concerning these matters, out of diverse other Histories: But I think, the chief matters are here sufficiently handled; which may satisfie the curiosity of any indifferent Reader.

To add more Authority to what shall be here taken out of Dr. Heylyns History of Reformation, (from whence the chiefest matters of these Collections are gathered) I will here Insert a Passage out of the Preface of it; by which it will appear, what diligence he hath used in composing this History. The words of the Preface are these.

[Page] IN this following History you will find more to satisfie your curiosity, and inform your judgment, then can be possibly drawn up in this general view. As for my performance in this work, In the first place I am to tell you, that towards the raising of this Fabrick I have not borrowed my materials, only out of vulgar Authors but searched into the Records of the Convocation; consulted all such Acts of Parliament, as concerned my purpose; advised with many Forein Writers, of great name and credit, exemplified some Records, and Charters of no common quality (many rare pieces in the Cottonian Library) and not a few Debates and Orders of the Council-Table: which I have laid together in as good a form, and beautified it, with a trimming as agreeable, as my hands could give it.

Thus Dr. Heylyn.

A Preamble to the following Collections, concerning the great Kindness, and good Correspondence between King Henry the Eighth, and some Popes.

[Page]

FIrst King Henry the Eighth, for writing a Book against Luther, received a Bull from the Pope, whereby he had the Title given him to be Defender of the Faith for him and his Successors for ever.

The Relation concerning which Book and the Reception of it by the Pope, is thus set down in the History of the Lord Herbert of Cherbury, pag. 104.

§

OUr King (being at leisure now from Wars, and delighting much in learning) thought he could not give better proof, either of his Zeal or Education, then to write against Luther. To this also he was exasperated, That Luther had oftentimes spoken contemptuously of the learned Thomas of A [...]uin, who yet was in so much requst with the King, that he was therefore called Thomistious.

[Page] Hereupon the King compiles a Book; wherein he strenuously opposed Luther, in the point of Indulgences, Number of Sacraments, the Papal Authority, and other particulars, to be seen in that his work, Entitled (de Septem Sacramentis, &c.) a principal Copy whereof, richly bound, being sent to Leo, I remember my self to have seen in the Vatican Library. The manner of the delivery whereof (as I find it in our Records) was thus.

Doctor John Clark, Dean of Windsor our Kings Embassador, appearing in full Consistory; the Pope (knowing the glorious Present he brought) first gave him his cheek to kiss, and then, (receiving the Book) promised to do so much, for the Approbation thereof, as ever was done for St. Augustine, or St. Hierome's Works: Assuring him withal, that the next Consistory, he would bestow a publick Title on our King: which having been heretofore privately debated among the Cardinals; those of Protector, Defensor Romanae Ecclesiae, or Sedis Apostolicae, or Rex Apostolicus, or Orthodoxus produced, they at last agreed on, Defensor Fidei: a Transcript of which Bull (out of an Original, sub plumbo, in our Records) I have here inserted.

Leo, Bishop, Servant of the Servants of God, to his most dear Son, Henry King of England, Defender of the Faith, All health and happiness. God having called Us (although infinitely unworthy of it) to the Government [Page] of the whole Church, We bend all Our thoughts, to promote the Catholick Faith; (without which none can be saved) and labour by all means, (as belongs to Our duty) to make use of, and promote all such helps, as have been wisely ordained, for the preserving; the integrity of Christian Faith, amongst all; but most especially amongst Princes, and to suppress the endeavours of those who labour to corrupt it by lies, and false Doctrines. And, as other Bishops of Rome, our Predecessors, have been accustomed to confer special favours upon Catholick Princes, according to the exigency of Times, and Affairs: Especially, upon such, as have not only remained unmovable in their Obedience to the Holy Roman Catholick Church; with an entire Faith, and servent Devotion, in the tempestuous times and raging perfidious fury of Schismaticks, and Hereticks; But likewise, as legitimate Children, and stout Champions of the same Church, have opposed themselves, both temporally and spiritually, against the mad fury of such Schismaticks and Hereticks, as have opposed it: So we also desire to extol your Majesty with condign, and immortal Praises, for your excellent, and immortal works and actions, in favour of Us, and this Holy See; (where, by Gods permission, we are established) and to grant you those things which may enable, and engage you to have a care, to [Page] preserve our Lords Flock, from Wolves, and to cut off, with the material Sword, rotten members that seek to infect the mystical Body of Christ; confirming in the solidity of Faith, the Hearts of such as waver, or are in danger of falling,

When, our beloved Son, John Clark, (your Majesties Orator, or Embassador) deliver'd unto Us, in Our Consistory, before Our Venerable Brethren, Cardinals of the Holy Roman Church, and many other Prelates of the Roman Court, a Book which your Majesty hath composed, (out of your great Charity and Zeal of Catholick Faith, enflamed with a fervour of Devotion towards Us, and this Holy See) as a Noble and proper Antidote, against the errors of divers Hereticks, (often condemned by this Holy See, and lately raised up again by Martin Luther) he then, likewise further declared unto Us, your Majesties desire, that this Book might be approved by Our Authority, and withal, in a copious Oration, manifested unto Us, that as your Majesty hath confuted the notorious Errors of the same Martin Luther, from true, and convincing Reasons, and unanswerable Authorities of the holy Scriptures, and Fathers, so that you will be ready (with all the Forces and Arms of your Kingdom) to punish and prosecute all such, as shall presume to follow, or defend any of the said Opinions.

Whereupon we have with all care and diligence [Page] perused the same Book; and finding it to contain admirable Doctrine, and full of the Spirit of God, do give God infinite thanks (from whom proceeds every good and perfect Gift) for having thus inspir'd your mind, and enabled you by his Grace, to compose this Work for the defence of his holy Faith against this raiser up of old condemned Errors, and to the inviting of other Kings and Christian Princes, to follow your example in protecting Orthodox Faith, and Evangelical Truth, now expos'd to great danger, and many oppositions.

We, upon this, likewise judging it just and reasonable to confer all Honour and Praises upon such as have employ'd their pious Labours, in the defence of the said Christian Faith; do not only extol and magnifie, approve and confirm by Our Authority, what your Majesty hath (with so much solid Learning and Eloquence) written against the same Martin Luther; but do likewise confer upon your Majesty, such a Title of Honour, that by it, all the Faithful may understand, both now, and for all future times, how grateful and acceptable, this your Majesties Gift hath been unto Us; especially offered at this time. We, (who are the true Successor of St Peter, whom Christ, ascending up to Heaven lest as his Vicar upon Earth, committing to him the care of his Flock:) We, (I say) sitting in this holy See, [Page] having with mature Deliberation, considered of this business with Our Brethren, do with their unanimous Counsel, and consent, grant unto your Majesty the Title of Defender of the Faith; which We do, by these presents, confirm unto you; commanding all the Faithful to give your Majesty this Title; and when they write unto you, after the word King to annex this other, of Defender of the Faith.

And assuredly, if the excellency and dignity of this Title, and your singular merits, be well weigh'd and considered, We could not have thought of any name more Noble nor better agreeable to your Majesty then this: which as often as you hear and read, you will have occasion to reflect upon your own Virtue and Merit, not becoming more proud thereby, but (according to your wonted Prudence) rather more humble, and more establish'd in the Faith of Christ, and respect towards this holy See, rejoycing in our Lord, the Giver of all Good things, and leaving unto your Posterity this perpetual, and immortal monument of your Glory; shewing them the way, that if they desire to possess this Title, they labour to do works of this kind, and to imitate your Majesties example: who having deserv'd so much from Us, and this See, We give you Our Benediction, and also to your Wife and Children, and all that shall be born of them: In the name of him, from whom We have receiv'd [Page] this Power: Beseeching the Almighty (who said, By me Kings reign, and Princes command, and in whose Hands the Hearts of all Kings are) that he will confirm you in this holy Resolutiand encrease your Devotion, and make your Actions (for the preservation of Faith) so illustrious throughout the whole World: That no Man may have occasion to judge, that this Title is confer'd upon you in vain. And lastly, Our Prayer is, That your Majesty having happily pass'd the course of this present life, may be made partaker of Eternal Glory.

Dated at Rome at St. Peters, &c.

Thus far my Lord Herberts History.

I will now relate some other favours shew'd to him by Popes.

HE receiv'd from Pope Clement, a Rose of Gold for a Present. The reception of it is thus related by Sir Rich. Baker, page 391.

Doctor Thomas Hannibal, Master of the Rolls, was receiv'd into London by Earls, Bishops, and diverse Lords, and Gentlemen, as Embassador from Pope Clement: who brought with him a Rose of Gold, for a Present to the King: and on the day of the Nativity of our Lady, after a Solemn Mass, sung by the Cardinal of York, the said Present was delivered to [Page] the King: which was a Tree, forged of fine Gold, with Branches, Leaves, and Flowers, resembling Roses.

Thus far Sir Rich. Baker.

ANother Present was sent him by Pope Julius: whereof there is this Relation in the same History, page 376.

Pope Julius the second, sent to King Henry a Cap of Maintenance, and a Sword; and being angry with the King of France, tranferred, by Authority of the Lateran Council, the Title of Christianissimo from him upon King Henry: which with great solemnity was published the Sunday following, at the Cathedral Church of St. Paul.

Thus far Sir Rich. Baker.

§

CHAP. I.

[Page]

The First Ground of the change of Religion in England was the business of the Kings Divorce from Queen Catherine; which when it came to be publickly examined, the Queen made this following Speech.

THe Queen (according to the Form) being called upon, to come into the Court, made no Answer, but rose out of her Chair, and came to the King, kneeling down at his Feet: to whom she said, Thus related by Howes upon Stow, pag. 543.

The Queens Speech.

SIR,

IN what have I offended you? or what occasion of displeasure have I given you, intending thus to put me from you? I take God to be my Judge, I have been to you a true and humble Wife, ever conformable to your Will, and Pleasure; never contradicting, or gain-saying you in any thing: being always contented with all things, wherein you had [Page] any delight, or took any pleasure, without grudge, or countenance of discontent, or displeasure. I lov'd for your sake, all them whom you lov'd, whether I had cause, or no, whether they were my Friends or my Enemies. I have been your Wife these twenty years or more, and you had by me divers Children; and when you had me at first, I take God to be my Judg, that I was a Maid: and whether it be true, or no, I put it to your own Conscience. If there be any just cause that you can alledge against me, either of dishonesty, or matter lawful to put me from you, I am content to depart, to my shame and confusion: and if there be none, then I pray you to let me have Justice at your Hands. The King, your Father, was, in his time, of such an excellent Wit, that he was accounted amongst all men, for Wisdom, to be a second Salomon: and the King of Spain my Father Ferdinand, was accounted one of the wisest Princes, that had reign'd in Spain, for many years. It is not, therefore, to be doubted, but that they had gathered as wise Counsellors unto them, of every Realm, as to their Wisdoms they thought meet: and I conceive, that there were in those days, as wise and well-learned men, in both the Realms, as be now at this day: who thought the Marriage between you, and me, good and lawful. Therefore it is a wonder to me, what new inventions are now invented against me. And now to put me [Page] to stand to the Order, and Judgment of this Court, seems very unreasonable. For you may condemn me for want of being able to answer for my self; as having no Counse, but such as you assigned me; who cannot be indifferent on my part, since they are your own Subjects, and such as you have taken, and chosen out of your own Council; whereunto they are privy, and dare not disclose your Will, and Intent. Therefore I humbly pray you, to spare me, until I may know, what Counsel, my Friends in Spain will advise me to take: And if you will not, then your Pleasure be fulfilled.

And, with that, she rose up, and departed, never more appearing in any Court.

The King, perceiving that she was [Stow, p. 543.] gone, said;

I Will now in her Absence declare this unto you all, That She has been unto me as True and Obedient a Wife, as I would wish, or desire. She has all the virtuous qualities, that ought to be in a Woman of her Dignity, or in any other of Mean Condition. She is also, surely, a Noble Woman born: Her Condition will well declare it.

[Page]After this, the King sent the Two [Stow, p. 543.] Cardinals, Campeius, and Wolsey, to speak with her.

WHen the Queen was told, that the Cardinals were come to speak with Her, She rose up, and, with a Skein of white Thred about her neck, came into her Chamber of Presence. The Cardinals said, they were sent by the King to understand her mind, concerning the business between Him and Her. ‘My Lords, (saith the Queen) I cannot answer you so suddenly; for I was set, among my Maids, at work, little thinking of any such matter; wherein there needs a longer deliberation, and a better head, then mine, to make Answer. For I have need of Counsel in this case, which concerns me so near: and for any Counsel, or Friends, that I can find in England, they are not for my Profit. For it is not likely, that any English man will Counsel me, or be a Friend to me against the King's Pleasure, since they are his Subjects: And for my Counsel, in which I may trust, they are in Spain.’

The Cardinals returning to the King, gave him an account of what She said. Thus the case went forward, from Court to Court, till it came to Judgment.

The King's Counsel at the Bar called for [Page] Judgment: unto whom Cardinal Campeius said thus. ‘I will not give Judgment, till I have made relation to the Pope of all our proceedings; whose Counsel, and Command, I will observe. The matter is too high for us, to give an hasty Judgment, considering the Highness of the Persons, and doubtfulness of the Case; and also whose Commissioners we be; under whose Authority we sit. It were therefore reason, that we should make our Chief Head a Counsel in the same, before we proceed to a definitive sentence. I come not to please, for Favour, Need, or Dread, of any Person alive, be he King, or otherwise. I have no such respect to the Person, that I will offend my Conscience. I will not for the Favour, or Disfavour, of any High Estate, do that thing, which shall be against the Will of God. I am an old man, (both weak and sickly) that look daily for death. I will not wade any further in this matter, until I have the Opinion, and Assent of the Pope. Wherefore I will adjourn the Court for this time, according to the Order of the Court of Rome: from whence such Jurisdiction is deriv'd.’ Upon this the Court was dissolv'd, and no more done.

Then step'd forth the Duke of Suffolk from the King, and uttered with an haughty Countenance, these words, [Stow, p. 544.]

It was never merry in ENGLAND, since we had any Cardinals amongst us.Thus far Stow.

[Page] Upon this there was a Debate held in Council, Whether it were convenient for the King to Assume to himself the Supremacy in Ecclesiastical Affairs? In opposition to which there was this Speech made; related in my Lord Herbert's History, pag. 362.

§

SIR,

YOur Highness is come to a point, which needs a strong, and firm Resolution; it being, not only the most important in its self, that can be presented; but likewise of that consequence, that it will comprehend your Kingdom, and Posterity. It is, whether in this business of your Divorce, and Second Marriage, as well as in all other Ecclesiastical Affairs, in your Dominions, you would make use of your own, or the Popes Authority. For my own part, as an Englishman, and your Highnes's Subject, I must wish all Power in your Highness. But when I consider the Ancient practice of this Kingdom, I cannot but think any Innovation dangerous. For, if in every Temporal Estate, it be necessary to come to some Supream Authority, whence all inferior Magistracy should be derived; it seems much more necessary in Religion; both, as the Body thereof seems more susceptible of a Head, than any else; and, as that Head again, must direct so many others; We should therefore, above[Page]all things, labour to keep an unity in the parts thereof; as being the Sacred bond, which knits and holds together, not its own alone, but all other Government. But how much, Sir, should we recede from the Dignity thereof, if we (at once) retrenched this its chief and most eminent part? And, who ever liked that Body long, whose Head was taken away? Certainly, Sir, an Authority received for many Ages, ought not rashly to be rejected. For, is not the Pope, Communis Pater, in the Christian World, and Arbiter of their Differences? Does not he Support the Majesty of Religion, and vindicate it from neglect? Does not the holding his Authority from God, keep Men in awe, not of Temporal alone, but Eternal punishments; and therein extend his Power beyond death it self? And will it be secure, to lay aside those potent means of reducing People to their Duty, and trust only to the Sword of Justice, and Secular Arms? Besides, who shall mitigate the rigor of Laws in those Cases, which may admit exception, if the Pope be taken away? Who shall presume to give Orders, or Administer the Sacraments of the Church? Who shall be Depository of the Oaths and Leagues of Princes? Or, Fulminate against the perjur'd Infractors of them? For my part (as Affairs now stand) I find not, how, either a general Peace amongst Princes, or any equal moderation in Humane Affairs,[Page]can be well conserved without him. For, as his Court is a kind of Chancery, to all other Courts of Justice in the Christian World; so if you take it away, you subvert that Equity, and Conscience, which should be the Rule, and Interpreter of all Laws and Constitutions whatsoever. I will conclude, that, I wish your Highness (as my King and Sovereign), all true Greatness and Happiness; but think it not fit (in this Case) that your Subjects should either examine by what right Ecclesiastical Government is Innovated; or enquire how far they are bound thereby; since, beside that it might cause Division, and hazzard the Overthrow, both of the one and the other Authority; it would give that Offence and Scandal abroad, that Forein Princes would both reprove and disallow all our Proceedings in this kind, and upon occasion, be disposed easily to joyn against us.

Thus my Lord Herbert relates this excellent Speech.

But notwithstanding this Speech, or whatsoever could be said against it, the Popes Supremacy was excluded, and the King Married Anne Boleign: which is thus set down by Stow, continued by Hows, Pag. 554.

KIng Henry upon occasion of these delays made by the Pope, in his Controversie [Page] of Divorce, and through Displeasure of such Reports as he heard had been made of him to the Court of Rome; and Thirdly, moved by some Counsellors to follow the example of the Germans, caused a Proclamation to be made in the Two and twentieth year of his Reign, forbidding all his Subjects to purchase any manner of thing from the Court of Rome: And obtaining a Divorce from Queen Catherine, his Wife, by an Act of Parliament, he privately Married Anne Boleign: And upon that, by another Act of Parliament, the Pope with all his Authority, was clean banished his Realm, and Order taken that he should no more be called Pope, but Bishop of Rome; and the King to be taken and reputed as Supream Head of the Church of England, having full Authority to Reform all Errors, Heresies, and Abuses in the same. It was further Enacted by another Act of Parliament, That no Person should Appeal for any Cause out of this Realm to the Court of Rome; but from the Commissary, to the Bishop; from the Bishop, to the Archbishop; from the Archbishop to the King; and all Causes of the King to be tryed in the Upper-House of Parliament. Moreover, the First-Fruits and Tenths of all Ecclesiastical Dignities and Promotions were granted to the King.

Thus far Stow.

[Page] This Deserting of the Pope is thus related by Dr. Heylyn, in the Preface of his History of Reformation.

KIng Henry the Eighth being Nothing but Passion and Interest carried on this business. violently hurried with the Transport of some private Affections; And finding, that the Pope appeared the greatest Obstacle to his desires, he extinguished his Authority in the Realm of England.

This opened the first way to the Reformation; and gave encouragement to those who inclined unto it: To which the King afforded no small countenance out of Politick Ends. But for his own part, he adhered to his Old Religion; severely Persecuting those that Dissented from it. And died (though Excommunicated) in that Faith and Doctrine which he had sucked in (as it were) with his Mothers milk: And of which he shewed himself so stout a Champion against Luther.

Thus Dr. Heylyn concerning the beginning of this prodigious Change of Religion.

The first Opposition against this sudden Change, was a Sermon of one Friar Peto, in opposition to the King's second Marriage.

[Page]Thus related by Howes upon Stow, Pag. 562.

THe First, that openly resisted, or reprehended the King, touching his Marriage with Anne Boleign, was one Friar Peto, a simple Man, yet very Devout, of the Ord [...] of the Observants. This Man, Preaching at Greenwich, upon the Two and twentieth Chapter of the third Book of the Kings, to wit, the last part of the story of Achab, saying, Even where the Dogs licked the Blood of Nabaoth, even there shall Dogs lick thy Blood also, O King. And therewithal spake of the Lying Prophets, which abused the King &c. I am (saith he) that Micheas whom you will hate, because I must tell you truly that this Marriage is unlawful: And I know that I shall eat the Bread of Affliction, and drink the Water of Sorrow; yet because our Lord hath put it into my mouth, I must speak it.

And when he had strongly enveighed against the King's second Marriage, to diswade him from it: he also said, There are many other Preachers, yea too many, which Preach, and Perswade you otherwise; feeding your folly and frail Affections, upon hope of their own worldly Promotion; and by that means betray your Soul, your Honour, and Posterity, to obtain Fat Benefices, to become Rich Abbots, and get [Page] Episcopal Jurisdiction, and other Ecclesiastical Dignities. These (I say) are the Four hundred Prophets, who, in the spirit of Lying, seek to deceive you. But take good heed lest you being seduced, find Achab's punishment; which was to have his Blood licked up by Dogs; saying, that it was one of the greatest miseries in Princes, to be daily abused by Flatterers.

The King, being thus reproved, endured it patiently, and did no violence to Peto. But the next Sunday [Stow. p. 562.] Dr. Curwin Preached in the same place, who most sharply reprehended Peto, and his Preaching, calling him Dog, Slanderer, base beggarly Friar, Rebel, Traytor, saying, that no Subject should speak so audaciously to Princes: And having spoken much to that effect, and in Commendation of the King's Marriage, thereby to Establish his Seed in his Seat for ever, &c. He then supposing that he had utterly suppressed Peto, and his partakers, lifted up his voice, and said, I speak to thee, Peto, which makest thy self Micheas, that thou mayst speak evil of Kings: But now thou art not to be found, being fled for fear and shame, as being unable to answer my Arguments. And whilst he thus spake, there was one Elstow, a fellow Friar to Peto, standing in the Rood-loft, who said to Dr. Curwin;

Good Sir, you know, that Father Peto, as he was Commanded, is now gone to a Provincial [Page] Council, held at Canterbury; and not fled for fear of you; for to morrow he will return again. In the mean time I am here, as another Micheas, and will lay down my Life, to prove all those things true which he hath taught out of the holy Scripture, and to this Combate [...] challenge thee, before God, and all equal Judges; even unto thee, Curwin, I say, which art one of the Four hundred false Prophets, into whom the spirit of Lying is entred, and seekest, by Adultery, to establish a Succession; betraying the King unto endless Perdition, more for thine own vain Glory, and hope of Promotion, than for discharge of thy clogged Conscience, and the King's Salvation.

This Elstow waxed hot, and spake very earnestly, so as they could not make him cease his Speech, until the King himself bad him hold his peace: And gave Order, that He, and Peto should be Convented before the Council; which was done the next day. And when the Lords had rebuked them, then the Earl of Essex told them, that they had deserved to be put into a Sack, and cast into the Thames: Whereunto Elstow, smiling, said, Threaten these things to Rich, and Dainty Persons, who are clothed in Purple, fare Deliciously, and have their chiefest hope in this World. For we esteem them not, but are joyful, that for the discharge of our Duty, we are driven hence: And with thanks to God, we know the way to Heaven to be as ready by Water, as by Land; and therefore we care not, which way we go.

[Page] These Friars, and all the rest of their Order, were banish'd shortly after: And after that, none durst openly oppose themselves against the Kings affections.

Thus far Stow.

Now more perfectly to Establish this Change, It was Ordered, That there should be Sermons Preached at Paul's-Cross, against the Popes Supremacy. Thus related by Howes upon Stow, Pag. 571.

Every Sunday, at Paul's-Cross, Preached a Bishop, declaring the Pope, not to be Supream Head of the Church. Also, in other Places of this Realm, great Troubles were raised about Preaching; namely at Bristow, where Mr. Latimer preach'd; and there preach'd against him, one Mr. Hobberton, and Dr. Powel: So that there was great partakings on both sides; insomuch that divers Priests, and others, set up Bills against the Mayor, and against Mr. Latimer. But the Mayor permitting Laymen to Preach, caused divers Priests to be apprehended, and put in Newgate, with Bolts upon them: and divers others ran away, and lost their Livings, rather than come into the Mayor's handling.

Thus Howes.

The King, being thus Establish'd Head of the Church of England, makes one Thomas Cromwel his Vicar General; which is thus set down by Sir Rich. Baker, Pag. 408.

Thomas Cromwell, Son to a Black smith in Putney, being raised to High Dignities, was lastly made Vicar General, under the King in all [Page] Ecclefiastical Affairs: who sate divers times in the Convocation-House, amongst the Bishops, as Head over them.

Thus Sir Richard Baker.

And, thus far, of the first beginning of this prodigious Change of Religion.

CHAP. II.

Of the Dissolution of Abbeys, being the first Effect of this Change of Religion.

Stow, Pag. 572.

THE King sent the said Cromwel, and others, to visit the Abbeys and Nunneries in England; (the said Cromwel being ordained Principal Visitor), He put forth all Religious Persons, that would go, and all under the Age of Four and Twenty: And after closed up the residue, that would remain; so that they should not come out of their places.

All Religious Men, that departed the Abbot, or Prior, gave them for their Habit a Priests Gown, and Forty Shillings in Money.

The Nuns had such Apparel given them, as Secular Women wear, and had liberty to go whither they would.

They took out of the Monasteries, and Abbeys, their Reliques, and chiefest Jewels, (to the Kings use they said).

Thus Stow.

[Page] Here follows a more particular Account of the Dissolution of these Abbeys.

The first Religious House, that the King took into his hands, was the Hospital of St. James, near Charing-cross, with all the Means to the same belonging; compounding with the Sisters of the House, who were to have Pensions, during their lives: And built in place of the said Hospital, a Goodly Mansion, retaining still the Name of St. James.

Stow, p. 560.

In a Parliament were granted to the King, and his Heirs, All Religious Houses, in the Realm of England, of the value of Two hundred pounds, and under, with all Lands, and Goods, to them belonging.

The Number of these Houses, then suppressed, were about Three Hundred Seventy Six; and the value of their Lands then, Thirty two thousand pounds, and more by the Year. The Moveable Goods, (as they were then sold at Robin-Hood's peny-worths) amounted to more than Ten thousand pounds.

The Religious Persons, that were in the said Houses, were clearly put out; whereof some went to other Greater Houses; and some went abroad to the World. ‘It was (saith my Author) a pitiful thing, to hear the lamentation, that People in the Countrey made for them; for there was great Hospitality kept amongst them; and (as it was thought) more than Ten thousand Persons (Masters and Servants) lost their Living, [Page] by the putting down of these Houses. Thus Sto [...]v.’

Not long after, by the means of the said Cromwel, All the Orders of Friars and Nunns, with their Cloysters, and Houses, were suppressed, and put down. First, the Black-Friars in London; the next day the White-Friars, the Grey-Friars, and the Monks of Charter-House; and so all the others.

Thus Baker, page 415.

Here follows a particular Relation concerning the Shrine at Canterbury. Thus deliver'd by Sir Rich, Baker, pag. 411.

SAint Augustines Abbey at Canterbury was suppress'd, and the Shrine, and Goods, taken to the Kings Treasury; as also the Shrine of Thomas Becket, in the Priory of Christs-Church, was likewise taken to the Kings use.

This Shrine was built about a man's height, all of Stone; and then upwards, of Timber plain, within the which was a Chest of Iron, containing the Bones of Thomas Becket, Scull and all, with the wound on his Head, and the piece cut out of his Scull in the same wound.

These Bones, by the Command of the Lord Cromwel, were burnt. The Timber-work of This Shrine, on the out-side, was covered with Plates of Gold, Damasked with Gold-wyre: which Ground of Gold was again cover'd with Jewels of Gold, as Ten or Twelve Rings, [...]ramped [Page] with Gold-wyre, into the said Ground of Gold: many of these Rings having Stones in them.

There were likewise Images of Angels, Precious Stones, and Great Pearls,

The Spoyl of which Shrine, in Gold and Precious Stones, fill'd two great Chests; such as six, or seven strong men could do no more, than remove one of them at once, out of the Church.

The Monks of that Church were commanded, to change their Habits into the Apparel of Secular Priests.

Thus Baker.

The Knights of the Rhodes, and Knights of St. John of Jerusalem, in England and Ireland, were utterly Dissolv'd, and made void: The King, his Heirs and Successors, to have, and enjoy, all the Mansion-House, Church, and all other Buildings, and Gardens, to the same belonging, near to the City of London, call'd the House of St. John of Jerusalem, in England; and also the Hospital-Church, an House of Kilwarin in Ireland, with all Castles, Honours, Mannors, Measees, Lands, Tenements, Rents, Revenues, Services, Woods, Downs, Pastures, Parks, Warrens, &c. in England and Ireland, with all the Goods, Cattels, &c.

Thus Stow, pag. 579.

Besides these Religious Houses, there were likewise by Act of Parliament, given the King, All Colleges, Chanteries, Hospitals, Free Chappels, Fraternities, Brother-hoods, and Gilds.

The Number of Monasteries suppress'd, [Page] were 645: besides 90 Colleges, 110 Hospitals; and of Chanteries, and Free Chappels, 2374.

Thus Baker in the former page.

Now to give a more exact Account of the Grounds, and Progress of the Dissolution of these Monasteries; We will here insert a Discourse, taken out of Mr. Dugdales Antiquities of Warwick-shire, Pag. 801. where he treats of the Dissolution of a particular Monastery of Nunnes, called Poles-worth; and upon that occasion of the Dissolution of all other Monasteries in the Kingdom. The Discourse is thus delivered.

I Find it left Recorded, by the Commissioners, that were imploy'd to take Surrender of the Monasteries in this Shire, Anno 29. Hen. 8. viz. That after strict scrutiny, not only by the fame of the Countrey, but by Examination of several Persons, they found these Nunnes, Virtuous, and Religious Women, and of good Conversation: And that in the Town, where the Monastery was, there were Fourty Four Tenements, and but one Plough: the residue of the Inhabitants, being Artificers, who had their lively-hood by the Monastery. These implor'd the Mediation of Thomas Cromwel, that it might not be suppress'd. Nevertheless, it was not the strict, and regular Lives of these Devout Ladies, nor any thing that might be said in the behalf of the Monasteries, that could prevent their ruine, then approaching: So great [Page] an aim had the King, to make himself thereby glorious; and many others, no less hopes, to be enrich'd, in a considerable manner.

But, to the end, that such a change should not overwhelm those that might be Active therein; in regard the People, every where, had no small esteem of these Houses, for their Devout and Daily Exercises of Prayer, Alms-deeds, Hospitality, and the like; whereby, not only the Souls of their Deceased Ancestors had much benefit, (as then was taught), but Themselves, the Poor, as also Strangers, and Pilgrims constant advantage; there wanted not the most subtil Contrivances, to effect this stupendious Work, that, I think, any Age hath beheld.

In order therefore to it, that, which Cardinal Wolsey had done, for the Founding his Colleges, in Oxford and Ipswich, dissolving about Thirty Religious Houses, was made a President. Now that this business might be the better carried on, Mr. Thomas Cromwel, who had been an old Servant to the Cardinal, and not a little active in that, was the chief Person pitch'd upon to assist therein.

For, I look upon this business, as not originally design'd by the King, but by some Principal Ambitious Men of that Age; who projected to themselves all worldly Advantages imaginable, through that deluge of Wealth, which was like to flow amongst them, by this hideous storm.

[Page] First therefore, having insinuated to the King matter of Profit, and Honour: (Profit, by so vast an Enlargement of his Revenue; And Honour, in being able to maintain mighty Armies, to recover his Right in France; as also to strengthen Himself against the Pope, whose Supremacy he had abolish'd; and withal to make a firmer Alliance with such Princes, as had done the like). Further, to promote this Design, they procured Cranmers Advancement to the See of Canterbury, and more of the Protestant Clergie, (as my Author terms them) to other Bishopricks, and high Places; to the end, that the rest should not be able, in a full Council, to carry any thing against their design; sending out Preachers, to perswade the People, to stand fast to the King, without fear of the Pope's Curse.

Next, that it might be the more plausibly carried on, care was taken so to represent the Lives of the Monks, Nunns, Canons, &c. to the World, as that the less regret might be made at their ruine.

To which purpose, Thomas Cromwel, being Constituted General Visitor, employ'd sundry Persons, who acted their parts therein accordingly.

He likewise sent others, to whom he gave Instructions in Eighty Six Articles; by which they were to enquire into the Government, and Behaviour of the Religious, of both Sexes: Which Commissioners, the better to manage the [Page] design, gave encouragement to the Monks, not only to Accuse their Governors, but to Inform against each other; compelling them also to produce their Charters, and Evidences, of their Lands; as also their Plate and Money; and to give an Inventory thereof.

And hereunto they added certain Injunctions, from the King, containing most severe and strict Rules; by means whereof, many being found obnoxious to their Censure, were expelled; and others, discerning themselves not able to live free from Exception, or Advantage that might be taken against them, desired to leave their Habitations.

And having, by these Visitors, thus search'd into their Lives, (which by a Black-book, containing a world of Enormities, were represented, in no small measure scandalous) to the end, that the People might be the better satisfied with their proceedings; it was thought convenient to suggest, that the Lesser-Houses, for want of Good Government, were chiefly guilty of these Crimes; and so they did; as appears by the Preamble of the Act for their Dissolution, made in the 27▪ Hen. 8. which Parliament, consisting, for the most part, of such Members, as were pack'd for the purpose through private Interest, (as is evident by divers original Letters of that time) many of the Nobility, for the like respects also favouring the design, Assented to the suppression of All such Houses, as had been Certified [Page] [...] [Page] [...] [Page] of less value than Two hundred pounds by the year; giving them, with their Lands, and Revenues to the King; yet with this addition, That the Possessions belonging to such Houses, should be converted to better uses: But how well this was observ'd, we shall soon see: These specious pretences being made use of for no other purpose, than by opening this gap, to make way for the total Ruine of the Greater Houses; wherein notwithstanding, it is by the said Act acknoweldged, that Religion was well observ'd.

For, no sooner were the Monks turned out, and the Houses demolish'd, (that being first thought requisite, least some accidental Change might conduce to their restitution) but care was taken, to prefer such Persons to the Superiority in Government, upon any vacancy of these Great Houses, as might be Instrumental to their Surrender, by perswading with the Convent to that purpose.

The truth is, that there was no omission of any endeavour, that can well be imagin'd, to accomplish these Surrenders. For so subtlely did the Commissioners act their parts, that after earnest solicitation with all the Abbots, when they found them backwards, they tempted them with the promise of Good Pensions, during life.

Neither were the Courtiers unactive, in driving on this Work: as may appear by my Lord Chancellor Audley's employing a special Agent, to treat with the Abbot of Athelney, offering [Page] him a Hundred Marks a year, in case he would Surrender; and the personal endeavour that he us'd with the Abbot of Osiths in Essex, as by his Letter to the said Visitor, is evident: wherein is signified, that he had, with great solicitation, prevail'd with the said Abbot: But withal, insinuated his desire, that his place of Lord Chancellor being very chargeable, the King might be mov'd for an Addition of some more profitable Offices to him. Nay, I find, that this Great Man, hunting eagerly after the Abbey of Waldon in Essex (out of the Ruines whereof, afterwards, that Magnificent Fabrick called by the Name of Audley Inn, was built) as an argument, the sooner to obtain it, did, besides the extenuation of its worth, alledge, that he had in this World, sustained great Damages and Infamy, in his serving the King; which the Grant of this should recompence.

Some Arguments were used by the Abbots to hinder these Suppressions; but nothing would avail. For resolv'd they were, to effect what they had begun, by one means or other: insomuch, as they procured the Bishop of London, to come to the Nunns of Syon, with their Confessor, to solicite them thereto: who, after many perswasions, took it upon their Consciences, that they ought to submit to the King's pleasure therein, by God's Law. But what could not be effected by such Arguments, and fair Promises, was by terror and streight dealing, [Page] brought to pass. For under pretence of suffering Delapidations in the Buildings, or negligent administration of their Offices; as also for breaking the Kings Injunctions, they depriv'd some Abbots, and then put others, that were more plyant in their rooms.

From others they took their Convent-Seals; to the end they might not, by making Leases, or Sale of their Jewels, raise Money, either for supply of their present Wants; or payment of their Debts; and so be necessitated to Surrender.

Nay, to some, as in particular to the Canons of Leicester, the Commissioners threatned, That they would charge them with Adultery and Buggery, unless they would submit: And Dr. London told the Nunns of Godstow, That because he found them obstinate, he would dissolve the House by vertue of the King's Commission, in spite of their Teeth. And yet all was so manag'd, that the King was solicited to accept of them, not being willing to have it thought, that they were by Terror moved thereto; and special notice was taken of those, who did give out, that their Surrenders were by Compulsion.

Which courses (after so many, through under-hand corruption, had led the way) brought on others apace, as appears by their Dates, which I have observ'd from the very Instruments themselves; insomuch as the rest stood amaz'd, not knowing which way to turn them.

[Page] Some therefore thought fit to try, whether Money might save their Houses from this dismal fate, so near at hand. Others with great constancy refus'd to be thus accessory, in violating the Donations of their Pious Founders: But these tasted of no little severity. For, touching the Abbot of Fountains, in York-shire, I find, that being charg'd by the Commissioners for taking into his hands some Jewels belonging to the Monastery, (which they call'd Theft and Sacrilege), they pronounced him Perjur'd; and so deposing him, extorted a private Resignation.

And it appears, that the Monks of Charter-House, in the Suburbs of London, were committed to Newgate; where, with hard and barbarous usage, Five of them died, and Five more lay at the point of death; as the Commissioners signified: But withal alledg'd, That the Suppression of that House, being of so strict a Rule, would occasion great Scandal to their doings; for as much as it stood in the face of the World, infinite concourse, from all parts, coming to that Populous City; and therefore desired that it might be altered to some other use.

And lastly, that under the like pretence of robbing the Church, (wherewith the before specified Abbot of Fountains was charg'd) the Abbot of Glastenbury, with Two of his Monks, being condemn'd to death, was drawn from Wells upon a Hurdle, and then hang'd upon the Hill call'd the Tore, near Glastenbury; his Head set upon [Page] the Abbey-gate, and his Quarters dispos'd of to Wells, Bath, Ilchester, and Bridgewater.

Nor did the Abbots of Colchester, and Reading, speed much better; as they that shall consult our story of that time, may see. And for further terror to the rest, some Priors, and other Ecclesiastical Persons, who had spoken against the Kings Supremacy, (a thing then somewhat uncouth, being so newly set up) were condemn'd as Traytors, and Executed.

And now, that all this was effected, to the end it might not be thought, that these things were done by a high Hand, a Parliament was called ( [...]0 Hen. 8.) to confirm these Surrenders. Now there wanted not plausible insinuations to Both Houses, for drawing on their Consent with all smoothness thereto: The Nobility being promised large shares in the spoils, either by Free-gift from the King, easie-Purchases, or most advantageous Exchanges; and many of the Active Gentry, advancements to Honour, with encrease of their Estates: All which, we see, happened to them accordingly.

And the better to satisfie the vulgar, it was represented to them, that by this Deluge of Wealth, the Kingdom should be strengthened with an Army of Forty Thousand men [...] and that, for the future, they should never be charg'd with Subsidies, Fifteens, Loans, or Common Aides. By which means the Parliament Ratifying these Surrenders, the Work became compleated.

[Page] For the more firm Settling whereof, a sudden course was taken, to pull down, and destroy the Buildings, as had been done before, upon the Dissolution of the smaller Houses: Next, to disperse a great portion of the Lands, amongst the Nobility, and Gentry, which was accordingly done. The Visitor General having told the King, That the more had interest in them, the more they would be irrevocable.

And lest any Domestick stir should arise, by reason of this great, and strange Alteration, rumors were spread of great dangers from Forein Invasions; against which great Preparations were made every where; which seemed so to excuse this Suppression of the Abbyes, as that the People (willing to spare their own Purses) began to suffer it easily.

But, let us look upon the Success. Wherein I find, that the said Visitor General (the grand Actor of this Tragical business) having contracted upon himself an Odium from the Nobility, by reason of his low Birth, and being raised to so high Dignities, (as likewise from the Catholicks, for having thus Acted in the Dissolution of the Abbeys) was, (before the End of the said Parliament, wherein that was ratified, which he had, with so much Industry, brought to pass) deserted by the King; who, (not having any more use of him) gave way to his Enemies Accusations. Whereupon, being Arrested by the Duke of Norfolk, at the Council-Table, [Page] when he least dream't of it, he was Committed to the Tower, and Condemned by the same Parliament, for Heresie, and Treason, unheard, and little pitied, and had his Head cut off on Tower-Hill. Nor did many of the Reformers speed much better: For Fire and Fagot, happened to be their Portion.

And as for the fruit, the People reap'd, from all their hopes, built upon these specious Pretences, it was very little: For Subsidies from the Clergy, and Fifteens of all Laymens Goods, were soon after exacted. And in Edward the Sixth's time, the Commons were constrained to Supply the King's wants by a new Invention; to wit, Sheep, Cloaths, Goods, Debts, &c. for Three years: which Tax grew so heavy, that the year following they prayed the King for mitigation of it.

Nor is it a little observable, that whilst the Monasteries stood, there was no Act for Relief of the Poor: so amply did those Houses give succor to them. Whereas in the next Age, to wit, the 39 of Elizabeth, no less then Eleven Bills were brought into the House of Commons for that purpose.

Thus far out of Mr. Dugdale concerning this Prodigious, and Diabolical Action.

[Page] A word out of the same History (Page 109, and 119.) concerning Chantryes, Gilds, or Fraternities. I shall only mention one of each of them, to make it known what they were.

Prestons Chantery.

THis was Founded by John Preston, for two Priests to Sing Mass daily, for the good Estate of Him, the said John, during this mortal Life, and afterwards, for the health of his Soul; as also, for the Souls of his Parents, and Benefactors, and all the Faithful Deceased.

Thus Mr. Dugdale.

Of Gilds, or Fraternities.

The word Gild, Proceeds from the Saxon word Gelo, or Gilo, which signifies Money: because that such, as were, either for Charity, Religion, or Merchandize sake, associated, did cast their Money, Goods, yea, and sometimes Lands, together, for the publick support of their own common charge.

These had their Annual Feasts, [...]nd Neighbourly Meetings.

The First, and most Ancient of these Gilds, here in Coventry, was Founded in the Fourteenth year of Edward the Third. At which time the King granted Licence to the Coventry men, That they should have a Merchants Gild, and a Fraternity, of Brethren, and Sisters, of the same, in this Town, with a Master, or Warden, thereof, to be chosen out of the same [Page] Fraternity: And that they might make Chantries, bestow Alms, do other works of Piety, and Constituted Ordinances touching the same, with all Appurtenances thereto.

And in the Seventeenth year, Edward the Third gave leave to several, to enter into a Fraternity, and make a Gild, consisting of themselves, and such others as would joyn with them, to the Honor of St. John Baptist. As also to purchase certain Lands, Tenements, and Rents, for the Founding of a Chantry, of Six Priests, to Sing Mass every day, in the Church of the Holy Trinity, and St. Michael, in Coventry, for the Souls of the King's Progenitors; and for the good Estate of the King, Queen Isabel, his Mother, Queen Philippa his Wife, and their Children: As also of Walter Chesthunt, and William De-Belgrave, during their lives here on Earth, and for their Souls, after their departure hence; and for the good Estate of the said John, John, Tho. Rich. Pet. and William, and the rest of the said Gild, with their Benefactors: and likewise for the Soul of John Eltham, late Earl of Cornwal, and all of the Faithful Deceased.

Which Gild, being so Founded, within Two years after, the same King Edward gave Licence to Queen Isabel his Mother, to Give, and Assign thereunto a parcel of Land, to build thereupon a Chappel, to the Honor of our B [...]essed Saviour, and St. John Baptist, for Two Priests [Page] to Sing Mass daily, for the good Estate of the said King Edward, Queen Isabel his Mother, Queen Philippa his Wife, Edward Prince of Wales, and of the Brethren, and Benefactors, of the same Gild, whilst they lived in this World, and for their Souls after their Departure hence. As also for the Soul of John of Eltham, Earl of Cornwal, and the Souls of the said Brethren and Benefactors, with all the Faithful Deceased.

Thus Mr. Dugdale, p. 119.

There were great store of these, and such like Pious Foundations, throughout all England, as appears by the same History: All destroyed by King Henry the Eighth, and his Son.

This Change being made, something must necessarily be established, in order to Religion.

CHAP. III.

A Book of Religion Published.

THE Clergy held a Convocation, in St. Paul's Church; where, after much disputing and debating of matters, they Published a Book of Religion, Entituled, Articles Devised by the King's Highness, &c.

In which Book is mentioned but Three Sacraments, Baptism, Eucharist, and Penance.

The Articles, contained in this Book, were Six: And by an Act of Parliament all were condemned [Page] for Hereticks, and to be Burnt, that should hold the contrary to them; Asserting,

1. That the Body of Christ was not really present in the Sacrament of the Eucharist, after Consecration.

2. That Priests entred into Holy Orders, might Marry.

3. That the Sacrament might not truly be Administred in one kind.

4. That Vows of Chastity, made upon mature deliberation, were not to be kept.

That Private Masses were not to be used.

That Auricular Confession was not necessary in the Church.

Thus Sir Rich. Baker. pag. 408.

Here followeth the Act it self, out of the Statute Book.

An Act of Parliament made in King Henry the Eighth's time, for abolishing diversity of Opinions in certain Articles concerning Religion.

THe King's Most Royal Majesty, most prudently considering, that by occasion of various Opinions, and Judgments, concerning some Articles in Religion, great discord, and variance hath arisen; as well, amongst the Clergy of this Realm, as amongst a great number of the vulgar People: And being in a full hope, and trust, that a full and perfect Resolution of the said Articles would make a perfect Concord, and Unity, generally amongst all His Loving, [Page] and Obedient Subjects, of His most Excellent Goodness, not only Commanded that the said Articles should Deliberately, and Advisedly, by His Archbishops, Bishops, and other Learned Men of His Clergy, be Debated, Argued, and Reasoned, and their Opinions therein to be Understood, Declared and Known: But also most Graciously vouchsafed, in his own Princely Person, to come unto his High Court of Parliament, and Council, and there, like a wise Prince of most high Prudence, and no less Learning, opened, and declared many Things of most high Learning, and great Knowledge, touching the said Articles, Matters, and Questions, for an Unity to be had in the same.

Whereupon, after a great, and long, deliberate and advised Disputation, and Consultation, had, and made concerning the said Articles, as well by the consent of the King's Highness, as by the Assent of the Lords Spiritual and Temporal, and other Leaned Men of His Clergy, in their Convocations, and by the Consent of the Commons in Parliament Assembled, it was, and is, finally resolved, accorded, and Agreed, in manner, and form following; that is to say,

1. First, That in the most Blessed Sacrament of the Altar, by the strength and efficacy of Christ's mighty Word, (it being spoken by the Priest) is present really, under the Forms of Bread and Wine, the natural Body and Blood [Page] of our Saviour Jesus Christ, conceived of the Virgin Mary, and that after the Consecration, there remains no substance of the Bread, or Wine, nor any other Substance, but the Substance of Christ, God and Man.

2. That the Communion in both kinds, is not necessary (to Salvation), by the Law of God, to all Persons: and that it is to be Believed, and not Doubted, but that in the Flesh, under the Form of Bread, is the very Blood; and with Blood, under the Form of Wine, is the very Flesh, as well apart, as if they were both together.

3. That Priests, after the Order of Priesthood received, may not Marry, by the Law of God.

4. That Vows of Chastity, Widowhood, &c. are to be kept.

5. That it is meet, and necessary, that Private Masses be continued, and admitted, in the King's English Church, and Congregation; as whereby good Christian People, orcering themselves accordingly, do receive both Godly, and Goodly Consolations, and Benefits▪ and it is agreeable also to God's Law.

6. That Auricular Confession is expedient, and necessary to be retained, and continued, used and frequented, in the Church of God.

For the which most Godly study, pain, and travel of His Majesty, and determination and resolution of the Premises, His humble and [Page] obedient Subjects, the Lords Spiritual and Temporal, and the Commons in this present Parliament Assembled, not only render, and give unto His Highness, their most high, and hearty Thanks, and think themselves most bound to Pray for the long continuance of his Graces most Royal Estate and Dignity: And being also desirous, that his most Godly enterprize may be well accomplished, and brought to a full end, and perfection; and so Established, that the same might be to the Honor of God, and after to the common Quiet, Unity, and Concord, to be had, in the whole Body of this Realm for ever, Do most humbly beseech His Royal Majesty; that the Resolution and Determination above written, of the said Articles, may be established, and perpetually perfected, by the Authority of this present Parliament.

It is therefore Ordained, and Enacted by the King, our Sovereign Lord; and by the Lords Spiritual and Temporal; and by the Commons, in this present Parliament Assembled; and by the Authority of the same; That if any Person or Persons, within this Realm of England, or in any other of the Kings Dominions, do by Word, Writing, Printing, Ciphering, or any otherwise, Publish, Preach, Teach, Say, Affirm, Declare, Dispute, Argue, or Hold, any Opinion.

1. That in the Blessed Sacrament of the Altar, under the Form of Bread and Wine, after the Consecration thereof, there is not present [Page] really, the natural Body and Blood of our Saviour Jesus Christ, conceived of the Virgin Mary: or that, after the said Consecration, there remains any Substance of Bread, or Wine; or any other Substance, but the Substance of Christ, God and Man; or likewise to Publish, Preach, Teach, Say, Affirm, Declare, Dispute, Argue, or Hold Opinion, that in the Flesh, under the Form of Bread, there is not the very Blood of Christ; or that with the Blood, under the Form of Wine, there is not the very Flesh of Christ, as well apart, as though they were both together; or by any the means abovesaid, or otherwise, do Preach, Teach, Declare or Affirm, the said Sacrament to be of other Substance, than is abovesaid; or do by any means Contemn, Deprave, or Despise the said Blessed Sacrament; that then such Person or Persons, so offending, shall be deemed, and adjudged Hereticks; and that every such offence shall be judged manifest Heresie; and that every such Offender, and Offenders, shall therefore have, and suffer, Judgment, Execution, Pain, and Pains of Death, by way of Burning without any Abjuration, Clergy, or Sanctuary; and their Estates to be Confiscated to the King, as in Cases of High Treason.

2. And moreover, if any do obstinately Affirm, Uphold, Maintain, or Defend, that the Communion of the Blessed Sacrament, in both kinds, that is to say, in Form of Bread, and also of Wine, is necessary for the health of Man's Soul; or that it ought, or should, be Given, and [Page] Administred to any Persons, in both kinds; or that it is necessary so to be taken, or received, by any Person, other than Priests being at Mass, and Consecrating the same.

3. Or that any Man, after having received the Order of Priesthood, may marry.

4. Or, that any Man, or Woman, who hath advisedly vowed, or professed Chastity, or Widowhood, may marry.

5. Or that Private Masses be not lawful, or not laudable, or should not be celebrated, had, nor used in the Realm; nor be not agreeable to the Laws of God.

6. Or that Auricular Confession is not expedient, and necessary to be retained, and continued, used, and frequented in the Church of God. Such Persons are to suffer pains of death, as in cases of Felony, without any benefit of Clergie, or Priviledge of Church, or Sanctuary; and shall forfeit all their Lands and Goods, as in cases of Felony.

Thus far out of the same Book.

CHAP. IV.

Of another Effect of this Change, which was a horrid Effusion of Blood.

QUeen Anne Boleign, who had been the first occasion of this Change of Religion, was beheaded. Whereof there is this Relation. Baker, pag. 407.

[Page] It was now the Twenty eighth year of King Henries Reign: When there were solemn Justs at Greenwich; from whence the King suddenly departed, and came to Westminster: Whose sudden departure struck amazement into many; but to the Queen especially: And not without cause. For the next day the Lord Rochford, her Brother, and Henry Norris, were brought to the Tower, Prisoners: Whither also the same day, was brought Queen Anne, her self: Who at the Tower-gate fell on her knees, beseeching God to help her, as she was innocent of that, whereof she was accused.

Soon after this, she was arraigned in the Tower, and found guilty, and had Judgment pronounced. Immediately the Lord Rochford, her Brother, was likewise Arraigned: Who, together with Henry Norris, Mark Smeton, William Brierton, and Francis Weston, all of the King's Privy-Chamber, about matters touching the Queen, were beheaded on Tower-hill.

Within Two days, Queen Anne, her self, on a Scaffold, upon the Green within the Tower, was also beheaded.

At her death she spake these words: God save my Master, and Sovereign, the King; the most Goodliest, Noblest, and Gentlest Prince, that is; and grant him, that he may long Reign over you: (which words she spake with a smiling countenance:) which done, she kneeled down, and the Hangman of Calais smote off her head at one stroke.

[Page] For her Religion, she was an earnest Professor, and one of the first Counternancers of the Gospel. The Crimes, for which she died, were Adultery, and Incest. She had many Enemies, as being a Protestant; and perhaps, in that respect, the King himself not greatly her Friend. For, though he had excluded the Pope, yet he continued a Papist still.

Her Death cast upon King Henry a dishonorable Imputation: Insomuch, that whereas the Protestant Princes of Germany, had resolved to chuse him for Head of their League; after they heard of this Queens Death, they utterly refused him.

Thus far Sir Rich. Baker.

The next day after her Death, the King Married the Lady Jane Seymour.

Stow, Page 573.

In the next place, Thomas Cromwel, who had been the grand Promoter of this business, was likewise beheaded. Whereof thus writes Howes upon Stow, page 508.

THomas Cromwel, Earl of Essex, being in the Council-Chamber, was suddenly apprehended, and committed to the Tower of London; and soon after attainted of Heresie and High Treason.

When he was brought to the Scaffold on Tower-hill, to be executed, he spake these words,

‘I pray you that be here, to bear me witness that I die in the Catholick Faith, not doubting [Page] in any Article of my Faith, or in any Sacrament of the Church. Many have slandered me, and reported, that I have been an A better of such, as have maintained evil Opinions; which is untrue. But I confess, that like as God, by his holy Spirit, does instruct us in the Truth; so the Devil is ready to seduce us: And I have been seduced. But bear me witness, That I die in the Catholick Faith of the holy Church: And I desire you to pray for me, that so long as life remains in this Flesh, I waver nothing in my Faith. Having said this, he was presently beheaded.’ Thus Howes.

This following Relation, (although it concerns not the shedding of Blood) yet is very remarkable, as manifesting, how the King's Marriage with the Lady Anne of Cleve, was in Parliament declared not lawful: Which is thus related by Howes, upon Stow, Page 578.

AFter the Death of the Lady Jane Seymour, the King's Third Wife; He Married the Lady Anne of Cleve, in the Two and thirtieth year of his Reign: From which time the King, not only continued his first Misliking of her; but his hatred encreased more and more against her; not only for want of beauty, (whereof at first he took exceptions) but also for sundry other qualities, whereof he secretly accused her: As also he said, that her body was unpleasant, [Page] making great doubt, that she was no Virgin, when she came into England; with divers other defects, which he said, he knew, by her outward appearance, to be in her. And being thus so sore perplexed, and desperate of redress, he grew wondrous apt, and willing to call in question any thing, that might tend to the dissolving of this Marriage.

Within Eight dayes the King told his Physicians, his further cause of grief, That she was loathsome to him in Bed, and that her Body was foul, and out of order.

The King being thus tormented in Body, and Mind, knew not how to ease himself, until he had procured a speedy Divorce: Which was thus effected.

Certain Lords came down into the Lower-House of Parliament, expresly declaring the causes, why this Marriage was not Lawful: And, in conclusion, the matter was by the Convocation clearly determined, that the King might lawfully marry, where he would; and so might she.

It appears clearly in the Record, what moved the King to this Marriage. For these are his words:

‘I declare, that when the first Communication was had with me, about this Marriage, I was glad to hearken to it; trusting to have some assured Friend by it: I much doubting, at that time, both the Emperor, France, and the Bishop of Rome.’ Thus Stow.

[Page]The King's Fifth Wife, Catherine Howard, put to death for Adultery: As appears by this Relation: Baker, page 514.

THe King was informed of the Queens dissolute life; first, before her Marriage, with one Francis Dereham; and since her Marriage, with one Thomas Culpepper, of the King's Bed-Chamber. Whereupon Sir Tho. Wrioths [...]ey was sent to the Queen, at Hampton-Court, to charge her with these Crimes, and discharging her Houshold, to cause her to be conveighed to Syon.

The Delinquents being examined, Dereham confessed, that before the King's Marriage with the Lady Catherine, there had been a pre-contract between him and her. But when once he understood of the King's good liking to her, he then waved it, and concealed it, for her preferment.

These Gentlemen were arraigned, and had Judgment to die, as in cases of Treason.

They were drawn from the Tower to Tyburn; Where Culpepper was beheaded, and Dereham hanged, and dismember'd.

The Lord William Howard, and the Lady Margaret his Wife, Catherine Tilney, and Alice Bestwold, Gentlewomen, Joan Bulmer, Anne Howard, Wife to Henry Noward, the Queens Brother, with divers others, were all condemned for Misprision of Treason, in concealing the [Page] Queens misdemeanour, and adjudged to forfeit all their Lands, and Goods, during life, and to remain in perpetual Prison.

The Lords and Commons in Parliament Petitioned the King, That he would not vex himself with the Queens Offences; and that both she, and the Lady Rochford, might be Attainted by Parliament: And that to avoid protracting of time, he would give his Royal Assent to it, under the Great Seal, without staying for the end of the Parliament. Also, that Dereham and Culpepper, having been Attainted before by the Common-Law, might be Attainted likewise by Parliament: All which was Assented unto by the King.

After this, the Queen, and the Lady Rochford, were beheaded, on the Green within the Tower. It is certainly said, that after her Condemnation, She protested to Dr. White, Bishop of Winchester, her last Confessor, That as for the Act, for which She was condemn'd, She took God, and his holy Angels to witness, upon her Souls Salvation, that She died guiltless.

Thus of the putting to death of his Wives.

Here follows an unheard of Cruelty, of Bloodshed for Religion, in these times of Confusion and Change of Religion.

ONe Lambert was accused for denying the real presence in the Sacrament; who Appeal'd to the King; and the King was content [Page] to hear him. Whereupon a Throne was set up in the Hall of the King's Palace at Westminster, for the King to sit. And when the Bishops had urged their Arguments, and could not prevail; then the King took him in hand, hoping, perhaps, to have the Honor of converting an Heretick, when the Bishops could not do it; and withal promised him pardon, if he would recant. But all would not do; for he remained obstinate, the King miss'd his Honor, and the Delinquent his Pardon: Being shortly after drawn to Smithfield, and burnt.

Baker, page 412.

Two more were for the same cause burnt.

Baker, in the same page.

Dr. John Fisher, Bishop of Rochester, and Sir, Thomas Moor, expresly denyed, at Lambeth, before the Archbishop of Canterbury, to take the Oath of Supremacy: and thereupon were both beheaded.

Bishop Fisher was much lamented, as being reputed a man both learned, and wise, and of good life.

Sir Thomas Moor was both learned, and very wise. His Devotion was such, that he used to wear a Shirt of Hair-cloth next his skin, for a perpetual Penance: And oftentimes in the Church he would put on a Surplice, and help the Priest at Mass: Which he did not forbear to do, when he was Lord Chancellor of England; as one time the Duke of Norfolk, coming to the Church, found him doing it.

Baker, page 406.

[Page] Sir William Peterson, Priest, late Commissary of Calais, and Sir William Richardson, Priest of St. Maries in Calais, were both there drawn, hang'd, and quarter'd, in the Market-place, for the Supremacy. Stow, page 579.

Dr. Wilson, and Dr. Samson Bishop of Chichester, were sent to the Tower, for relieving certain Prisoners, who had denyed to Subscribe to the King's Supremacy: And for the same offence Richard Farmer, Grocer of London, a rich and wealthy Citizen, was committed to the Marshalsea, and after arraigned, and attainted in a Praemunire, and lost all his Goods; his Wife and Children thrust out of doors.

Stow, page 580.

Robert Barns, Dr. of Divinity, Thomas Gerrard, Parson of Honey-lane, and William Jerom, Vicar of Stepney-Heath, Bachelors in Divinity: Also Edward Powel, Thomas Able, and Richard Fetherston, all Three Doctors, were drawn from the Tower of London, to West-Smithfield.

The Three First, were drawn to a Stake, and there burnt: The other three were drawn to a Gallows, and there hanged, headed, and quartered.

The Three First, as appears in their Attainders, were executed for divers Heresies: The last Three for Treason; to wit, for denying the King's Supremacy, and affirming, his Marriage with Queen Catherine, to be good.

Stow, page 581.

[Page]

Thomas Empson, sometimes a Monk of Westminster, who had been Prisoner in Newgate, more than Three years, was brought before the Justices in Newgate; and for that he would not ask the King Pardon, for denying his Supremacy, nor be Sworn thereto, his Monks-Cowl was plucked off his back; and his Body reprieved, till the King was informed of his Obstinacy.

Stow, page 591.

Three Men, and one Woman, were burned in Smithfield, for the Sacrament. Dr. Shaxton, sometimes Bishop of Salisbury, Preaching at the same fire, and there recanting, perswaded them to do the like: But they would not.

Stow, page 592.

Some Anabaptists, Three Men, and one Woman, all Dutch, bore Faggots to Pauls Cross: and a Man and a Woman, Dutch Anabaptists, were burnt in Smithfield,

Stow, page 576.

Dr. Forest, a Friar Observant, was apprehended; for that in Secret he had declared to many, that the King was not Supreme Head of the Church. Whereupon he was condemned; and afterwards, upon a pair of new Gallows, set up for that purpose in Smithfield, he was hanged by the Middle, and Arm-pits, quick; and under the Gallows was made a Fire, wherewith he was burnt and consumed.

Stow, page 577.

Hugh Faringdon, Abbot of Reading, and Two Priests, named Rugg and Owen, were hang'd, and quartered at Reading.

[Page] The same day was Richard Whiting, Abbot of Glastenbury, hang'd, and quartered on Tore-Hill, adjoyning to his Monastery.

John Thorn, and Roger James, Monks, the one Treasurer, the other under-Treasurer of Glastenbury-Church, were, at the same time, executed.

Also, shortly after, John Beck, Abbot of Colchester, was executed at Colchester: All, for denying the King's Supremacy.

Stow, pag. 577.

Six Persons, and one led between Two, were drawn to Tyburn; to wit, Laurence Cook, Prior of Doncaster, William Horn, a Lay-Brother of the Charter-House at London, Giles Horn Gentleman, Clement Philipp, Gentleman of Calais, Edmond Bolhelm Priest, Darcy Jennings, Robert Bird: And all there hang'd and quartered, as having been Attainted by Parliament, for denying of the King's Supremacy.

Stow, pag. 581.

Sir David Jenison, Knight of Rhodes, was drawn through Southwark, to St. Thomas of Watterings, and there executed for the Supremacy.

Stow, page 581.

German Gardiner, and Lark, Parson of Chelsey, were executed at Tyburn, for denying the King's Supremacy: As likewise, one Ashby.

Stow, page 585.

Three Anabaptists were burnt in the Highway, beyond Southwark, towards Newington.

Stow, page 579.

Thus far of these Cruelties.

CHAP. V.

[Page]

Of a Third Effect of this Change, to wit, a General Confusion in Religion.

THese horred Cruelties made the state of Religion in England in a strange Confusion; as appears by this Relation of Sir Rich. Baker, page 408.

And now was the state of Religion in England come to a strange pass, because always in Passing, and had no Consistence. For at first, the Authority of the Pope was excluded in some cases only; a while after in all: But yet his Doctrine was wholly receiv'd. Afterwards his Doctrine came to be impugn'd; but yet in some few points only; a while after, in many: That the Fable of Proteus might be no longer a Fable; when the Religion of England might be its true Moral.

The Confusion was so great in these times, that in Parliament one called the other Heretick, and Anabaptist; and he again called him Papist, and Hypocrite.

And this not only amongst the Temporality, but even the Clergy-men themselves preach'd, and enveigh'd, one against another. So that the Frame of Religion was extremely disjoynted: [Page] the Clergie that should set it in Frame, being out of frame themselves.

The Minds of the People extremely distracted; and the Nobility, that should cement them together, scarce holding themselves together.

Thus Baker.

The Truth of this Relation appears more fully confirm'd from this Speech of King Henry, made in Parliament. Thus related by Hows upon Stow, pag. 590.

A part of King Henry the Eighth's Speech, made in Parliament, in the Thirty seventh Year of his Reign.

WHat Love or Charity, is there amongst you, when one calls another Heretick and Anabaptist, and he calls him again Papist, Hypocrite, and Pharisee! I must needs judge the fault, and occasion of this Discord, to be partly by negligence of you, the Fathers and Preachers of the Spirituality. For I hear daily, that you of the Clergie Preach one against another, Teach one contrary to another, railing one against another.

Some are so stiff in their old Mumpsimus; others are so busie and furious in their new Sumpsimus, that all men almost be in Variety, and Discord; and few, or none, preach truly and sincerely the Word of God. Now, how can poor Souls live in concord, when you [Page] Preachers, sow amongst them in your Sermons, Debate and Discord? Of you they look for light, and you lead them into darkness.

Now, although I say, that Spiritual-men be in some fault, that Charity is not kept amongst you; yet you of the Temporality, be not clear and unspotted, from malice and envy. For you rail at Bishops, speak slanderously of Priests, and rebuke and taunt Preachers.

You must understand, that although you be permitted to read Holy Scriptures, and to have the Word of God in your Mother-tongue; yet this Licence is given you only to inform your Conscience, and to instruct your Children, and not to dispute, and make Scripture a railing and a taunting-stock against Priests and Preachers, as many light persons do. I am very sorry to hear how irreverently that most precious Jewel (the Word of God) is Disputed, Rimed, Sung, and Jangled in every Ale-house and Tavern; contrary to the true meaning and Doctrine of the same. And I am as much sorry, that the Readers of it, follow it (in doing) so faintly, and coldly. For of this I am sure, that Charity, and Virtue, was never less exercised; nor God, amongst Christians, was never less reverenc'd, honor'd, or serv'd▪ Thus Stow.

[Page]These Confusions, and others, are thus related by Dr. Heylyn, in his History of Reformation. Page 17.

THE People were generally divided into Factions and Schisms; The Treasures of the Crown were exhausted by prodigal Gifts, and the Money of the Realm so mix'd, that it could not pass for currant amongst Forein Nations, to the great dishonor of the Kingdom, and loss of the Merchant. For although an infinite Mass of Jewels, Treasure of Plate, and ready Money, and an incredible improvement of Revenue, had accrued to him; by such an universal Spoil and Dissolution of Religious Houses, yet was he little or nothing the richer for it: insomuch, that in the year 1543. (being within less than Seven years after the general Suppression of Religious Houses) he was forc'd to have recourse for Moneys to his Houses of Parliament: by which he was supply'd after an extraordinary manner; the Clergy, at the same time, giving him a Subsidy of six shillings in the Pound, to be paid out of their Spiritual Promotions; poor Stipendiary Priests, paying each of them six shillings, eight pence, to encrease the Sum: which also was so soon consumed, that the next year he press'd his Subjects to a Benevolence; and in the following year, he obtain'd the Grant of all Chantries, Hospitals, Colleges, [Page] and Free-Chappels, within the Realm; though he lived not to enjoy the benefit of it.

Most true it is, that it was somewhat of the latest, before he cast his Eye on the Lands of Bishopricks: though there were some, that thought the time long, till they fell upon them. Concerning which there goes a story, That after the Court-Harpies had devoured the greatest part of the Spoyl, which came by the Suppression of Abbeys, they began to seek some other way, to satiate that greedy Appetite, which the division of the former Booty had left unsatisfied. And for the satisfying whereof, they found not any thing so necessary, as the Bishops Lands.

This to Effect, Sir Thomas Seymour is employed as the fittest man, being in Favor with the King, and Brother to Queen Jane, his most beloved and best Wife; and having opportunity of access unto him, as being one of his Privy Chamber. And he not having any good affection to Archbishop Cranmer, desired, that the experiment should be try'd on him.

And therefore took his time to inform the King, that my Lord of Canterbury did nothing but fell his Woods, letting long Leases for great Fines, and making havock of the Royalties of his Arch Bishoprick, to raise thereby a Fortune to his Wife, and Children. Withal, he acquainted the King, That the Archbishop kept no Hospitality, in respect of such a large Revenue; and that in the Opinion of many wise men, it [Page] was more convenient for the Bishops to have a sufficient yearly stipend out of the Exchequer, than to be so encumbred with Temporal Royalties; being so great a hinderance to their Studies, and Pastoral Charge; and that the Lands, and Royalties, being taken to his Majesties use, would afford him (besides the said Annual Stipends) a great yearly Revenue.

The King, considering of it, could not think fit, that such a plausible Proposition, as taking to himself the Lands of Bishops, should be made in vain: only he was resolv'd to prey further off, and not to fall upon the spoyl too near the Court, for fear of having more partakers in the Booty, than might stand with his profit.

And to this end he deals with Holgate preferred not long before, from Landaff, to the See of York: from whom he takes, at one time, no fewer than Seventy Mannors, and Townships, of good old Rents; giving him, in exchange, to the like yearly value, certain Impropriations, Pensions, Tythes, and Portions of Tythes, (but all of an extended Rent) which had accrued to the Crown by the Fall of Abbeys: Which Lands, he laid, by Act of Parliament, to the Dutchy of Lancaster. For which see 37 Hen. 8. Chap. 16.

He dismembred also, by these Acts, certain Mannors from the See of London; and others, in like manner from the See of Canterbury; but not without some reasonable Compensation for them.

[Page] And although, by reason of his death, which followed within a short time after, there was no further Alienation made, in his time, of the Churches Patrimony; yet having open'd such a gap, and discovered this Secret, that the Sacred Patrimony might be Alienated with so little trouble, the Courtiers of King Edward's time, would not be kept from breaking violently into it, and making up their own Fortune, in the spoyl of Bishopricks. So impossible a thing it is, for the ill Examples of Great Princes, not to find followers in all Ages; especially, where Profit or Preferment, may be furthered by it.

Thus Heylyn.

CHAP. VI.

Of some other Passages concerning this King, and likewise of his death.

HAving now prosecuted this Relation thus far, and drawing to an end of it, we will here insert a Passage out of Dr. Heylyn's History of Reformation (Pag. 6.) concerning King Henry the Eighth's. Absolute Power of disposing of the Crown. The words are these.

Anno Regni 28.

In the Act of Succession, which past in the [Page] Parliament of this year, there is this Clause, to wit, ‘That for lack of Lawful Heirs of the Kings Body, it should and might be lawful for Him, to confer the Crown, on any such Person, or Persons, as should please his Highness, and according to such Estate, and after such Manner, Form, Fashion, Order, and Condition, as should be Expressed, Named, Declared, and Limited, in his Letters Patents, or by his Last Will: The Crown to be enjoyed by such Person, or Persons, so to be nominated and appointed, in as large and ample manner, as if such Person, or Persons, had been his Highness's Lawful Heirs to the Imperial Crown of this Realm.’

Thus Dr. Heylyn.

By this, and what hath been said in these Collections, it evidently appears, that all Inheritances, both Civil, and Ecclesiastical; as likewise the Lives of all men, in the Reign of this King, depended upon the Arbitrary Government of those times.

Now we must end this story, concerning matters of Religion in this Kings Reign, with a brief Relation of his Death, with a Summary Account of his Wives, and the years of his Reign.

The Relation of his Death is thus deliver'd by Dr. Heylyn, in his History of Reformation. Page 14.

THe King, having lived a voluptuous Life, and too much indulged to his Palate, was grown so corpulent, or rather so over-grown [Page] with an unweildy burthen of Flesh, that he was not able to go up Stairs, from one Room to another; but as he was hoised up by an Engine: which filling his Body with foul and foggy Humors, did both wast his Spirits, and encrease his Passions. In the midst of which Distempers, it was not his least care to provide for the Succession of the Crown to his own Posterity. At such time as he married Anne Bulleign, He procur'd his Daughter Mary to be declar'd Illegitimate, by Act of Parliament: The like he also did by his Daughter Elizabeth, when he had married Jane Seymour; settling the Crown upon his Issue by the said Queen Jane.

But having no other Issue by her, but Prince Edward; and none at all by his following Wives, he thought it a point of prudence to establish the Succession by more Stayes than one. For which cause he procured an Act of Parliament in the 35 year of his Reign, in which it is declared, That in default of Issue of the said Prince Edward, the Crown should be entail'd to the Kings Daughter, the Lady Mary, and the Heirs of her Body: And so likewise to the Lady Elizabeth, and the Heirs of her Body: And for lack of such Issue, to such, as the King by his Letters Patents, or his last Will in Writing, should limit.

Of which Act of Parliament, he, being now sick, and fearing his approaching end, made such use, in laying down the state of the Succession [Page] to the Crown, in this Last Will, that (contrary to all Justice) he totally Excluded the whole Scottish-Line (Descended from the Lady Margaret, his eldest Sister) from all hopes of having their turns in it.

His Infirmity, and the weakness it brought upon him, confining him to his Bed, he had a great desire to receive the Sacrament: and being perswaded to receive it in the easiest posture (sitting, or raised up in his Bed) he would by no means yield unto it; but caus'd himself to be taken up, and plac'd in his Chair; in which he heard the greatest part of the Mass, till the Consecration; and then receiv'd the Blessed Sacrament on his Knees, as at other times; saying withal, (as Saunders relates the Story) That if he did not only cast himself upon the Ground, but even under it also, he could not give unto the Sacrament, the Honor that was due unto it.

The instant of his Death approaching, none of his Servants (though thereunto desir'd by his Physicians) durst acquaint him with it: till at last Sir Anthony Denny undertook that ungrateful Office: which the King entertaining with less impatience than was looked for from him, gave order, that Archbishop Cranmer should be presently sent for. But he being then at Croyden, it was so long before he came, that he found him speechless. However, applying himself to the Kings present condition, and discoursing to Him on this Point, That Salvation [Page] was to be obtain'd only by Faith in Christ: He desired the King, (if he understood the effect of his words, and believ'd the same) that he would signifie so much by some Sign or other: which the King did, by wringing him gently by the Hand; and shortly after died.

There is a sharp, but shrewd Character of this King; to wit, That he never sparea Woman in his Lust, nor Man in his Anger. Sir Walter Rawleigh says of him, That if all the Patterns of a Merciless Prince had been lost in the World, they might have been found in this King.

Thus Dr. Heylyn.

I will here set down some Passages out of his last Will, related by Dr. Heylyn, pag. 23. By which it will appear, how constant he was till his death, in professing and maintaining these following Points of Catholick Doctrine; to wit, The Real Presence in the Sacrament: Invocation of Saints: and Prayer for the Dead. The words of the Will are these;

WE most humbly, and heartily recommend our Soul to God: who, in the Person of his Son redeemed us with his most precious Body and Blood. And for our better remembrance thereof, hath left here with us, in his Church Militant, the Consecration, and Administration of his most precious Body and Blood.

[Page] We also instantly desire, that the Blessed Virgin Mary, with all the Holy Company of Heaven, may continually pray for us, whilst we live in this World; and at our passing out of it; that we may the sooner attain everlasting life.

We likewise further Ordain, That there be a convenient Altar at Windsor, honorably prepared, with all things requisite, and necessary, for a daily Mass, there to be said perpetually, while the World should endure.

Moreover, He gave Order, That all Divine Offices accustomed for the Dead, should be daily Celebrated for him.

And, that at the removal of his Body to Windsor, a Thousand Marks should be distributed amongst the Poor, to pray for the Remission of his Sins, and the good of his Soul.

Thus Dr. Heylyn.

An Account of his Wives.

Of Six Wives this King had, Anne Boleign, his Second Wife, was beheaded for Incest with her own Brother.

The Third, Jane Seymour, being in Childbirth, and in danger of death, had her Belly ripp'd up to preserve the Child.

The Fourth, Anne of Cleve, was cast off within two or three Months.

The Fifth, Catherine Howard, was beheaded for Adultery.

[Page]Concerning his Sixth Wife, thus writes Sir Rich. Baker, Page 418.

The Sixth, Catherine Parre, being an earnest Protestant, was accused to the King, to have Heretical Books in her Closet: and this was so aggravated against her, that they prevail'd with the King to Sign a Warrant to Commit her to the Tower, with a purpose to have burnt her for Heresie. This Warrant was committed to Wriothsley, Lord Chancellor; and he, by chance letting it fall from him, it was taken up, and carried to the Queen; who having read it, went soon after to visit the King. Being come to the King, he presently fell into Talk with her, about some Points of Religion, demanding her Resolution therein.

But she knowing, that his nature was not to be cross'd, specially considering the case she was in, made him answer, That She was a Woman, accompanied with many Imperfections; but his Majesty was Wise, and Judicious, of whom she must learn, as of her Lord, and Head.

Not so, by St. Mary (said the King) for you are a Doctor, Kate, to instruct us, and not to be instructed by us, as often we have seen heretofore.

Indeed, Sir, (said She) if your Majesty have so conceiv'd, I have been mistaken. For if heretofore I have held talk with your Majesty, [Page]it hath been to learn some Point of your Majesty, whereof I stood in doubt: and sometimes, that with my Talk I might make you forget your present infirmity. And is it so, (says King) Then we are Friends.

But nevertheless, soon after, upon a day, appointed by the Kings Warrant for apprehending her, the King being dispos'd to walk into the Garden, took the Queen with him: when all on the sudden the Lord Chancellor, with Forty of the Guard, came into the Garden, with a purpose to apprehend her: whom, as soon as the King saw, he stept to the Chancellor, and calling him Knave and Fool, bid him get him out of his Presence.

The Queen, seeing the King so angry with him, began to intreat him; to whom the King said, You little know, what it is he came about. Of my Word, Sweet-heart, he hath been a very Knave to Thee.

Thus the Queen was preserv'd; who else had tasted of as bitter a cup, as any of his former Wives had done.

Thus Sir Rich. Baker.

Now we will give an Account of the Years, when these changes were made. Sir Rich. Baker, Page 425.

IN the Eighth year of this King's Reign, Luther began to Preach against the Authority of the Pope, and to bring in a Reformation of Religion: [Page] for repressing of whom the Council of Trent was called by Pope Paul the Third.

At the same time, with Luther, there arose also, in the same Country, other Reformers of Religion, as Zuinglius, Oecolampadius, Melancthon, &c. wh [...] differing from Luther in some Points, made the difference, which is, at this day, of Lutherans and Protestants; so call'd at first at Ausburgh, for making a Protestation, in defence of their Doctrine.

In his Two and twentieth year, a Proclamation was set forth, That no Person should purchase any thing from the Court of Rome: and this was the first beginning of his Deserting the Church of Rome.

In his Three and twentieth year, the Clergy submitting themselves to the King, for being found guilty of a Premunire, were the first that called him Supreme Head of the Church; yet with this restriction, So far as it was according unto Gods Word; and not otherwise.

In his Four and twentieth year, an Act of Parliament was made, That no Person should Appeal, for any Cause, out of this Realm, to the Court of Rome.

In his Twenty sixth year, an Act was made, which Authoriz'd the King to be Supreme Head of the Church of England, and the Authority of the Pope to be abolish'd; and then also was given to the King the First Fruits, and Tenths, of all Spiritual Livings: and this Year were many [Page] put to death: Papists for denying the Kings Supremacy: Protestants, for denying the Real Presence in the Sacrament: nor is it credible, what numbers suffered death, for these two Causes, in the last Ten Years of the Kings Reign: of whom, if we should make particular mention, it would reach a great way in the Book of Martyrs.

In his Eight and twentieth Year, the Lord Cromwel was made Vicar General, under the King, over the Spirituality: and at least Four Hundred Monasteries were suppress'd, and all their Lands and Goods, conferred upon the King, by an Act of Parliament.

In his One and thirtieth Year, was set forth by the Bishops, the Book of the Six Articles; and all the rest of the Monasteries were conferred upon him.

Lastly, In his Thirty fifth Year, all Colleges, Chantries, and Hospitals, were given to him.

Thus Sir Rich. Baker.

Here you have had a short view of the Beginning, and sad Effects, of this Prodigious Change of Religion, begun by King Henry the Eighth.

A Further PROSECUTION Of these HISTORICAL COLLECTIONS Concerning a Second Change of Religion, Made for POLITICK ENDS, And of the Occurrences concerning it; In the Reign of King EDWARD the Sixth.

[Page]

A Preamble.

THIS is a Summary Account of this King's Reign, (as to these matters of Religion) taken out of the Preface of Dr. Heylyn's History of Reformation.

Where, after a brief Narration of King Henry the Eighth's Deserting the Pope, he gives this following Account of his Son King Edward the Sixth: The Relation whereof begins thus.

Next comes his Son Edward the Sixth upon [Page] the Stage, whose Name was made use of to serve Turns withal, and his Authority abused to his own undoing.

In his First year, the Reformation was resolved on, but on different ends; endeavoured by some Bishops, and others of the Lower Clergy; and promoted with the like Zeal and Industry, but not with like Integrity, by some great Men about the [...]rt: Who, under Colour of removing corruptions out of the Church, had cast their eyes upon the Spoil of Shrines and Images, (though still preserved in the greatest part of the Lutheran Churches) and the improving their own Fortunes by the Chantry Lands: All which they most Sacrilegiously divided amongst themselves, without admitting the poor King to share with them; though nothing but the filling his Coffers, by the Spoil of the one, and the Encrease of his Revenue by the fall of the other, was openly pretended in the Conduct of it.

But to speak no more of this, the work chiefly intended, was vigorously carried on by the King and his Counsellors, as appears by the Doctrinals in the Book of Homilies, and by the Practical part of Christian Piety.

And here the business might have rested, if Calvin's Pragmatical Spirit had not interposed. He first began to quarrel at some passages in the Liturgy; and afterwards never left Soliciting the Lord Protector, and practising, by his [Page] Agents, on the Court, the Country, and the Universities, till he had laid the first Foundation of the Zuinglian Faction; who laboured nothing more than Innovation, both in Doctrine and Discipline: to which they were encouraged by nothing more, than some improvident Indulgence, granted unto John Alasco; who bringing with him a mixed multitude of Poles and Germans, obtained the Priviledge of a Church for himself, and his, distinct in Government, and Form of Worship, from the Church of England.

This much animated the Zuinglian Gospellers to practice, first upon the Church; who being Countenanced, if not Headed by the Earl of Warwick, (who then began to undermine the Lord Protector) first quarrelled the Episcopal Habit; and afterwards enveighed against Caps, and Surplices; against Gowns and Tippets: But fell at last upon the Altars, which were left standing by the Rules of the Liturgy.

The touching upon this string made excellent Musick, to most of the Grandees of the Court; who had, before, cast many an envious eye, on those costly Hangings, that massy Plate, and other Rich and Precious things, which adorned those Altars.

And what need all this wast, said Judas, when one poor Chalice only, and perhaps not that, might have served the turn. Beside, [Page] there was no small spoil to be made of Copes; in which the Priest Officiated at the Holy Sacrament: Some of them being made of Cloth of Tissue, Cloth of Gold and Silver, or Embroydred Velvet; the meanest being made of Silk, or Sattin, with some decent Trimming.

And might not these be handsomely converted unto private uses, to serve as Carpets to their Tables, Coverlets to their Beds, or Cushions for their Chairs, and Windows. Hereupon some rude People are encouraged, under-hand, to beat down some Altars; which makes way for an Order of the Council-Table, to take down the rest, and set up Tables in their places; followed by a Commission, to be executed in all parts of the Kingdom, for seizing on the Premises for the King's use.

But as the Grandees of the Court intended to defraud the King of so great a booty; and the Commissioners to put a cheat upon the Court-Lords, who employed them in it: So they were both prevented, in some places, by the Lords and Gentry of the Country; who thought the Altar-cloths, together with the Copes, and Plate of their several Churches, to be as necessary for themselves, as for any others.

This Change drew on the Alteration of the former Liturgy, but almost as unpleasing to the Zuinglian Faction, as the former was. In which conjuncture of Affairs, King Edward the Sixth, died.

[Page] From the begining of whose Reign, the Reformation began: All that was done, in order to it, under King Henry the Eighth, seemed but accidental only, and by the by, rather designed on Private Ends, than out of any settled purpose of a Reformation; and therefore intermitted, and resumed again, as those Ends had variance. But now the great Work was carried on with a constant hand; the Clergy cooperating with the King, and the Council, for the effecting of it.

But scarce had they brought it to this pass, when King Edward died; whose Death I cannot reckon for an infelicity to the Church of England. For, being ill principled in himsels, and easily enclined to embrace such Counsels, as were offered to him, it is not to be thought, but that the rest of the Bishopricks (before sufficiently impoverished) must have followed Durham, and the poor Church be left as destitute of Lands, and Ornaments, as when she came into the World, in her Natural Nakedness.

Nor was it like to happen otherwise, in the following Reign of Queen Jane, if it had lasted longer than a Nine-days wonder.

For Dudley, of Northumberland, who then ruled the rost, and had, before, dissolved, and in hope devoured, the wealthy Bishoprick of Durham, might easily have possessed himself of the greatest part of the Revenues of York, and Carlisle. By means whereof he would have made [Page] himself more absolute on the North-side of Trent, than the poor Titular Queen had been on the South-side of it: To carry on whose Interest, and maintain her Title, the poor remainder of the Churches Patrimony was, in all probability, to have been shared amongst those of the Party, to make them sure unto that side.

Thus far out of Dr. Heylyn's Preface, Summarily, concerning this Rapine and Sacriliege, which followed this Second Change of Religion.

Now in the History it self, (Page 33.) Dr. Heylyn begins orderly to treat of the Reign of this King, as to matters of Religion, as will appear by what shall be here said.

CHAP. I.
Anno Regni Edwardi Sexti. 1.

Of the many Policies used in the Introducing this Second Change of Religion.

THE Solemnities of the Coronation being passed, the Grandees of the Court began to entertain some thoughts of a Reformation. In which they found Archbishop Cranmer, and some other Bishops, to be as forward as themselves; but [Page] on different ends; endeavoured by the Bishops out of Zeal, but by the Courtiers, upon a hope of enriching themselves by the spoil of Bishopricks. To the Advancement of which Work, the Conjuncture seemed to be as proper, as they could desire. Fot first, the King being of such tender Age, and wholly governed by the W [...]ll of the Lord Protector, who had declared himself a Friend to the Lutheran party, in the time of King Henry, was easie to be moulded into any form: And as the Champions of the Papacy were removed out of all Office, so it was thought expedient, for the better carrying on of the Design, not only to release all such, as had been committed unto Prison, but also to recal all such, as had been forced to abandon the Kingdom, for not submitting to King Henries Six Articles. But the business was of greater moment, than to expect the coming back of these Men. Wherefore neither to lose time, nor to press too much at once upon the People, it was thought fit, to smooth the way to the intended Reformation, by setting out some Preparatory Injunctions: and this to be done by sending out Commissioners, into all parts of the Kingdom, armed with Instructions, to enquire into all Ecclesiastical Concernments: Which Commissioners were accompanied with Preachers, appointed to instruct the People.

And, that they might not cool, or fall off again from what they had been taught, they [Page] were to leave some Homilies with the Parish-Priest; (which the Archbishop had composed.)

Now, besides the Points, contained in the said Injunctions, the Preachers were to perswade them from Invocation of Saints, Praying for the Dead, Images, Use of Beads, Ashes, Processions, Mass, Dirges, &c. All which was done to this intent, That the People, being prepared by little and little, might with more ease, and less opposition, admit the total Alteration in the face of the Church, which was intended, in due time, to be introduced.

Thus Dr. Heylyn, concerning this Policy.

Another Policy.

But there was something more than the Authority of a Minor King, which drew on such a general Conformity to these Injunctions; and thereby smoothed the way to those Alterations, both in Doctrine, and Worship; which the Grandees of the Court, and Church, had began to fashion. The Lord Protector, and his Party, were more experienced in Affairs of State, than to be told, That all great Counsels, tending to Innovation in the Publick Government, (especially where Religion is concerned) are, either to be back'd by Arms, or otherwise prove destructive to the undertakers. For this cause, he resolves to put himself at the Head of an Army; as well for the security of his Person, and the preservation of his Party, as [Page] for the carrying on of the Design against all Opponents. And for the raising of an Army, there could not be found a fairer colour, nor a more popular pretence, than a Wat with Scotland; not to be made on any new Emergent Quarrel, (which might be apt to bread suspition in the heads of the People), but in pursuit of the great Project of the King Deceased, for uniting that Realm, by a Marriage, to the Crown of England. On this Pretence, Levies are made in all parts of the Kingdom. He entertained also certain Regiments of Walloons, and Germans; because they were conceived more likely to enforce Obedience, (if his Design should meet with any opposition) than the natural English.

Thus Dr. Heylyn, concerning this War with Scotland.

A Third Policy.

But, in the first place care was taken, that none of the Neighboring Princes should either hinder his Proceedings, or assist the Enemy. That which seemed to give most satisfaction to the Court of France, was the performance of a Solemn Obsequy, for King Francis the First: Whose Funerals were no sooner Solemnized in France, but Order was given for a Dirge to be sung in all the Churches of London, as also in the Cathedral Church of St. Paul: in the Quire whereof, (hung with Black) a sumptuous Hearse was set up, for the present [Page] Ceremony. And the next day Archbishop Cranmer, assisted with Eight other of the Bishops, all in their rich Miters, and other their Pontificals, did sing a Mass of Requiem; the Funeral Sermon being Preached by Dr. Ridley. This great Solemnity being thus honorably performed, the Commissioners for the Visitation were dispatched to their several Circuits, and the Army drawn to their Rendezvous.

Thus Dr. Heylyn, concerning what was done before the calling of a Parliament.

CHAP. II.

Of what was done in Parliament in order to the Establishing this Change of Religion.

Dr. Heylyn, Page, 47.

A Parliament began, upon the Fourth of November, in which the Cards were so well pack'd by Sir Ralph Sadler, that there was no need of any further Shuffling, till the end of the Game: This very Parliament, without any sensible Alteration of the Members of it, being continued until the Death of the King. And though this Parliament consisted of such Members, as disagreed amongst themselves in respect of Religion; yet they agreed well enough together, in one common [Page] Principle; which was, to serve the present time, and preserve themselves: which appears plainly, by the strange mixture of the Acts, and Results thereof; some tending to the present Benefit, and Enriching of particular Persons: And some again, being devised on purpose, to prepare a way for exposing the Revenues of the Church, unto spoil, and rapine.

There was an Act made in King Henry the Eighths time: Inhibiting the reading of the Old and New Testament, in the English Tongue. But this was here abrogated, together with all, and every Act, or Acts of Parliament, concerning Doctrine, and matters of Religion, and all and every Article, Branch, Sentence, and Matter, Pains, and Forfeitures, in the same contained. By which repeal, all Men seem to have been put into a liberty of reading Scripture, and being in a manner, their own Expositors; and of entertaining what Opinions in Religion best pleased their fancies; and promulgating such Opinions, as they entertained: So that the English enjoyed that liberty, which the Romans are affirmed, by Tacitus to have enjoyed, without control, in the times of Nerva; that is to say, A liberty of being of what Opinion they pleased, and of speaking freely their Opinions, wheresoever they listed.

There was also an Act passed, Entituled, An Act against such, as speak against the Sacrament [Page] of the Altar. And to say truth, it was but time, that some provision should be made, to suppress that Irreverence and Profaneness, with which the Blessed Sacrament, was, at that time, handled, by too many of those, who seemed most ignorantly Zealous of Reformation. For, they reproached it with such names, and so unbecoming the mouths of Christians, that they were never taken up by the Turks, and Infidels.

There was another Act passed, for the Receiving the Communion in both kinds; yet with these Provisoes notwithstanding, If necessity did not otherwise require; as in the Case of sudden Sickness, and other such like Extremities; in which it was not possible, that Wine could be provided for the use of that Sacrament; nor the sick Man depart in peace without it. And Secondly, That the permitting this Liberty to the People of England, should not be looked upon, as a condemning of any other Church or Churches, or their Practices, in which the contrary is observed.

Thus Dr. Heylyn concerning these acts of Parliament.

Another Act of Parliament.

The next great Business was the Retrieving of a Statute made in the Twenty seventh year of King Henry the Eighth: By which all Chantries, Colleges, Free-Chappels, and Hospitals were given to the King. But he died before he had taken many of them into his Possession. [Page] And the Grandees of the Court not being willing to lose so Rich a Booty, it was set on foot again, and carried in this present Parliament. In which were Granted to the King, all Chantries, Colleges, Free-Chappels, Hospitals, Fraternities, Brotherhoods and Gilds (not already seized on by his Father) with all their Lands, and Goods: which being sold at a low rate, enriched many and ennobled some: And therefore made them firm in maintaining the change.

Thus Dr. Heylyn concerning the ground of maintaining this Change of Religion.

Of Chantries.

Now as concerning the Nature of these Chantries here given to the King, something hath been said, out of Mr. Dugdale, in the Reign of Henry the Eighth. But it will not be amiss, in this place, to set down what Dr. Heylyn says concerning them. pag. 51. His words are these.

THese Chantries consisted of Salaries, to one, or more Priests, to say Mass daily, for the Souls of their deceased Founders, and their Friends: Which not subsisting of themselves, were generally Incorporated, and united to some Parochial, Collegiate, or Cathedral Church: no fewer, than Forty seven, being Founded in St. Paul's Free Chappels; which, though ordained for the same intent with others, [Page] yet were independent, of stronger Constitution, and richer Endowment: though therein they fell short of the Colleges; which exceed them, both in the beauty of their Buildings, the number of their Priests maintained by them, and the proportion of Revenue allotted to them.

Thus Dr. Heylyn concerning these Foundations made for Praying for the Dead.

A Sermon Preached.

Now concerning the Suppressing of these Chantries, it was Preached at Mercers-Chappel in London, by one Dr. Cromer (a Man, that wished well to the Reformation) That if Trentals, and Chantry-Masses could avail the Souls in Purgatory, then the Parliament did not well, in giving away Colleges, Chantries, &c. which served principally for that purpose. But if the Parliament did well, in dissolving, and bestowing them on the King (which he thought that no Man could deny) then was it a plane case, that such Chantries, and private Masses, did confer no Relief on the Souls in Purgatory. Which Dilemma, (though it were unanswerable) yet was the matter so handled by the Bishops, (seeing how much the Doctrine of the Church was concerned therein) that they brought him to a Recantation at St. Paul's-Cross, in the June next following; (this Sermon being Preached in Lent): where he confessed himself to have been seduced by naughty Books, contrary to [Page] the Doctrine then received in the Church. But the current of these times have run another way; and Cromer might now have Preached that safely, for which, before, he had been brought into so much trouble.

Thus far Dr. Heylyn as to these Chantries.

An Act of Parliament, for the Election of Bishops.

BUt that which made the greatest Alteration, and threatned most danger to the State Ecclesiastical, was, The Act, Entituled, An Act for the Election of Bishops, and what Seals and Stiles shall be used by Spiritual Persons, &c. In which it is Ordained, That Bishops should be made by the Kings Letters Patents, and not by the Election of the Dean and Chapters: and that all their Processes, and Writings should be made in the King's Name, only with the Bishops Teste added to, and Sealed with no other Seal, but the Kings, or such as should be Authorized, and appointed by him. In the composing of which Act there was more danger couched, than at first appeared. By the last branch thereof, it was plain, and evident, That the intent of the Contrivers, was by degrees to weaken the Authority of the Episcopal Order, by forcing them from their strong hold of Divine Institution, and making them no other, than the King's Ministers only; his Ecclesiastical Sheriffs, as a Man might say, to execute [Page] his Will, and disperse his Mandates. And of this Act such use was made, That the Bishops of those times were not in a capacity of Conferring Orders, but as they were thereunto impowered by special Licence. The tenor whereof (if Saunders be to be believed) was in these words: to wit,

The King, to such a Bishop, Greeting. Whereas All, and All manner of Jurisdiction, as well Ecclesiastical, as Civil, flows from the King, as from the Supreme of all the Body▪ &c. We therefore Give, and Grant to you Full Power and Licence, (to continue during our good Pleasure) of conferring Orders within your Diocess, and promoting fit Persons, unto Holy Orders, even to that of Priesthood.

Which being looked upon by Queen Mary, not only as a dangerous Diminution of the Episcopal Power, but as likewise an odious Innovation in the Church, She caused this Act to be Repealed in the First year of her Reign.

There was also, in the first branch, more contained, than did appear. For, though it seem'd to aim at nothing, but that the Bishops should depend wholly upon the King for their Preferment; yet the true drift of that Design was, to make Deans and Chapters useless, and thereby to prepare them for a Dissolution.

Thus Dr. Heylyn concerning this Act of Parliament.

[Page]

I will take leave here, (although it be not its proper place) to insert an Act of Parliament of the third year of this King's Reign, concerning the Form to be used in making of Bishops. The words of the Act are these: to wit,

THat such form and Manner of Making, and Consecrating of Archbishops, Bishops, Priests, and Deacons, as by Six Prelates, and Six other Learned Men, or by the most number of them (they being appointed, and assigned by the King) shall be devised for that purpose, and set forth under the Great Seal, shall be accounted, as lawfully exercised, and Used, and no other.

Thus Dr. Heylyn, page 82. concerning the Election of Bishops.

From this Alteration, which was made in Parliament, in reference to the making of Bishops, and the way of Exercising their Authority, we shall find, in the Progress of this story, That there was great Havock and Spoyl made of the Bishopricks themselves. Two Examples, and Testimonies whereof here immediately follow. Related thus by Dr. Heylyn, pag. 129.

THe See of Lincoln, being vacant, it was kept void from August till the next June: During which interval, the Patrimony of that great and wealthy Bishoprick (one of the richest [Page] in the Kingdom) was so dismembred in it self, so parcelled out for a prey to others, That when the new Bishop was to be restored to his Temporals, there was none of all his Mannors reserved for him, but his Mannor of Bugden, together with some Farms and Impropriations: The rest was to be raised out of the Profits of his Jurisdiction: Yet so, that nothing was to be abated in his Tenths and First Fruits; which were kept up according to their former value.

The second Example is this:

Doctor Barlow being made Bishop of Bath and Wells, gratified the Lord Protector with a Present of Eighteen or Nineteen Mannors, which anciently belonged unto it. And lying all, or most part of them, in the County of Sommerset, seemed very conveniently disposed of, for the better maintenance of the Title of Duke of Sommerset, which the Protector had taken to himself. Many such strange Donations we shall find in others: The more to be excused, because there was no other Means (as the times then were) to preserve the whole, but by advancing some part thereof, to preserve the rest.

Thus Dr. Heylyn, page 130. concerning these Bishopricks; And thus far concerning the proceedings of this Parliament.

CHAP. III.
Anno Regni Edwardi Sexti. 2.

[Page]

Of several other Alterations in Religion made in the beginning of this Year: Of which Dr. Heylyn gives this Account Page 54.

NO sooner was this year begun, but it was Ordered by the King, and his Privy Council, that no Candles should be born upon Candlemas-day, nor Ashes, or Palms, used any longer.

The Lords drove this business on so fast, That before this Order could be published in the remote parts of the Kingdom, they followed it with another, (as little pleasing to the main Body of the People) concerning the taking down of all Images; which in some places of the Realm, were either not taken down at all (as was required the year before, by the King's Injunctions), or had been Re-edified again, as soon, as the first heats of the Visitation had began to cool.

Bishop Gardiner, in a Letter of his, signified his great dislike of some proceedings had at Portsmouth, in taking down the Images of Christ, [Page] and his Saints: certifying withal, That he had not only seen these Images, standing in all the Churches of the Lutherans; but that Luther himself had purposly written a Book against some men, that had defaced them. And therefore it may be well thought, that Covetousness spurred on this business, more than Zeal: There being none of these Images so poor, and mean, the spoyl whereof would not afford some Gold, and Silver, (if not Jewels also) besides Censers, Candlesticks, and many other rich Utensils, appertaining to them. In which respect, the Commissioners hereto Authorized were entertained, in many places, with scorn, and railing; and the further they went from London, the worse they were handled: Insomuch, as that one of them, as he was pulling down an Image in Cornwal, was stabbed. And though the Principal Offender was hanged, (which quieted all matters for a time) yet the next year the storm broke out more violently than before; not only to the endangering of the peace of those Western Counties but in a manner of all the Kingdom.

Thus Dr. Heylyn concerning the Zeal of the People, about the taking down of Images.

Which great Commotions the Council could not but foresee, as the most probable Consequents of such Alterations: Especially, when they are sudden, and press'd too fast. There being nothing, of which People commonly are so tender, as they are of Religion; on which [Page] their happiness depends, not only for this world, but the world to come.

And therefore it concerned them, in point of Prudence, to let the People see, that there was no intention to abolish all their ancient Ceremonies. And in particular, it was held expedient, to give the generality of the Subjects some contentment, in a Proclamation for the strict keeping of Lent; and the Example of the Court in Pursuance of it.

For Dr. Glasier, Preaching at Paul's Cross, affirmed, That Lent was not Ordained of God to be Fasted; neither the eating of Flesh to be forborn: But, that the same was a Politick Ordinance of men, and therefore might be broken by men at their pleasures. Upon this, there was no scarcity of those, that cried down all the Observations of Days and Times; even to the Libelling against that ancient and Religious Fast, in most scandalous Rhymes: Complaint whereof being made by Bishop Gardiner, to the Lord Protector, a Proclamation was set out; by which all People were commanded to abstain from Flesh in the time of Lent; and the King's Lenten-dyet was set out, and served, as in former times.

Thus Dr. Heylyn concerning this Policy.

[Page]To Establish this more firmly, there was this following Act of Parliament made concerning it. Thus set down in the Statute Book.

FOrasmuch as divers of the King's Subjects, have of late, more than in times past, broken and contemned such Abstinencies, as have been used in this Realm, upon Fridays and Saturdays, Ember-days, Vigils, Lent, and other accustomed times, this Parliament, considering, that due and godly Abstinence is a means to Virtue, and to subdue mens Bodies to their Soul, and Spirit: And considering withal, that Fishers may thereby be more set a work; and that by eating of Fish, much Flesh shall be saved, and encreased; and also for divers other Considerations, and Commodities of the Realm, doth Enact and Ordain, That all manner of Statutes, Laws, Constitutions, and Usages, concerning any manner of Fasting, and Abstinence from any kind of meats, heretofore in this Realm made or used, shall lose their force and strength, and be void, and of no effect. And also, that no Person, or Persons, of what Estate, Degree, or Condition soever he, or they be, shall at any time, after the First day of May, willingly, and wittingly, eat any manner of Flesh, after what manner, or kind, or sort, it shall be ordered, dressed, or used, upon any Friday, or Saturday, or upon any of [Page] the Ember-days, or upon any day, in the time commonly called Lent; nor upon any such other day, as is, or shall be at any other time hereafter commonly excepted, and reputed as a Fish-day within this Realm of England; wherein it hath been commonly used to eat Fish, and not Flesh: Upon pain, that every Person, eating any manner of Flesh, upon any of the said Days or Times prohibited by this Act, shall forfeit, for the said first offence Ten shillings; and also suffer Imprisonment for the space of Ten days. And during the time of his, or her said Imprisonment, shall abstain from eating of any manner of Flesh.

Thus far the Act.

Little, or Nothing, hath been hitherto done in this King's Reign (as to Religion) but pulling down, and destroying. Wherefore it is now time to Establish something: Which is here done by that which immediately follows.

CHAP. IV.

[Page]

Of the Administring the Communion, and of the Composing a Book of Common-Prayer. Of which thus writes Dr. Heylyn. page 57.

SOme Bishops, and others, were Appointed by the King's Command, to Consult together about one Uniform Order of Administring the Holy Communion in the English Tongue: Who so ordered it, That the whole Mass should proceed (as formerly) in the Latin Tongue; even to the very end of the Canon, and the receiving of the Sacrament by the Priest himself: Which being ended, they were to begin with an Exhortation, in the English Tongue, directed to all those, that did intend to receive the Communion: Which Exhortation began with these words, Dearly Beloved in the Lord, ye coming to this Holy Communion, &c.

Thus Dr. Heylyn concerning this strange medly in the Divine Service.

But notwithstanding the setting forth of this Uniform Order of Administring the Holy Communion, yer there did arise a marvellous Schism, and variety of Factions, in Celebrating the Communion Service, and Administring of the Sacrament, [Page] and other Rites, and Ceremonies of the Church. For some allowed of the King's proceedings; others, dissemblingly, and patchingly, used some part of them; Many contemned them all. Moreover, it is observed in the Register-Book of the Parish of Petworth, that many, at this time, affirmed, that the most Blessed Sacrament of the Altar was of little worth: So that in many places, it was irreverently used, and cast out of the Church; and many other great Enormities committed: Which they seconded by oppugning the Established Ceremonies; as Holy-Water, Holy-Bread, and divers other Rites of the Seven Sacraments. And yet these were not all the mischiefs, which the time produced. For, in pursuance of this Schism, many of those, that had been licensed to Preach, appeared as active in Preaching against the King's proceedings, as many of the unlicensed Preachers had been found to be.

Thus Dr. Heylyn concerning these Confusions.

Upon this it was advised, that a Publick Liturgy should be drawn, and confirmed by Parliament; which was accordingly done. Now, here it is to be observed, that those who had the directing of this Business, were before hand resolved, that none but English Heads and Hands should be used therein; lest otherwise it might be thought, and perhaps objected, That they rather followed the Example of some other Churches, or were swayed by the Authority of [Page] those Forein Assistants, than by the Word of God. Certain it is, that upon the very first reports of a Reformation here intended Calvin had offered his Assistance to Archbishop Cranmer, as himself confessed. But the Archbishop knew the man, and refused the offer. And it appears in one of Bishop Latimer's Sermons, that there was a report, about this time, of Melancthon's coming: But it proved only a report. And though it was thought necessary, for the better seasoning of the Universities, in the Protestant Reformed Religion, that Bucer, and Peter Martyr should be invited to come over; yet the Archbishop's Letter of Invitation, sent to Bucer, was not written till the 12th of October; at which time, the Liturgy, then in hand (being the chief Key of the Work of Reformation) was in a very good forwardness; and must be compleatly finished, before he could so settle, and dispose his affairs in Germany, as to come for England. And though Peter Martyr, being either more at leisure, or more willing to accept of the Invitation, came many months before the other, yet neither do we find him here, till the end of November; when the Liturgy had been approved of. Nor was it likely, that they would make use of such a man, in Composing a Liturgy, wherein they were resolved to retain a great part of the ancient Ceremonies; who being made Canon of Christ's Church in Oxford, and frequently present at Divine Service in that [Page] Church, could never be prevailed with, to put on the Surplice.

Thus Dr. Heylyn, concerning the ground of setting out a Book of Common-Prayer.

CHAP. V.

Of the Suppression of Chantries, and other Foundations.

Whereof Dr. Heylyn gives this following Account, page 60.

WE must now attend the King's Commissioners, dispatched into every Shire, to take a Survey of all Colleges, Free Chappels, Chantries, and Brotherhoods; according to the return of Commissions, it would be no difficult matter, to put a just Estimate and Value on so great a Gift: Or to know, how to parcel out, proportion, and divide the Spoyl, betwixt all such, as had before, in hope, devoured it.

In the first place, (as lying nearest) came in the Free Chappel of St. Stephen, originally Founded in the Palace at Westminster, reckoned for the Chappel-Royal of the Court of England. The whole Foundation consisted of no fewer, than Thirty eight Persons; to wit, One [Page] Dean, Twelve Canons, Thirteen Vicars, Four Clerks, Six Choristers; besides a Verger, and one that had charge of the Chappel.

There was likewise a certain number appointed for the officiating of the daily Service: (Gentlemen of the Chappel they were commonly called.) As for the Chappel it self, together with a Cloyster of curious Workmanship, built by John Chambers, one of the Kings Physicians, and the last Master of the same, they are still standing as they were; the Chappel having been since fitted, and employ'd for a House of Commons, in all times of Parliament.

Thus Dr. Heylyn concerning this Chappel.

At the same time also fell the College of St. Martins, scituated in the City of London, not far from Aldersgate; first founded for a Dean, and Secular Canons, in the time of the Conqueror.

This College was surrendred into the Hands of King Edward the Sixth; who after, gave the same to the Church of Westminster; and they, to make the best of the Kings Donation, ordered, That the Body of the Church, with the Quire, and Isles, should be Leased out for Fifty years, excepting out of the said Grant, the Bells, Lead, Stone, Timber, Glass, and Iron, to be sold, and disposed of, for the sole use, and benefit, of the said Dean and Chapter.

Which foul Transaction being made, the Church was totally pulled down, a Tavern [Page] built on the East-part of it; the rest of the Scituation of the said Church, and College, together with the whole Precinct thereof, being built upon with several Tenements. But for this Sacriliege, the Church of Westminster was called immediately to a sober reckoning. For the Lord Protector, thinking it altogether unnecessary, that two Cathedrals should be Founded so near together; and conceiving, that the Church of Westminster, (as being of a late Foundation) might best be spared, had cast a longing Eye upon the goodly Patrimony, which remained unto it. And being then unfurnish'd of a House, or Palace, proportionable to his Greatness, he doubted not to find room enough, upon the Dissolution and Destruction of so large a Fabrick, to raise a Palace, equal to his vast Designs. Which coming to the Ears of Benson, the last Abbot, and first Dean of that Church, he could bethink himself of no other means to preserve the whole, than by parting, for the present, with more than half the Estate, which belonged unto it.

And thereupon a Lease is made of Seventy Mannors and good Farms, lying almost together, in the County of Glocester, for the term of Ninety nine Years; which they presented to the Lord Thomas Seymour, to serve as an Addition to his Mannor of Sudeley; humbly beseeching him to stand their good Lord and Patron, and to preserve them in a fair esteem with the Lord Protector.

[Page] Another Present of almost as many Mannors, and Farms, lying in the Counties of Glocester, Worcester, and Hereford, was made, for the like term, to Sir John Mason, a special Confident of the Dukes; not for his own, but for the use of his Great Master: which, after the Duke, all came to Sir John Bourn, Principal Secretary of State, in the time of Queen Mary.

And yet this would not serve the turn, till they had put into the Scale their Mannor of Islip, conferred upon the Church by King Edward the Confessor; to which no fewer, than Two hundred customary Tenants owed their Soyl and Service: and being one of the best Woody things in these parts of the Realm, was to be granted also, without impeachment of Wast; as it was accordingly.

By means whereof the Deanery was preserv'd for the latter times. How it succeeded with the Bishoprick, we shall see afterwards.

Thus Benson saved the Deanery; but he lost himself. For, calling to remembrance, that formerly he had been a means to Surrender the Abbey, and was now forc'd on the necessity of Dilapidating the Estate of the Deanery, he fell into a great disquiet of Mind, which brought him to his Death, within some Months after.

The reason of selecting these two Free-Chappels out of all the rest, was because there was more depending on the story of them, than of any others.

Thus Dr. Heylyn concerning the College of St. Martins.

[Page] Bad Examples, seldom end, where they first begin. For the Nobility, and inferior Gentry, possessed of Patronages, considering how much the Lords, and Great Men of the Court, had improv'd their Fortunes, by the Suppression of Chantries, and other Foundations, which had been granted to the King, conceiving themselves in a capacity, to do the like, by taking into their Hands the yearly profits of such Benefices, of which, by Law, they only were entrusted with the Presentations.

Of which Abuse complaint is made by Bishop Latimer; who says, That ‘the Gentry of that time invaded the Profits of the Church, leaving the Title only to the Incumbent; and that Chantry-Priests were put, by them, into several Cures, to save their Pensions. That many Benefices were let out in Fee-Farm, or given unto Servants, for keeping of Hounds, Hawks, and Horses, and for making of Gardens.’ And finally, ‘That the poor Clergie, being kept to some sorry Pittance, were forc'd to put themselves into Gentlemens Houses, and there to serve, as Clerks of the Kitchin, Surveyors, Receivers, &c. Bishop Latimer, in his Printed Sermons, Page 38. 71. 91. 114.’

All which Enormities, (though tending so apparently to the Dishonour of God, and Disgrace of Religion) were generally connived at by the Lords, and others, because they could not question those, who had so miserably invaded [Page] the Churches Patrimony, without condemning of themselves.

Thus Dr. Heylyn relates these Prodigious Sacrilieges.

CHAP. VI.
Anno Regni Edwardi Sexti. 3.

Of the Sacrileges committed in the Building of Sommerset-House, and of the starting up of New Sects, and other Occurrences of this Year.

Dr. Heylyn, Page 72.

THE Protector, intending to Erect a Magnificent Palace, was bought out of his Design of building it on the Deanery and Close of Westminster, and therefore cast his Eye upon a piece of Ground in the Strand, on which stood Three Episcopal Houses, and one Parish-Church: The Parish Church Dedicated to the Virgin Mary; the Houses belonging to the Bishops of Worcester, Lichfield, and Landaff: All these he takes into his hands; the Owners not daring to oppose, and therefore willingly consenting to it. Having clear'd the place, and finding, that more materials would be wanting, than the demolished Churches, and Houses could afford, he resolv'd to take down the Parish-Church of St. Margarets in [Page] Westminster, and to turn the Parishioners, for Celebrating all Divine Offices, into some part of the Nave, or main Body of the Abbey Church. But the Work-men had no sooner advanced their Scaffolds, when the Parishioners gathered together in great multitudes, with Bows and Arrows, Staves and Clubs, and other such Weapons; which so terrified the Work-men, that they ran away in great amazement, and never could be brought again upon that Employment.

Upon this he conceiv'd it would be a safer undertaking to fall upon St. Paul's, the Bishop then standing on his good behavior; and the Dean and Chapter of that Church (as of all the rest) being no better, in a manner, (by reason of the last Act of Parliament) than Tenants at Will of their great Landlords. And upon this, he employs Work-men, to take down the Cloyster of Paul's, on the North-side of the Church, and a piece of curious Work round about the Cloyster, with a Chappel, that stood in the midst of the Church-yard: also the Charnel-House, that stood upon the South-side of it (now a Carpenters-yard) with the Chappel, Timber, and Monuments therein; which were all beaten down, the Bones of the Dead carried into Finsburyfields, and the Stones converted to this Building, and the vacant places filled up afterwards with Dwelling-Houses. Moreover, the Church of St. John of Jerusalem, near Smith-field, was undermined, [Page] and blown up with Gunpowder, and the Stones applied to this Spacious Building.

Likewise Barking Chappel, near the Tower of London, and the College-Church of St. Martins le Grand, nigh the Shambles, and St. Ewens within Newgate; also the Parish-Church of St. Nicholas in the Shambles, were pulled quite down. Such was the Ground, and such the Materials of the Dukes new Palace, called Sommerset-House. Thus Dr. Heylyn concerning this Example given of pulling down of Churches.

According to this beginning all the year proceeds; in which there was nothing to be found, but Troubles, Commotions, and Disquiets, both in Church and State. For about this time, there started up a Sect of Men, that were nam'd Gospellers; who asserted the Blasphemous Doctrine of Calvin, of Gods being the Author of Sin. And, at the same time, the Anabaptists, who had kept themselves unto themselves, in the late King's time, began to look abroad, and disperse their Dotages.

For the prevention of which mischief, before it grew to a Head, some of the chief of them were Convented in the Church of St. Paul, before Archbishop Cranmer; who in Examining them, took up his Seat upon an Altar of our Lady.

These Men, being convicted of their Errors, some of them were dismissed only with an Admonition; others condemn'd to bear their Faggots at St. Pauls-Cross.

Thus Dr. Heylyn concerning these Sects.

[Page] Now the time draws on for the putting forth the new Liturgy; which differed little in the main (no not so much as in the Canon of the Mass) from the Latin Service. But notwithstanding the Publishing, and Commanding the use of this Book, yet many did Celebrate their Private Masses, in such secret places, that it was not easie to discover them. More confidently carried in the Church of St. Paul; in many Chappels whereof, by the Bishops Sufferance, the former Masses were kept up; that is to say, Our Ladies Mass, the Apostles Mass, &c. performed in Latin, but disguis'd with English names, of the Apostles Communion, and our Ladies Communion. But these were afterwards suppressed.

Thus Dr. Heylyn concerning the new Liturgy.

An Opposition against the new Form of Religion. Page 75.

UPon the Imposition of this Book, and a new Form of Religion obtruded, many Counties took up Arms to oppose it. But yet so, that they were presently ready to lay down, if the King would grant them some few Demands; whereof one was this, to wit,

That for as much as we constantly believe, that after the Priest hath spoken the words of Consecration, being at Mass, there is very really the Body and Blood of our Saviour Jesus Christ, God and Man; And that no Substance of[Page]Bread and Wine remains after, but the very self same Body, that was born of the Virgin Mary, and was given, upon the Cross, for our Redemption; therefore we desire to have Mass celebrated as it was in times past: Because we find, that many presume unworthily to receive the same; putting no difference between our Lords Body, and other kind of Meat: Some saying, That it is Bread, both before and after Consecration: And some again say, that it is profitable to no man, unless he receives it; with many other abused terms.

Secondly, we desire, that Curates may Administer Baptism at all times of necessity, as well upon Week-days, as Holy-days.

Thirdly, That Children may be Confirm'd by the Bishop.

Fourthly, That there may be Holy-Bread, and Holy-Water, in remembrance of Christ's precious Body and Blood.

Fifthly, That our Lord's Body be reserv'd in Churches.

Sixthly, That Priests may live unmarried.

Seventhly, That the Six Articles, set forth by King Henry the Eighth may be continued; at least till the King comes to full Age.

They further made this Remonstrance, viz. That the Free-born Commonalty was oppress'd by a small number of Gentry, who glutted themselves with Pleasures, whilst poor Commons, wasted with daily Labor, did, (like [Page] Pack-horses) live in extreme slavery. Secondly, That Holy Rites, establish'd by Antiquity, were abolished, and new ones Authoriz'd, with a new Form of Religion obtruded, to the subjecting of their Souls to those horrid pains, which no death could terminate. And therefore, Thirdly, they declar'd, That they thought it necessary, and convenient, to have new Counsellors plac'd about the King, during his Minority; with the removing of those, who Ruling as they list, confounded things Sacred and Profane, regarding nothing, but the enriching themselves with the Publick Treasure, that they might riot it amongst those Publick Calamities.

Thus Dr. Heylyn concerning this Commotion.

But these Men were soon suppressed, and the Changes went on. As appears by this following Relation of Dr Heylyn, pag. 79.

But then there started up another Faction, as dangerous to the Church, as opposite to the Publick Liturgy, and as destructive of the Rules of Reformation, then by Law establish'd as were those of Rome. The Archbishop, and the rest of the Prelates, having so far proceeded in abolishing the Religion, and Doctrine of the Church of Rome, resolv'd, in the next place, to go forwards, with a further Reformation, in a particular point of Doctrine, concerning the Sacrament. In order whereunto Melancthon's coming was expected in the year before.

[Page] But he came not then; and therefore Letters were directed by the Archbishop to Martin Bucer, and The bringing in of Presbytery into this Nation. Peter Martyr, who were more addicted to the Zuinglian, than the Lutheran Doctrines, in the Point of the Sacrament.

Martyr, coming over, was made the King's Professor of Divinity at Oxford: and about two years after, made Canon of Christ's-Church. In his first Lectures, he is said, by Saunders, (if he may be credited) to have declared himself so much a Zuinglian in the Point, as to give great offence to Cranmer, and the rest of the Bishops: But afterwards, upon notice of it, to have been more moderate, and to conform his judgment to the sense of the Prelates.

But however it were, it is certain, that his Readings were so much disliked by some of the University, that a publick Disputation was shortly had, betwixt him, and some of those, who disliked his doings: in which he publickly maintained these Two Propositions:

1. That the Substance of the Bread and Wine was not changed.

2. That the Body, and Blood of Christ, was not carnally, and bodily, in the Bread, and Wine; but united unto them Sacramentally.

When the Disputation was ended, it was declared in the open Schools, That Martyr had the upper hand, and had sufficiently answered all [Page] Arguments. But Chadsey, the chief of the Opponents, and the rest of those, that Disputed with him, acknowledged no such Satisfaction to be given unto them; their Party noising it abroad, that they had the Victory.

But Bucer not coming over at the same time was earnestly invited by the Archbishop's Secretary; upon which he came, and presently writ to Peter Martyr. Being now settled here, he receives Letters from Calvin; by which he was advised to take heed of his old fault, and to run a moderate course in his Reformations.

The first thing, that he did at his coming hither, was to make himself acquainted with the English Liturgy. Of this he gives account to Calvin, and desires some Letters from him to the Lord Protector, (with whom Calvin had already began to tamper) that he migh: find the greater Favor from him.

He was sent to take a Chair at Cambridge, where his first Readings gave no such distast, as to put him to the necessity of Challenging the Dissenters to a Disputation; though in the ordinary Form a Disputation was there held, at his first coming thither, concerning the Sufficiency of Holy Scripture, the Fallibility of the Church, and the true nature of Justification. But long he had not held the place, when he left this life.

Yet so it was, that the Account which he had given to Calvin of the English Liturgy, and [Page] his desiring of a Letter from him to the Lord Protector, proved the occasion of much trouble to the Church, and the Orders of it. For Calvin, not forgetting the repulse he found at the hands of Cranmer, when he first offered his assistance, had skrewed himself into the Favor of the Lord Protector. And thinking nothing to be well done, which either was not done by him, or by his direction, (as appears by his Letters to all Princes, that did but cast an eye, towards a Reformation) must needs be medling in such matters, as belonged not to him.

He therefore writes a very long Letter to the Lord Protector; in which, approving well enough of Set Forms of Prayer, he descends more particularly to the English Liturgy; in canvasing whereof, he there excepted against Commemoration of the Dead, (which he acknowledges however to be very ancient) as also against Chrism, and Extreme Unction: the last whereof being rather allowed of, than required by the Rules of the Book.

Which said, he makes it his advice, That all these Ceremonies should be abrogated; and that withal he should go forward, to Reform the Church without Fear, or Wit; and that without regard to Peace at home, or Correspondency abroad; such considerations being only to be had in Civil Matters, but not in Matters of the Church; wherein nothing is to be exacted which is not warranted by the Word, and in [Page] the managing whereof, there is not any thing more distastful in the eyes of God, than worldly wisdom, either in moderating, cutting off, or going backwards, but meerly as we are directed by his Revealed Will.

In the next place he gives a touch upon the Book of Homilies. These, very faintly, he permits for some time only; but by no means allowed of them for any long continuance, or to be looked on as a Rule of the Church, or constantly to serve for the Instruction of the People; and thereby gave a hint to the Zuinglian Gospellers, who ever since almost have dec aimed against them.

And whereas some Disputes had grown (by his setting on, or the pragmatical Humor of some Agents, which he had amongst us), about the Ceremonies of the Church then by Law Established; he must needs trouble the Protector in that business also: to whom he writes to this effect. That the Papists would grow insolenter every day, unless the Differences were composed about the Ceremonies. But how? Not by reducing the Opponents to Conformity, but by encouraging them rather in their opposition: Which cannot but appear most plainly to be all he aimed at, by soliciting the Duke of Sommerset in behalf of Hooper, who was then faln into some trouble upon that account.

Thus Dr. Heylyn, who gives this following account of Hooper.

[Page] This Hooper, being designed Bishop of Gloucester, the Archbishop would not Consecrate him, but in such Habit, as Bishops are required to wear by the Rules of the Church; but he refused to take it upon such conditions. And repairing to his Patron, the Earl of Warwick, he obtains a Letter to the Archbishop, desiring a forbearance of those things; implying also, that it was the King's desire, as well as his, that such forbearance should be used. It was desired also, that he would not charge him with any Oath, which seemed to be burdensome to his Conscience. For the Elect Bishop as it seems, had boggled also at the Oath of paying Canonical Obedience to his Metropolitan. The King likewise writ to the Archbishop to the same effect. At last the business was thus composed; to wit, That Hooper should receive his Consecration; attired in his Episcopal Robes: but that he should be dispensed withal from wearing it, at ordinary times, as his daily Habit, but that he should be bound to use it, whensoever he Preached before the King. Fox reproacheshim for giving any way to wear this Popish Attire; and makes it to be a great cause of shame, and contumely to him. And possibly it might be thought so at that time, by Hooper himself, who ever after hated Bishop Ridley, the principal Man, that held him up so closely to such hard conditions.

Thus Dr. Heylyn.

CHAP. VII.
Anno Regni Edwardi Sixti. 4.

[Page]

A further Continuation of the Confusions, and Disorders, used by the Presbyterians, and other Sects. Dr. Heylyn, page 69.

THe Free admitting of John a Lasco, a Polonian born, with his Congregation of Germans, and other Strangers, who took Sanctuary this year in England, hoping, that they might here enjoy that Liberty of Conscience, which their own Country denied them, proved no small Disturbance to the proceedings of the Church, and the quiet ordering of the State. For by suffering these Men to live under another kind of Government, and to Worship God after other Forms, than those allowed of by the Law, proved in effect, the setting up of one Altar against another, in the midst of the Church; and the Erecting of a Common-Wealth in the midst of a Kingdom: So much the more unfortunately permitted in this present Conjuncture, when such a Rupture began to appear amongst our selves: which was made wider by the coming in of these [Page] Dutch Reformers, and the Indulgence granted to them.

Thus Dr. Heylyn concerning John a Lasco.

Thus we have the first beginning of that Opposition, which hath continued ever since, against the Liturgy it self, the Cap, and Surplice, and other Rites, and Usages of the English Church. And these were the Effects of Calvins interposing in behalf of Hooper. For what did follow thereupon, but a continual multiplying of Disorders in all parts of this Church? The sitting at the Sacrament used, and maintain'd by John a Lasco, first caused Irreverence in the Receiving, and afterwards a Contempt, and Depraving of it. The crying down of the Sacred Vestments, and the Grave Habit of the Clergy, first occasioned a dis-esteem of the Men themselves, and by degrees a vilifying, and contempt of their Calling. Nay such a peccancy of Humor began then manifestly to break out, that it was Preached at Paul's Cross, by a Curate of St. Catherines Christ-Church, That it was fit, the Names of Churches should be altered, and the Names of the Days in the Week changed. That Fish-days should be kept on any other days, than Fridays and Saturdays, and the Lent at any other time, except only between Shrove-tide and Easter. We are told also by John Stow, that he had seen this Curate of Christ-Church to leave the Pulpit, and Preach to the People out of an High Elm, which [Page] stood in the midst of the Church-Yard; and that being done, to return into the Church again, and leaving the High Altar, to sing the Communion-Service upon a Tomb of the Dead, with his face toward the North. Which is to be observed the rather, because this Curate hath found so many followers in these latter times.

For, as some of the Preciser sort have of late left the Church, to Preach in Woods, and Barns, &c. and in stead of the old Days, and Months, can find no other Title for them, than the First, Second, or Third Month of the Year; and so of the Days of the Week, &c. So was it propounded, not long since, by some State Reformers, That the Fast of Lent should be kept no longer between Shrove-tide and Easter, but rather (by some Act, or Ordinance, made for that purpose) betwixt Easter, and Whitsontide. To such wild Fancies do Men grow, when once they break those Bounds, and neglect those Rules, which wise Antiquity ordained, for the Preservation of Peace, and Order.

Thus Dr. Heylyn, concerning these Confusions.

If it be asked, What in the mean time was become of Bishops, and why no care was taken for the Purging those peccant Humors? It may be answered, That the Wings of their Authority had been so clipped, that it was scarce able to fly abroad: The Sentence of Excommunication not having been in use, since the first of this King. Whether it were, that Command [Page] was laid upon the Bishops, by which they were restrained from the Exercise of it; or that some other course was in agitation, for drawing the Cognizance of all Ecclesiastical causes to the Court of Westminster; or, that it was thought inconsistent with that dreadful Sentence, to be issued in the King's Name, (as it had been lately appointed by Act of Parliament) it is not casie to determine. But certain it is, that at this time it was either abolished for the present, or of no effect; not only to the cherishing of these Disorders amongst the Ministers of the Church, but to the great encrease of viciousness in all sorts of men. Lechery (saith Bishop Latimer) is used in England, and such Lechery, as is used in no other part of the World. And it is made a matter of sport, a matter of nothing, a laughing matter, a Trifle not to be regarded, not to be reformed. Peter Martyr much bemoans the miserable condition of the Church, for want of Preachers.

Thus Dr. Heylyn, concerning these Disorders.

Altars taken down.

But the great business this year, was the taking down of Altars. The Principal Motive whereunto was the Opinion of some dislikes which had been taken by Calvin against the Liturgy; and the desire of those of the Zuinglian Faction to reduce this Church unto the Nakedness, and Simplicity of those Transmarine Churches, which followed the Helvetian, or Calvinian [Page] Forms; and withal to abolish the thought of a Sacrifice.

But that the consideration of Profit did advance this work, as much as any other, (if perchance not more) may be collected from an Enquiry made about Two years after. In which it was to be Interrogated, What Jewels of Gold, and Silver, or Silver-Crosses, Candlesticks, Censers, Chalices, Copes, and other Vestments, were then remaining in any of the Cathedral, or Parochial Churches, or otherwise had been Embezzeled, or taken away. The leaving of one Chalice to every Church, with a Cloth, or Covering for the Communion-Table, being thought sufficient.

Thus Dr. Heylyn concerning this strange way of Reforming, or rather Deforming all things.

Reasons given for the taking down of Altars.

The Reasons, that were given for the doing of this, were these: First, To with-draw the People from the Opinion of the Mass, to the right use of the Lord's Supper: The use of an Altar being to Sacrifice upon, and the use of a Table to eat upon: And therefore a Table to be far more fit for our feeding on him; who was once only crucified, and offered for us. Secondly, That in the Book of Common-Prayer, the name of Altar, and Lord's Board, and Table, are used indifferently, without Prescribing any thing in the form thereof. For as it is called a [Page] Table, and the Lord's Board, in reference to the Lord's Supper; so it is called an Altar also, in reference to the Sacrifice of Praise and Thanksgiving: And so, that the changing of Altars into Tables, was no way repugnant to the Rules of the Liturgy. Thirdly, That Altars were erected for the Sacrifices of the Law; which being now ceased, the Form of the Altar was to cease together with them. Fourthly, That as Christ did Institute the Sacrament of his Body and Blood at a Table, and not at an Altar; so it is not to be found, that any of the Apostles did ever use an Altar in the Ministration. And finally, That it is declared in the Preface to the Book of Common-Prayer, That if any Doubt arise in the use and practising of the said Book, that then, to appease all such diversity, the matter shall be referred unto the Bishop of the Diocess; who, by his discretion shall take order for the quieting of it.

Thus Dr. Heylyn concerning these Reasons. Page 96.

But the taking down of Altars being Decreed, and Commanded, a question afterwards did arise, about the Form of the Lord's Board, some using it in the form of a Table, and some in the form of an Altar. Ridley, Bishop of London, determined it for the form of a Table, to abolish all memory of the Mass: And upon this, caused the Wall standing on the back-side of the Altar in the Church of St. Paul's, to be broken down, for an example to the rest. But yet [Page] there followed no universal change of Altars into Tables, in all parts of the Realm, till the repealing of the first Liturgy; in which the Priest is appointed to stand before the midst of the Altar, in the Celebration, and the establishing of the Second; in which it is required, That the Priest shall stand on the North-side of the Table; which put an end to the Dispute.

Thus Dr. Heylyn, concerning Altars.

CHAP. VIII.
Anno Regni Edwardi Sexti. 5.

Of the strange Confusion in all matters of Religion, which this new Change of Religion caused, no man yet knowing positively, and dogmatically, what he was to believe. Dr. Heylyn, Page 106.

NOthing as yet had been concluded positively, and dogmatically, in Points, of Doctrine, but as they were to be collected from the Homilies, and the Publick Liturgy; and those but few, in reference to the many Controversies which were to be maintained against the Sectaries of that Age: Many Disorders having grown up in this little time, in [Page] officiating the Liturgy, the Vestures of the Church, and the Habit of Church-men, begun by Calvin, prosecuted by Hooper, and countenanced by the large Immunities granted to John a Lasco, and his Church of Strangers. And unto these, the change of Altars into Tables, gave no small encrease; as well by reason of some differences, which grew amongst the Ministers themselves upon that occasion; as in regard of the irreverence which it bred in the People; to whom it made the Sacrament to appear less venerable, than before it did.

The People had been so long accustomed to receive the Sacrament upon their knees, that no Rule, nor Canon, was thought necessary to keep them to it. But the change of Altars into Tables, the practise of the Church of Strangers, and John a Lasco's Book, in maintenance of Sitting at the Holy Table, made many think that posture best, which was so much countenanced. And what was like to follow upon such a Liberty, (the proneness of those times to Heterodoxies, and Profaneness considered) gave just cause to fear.

Something therefore were to be done to prevent that mischief; and nothing could prevent it better, than to reduce the People to their ancient Custom, by some Rule, or Rubrick, by which they should be bound to receive it kneeling. So for the Ministers themselves, they seemed to be as much at a loss in their Officiating at [Page] the Table, as the People were in their irreverences to the Blessed Sacrament: Which cannot be better expressed, than in the words of some Romish Prelates, who objected it unto some of our chief Reformers. Thus White of Lincoln charges it upon bishop Ridley, saying, That when their Table was constituted, they could never be content in placing of it, now East, now North, now one way, now another, until it pleased God, of his Goodness, to place it quite out of the Church. The like was Weston (the Prolocutor of the Convocation, in the First of Queen Mary) in a Disputation held with Latimer; telling him, with reproach and contempt, That the Protestants having turned their Table, were like a company of Apes, that knew not which way to turn their Tayls; looking one day East, and another West one this way, and another that way, as their fancies lead them. Thus finally, one Miles Hubbard, in a Book called, The Display of Protestants, reports the business. How long (says he) were they learning to set their Tables, to minister the Communion upon? First, they placed it aloft, where the High Altar stood: Then must it be removed from the Wall, that one might go between; the Ministers being in contention, on whether part to turn their faces, either toward the West, the North, or South. Some would stand Westward, some Northward, some Southward. To take away these Disorders, which gave great Scandal to many moderate, and well [Page] meaning Men, a Rubrick was resolv'd on; by which the Minister that Officiated, should be pointed to a certain place; and by the Rubrick then devis'd, the North-side was thought fitter, than any other.

Thus Dr. Heylyn, concerning this Rubrick, and these Confusions.

CHAP. IX.

Of Calvin's Opposition against the former Book of Common-Prayer, and of a New one set forth to satisfie him; and of the Composing a Book of Articles.

D. Heylyn, pag. 107.

BUt the main matters, which were now brought into Consideration, were the Reviewing of the Liturgy, and the Composing of a Book of Articles. This last, for the avoiding diversities of Opinions, and for the establishing of Consent, touching True Religion: The other, for removing of such Offences, as had been taken by Calvin, and his followers, at some parts thereof. For Calvin, having broken the Ice, resolv'd to make his way through it, to the marke he aim'd at; which was to have this Church depend upon his direction, and not to be less esteem'd here, than in other places.

[Page] To which end, as he had formerly applied himself to the Protector, so now he sets upon the King, the Council, and the Archbishop of Canterbury, in hope to bring them to his bent. In his Letters to the King and Council (as himself signified to Bullinger, on the 29th of August) he excites them to proceed to a Reformation; that is to say, to such a Reformation as he had projected, and without which his Followers would not be contented.

In his Letters to the King alone, he lets him know, that many things were still amiss in the State of the Kingdom, which stood in need of Reformation. And finally, in those to Cranmer, he certifies him, that in the Service of this Church, as then it stood, there remained a whole mass of Popery; which did not only darken, but destroy Gods Holy Worship. Moreover, he had his Agents in the Court, the Country, and the Universities, by whom he drives on his Design, on all parts at once. And so far he prevail'd in the first Two years, that in the Convocation, which began in the former year, the first Debate amongst the Prelates was of such Doubts, as had arisen, about some things contain'd, in the Common-Prayer-Book, and more particularly touching such Feasts, as were retain'd, and such as had been abrogated by the Rules thereof; the form of words used at the giving of the Bread, and the different manner of Administring the Holy Sacrament: which being signified to the [Page] Prolocutor, and the rest of the Clergy, (who had receiv'd somewhat in charge about it the day before,) Answer was made, that they had not yet sufficiently considered of the Points proposed; but that they would give their Lordships some account thereof in their following Session. But what account was given, doth not appear: only this is certain, that upon this Debate, there was a New Book of Common-Prayer set forth.

Now, for the avoiding of diversities of Opinions, and establishing consent touching true Religion, it was thought necessary, to Compose a Book of Articles, in which should be contain'd the Common Principles of the Christian Faith, in which all Parties did agree, together with the most Points, in which they differed. For the better performing of which Work, Melancthon's Company, and Assistance had been long desired.

That he held Correspondence with the King, and Archbishop Cranmer, appears by his Epistles of the year, 1549, 1550, 1551. But, that he came not over, as was expected, must be imputed, either to our Home-bred troubles, or the great Sickness of this year, or the Death of the Duke of Sommerset, upon whom he did most rely. But though Erasmus was dead, and Melancthon absent, yet were they to be found, both alive, and present in their Writings. By which, together with the Augustan Confession, [Page] the Composers of those Articles were much directed.

That Cranmer had a great hand in composing of them, is not to be doubted; who therefore takes upon himself, as the Author of them, and is to be look'd upon, as the principal Architect; who contriv'd the Building, and gave, the inferior Workmen, their several Parts, and Offices, in that employment.

Thus Dr. Heylyn.

CHAP. X.
Anno Regni Edwardi Sexti. 6.

Of some particular Passages and Occurrences of this year, and most particularly of the Changes that were made by the setting out of the new Common-Prayer-Book.

Dr. Heylyn, pag. 121.

THis year, the Bishoprick of Westminster was dissolv'd by the Kings Letters Patents; by which the County of Middlesex, which had before been laid unto it, was restored unto the See of London; made greater, than in former times, by the addition of the Archdeaconry of St. Albans; which at the Dissolution [Page] of the Monastery had been laid to Lincoln; the Lands of Westminster having been so dilapidated by Bishop Thirlby, that there was almost nothing left to support the Dignity; most of the Lands were invaded by the Great Men of the Court; the rest, laid out, for the Reparation of the Church of St. Paul's, pared almost to the very quick, in those days of Rapine. From hence came that significant By-word, of Robbing Peter, to pay Paul.

There was Summoned also this year, a Convocation of the Bishops; in which was Settled, and Confirm'd, the Book of Articles, prepared by Archbishop Cranmer, and his Assistants.

There was likewise set out, a new Book of Common-Prayer; upon the setting out this Book, there appear'd no small Alterations, in the outward Solemnities of Divine Service; to which the People had been formerly so long accustom'd. For by the Rubrick of the Book, no Copes, or other Vestments, were requir'd, but the Surplice only: whereby the Bishops were necessitated to forbear their Crosses, and the Prebends of St. Paul's, and other Churches, occasion'd to leave off their Hoods.

To give a beginning hereto, Ridley Bishop of London, officiated the Divine Service in his Rochet only, without Cope, or Vestment. And not long after, the upper Quire in St. Paul's Church, where the High Altar stood, was broken down, and all the Quire there about; [Page] and the Communion-Table was plac'd in the lower part of the Quire, where the Priest sang the Daily Service. What hereupon ensued of the rich Ornaments, and Plate, wherewith every Church was furnish'd, after its proportion, we shall see shortly, when the Kings Commissioners shall be sent abroad to seize upon them, in his Name, for their own Commodity.

At this time, the Psalms of David were composed in English Meeter, by John Hopkins, following the Example of Beza, who translated them, to be fitted unto several Tunes; which hereupon began to be sung in private Houses, and by degrees, to be taken up in all Churches of the French, and other Nations, which follow'd the Genevian Platform. Hopkins's Composition likewise, (although it was full of Barbarity, and Botching), yet notwithstanding was first allowed for private Devotion, and by little and little brought into the use of the Church, allowed to be sung before, and after Morning and Evening-Prayer, and also before, and after Sermons: afterwards Printed, and bound up with the Common-Prayer-Book, and at last added at the end of the Bible. But in some tract of time, as the Puritan Faction grew in strength and confidence, it prevailed so far in most places, as to thrust the Te Deum, the Benedictus, the Magnificat, and the Nunc Dimittis, quite out of the Church.

Thus Dr. Heylyn, concerning these strange Changes.

CHAP. XI.
Anno Regni Edwardi Sexti. 7.

[Page]

Of the Kings being engaged in Debt notwithstanding the vast Treasures he had gotten by his former Sacrileges, and of one of his last Sacrileges in Pillaging of Churches.

Dr. Heylyn, pag. 131.

Such was the Rapacity of the Times, and the unfortunateness of the Kings condition, that his Minority was abused to many Acts of Spoyl and Rapine, (even to the high degree of Sacrilege) to the raising of some, and enriching of others, without any manner of improvement to his own Estate. For, notwithstanding the great, and almost inestimable Treasures; which must needs come in, by the spoyl of so many Shrines, and Images, the Sale of the Lands, belonging to Chantries, Colleges, Free-Chappels, &c. and the Dilapidating of the Patrimony of so many Bishopricks, and Cathedral Churches; he was nevertheless, not only plunged in Debr, but the Crown-lands are much diminish'd, and empair'd, since his coming to it. Besides which spoyls, there were many [Page] other helps, and some great ones too, of keeping him before-hand, and full of Money, had they been used to his Advantage.

The Lands of divers of the Halls, and Companies of London, were charged with Annual Pensions, for the finding of such Lights, Obits, and Chantry-Priests, as were Founded by the Donors of them. For the redeeming whereof, they were constrained to pay the Sum of Twenty thousand Pounds, to the use of the King. Other vast Sums likewise came to him upon several accounts; yet notwithstanding all this, he is now found to be much over-whelmed with Debt. It must now be his care, and the endeavors of those, who plunged him into it, to find the speediest way for his getting out. In order to which, the main Engin, at this time, for the advancing Money, was the Speeding of a Commission, into all parts of the Realm, under pretence of selling such of the Lands, and Goods, of Chantries, &c. that remained unfold; but, in plain truth, it was, to seize upon all Hangings, Altar-Cloths, Fronts, Parafronts, Copes of all sorts, with all manner of Plate, Jewels, Bells, and Ornaments, which were to be found in any Cathedral, or Parochial Church: to which rapacity, the demolishing of the former Altars, and placing the Communion. Table in the middle of the Quires, or Chancels, of every Church, (as was then most used), gave a very great hint, by rendring all such Furniture, rich [Page] Plate, and other costly Utensils, in a manner useless. And that the business might be carried on with as much advantage to the King, as might be, he gave out certain Instructions under his hand, by which the Commissioners were to regulate themselves in their proceedings, to the advancement of the Service.

Now we cannot doubt, but they were punctual, and exact, in the execution: which cannot be better discerned than by that, which is reported of their doings in all parts of the Realm; and more particularly in the Church of St. Peter in Westminster, more richly furnished by reason of the Pomps of Coronations, Funerals, and such like Solemnities, than any other in the Kingdom. Unto this Church they left no more then two Cups, with covers, all gilt; one white Silver Pot, three Hearse-Cloths, twelve Cushions, one Carpet for the Table, eight Stall-Cloths for the Quire, three Pulpit-Cloths, nine little Carpets for the Dean's Stall, two Table-Cloths. The rest of all the rich Furniture, Massy Plate, and whatsoever else was of any value (which questionless must amount to a very great Sum) was seized on by the said Commissioners. The like was done generally in all other parts of the Realm.

But notwithstanding this great care of the King on the one side, and the double diligence of his Commissioners on the other, the Booty did not prove so great as was expected. In all great [Page] Fairs and Markets there are some fore-stallers, who get the best penny-worths to themselves, and suffer not the richest, and most gainful Commodities to be openly sold. And so it was here: For there were some, who were as much beforehand with the Commissioners, in Embezzelling the said Plate, Jewels, and other Furniture, as the Commissioners did intend to be with the King, in keeping always most part of it unto themselves. For when the Commissioners came to execute their Powers in their several Circuits, they neither could discover All, or recover much of that, which had been made away: Some things being utterly embezzelled by Persons not responsible: in which case the King, as well as the Commissioners, was to lose his Right. But more was concealed by Persons not to be discovered; who had so cunningly carried on the stealth, that there was no tracing of their Foot-steps. And some there were, who being known to have such Goods in their Possession, conceived themselves to be too great to be called in question, and were connived at willingly by those, that were but their equals, and either were, or meant to be Offenders in the same kind. So that although some profit was hereby raised to the King's Exchequer, yet the far greatest part of the Prey came to other hands. Insomuch, that many private Mens Parlors were hung with Altar-cloths, their Tables and Beds covered with Copes, instead of Carpets, and Coverlets; [Page] and many made Carowsing Cups of the Sacred Chalice, as once Belshazzar Celebrated his drunken Feasts in the Sanctified Vessels of the Temple.

It was a sorry House, not worth the naming, which had not something of this Furniture in it, though it were only a fair large Cushion, made of a Cope, or Altar-cloth, to adorn their Windows, or to make their Chairs appear to have somewhat in them of a Chair of State.

Yet how contemptible were these Trappings, in comparrison of those vast Sums of Money, which were made of Jewels, Plate, and Cloth of Tissue; either conveighed beyond the Seas, or sold at home, and good Lands purchased with the Money; nothing the more blessed to the Posterity of them that bought them, for being purchased with the Consecrated Treasures of so many Churches.

Thus Dr. Heylyn.

CHAP. XII.

[Page]

Of his last designed Sacriliege, to wit The Suppression of Bishopricks, and Collegiate Churches, and particularly of his Suppressing the Bishoprick of Durham.

Dr. Heylyn, pag. 132.

BUt as the King was plunged in Debt, without being put to any extraordinary Charges; so was he decayed in his Revenue, without selling any part of his Crown Lands, toward the payment of it. By the Suppressing of some, and the Surrendring of other Religious Houses, the Royal Intrado was so much encreased in the late King's time, that for the better managing of it, the King Erected, first the Court of Augmentation. and afterwards, the Court of Surveyors. But in short time, by his own profuseness, and the avariciousness of this King's Ministers, it was so retrenched, that it was scarce able to find work enough for the Court of Exchequer. Whereupon followed the Dissolving of the said Two Courts in the last Parliament of this King: Which as it made a loud noise in the ears of the People, so did it put [Page] this jealousie into their minds, That if the King's Lands should be thus daily wasted without any recruit, he must at last prove burthensome to the common Subject. Some course is therefore to be thought on, which might pretend to an encrease of the King's Revenue: And none more easie to be compassed, than to begin with the Suppression of such Bishopricks, and Collegiate Churches, as either lay farthest off, or might be best spared.

In reference whereunto, it was concluded, in a Chapter held at Westminster, by the Knights of the Garter, That from thenceforth the said most Noble Order of the Garter, should be no longer entituled by the Name of St. George, but that it should be called, The Order of the Garter only; and the Feast of the said Order should be Celebrated upon Whitsun-Eve, Whitsun-Day, and Whitsun-Munday, and not on St. George's-day, as before it was. And to what end was this concluded, and what else was to follow upon this Conclusion, but the Dissolving of the Free-Chappel of St. George in the Castle of Windsor; and the transferring of the Order, to the Chappel of King Henry the Seventh, in the Abbey of Westminster: Which had undoubtedly been done, and all the Lands thereof converted to some powerful Courtiers, (under pretence of laying them to the Crown) if the King's death, (which happened within Four months after) had not prevented the design, and [Page] thereby respited that ruine, which was then intended.

The like preservation hapned, at the same time, to the Church of Durham, as liberally endowed as the most, and more amply privil [...]eged, than the best in the King's Dominions: The Bishops thereof by Charter, and long Prescription, enjoying and exercising, all the Rights of a County Palatine, in that large Tract of Ground, which lies between the Tees and the Tyne; the Diocess also containing all Northumberland; of which the Bishops, and the Priests, had the greatest shares. No sooner was Bishop Tonstal committed to the Tower, but presently an eye was cast upon his Possessions: Which questionless had followed the same fortune with the rest of the Bishopricks, if one, more powerful than the rest, had not preserved it from being parcelled out, as the others were, on a strong confidence of getting it all unto himself.

After this, the Earl of Northumberland, to preserve himself, gave unto the King, the greatest part of his Inheritance; and dying without Children, not long after, left his Titles also to the King's disposing. The Lands, and Titles, being thus fallen unto the Crown, continued undisposed of till the Fall of the Duke of Sommerset; when Dudley, Earl of Warwick, being created Duke of Northumberland, doubted not but he should be able to possess himself, in short time also, of all the Lands of that Family. To [Page] which Estate the Bishoprick of Durham, and all the Lands belonging to it, would make a fair Addition: upon which grounds the Bishoprick of Durham, being Dissolved by Act of Parliament, under pretence of patching up the King's Revenue, the greatest part of the Lands thereof were kept together, that they might serve for a Revenue to the future Palatine.

But all these Projects failed in the Death of the King, and the subsequent Death of this great Duke, in the following Reign of Queen Mary.

Thus far out of Dr. Heylyn's History of Reformation, concerning the strange Proceedings in this Change of Religion, and the sad Effects of it.

An Appendix.

I will here end this King's Reign, with a short Relation of this great Dukes Ambition, and the King's Death.

Sir Rich. Baker, pag. 445.

THe Duke of Northumberland, having procured the cutting off the Proctor's Head, and being placed next the King, had now gone a great way in his Design: It [Page] only remaining to perswade King Edward to exclude his two Sisters from Succession in the Crown. For, that done, his Daughter-in-law, the Lady Jane, would come to have Right: for, as to Pretenders out of Scotland, or any other, he made no great matter.

And now to work the King to this perswasion, being in a languishing Condition, not far from Death) he inculcates to him, how much it concerned him, to have a care of Religion, that it might be preserved in Purity, not only in his own Life, but also after his Death: which would not be, if his Sister, the Lady Mary, should Succeed; and She could not be put by, unless the other Sister, the Lady Elizabeth, were put by also; seeing their Rights depended one upon another. But if he pleased to Appoint the Lady Jane, the Duke of Suffolk's eldest Daughter, and his own next Kinswoman to his Sisters, to be his Successor, he might then be sure, that the True Religion should be maintained, to God's great Glory; and be a worthy Act of his Religious Prudence.

This was to strike upon the right string of the young King's Affections; with whom nothing was so dear, as Preservation of Religion: And thereupon his Last Will was appointed to be drawn, (contrived chiefly by the Lord Chief Justice Mountague, and Secretary Cecil): By which Will, as far as in him lay, he excluded his Two Sisters from the Succession, and all others, [Page] but the Duke of Suffolk's Daughters: And then causing it to be read before his Council, he required them all to Assent unto it, and to Subscribe their Hands: which they All, both Nobility, Bishops, and Judges did; only the Archbishop, Cranmer, refused at first; Sir James Hales, a Judge of the Common-Pleas, to the last; and with them also Sir John Baker, Chancellor of the Exchequer.

His Will being thus made, he shortly after dies; conceived to have been Poysoned. It is noted by some (saith Sir Richard Baker) That he died the same Month, and the day of the Month, that his Father King Henry the Eighth, had put Sir Thomas Moor to death. Thus of this Duke, and the Kings Death.

We will now give an Account of the Years when these changes were made.

IN the First year, a Reformation was resolved on: and to prepare the way for it, Injunctions were set out, and Commissioners sent into all parts of the Kingdom, to enquire into all Ecclesiastical Concernments. With them also were sent Preachers; to disswade the People from their former practices in Religion. And this to prepare the way, for the total Alteration in Religion, which was intended. There was likewise a Parliament called, to promote, and confirm the same Designs.

[Page] In the Second year, Images were taken down, and many Ancient Customs abolished; and a Book of Common-Prayer composed. All Colleges, Hospitals, &c. were given to the King.

In the Third year, a part of Pauls, and many Churches, were pulled down, to build Sommerset House in the Strand. There were great Troubles and Commotions, both in Church, and State. The Book of Common-Prayer, composed in the former year, was now set out. Peter Martyr, and Bucer, came over.

In the Fourth year, one John a Lasco, a Polonian, with his Sectaries, settled themselves here.

The great business of this year, was the taking down of Altars.

Until this following Fifth year, nothing had been Positively, and Dogmatically concluded in Points of Doctrine. Wherefore to set a stop to the great Confusions, that were at this time, there was a Book of Articles composed. And to satisfie the Calvinists, ther was a New Book of Common-Prayer set forth.

In the Sixth year, Hopkins Psalms began to be sung in Churches: And the use of the New Common-Prayer-Book made strange Alterations; but all in order to Calvin's designs: who had a chief hand in composing it.

[Page] In the Seventh year, the King is found to be extremely engaged in Debt: and under Colour of satisfying such Debts, great spoyl is made of the Treasures of the Church.

Thus you have had a short Relation of the strange Confusions, and Alterations of Religion, which happened in the few years Reign of this King.

A CONTINUATION Of these HISTORICAL COLLECTIONS Concerning the Restauration of Catholick Religion; And the Occurrences concerning it, In the Reign of Queen MARY.

[Page]

A Preamble.

WE shall here follow Dr. Heylyns order, in relating, First, some Passages concerning her, before She came to the Crown: With a brief Narration of her Mother's Death; whereof Dr. Heylyn gives this following account in his History of Reformation, page 9.

The Execution of Bishop Fisher, and Sir Thomas Moor, with many others, who wished well unto her, added so much affliction to the desolate Queen, that not being able longer to [Page] bear the burthen of so many miseries, she fell into a languishing Sickness; which more and more encreasing on Her: And finding the near approach of Death (the only Remedy now left for all Her miseries) She dictated this ensuing Letter; which She caused to be delivered to the King, by one of Her Women: Wherein She laid before him these Her Last Requests. Viz.

My most Dear Lord, King, and Husband, (for so She called Him).

THe Hour of my Death now approaching, I cannot chuse (out of the Love I bear you) but advise you of your Soul's health, which you ought to prefer before all Considerations of the World, or Flesh, whatsoever: For which yet, you have cast me into many Calamities, and your Self into many Troubles. But I forgive you all; and pray God to do so likewise. For the rest, I commend unto you, Mary, our Daughter, beseeching you, to be a good Father unto her; as I have heretofore desired. I must entreat you also to consider my Maids, and give them in Marriage; which is not much, they being but Three: And to grant unto all my other Servants, a years pay, besides their due; lest otherwise they should be unprovided for. Lastly, I make this Vow, That my Eyes have desired you above All Things.

Farewel.

[Page] Within few days after the writing of which Letter, She yielded her pious Soul unto God, at the Kings Manner-House of Kimbolton, and was Solemnly buried in the Abbey of Peterborough. The rending of her Letter, drew some tears from the King; which could not, but be much encreased by the news of her Death: Moved, by them both, to such a measure of Commiseration of Her sad condition, That he caused the greatest part of Her Goods, (amounting to Five Thousand Marks) to be expended or her Funeral, and in the recompensing of such of Her Servants, as had best deserved it. Never so kind to Her in the time of her Life, as when he had rendred Her incapable of receiving any kindness.

Thus Dr. Heylyn concerning her Mothers death.

Now concerning her Self, he writes thus. Pag. 11.

THe Princess Mary is now left wholly to her Self, declared Illegitimate by her Father, deprived of the comfort of her Mother, and in a Manner forsaken by all her Friends; whom the severe proceedings against Moor and Fisher, had so deterred, that few durst pay her any offices of Love, or Duty. In which condition the poor Princes had no greater comfort, than what She could gather from Her Books: In which She had been carefully instructed by Dr. John Harman, appointed her Tutor by the King; and for his good Performance in that [Page] place of Trust, advanced by him to the See of Exon; and afterwards, made Lord President of Wales.

By satisfying the King, her Father, in a Message sent unto her, She gained so far upon him, that from that time forwards, he held her in the same rank, with the rest of his Children, gave Her, her Turn in the Succession of the Kingdom, assigned Her a Portion of Ten thousand pounds, to be paid at her Marriage; and in the interim, Three Thousand pound per annum, for Her personal maintenance.

Little, or nothing, more occurs of Her in the time of King Henry; because there was little Alteration made in the face of Religion, which might give Her any cause of Publick, or personal dislike.

But when the great Alterations happened in the time of King Edward, She then declared her Self more openly, (as She might more safely) in opposition to the same. Concerning which, She thus declared Her self, in a Letter to the Lord Protector, and the rest of the Council; Dated at Kenninghall, June 22. Anno 1549.

My Lord,

I Perceive by the Letters, which I lately received from you, and others of the Council, That you be all sorry to find so little Conformity in me, touching the observation of his Majesties Laws; who am well assured, that I have offended [Page] no Law, unless it be a late Law, of your own making, which in my Conscience is not worthy the name of a Law, both for the King's Honors sake, and the wealth of the Realm, and giving the occasion of an evil bruit throughout all Christendom; besides the partiallity used in the same, and (as my Conscience is very well perswaded) the offending God; which passes all the rest. But I am very well assured, That the King his Father's Laws were allowed, and consented to, without Compulsion, by the whole Realm, both Spiritual and Temporal; and all the Executors Sworn upon a Book, to fulfil the same; so that it was an Authorized Law. And that I have obeyed, and will do, with the Grace of God; till the King's Majesty, my Brother, shall have sufficient years, to judge in this matter himself.

In this, my Lord, I was plain with you, at my last being in the Court; declaring to you, at that time, whereunto I would stand: And now do assure you all, the only occasion of my stay from altering my Opinion, is for Two causes: One, principally, for my Conscience: The Other, that the King, my Brother, shall not hereafter charge me, to be one of those, that were agreeable to such Alterations, in his tender years. And what fruits daily grow by such Changes, since the death of the King, my Father, it well appears to every indifferent Person; both to the Displeasure of God, and Unquietness of the Realm.

Notwithstanding, I assure you all, I would be [Page] as loth to see his Highness take hurt, or that any evil should come to this his Realm, as the best of you all: And none of you have the like cause, considering, how I am compelled by nature, (being his Majesties poor, and humble Sister) most tenderly to Love, and pray for Him; and to wish unto this Realm (being born within the same) all wealth, and prosperity, to God's Honor. And if any judge of me the contrary, for my Opinions sake, (as I trust none does) I doubt not in the end, with God's help, to prove my self as True a Natural and Humble Sister, as they of the contrary Opinion, with all their devices and altering the Laws, shall prove themselves good Subjects.

I pray you, my Lords, and the rest of the Council, no more to disquiet and trouble me with matters touching my Conscience; wherein I am at a full point, with God's help, whatsoever shall happen to me; intending, with his Grace, to trouble you little, with any worldly suits: But to bestow that short time I think to live, in quietness; praying for the King's Majesty, and all you: Heartily wishing, that your Proceedings may be to God's Honor, the Safeguard of the King's Person, and quietness of the Realm. And thus my Lords, I wish unto you, and all the rest, as well to do as my self.

But notwithstanding this Letter, no favor was to be hoped for from these Lords: They signifying unto her, how sensible they were of [Page] those Inconveniences, which the Example of her Inconformity to the Laws Established, was likely to produce, amongst the rest of the Subjects. And hereupon the Lord Chancellor, and Secretary Peters, were sent to her; who, after some Conferences, brought her to the King at Westminster.

Here the Council declared unto her, how long the King had permitted her the use of Mass; and considering her Obstinacy, was resolved now no longer to permit it, unless She would put Him in hope of some Conformity in time. To which She answered, That her Soul was God's; and touching her Faith, as she could not change, so she would not dissemble it.

Reply was made, That the King intended not to constrain her Faith, but to restrain the outward profession of it, in regard of the danger the Example might draw.

After some like enterchanges of speeches, the Lady was appointed to remain with the King: When there arrived an Embassador from the Emperor, with a threatning Message of War, in case his Cosin, the Lady Mary, should be denied the Free Exercise of Mass.

Hereupon, the King presently advised with the Archbishop of Canterbury, and with the Bishops of London and Rochester: Who gave their Opinion, that to give licence to sin, was sin: But to connive at sin might be allowed, so it were not too long, nor without hope of Reformation.

[Page] Then Answer was given to the Embassador, That the King would send to the Emperor within a Month or Two, and give him such Satisfaction, as should be fit.

Upon this Earnest Soliciation of the Emperor, it was declared unto her by the King, with the consent of his Council, That for his sake, and her own also, it should be suffered, and winked at if she had the private Mass used, in her own Closet, for a season, until she might be better informed: But so, that none, but some few of her own Chamber, should be present with her: And that to all the rest of her House-hold, the Service of the Church should be only used.

Whereupon Mallet, and Barkeley, Two of her Chaplains, saying Mass promiscuously, in her absence, to her houshold-Servants, were seized on, and committed Prisoners: Which first occasioned an exchange of Letters betwixt her and the King; and afterwards more frequently between her, and the Council.

One of which Letters to the Council, touching this matter, I will here insert; taken out of Fox's Acts and Monuments, Page 704.

The Lady Mary, to the Lords of the Council.

My Lords,

WHereas you writ, that two of my Chaplains, Dr. Mallet, and Barkeley, are Indicted for certain things committed by them, [Page] contrary to the King's Majesties Laws; and that a Process for them is also awarded, or given forth, and delivered to the Sheriff of Essex: I cannot but marvel they should be so used, considering it is done (as I understand) for s [...]ying Mass within my House; and although I have been of my self, minded alwaies, and yet am, to have Mass within my House; yet I have been advertised, that the Emperor's Majesty also hath been promised, that I should never be unquieted, nor troubled, for my so doing (as some of you, my Lords, can witness.) Moreover, the declaration of the said Promise, was made to me by the Emperor's Embassador that dead is (by his Majesties order) to put my Chaplains more out of fear. When I was the last year with the King's Majesty, my Brother, that question was then moved, and could not be denied, but was affirmed by some of you, before his Majesty, to be true, now I am not so much unquieted for the trouble of my said Chaplains, as, I am, to think how this matter may be taken, the Promise to such a Person being no better regarded: and, for mine own part, I thought full little to have received such unkindness at your hands, having always (God is my Judge) wished, unto the whole number of you, as to myself, and have refused to trouble you, or to crave any thing at your bands, but your good will, and friendship, which very slenderly appeareth in this matter. Notwithstanding, (to be plain with you) howsoever [Page] ye shall use me, or mine, (with God's help) I will never vary from mine Opinion touching my Faith, and if ye, or any of you, bear me the less good will for that matter, or lessen your friendship towards me, only for that cause, I must, and will, be contented, trusting that God will in the end shew his Mercy to me; assuring you, I would rather refuse the friendship of all the World, than for sake any Point of my Faith. I am not without some hope, that ye will stay this matter; not inforcing the rigor of the Law against my Chaplains. The one of them was not in my House these Four Months; and Dr. Mallet, having my Licence, is either at Windsor, or at his Benefice, who, (as I have heard) was Indicted for saying of Mass out of my House, which was not true; but indeed, the Day before my removing from Woodham-water, (my whole Houshold in effect being gone to Newhall) he said Mass there by mine Appointment. I see, and hear, of divers, that do not obey your Statutes and Proclamations, and nevertheless escape without punishment; be ye Judges, if I be well used, to have mine punished by rigor of a Law, not to take notice of all the false reports that ye have suffered to be spoken of me. Moreover, my Chaplain, Dr. Mallet, besides mine own Command, was not ignorant of the Promise made to the Emperor, which did put him out of fear. I doubt not therefore but ye will consider it, and likewise in such a manner, as by the occasion [...]o [Page] part of our friendship be taken away, nor I have any cause, not to bear you my good will, as I have done heretofore. Thus with my hearty Commendations to ye all, I pray Almighty God to send you as much of his Grace, as I would wish to mine own Soul.

The Copy of the Lady Mary's Letter to the King's Majesty. Fox's Acts, p. 709.

MY Duty most [...]umbly remembred to your Majesty; it may please the same to be Advertised, That I have received, by my Servants, Your most Honorable Letters, the Contents whereof do not a little trouble me, and so much the more for that any of my said Servants shoul [...] move or attempt me in matters touching my Soul, which I think the meanest Subject within your Highness Realm, could evilly bear at their Servants hands; having, for my pa [...]t, utterly refused heretofore to talk with them, in such matters; and of all other Persons least regarded them therein, to whom I have declared what I think: as she, which trusted, that your Majesty would have suffered me, your poor Sister, and Beads-woman, to have used the accustomed Mass, which the King your Father, and mine, with all his Predecessors, did evermore use: wherein also I have been brought up from my youth, and thereunto my Conscience doth not only bind me, which by no means will suffer me to think one thing, and do another; but [Page] also the Promise made to the Emperor by your Majesties Council, was an Assurance to me, that, in so doing, I should not offend the Laws; although they seem now to qualifie, and deny the thing. And at my last waiting upon your Majesty, I was so bold to declare my Mind and Conscience to the same; and desired your Highness, rather than you should constrain me to leave Mass, to take away my life: Whereunto your Majesty made me a very gentle Answer: And now I most humbly beseech your Highness, to give me leave to Write what I think touching your Majesties Letters; indeed they be signed with your own Hand, and nevertheless (in mine opinion) not your Majesties in effect; because it is w [...]ll known (as heretofore I have declared in the Presence of your Highness) that although (our Lord be praised) your Majesty hath far more Knowledge, and greater Gifts, than others [...] your years; yet it is not possible that your H [...]ghness can, at these years, be a Judge in matters of Religion: and therefore I take it, that the matter in your Letter, proceedeth from such as do wish those things to take place, which be most agr [...]eable to themselves; by whose doings, your Majesty not offended, I intend not to rule my Conscience: and thus without molesting your Highnes [...] [...] farther, I humbly beseech you, even for God's [...]ake, to bear with me, as you have done, and not to think that by my Doings, or Example, any inconvenience might grow to your Majesty, or y [...]ur [Page] Realm, for I use it not after such sort; putting no doubt, but in time to come, whether I Live or Die, your Majesty shall perceive that my intent is grounded upon a true Love towards you, whose Royal Estate I beseech Almighty God long to continue, which is, and shall be, my daily prayers, according to my duty: And if, neither at my humble suit, nor for the regard of the Promise made to the Emperor, your Highness will suffer, and bear with me, as you have done, till your Majesty may be a Judge herein your self, and rightly understand these Proceedings, (of which your Goodness yet I dispair not) otherwise, rather then to offend God, and my Conscience, I offer my Body, at your Will, and Death shall be more welcome to me than Life, with a troubled Conscience. And thus I pray Almighty God to keep your Majesty in all Vertue, [...]nd Honor, with good Health, and long Life, to his Pleasure.

Thus of these Letters.

Dr. Heylyn, pag. 15.

Much care was taken, and many endeavors used, by the King and Council, to bring her to a good conceit of the Reformation. But nothing in this could be effected. As much unprofitable pains was taken by the Emperor's Agent, in laboring to procure for her the free Exercise of her own Religion. Whereupon, She being weary of the Court, retired to Hunsdon, in the County of Hereford: where [Page] Ridley, Bishop of London, had recourse unto her, and at first was kindly entertained. But having staid Dinner, at her request, he made an offer of his Service to preach before her, on the Sunday following: To which she answered, That the Doors of the Parish-Church adjoyning, should be open for him, that he might Preach there, if he pleased; but that neither She, nor any of her Servants, would be there to hear him. Madam, (said he) I hope you will not refuse to hear God's Word: To which she answered, That she could no [...] tell what they called God's Word; it not having been accounted such in the days of her Father. After which, falling into many different expressions, against the Religion then Established; She dismissed him thus: My Lord (said she) For your Kindness to visit me, I thank you: But for your offer to Preach before me, I thank you not. Which said, he was conducted by Sir Thomas Wharton, to the place where they dined; by whom he was presented with a Cup of Wine: which having drank, and looking very sadly on it; ‘Surely, (said he) I have done amiss, in drinking in that place, where God's Word offered, was refused. Whereas, if I had done my duty, I ought to have departed immediately, and to have shaken the dust from off my feet, in testimony against this House, in which the Word of God could not find admittance.’ Which [Page] words he spake with such a vehemency of Spirit, as made the hair of some of those who were present, to stand an end, as themselves afterwards confessed.

Of this behaviour of the Princess, the Bishop much complained, in a Sermon preached at Paul's Cross, July 16. Anno 1553. in which he was appointed by the Lords of the Council, to set forth the Title of Queen Jane: to whom the Succession of the Crown had been transferred by King Edward.

Of whose Death the Princess being secretly advertised, dispatched Letters to the Lords of the Council, requiring them, not only to acknowledge Her Just Title to the Crown, but likewise to cause Proclamation to be made in the usual Form: which was accordingly done.

Thus Dr. Heylyn.

And thus far concerning Her, before She came to the Crown: we will now proceed to make a brief Relation of Her Reign, as to matters of Religion.

CHAP. I.
Anno Reg. Mar. 1.

[Page]

Of the putting to Death of the Duke of Northumberland, and some others, who had been chief Actors against Her.

THE Lady Mary being Proclaimed Queen, gave on the same day, Eightpence, to every poor Housholder in London.

Thus Howes upon Stow, pag. 613.

Dr. Heylyn, pag. 18.

The Duke of Northumberland (the chief Actor against Her) was, soon after this, condemned to die. In that short Interval, which past between the Sentence and the Execution, he was frequently visited by Dr. Heath, Bishop of Worcester: He having made it his Request to the Lords, That some Godly, and Learned man, might be licensed by the Queen, to repair to him, for the quiet, and satisfaction of his Conscience.

When he was on the Scaffold, turning himself to the People, he made a long Oration to them, touching the quality of his offence, and [Page] his fore-passed life: and then admonished the Spectators, To stand to the Religion of their Ancestors, rejecting that of later date; which had occasioned all the Misery of the foregoing Thirty years: and that for the prevention of the future, if they desired to present their Souls unspotted in the sight of God, and were truly affected to their Country, they should expel those Trumpets of Sedition, the Preachers of the Reformed Doctrine. That for himself (whatever had been otherwise pretended) he professed no other Religion than that of his Fathers: for testimony whereof he appealed to his good Friend, and Ghostly Father, the Lord Bishop of Worcester: and finally, that being blinded with Ambition, he had been contented to make rack of his Conscience, by temporizing: For which he professed himself sincerely repentant; and so acknowledged the justice of his Death.

Thus Dr. Heylyn, concerning the Death of this Duke.

Here follows another Relation of this Duke's Death. By Howes upon Stow, pag. 614.

WHen he came upon the Scaffold, he said to the People, ‘Though my death be terrible to Nature, yet, I pray you judge the best in God's works; for he doth all for the best. And, as for me, I am a wretched [Page] sinner, and have deserved to die. I forgive all Men, and I pray God to forgive them. And if I have offended any of you here, I pray you, and the World, to forgive me. And most chiefly, I desire Forgiveness of the Queens Highness, whom I have most heinously Offended. And I pray you all to bear me witness, that I depart in perfect Love, and Charity, with all the World; and I beg, that you will assist me with your Prayers, at the hour of my Death.’

And when he had made a Confession of his Belief, he added these words:

‘And here I do protest to you, unfeignedly, even from the bottom of my Heart, that this, which I have spoken, is of my self, and not moved thereto by any Man; nor for any flattery, or hope of Life: And of this I take to witness my Lord of Worcester, my old Friend, and Ghostly Father, that he found me in this mind, and opinion, when he came to me. Wherefore be assured, that I have declared this, only upon my own mind, and affection, and for the Zeal and Love that I bear to my Natural Country. I could rehearse much more, even by experience, that I have of this Evil, that hath happened to this Nation by these occasions. But you know, I have another thing to do, whereunto I must prepare me, for that time draws near.’

[Page] After he had thus spoken, he kneeled down, saying to them that were about him, I beseech you all, to bear me witness, that I die in the true Catholick Faith. And then said the Psalms of Miserere, and De Profundis, his Pater Noster, and six of the first Verses of the Psalm In Te, Domine, Speravi, ending with this Verse, Into thy hands, O Lord, I commend my Spirit: and when he had thus ended his Prayers, the Executioner asked him forgiveness; to whom he said, I forgive thee with all my Heart; and do thy part without fear. And bowing towards the Block, he said, I have deserved a thousand Deaths: and then laid his Head upon the Block; and so was Beheaded: whose Body, with the Head, was buried in the Tower, by the Body of Edward, late Duke of Sommerset. So that there lies before the High Altar in St. Peter's Church, Two Dukes between Two Queens: to wit, the Duke of Sommerset, and the Duke of Northumberland; between Queen Anne, and Queen Catherine: All Four beheaded.

At the same time, and place also, were likewise beheaded, Sir John Gates, and Sir Thomas Palmer.

Sir John Gates being upon the Scaffold, spake these, or the like Words: My coming hither this day is to die; whereof I assure you all, I am well worthy, for I have lived as viciously, and wickedly, as any Man hath done in the World. I was the greatest reader of Scripture [Page] that might be of a Man of my degree, and a worse follower thereof there was not living: For I did not read to be edified thereby, nor to seek the Glory of God; but contrariwise, arrogantly to be Seditious, and dispute thereof, and privately to interpret it after mine own brain and affection: Wherefore I exhort you all, to beware, how, and after what sort you come to read God's Holy Word. For it it is not a trifle, or playing-game, to deal with God's Holy Mysteries. Stand not too much in your own conceits. For, like as the Bee, of one Flower gathers Hony; and the Spider Poyson of the same; Even so you, unless you humbly submit your selves to God, and Charitably read the same, to the intent to be edified thereby, it is to you as Poyson, and worse; and it were better to let it alone.

And then, after he had asked the Queens Highness forgiveness, and all the World, he desired the People, of their Charity, to Pray unto God with him, for remission of his sins; and then refusing the Kerchief, laid down his Head, which was strucken off at Three blows.

Sir Thomas Palmer, as soon as he came to the Scaffold, took every Man by the Hand, and desired them to Pray for him; and then said these Words:

It is not unknown to you, wherefore I come hither: which I have worthily well deserved at God's Hands. For I know it to be his Divine Ordinance, by this means to call me to his mercy, [Page] and to teach me to know my self, what I am, and whereunto we are all Subject. I thank his merciful Goodness: For he hath caused me to learn more, in one little dark corner in yonder Tower, than ever I learned by any Travel, in so many places as I have been. For there I have seen what God is, and how inscrutable his wondrous Works, and how infinite his Mercies be. I have there seen my self throughly, and what I am: Nothing but a lump of sin, earth, dust, and of all vileness the most vile. I have there seen and known what the World is, how vain, deceitful, transitory, and short; how wicked and loathsome the works thereof are in the sight of God's Majesty; how he neither regards the menac [...]s of the proud and mighty, nor dispises the humbleness of the poor and lowly. Finally, I have there seen what Death is, how near hanging over every Mans head, and yet how uncertain the time is, and how little it is to be feared. And should I fear Death? or be sad therefore? Have I not seen two die before mine Eyes? yea, and within the hearing of my Ears? No; neither the sprinkling of the Blood, nor the shedding thereof, nor the Blood it self, shall make me afraid. And now taking my leave to the same, I pray you all to Pray for me. Come on, Good-fellow; Are you he that must do the deed? I forgive you with all my Heart.

And then kneeling down, and laying his Head upon the Block, he said, I will see how [Page] fit the Block is for my Neck. I pray strike not yet: for I have a few Prayers to say; and that done, strike on God's Name.

His Prayer ended; and again desiring all to Pray for him, he laid down his Head; which the Executioner took off at one stroke.

Thus Howes concerning the Death of these two Persons.

CHAP. II.

Of Her Coronation; and of a Tumult raised, and of Her moderate proceeding upon it.

Dr. Heylyn, pag. 20.

SHe came with great Magnificence to the Abby-Church; where She was met with Three Silver Crosses, and Fourscore Singing-men, all in rich and noble Copes: (so sudden a recruit was made of those Sacred Vestments.) Amongst whom went the New Dean of Westminster, and divers Chaplains of Her own; each of them bearing in their hands some Ensign or other. After them marched Ten Bishops (which were as many as remained of her Perswasion) with their Miters, rich [Page] Copes, and Crosier-Staves, &c.

Thus Dr. Heylyn concerning Her Coronation.

Upon Her being Proclaimed Queen, She Declared, That She would persecute none for Religion, nor force their Consciences. But this could not hinder Factious Spirits from raising Tumults: whereof this was one.

Howes upon Stow, pag. 613.

Mr. Bourn, a Canon of Paul's-Cross, not only Prayed for the Dead, but also declared, that Dr. Bonner, Bishop of London, (lately restored, and there present) for a Sermon by him Preached in the same place, upon the same Gospel, was about Four years since, unjustly cast into the vile Prison of the Marshalsea, and there kept curing the Reign of King Edward the Sixth: which saying so offended some of the Audience, that they breaking silence said, The Bishop had Preached Abomination. Other some cryed, Pull him out, pull him out: And some, being nearer the Pulpit, began to climb, wherewith the Preacher stept back, and one Mr. Bradford, a Preacher of King Edwards time, stept into his place, and perswaded the Audience to Quietness and Obedience.

Nevertheless Mr. Bourn standing by Mr. Bradford, one threw a Dagger at him.

Whereupon Mr. Bradford broke off his Speech; and forced himself, with the help of John Rogers, another Preacher, to conveigh [Page] Mr. Bourn out of the Audience: whom, with great labour, they brought into Pauls-School.

Thus Howes.

Dr. Heylyn, pag. 21.

Upon occasion of this Tumult, the Lords of the Council ordered the Mayor and Aldermen of London, to call the next day a Common Council of the City, and that they should charge every Housholder to cause their Children and Apprentices to keep to their own Parish Churches, upon Holy days, and not suffer them to attempt any thing to the violating of the Common Peace: Willing them all to signifie to the said Assembly, the Queens Determination, uttered to them by Her Highness in the Tower: which was, That albeit Her Graces Conscience was settled in matters of Religion, yet She Graciously meant, not to compel or constrain other Mens, otherwise than God should (as She trusted) put into their Hearts a perswasion of the Truth, which she was in, through the opening of his Word unto them by Godly, Virtuous, and Learned Preachers.

She further set out this following Proclamation.

THe Queens Highness well remembring what great Inconveniences and Dangers have grown to this Realm, in times past, through [Page] the diversities of Opinions in Questions of Religion: And hearing also that now of late the same Contentions be again revived, through Writings, false Reports and Rumors spread abroad by some evil-disposed Persons: Informs all Her Subjects, That she cannot now hide that Religion, which God and the World knows she hath ever Professed from her Infancy hitherto: which, as her Majesty is minded to observe and maintain for her self, by God's Grace, during her time; so doth her Highness much desire, and would be glad the same were of all Her Subjects quietly and charitably entertained. And yer She doth signified unto all Her Majesties loving Subjects, That Her Highness mindeth not to compel any of Her said loving Subjects thereunto: forbidding nevertheless, the moving of any Seditions, by the interpreting the Laws after their brains and fancies; applying their whole care, study and travel, to live in the Grace of God, exercising their Conversations in such Charitable and Godly doings, as their lives may indeed express the great hunger and thirst they have of God's Glory; which, by rash talk and words, many have pretended. And in so doing they should best please God, and live without danger of the Laws, and maintain the tranquillity of the Realm.

And furthermore, for as much as it is well known, That Sedition, and false Rumors have been nourished and maintained in this Realm, [Page] by the subtilty and malice of some evil-disposed Persons, who take upon them, without sufficient Authority, to Preach and Interpret the Word of God after their own brains, in Churches and other places, both Publick and Private; and also by playing Enterludes, and Printing of false fond Books, Ballads, Rhymes, and other lewd Treatises, concerning Doctrine in matters now in Question. Her Highness therefore strictly Charges, and Commands, That nothing in this kind be evermore Acted.

Thus Dr. Heylyn Relates Her moderate Proceedings, as to Religion.

CHAP. III.
Anno Reg. Mar. 2.

A full Relation of the Reconciling this Nation to its former Obedience, and Subjection, to the Church of Rome.

Dr. Heylyn, pag. 41.

THe next work was, the Reconciling this Nation to its former Obedience, and Subjection, to the Church of Rome. But before the attempting this, it was thought [Page] fit, to remove one Difficulty; which was most likely to hinder the progress of this Design.

The Difficulty was this.

There was a general fear, That if the Popes were restored to their former Power, the Church might challenge Restitution of her former Possessions. Now to secure them against this Fear, they had not only the Promise of the King and Queen, but some Assurance underhand from the Cardinal Legat; who knew right well, that the Church Lands had been so chopped and changed by the Two last Kings, as not to be restored without the manifest ruine of many of the Nobility, and most of the Gentry; who were invested in the same.

Thus Dr. Heylyn, concerning this Obstacle.

Which being removed, the work goes on: The Relation whereof is thus delivered by Sir Rich. Baker, Page 461.

Cardinal Pool, being sent for by the King and Queen, came over into England from Rome, as Legat à Latere. Whereupon a Parliament being called, and the King and Queen sitting there under a Cloth of State, with the Cardinal on their right hand; All the Lords, Knights, and Burgesses being present, the Bishop of Winchester, Lord Chancellor, made a short Speech, signifying the Presence of the Lord Cardinal, and that he was sent from the Pope, [Page] as his Legat à Latere, to do a work, tending to the Glory of God, and the Benefit of them all: which (says he) you may better hear from his own Mouth,

Thus Sir Rich. Baker.

Dr. Heylyn, pag. 41.

Then the Cardinal rose up, and made a very grave and eloquent Speech; First giving them Thanks, for being restored unto his Country: In recompence whereof he told them, That he was come to restore them to the Country, and Court of Heaven; from which, by their departure from the Church, they had been estranged. He therefore earnestly exhorts them, to acknowledge their Errors, and chearfully to receive the benefit, which Christ was ready, by his Vicar, to extend unto them.

His Speech was said to have been long, and Artificial; but it concluded to this purpose, That he had the Keys, to open them away into the Church; which they had shut against themselves, by making so many Laws, to the dishonor and reproach of the See Apostolick: On the revoking of which Laws, they should find him ready to make use of the Keys, in opening of the door of the Church unto them. It was concluded hereupon by both Houses of Parliament, That a Petition should be made, in the Name of the Kingdom; wherein should be declared, how sorry they were, That they had withdrawn their Obedience from the Apostolick [Page] See, and consented to the Statutes made against it: promising to do their best endeavor hereafter, That the said Laws and Statutes should be Repealed; beseeching the King and Queen to intercede for them with his Holiness, that they might be Absolved from their Crimes and Censures which they had incurred and be received as Penitent Children into the bosom of the Church.

These things being thus resolved upon, both Houses are called again to the Court, on Sr. Andrews-day: Where being Assembled in the Presence of the King and Queen, they were asked by the Lord Chancellor Gardiner, Whether they were pleased, that Pardon should be demanded of the Legat; and whether they would return to the Unity, of the Church, and Obedience of the Pope, Supreme Head thereof? To which they assenting, the Petition was presented to their Majesties in the Name of the Parliament: Which being publickly read, they arose with a purpose to have moved the Cardinal in it: who meeting their desires, declared his readiness in giving them that Satisfaction, which they would have craved.

And having caused the Authority given him by the Pope, to be publickly read; he shewed, how acceptable the repentance of a Sinner was in the sight of God; and that the very Angels in Heaven rejoyced at the Conversion of [Page] this Kingdom. Which said, they all kneeled upon their Knees, and imploring the Mercy of God, received Absolution for themselves, and the rest of the Kingdom: Which Absolution was pronounced in these following words, viz.

Our Lord Jesus Christ, who with his most precious Blood, hath redeemed and washed us from all our sins and iniquities, that he might purchase to himself a glorious Spouse, without spot or wrinkle, and whom the Father hath appointed Head over all his Church, He by his Mercy Absolve you: And we by Apostolical Authority given unto us, by his Holiness Pope Julius the 3d. his Vice-gerent here on Earth, do Absolve and Free you, and every one of you, with the whole Realm, and the Dominions thereof, from all Heresie and Schism, and from all and every Judgment, Censures, and Pains for that cause incurred: and also we do restore you again to the Unity of our Mother the Holy Church, as in our Letters more plainly it shall appear: In the Name of the Father, and of the Son, and of the Holy Ghost.

Which words of his being seconded by a loud Amen by such as were present, he concluded that days work with a solemn Procession to the Chappel, for rendring Prayers and Thanks to Almighty God.

And because this great work was wrought on St. Andrews-day, the Cardinal procured a [Page] Decree, or Canon, to be made in the Convocation of the Bishops and Clergy, That from thenceforth the Feast of St. Andrews-day should be kept in the Church of England for a Majus Duplex (as the Rituals call it) and Celebrated with as much Solemnity as any other in the year.

It was thought fit also, That the Actions of that Day should be communicated, on the Sunday following, at St. Paul's Cross, in the hearing of the Lord Mayor, Aldermen, and the rest of the City: According to which appointment, the Cardinal went from Lambeth by Water, and landing at St. Paul's-wharf, from thence proceeded to the Church, with a Cross, two Pillars, and two Pole-axes of Silver, born before him: Received by the Lord Chancellor with a Solemn Procession. They tarried till the King came from Westminster. Immediately upon whose coming, the Lord Chancellor went into the Pulpit, and Preached upon those words of St. Paul, Rom. 13. Brethren, ye are to know, That it is now time to rise from sleep, &c. In which Sermon he declared, what had been done on the Friday before, in the Submission which was made to the Pope, by the Lords and Commons, in the Name of themselves, and the whole Kingdom; and the Absolution granted to them by the Cardinal in the Name of the Pope. Which done, and Prayers being made for the whole Estate of the Catholick [Page] Church; the Company was for that time dismissed. And on the Thursday after, the Bishops and Clergy then Assembled in their Convocation, presented themselves before the Cardinal at Lambeth, and kneeling reverently on their Knees, they obtained Pardon for all their Perjuries, Schisms and Heresies. Upon which a formal Absolution was pronounced, That so all sorts of People might partake of the Popes Benediction, and thereby testifie their Obedience, and Submission to him.

The news whereof coming to the Pope, he caused not only many Solemn Processions to be made in Rome, and most part of Italy; but proclaimed a Jubilee to be held on the 24th. of December then next coming. For the Anticipating of which Solemnity he alledged this reason, That it became him to imitate the Father of the Prodigal Child; and having received his lost Son, not only to express a Domestical Joy, but likewise to invite all others to partake thereof.

During this Parliament was held a Convocation also (as before was intimated;) By whom a Petition was prepared, to be presented in the Name of the Convocation, to both their Majesties, humbly beseeching them, That they would be pleased to interceed with the Cardinal, not to insist on the restoring of Church-Lands.

[Page]Which Petition, being not easie to be met withal, and never Printed before, is here subjoyned, according to the Tenor and Effect thereof in the Latin Tongue.

WE, the Bishops, and Clergy, of the Province of Canterbury, assembled in Convocation, during the sitting of this Parliament according to the ancient Custom, with all due reverence and humility do make known to your Majesties, That though we are appointed to take upon us the Care and Charge of all those Churches, in which we are placed, as Bishops, Deans, Arch-Deacons, Priests, or Vicars; as also of the Souls therein committed to us, together with all Goods, Rights, and Privileges thereunto belonging, according to the true intent and meaning of the Canons made in that behalf: And that in this respect we are bound to use all lawful means for the recovery of those Goods, Rights, Privileges, and Jurisdictions, which have been lost in the late desperate and pernicious Schism, and to regain the same unto the Church, as in her f [...]rst and right estate: Yet notwithstanding, having took mature deliberation of the whole matter amongst our selves, we cannot but [...] confess, That we know well, how [...]ifficult a th [...]ng (if not impossible) it is, to recove [...] t [...]e said Goods unto their Churches, in regard of the manifold unavoidable Contracts, [Page] Sales, and Alienations which have been made about the same: And that if any such thing should be attempted, it would not only redound to the disturbance of the Publick Peace; but be a means, that the Unity in the Catholick Church, which by the Goodness of your Majesties hath been so happily begun, could not obtain its desired effect, without very great difficulty: Wheresore, preferring the Publick Good and Quiet of the Kingdom, before our own private Interest; and the Salvation of so many Souls, redeemed with the precious Blood of Christ, before any earthly things whatsoever, and not seeking our own, but the things of Jesus Christ, We do most earnestly, and most humbly beseech your Majesties, that you would graciously Vouchsafe to interceed in our behalf, with the most Reverend Father in God, the Lord Cardinal Pool, Legat à Latere from his Holiness, That he would please to settle and confirm the said Goods of the Church, either in whole or in part (as he thinks most fit) on the present Occupants thereof, according to the Power and Faculties committed to him. Thereby preferring the publick Good before the Private; the Peace and Tranquillity of the Realm, before Suits and Troubles; and the Salvation of Souls before earthly Treasure. And for our parts, we do both now, and for all times coming, consent to all, and every thing, which by the said Lord Legat shall, in this case, be finally [Page] ordained, and concluded on: humbly, beseeching your Majesties to perswade the Lord Cardinal, not to be too strict, and difficult in the business.

And we do further beseech your Majesties, to take such course, that our Ecclesiastical Rights, Liberties, and Jurisdictions which have been taken from us, by the iniquity of the former times, and without which we are not able to discharge our common Duties, either in the exercise of the Pastoral Office, or the Cure of Souls, committed to our [...]rust and care, may be again restored unto us, and be perpetually preserved inviolably, both to us, and our Churches: And that all Laws which have been made to the prejudice of this our Jurisdiction, and other Ecclesiastical Liberties, or otherwise have proved a hindrance to it, may be repealed, to the Honor of God, and the Temporal and Spiritual Profit, both of your Majesties, and this Realm: Giving our selves assured hope, that your most Excellent Majesties, according to your singular Piety to Almighty God, for so many, and so great benefits received from him, Will not be wanting to the necessities of the Kingdom, and the occasions of the Churches, having Cure of Souls: But, that you will consider, and provide, as need shall be, for the Peace thereof.

Which Petition being thus drawn up, was humbly offered to the Legat; and being assented [Page] unto, there was a General and Solemn Procession throughout London, to give Thanks for their Conversion to the Catholick Church.

In this Procession, there were Ninety Crosses, an Hundred and Six Priests in Copes, Eight Bishops in Pontificalibus, followed by Bonner, Bishop of London, carrying the Blessed Sacrament under a Canopy, attended by the Lord Mayor, and Companies, in their several Liveries: Which Solemn Procession being ended, they all returned into the Church of St. Paul, where the King and Cardinal, together with all the rest, heard Mass: And the next day the Parliament, and Convocation, were Dissolved.

Thus largely Dr. Heylyn, concerning this great Solemnity.

For a more full Satisfaction in this Relation, I will here insert some Acts made in this Parliament, in order to this business. To be found in the Statute Book.

An Act for Repealing of all Statutes, Articles and Provisions made against the See Apostolick, since the Twentieth year of Henry the Eighth.

WHereas, since the Twentieth year of King Henry the Eighth, much False and Erroneous Doctrine hath been Taught, Preached, and Written, partly by divers, the natural born Subjects of this Realm; and partly being brought in hither from sundry other Forein [Page] Countries, hath been sowen and spread abroad within the same: By reason whereof as well the Spirituality as the Temporality of this Kingdom, have swerved from the Obedience of the See Apostolick, and declined from the Unity of Christ's Church, and have so continued, until such time, as your Majesty, being settled in the Royal Throne, the Pope's Holiness and the See Apostolick, sent hither unto your Majesty, as a Person undefiled, and by God's Goodness preserved from the common infection aforesaid, and to the whole Realm, the most Reverend Father in God, the Lord Cardinal Pool, to call us home again into the right way, from whence we have all this long while wandred and straye [...] abroad: And we, after sundry long and grievous Plagues and Calamities, seeing by the Goodness of God our own Errors, have acknowledged the same unto the same most Reverend Father in God, and by him been, and are received and embraced into the Unity, and bosom of Christ's Church, upon our humble submission, and promise made (for a Declaration of our Repentance) to Repeal and Abrogate such Acts and Statutes as had been made in Parliament since the said Twentieth year of the said King, against the Supremacy of the See Apostolick, as in our Submission exhibited appears: The tenor whereof here ensueth:

[Page] We, the Lords Spiritual and Temporal, and the Commons Assembled in this present Parliament, in the Name of our selves, and the whole Kingdom, do declare our selves very sorry, and repentant of the Schism and Disobedience, committed in this Realm, and the Dominions thereof, against the See Apostolick, either by making, agreeing, or executing any Laws, Ordinances, or Commands against the Supremacy of the said See; or otherwise, by doing or speaking any thing that might impugn the same: Offering our selves, and promising, by this our Supplication, that for a token and acknowledgment of our said repentance, we be, and shall be always ready, to the utmost of our Power, to do what lies in us, for the abrogating, and the repealing of the said Acts and Ordinances in this present Parliament, &c.

Whereupon we most humbly desire your Majesty to set forth this our most humble Suit, That we may obtain from the See Apostolick, release, and discharge from all danger of such Censures and Sentences, as by the Laws of the Church we are fallen into; and that we may, as Children repentant, be received into the bosom and unity of Christ's Church; so as this Noble Realm, withal the members thereof, may, in this unity, and perfect obedience to the See Apostolick, serve God and your Majesty, to the furtherance and advancement of his Honor and Glory, &c.

[Page] This Petition being granted, They further add:

We being now, at the Intercession of your Majesty, assoiled, discharged, and delivered from Excommunication, Interdiction, and other Censures Ecclesiastical, which have hanged over our heads, for our said faults, since the time of the said Schism, mentioned in our Supplication.

May it therefore now please your Majesty, That for the better accomplishment of our promise, made in the said Supplication, we may Repeal All Laws and Statutes made contrary to the said Supremacy and See Apostolick during the said Schism.

Thus, as to the Repealing of all such Laws made in the Reign of King Henry the 8th.

Another Act for the Repealing of certain Statutes made in the time of King Edward the Sixth.

FOrasmuch, as by divers and several Acts of Parliament, made in the time of King Edward the Sixth, as well the Divine Service, and good Administration of the Sacraments, as divers other matters of Religion, (which we, and our Fore-fathers found in this Church of England, to us left by the Authority of the Catholick Church) be partly altered, and in some part taken from us; and in place thereof New [Page] Things imagined, and set forth by the said Acts; such as a few, of singularity, have of themselves devised: Whereof hath ensued amongst us, in a very short time, numbers of diverse and strange Opinions, and diversity of Sects; and thereby grown great unquietness, and much discord, to the great disturbance of the Kingdom: And in a very short time like to grow to extreme peril, and utter confusion of the same, unless some remedy be in that behalf provided: Which Thing all True, Loving, and Obedient Subjects ought to fore-see, and to provide against, to the utmost of their power, &c.

Be it therefore Enacted, &c.

A third Act for the Repeal of Two several Acts, made in the time of King Edward the Sixth; touching the Dissolution of the Bishoprick of Durham.

WHereas, there hath been, time out of mind of any man to the contrary, a See of a Bishop of Durham, commonly called, The Bishoprick of Durham; which hath been one of the most Ancient, and worthiest Bishopricks, in Dignity, and Spiritual Promotion, within the Realm of England; and the same place always supplied, and furnished with a man of great Learning, and Virtue; which was both to the Honor of God, and the encrease of his True Religion; and a great Surety to that part [Page] of the Realm: Nevertheless the said Bishoprick was, without any just cause, or consideration, by Authority of Parliament, Dissolved, Extinguished, and Exterminated: And further, by the Authority of the said Parliament, it was Ordained, and Enacted, That the said Bishoprick, together with all the ordinary Jurisdiction thereunto appertaining, should be adjudged clearly dissolved and extinguished: and that King Edward the Sixth should from thence-forth have, possess, and enjoy, to him, his heirs, and successors, for ever, whatsoever did appertain or belong to the said Bishoprick, in as large and ample manner and form, as any Bishop thereof had, held, or possessed; or, of right, ought to have had, held, or possessed, &c.

Be it therefore Enacted, &c.

Thus far, as to these Acts of Parliament.

CHAP. IV.
Anno Reg. Mar. 3.

[Page]

A Relation of some English Protestants that forsook the Kingdom, and of the Factions, and Schisms, that were amongst them, being in other Countries.

Dr. Heylyn, pag. 59.

MAny English Protestants forsook the Kingdom, to the number of Eight Hundred: who having put themselves into several Cities, partly in Germany, and partly amongst the Switzers, and their Confederates, kept up the Face and Form of an English Church, in each of their several Congregations. Their principal retiring places amongst the last were Arow, Zurick, and Geneva: And in the first, the Cities of Emden, Strasburgh, and Frankfort.

In Frankfort they enjoyed the greatest privileges, and therefore resorted thither in greatest numbers: which made them the more apt unto Schisms and Factions. At their first coming to the place, they were permitted to have [Page] the use of one of their Churches; which had before been granted to such French exiles as had repaired thither on the like occasion: yet so, that the French were still to hold their Right; the English to have the use of it one day, and the French another; and on the Lord's Day, so to divide the hours between them, that the one might be no hindrance unto the other.

It hath been also said, That there was another condition imposed upon them, of being conform to the French in Doctrine and Ceremonies: Which condition, if it were imposed, and not sought by themselves, must needs be very agreeable to the temper and complexion of their principal Leaders; who being, for the most part, of the Zuinglian Gospellers, at their going hence, became the great promoters of the Puritan Faction at their coming home. The Names of Whittingham, Williams, Goodman, Wood, and Sutton, who appeared in the head of this Congregation, declare sufficiently of what Principles they were, and how willing they would be to lay aside the face of an English Church, and frame themselves to any Liturgy but their own.

The noise of this new Church at Frankfort, occasioned Knox (who after proved the great Incendiary of the Realm and Church of Scotland) to leave his Sanctuary in Geneva, in hope to make a better market for himself in that Congregation.

[Page] These Frankfort-Schismaticks desire, That all Divine Offices might be executed according to the Order of the Church of Geneva; which Knox would by no means yield to, thinking himself as able to make a Rule for his own Congregation, as any Calvin of them all.

Infinite were the Confusions which they had amongst themselves, and from hence was the beginning of the Puritan Faction, against the Rites and Ceremonies of the Church; that of the Presbyterians against the Bishops, or Episcopal Government; and finally, that also of the Independents against the Super-intendency of Pastors and Elders.

But Sorrow seldom goes alone; for their Differing from the Government, Form, and Worship, Established in the Church of England, drew on an Alteration also in point of Doctrine. Such of the English as had retired to Geneva, employed themselves in setting out a New Translation of the Bible in the English-Tongue; which afterwards they published with certain Marginal Notes upon it, very Heterodox in point of Doctrine; some dangerous and seditious, in reference to the Civil Magistrate; and some as scandalous, in respect of Episcopal Government.

From this time the Calvinian Doctrine of Predestination began to be dispersed in English Pamphlets, as the only necessary, Orthodox, and saving Truth.

Thus Dr. Heylyn, concerning these Protestants.

[Page] But now leaving these Confusions, the Effect of Schism; we will here Relate a Princely Work of Piety, done by the Queen.

CHAP. V.
Anno Reg. Mar. 4.

Of the Queens Resolution of Restoring Church-Lands, and of what She did Actually Restore before Her Death.

Dr. Heylyn, pag. 56.

BEfore She undertook this Work, She thought it necessary to Communicate her purpose unto some of the Council: and therefore calling them to Her, She is said to have spoken to them in these following words;

We have willed you to be called to Us, to the intent you might hear of Me, my Conscience, and the Resolution of my Mind, concerning the Lands and Possessions, as well of Monasteries, as of other Churches whatsoever, being now in my Possession.

[Page] First, I do consider, that the said Lands were taken away from the Churches aforesaid in time of Schism; and that by unlawful means, such as are contrary both to the Law of God, and of the Church: For which cause my Conscience doth not suffer me to detain them. And therefore I here expresly refuse, either to claim, or retain those Lands for Mine: But with all my heart, freely and willingly, without all Paction, or Condition, here and before God, I do Surrender and Relinquish the said Lands and Possessions, or Inheritances whatsoever; and renounce the same with this mind and purpose, that order and disposition thereof may be taken, as shall seem best liking to the Pope, or his Legat, to the Honor of God, and Wealth of this our Realm. And albeit you may object to Me again, That the State of my Kingdom, the Dignity thereof, and my Crown Imperial, cannot be Honorably Maintained and Furnished without the Possessions aforesaid: Yet notwithstanding (and so She had affirmed before, when She was bent upon the Restitution of the Tenths and First Fruits) I set more by the Salvation of my Soul, than by Ten such Kingdoms: And therefore the said Possessions I utterly refuse here to hold, after that sort and Title: And give most hearty Thanks to God, who hath given me a Husband of the same mind; who hath no less good Affection in this behalf, than I my self. Wherefore I Charge and Command, That my Chancellor (with whom I have conferred [Page] my Mind in this matter) and you Four, do [...]esort to morrow together, to the Legat, signifying to him the Premises in my Name. And give your Attendance upon me, for the more full declaration of the State of my Kingdom, and of the aforesaid Possessions▪ according as you your selves do understand the matter, and can inform him in the same.

Upon this opening of Her Mind, the Lords thought it req [...]isite to direct some course, wherein She might satisfie Her desires, to Her own great Honor, and yet not Alienate too much at once of the publick Patrimony.

The Abbey of Westminster had been Founded for a Convent of Benedictin Monks by King Edward the Confessor, valued at the Suppression by King Henry the Eighth, at the yearly Sum of Three thousand, Nine hundred, Seventy seven pounds in good old Rents, Anno 1539. At which time, having taken to himself the best and greatest part of the Lands thereof; he Founded with the rest a Collegiate Church, consisting of a Dean, and Secular Canons. But now the Queen put into it a Convent of Benedictins, consisting of an Abbot, and Fourteen Monks: which with their Officers, were as many as the Lands then left upon it, would well maintain.

A Convent of Observants (being a reformed Order of Franciscan Friers) had been Founded by King Henry the Seventh near the Mannor [Page] of Greenwich; and was the first which felt the fury of King Henry the Eighth, by reason of some open opposition made, by some of the Friars, in favour of Queen Catherine, the Mother of the Queen now Reigning: Which moved Her, in a pious gratitude, to re-edifie that ruined House, and to restore as many as could be found of that Order, to their old Habitations; making up their Corporation with some new Observants to a competent number.

She gathered together also a New Convent of Dominican, or Black-Friars; for whom She provided a House in Smithfield, in the City of London; fitting the same with all conveniences, both for the Divine Office, as likewise for other necessary Uses.

At Syon, near Brentford, there had been anciently a House of Religious Women, Nunns of the Order of St. Bridget, dissolved, as were all the rest, by King Henry the Eighth. Such of these as remained alive, with the addition of some others, who were willing to embrace that course of Life, made up a competent number for a New Plantation: These She restored likewise to their old Habitation, repairing their House, and laying to it a sufficient Estate in Lands, for their future maintenance.

At Sheen, on the other-side of the Water, there had been Anciently another Religious House not far from a Mansion of the Kings; to which they much resorted, till the building [Page] of Richmond. This House She stocked with a New Convent of Charthusians, and endowed it with a Revenue great enough to maintain that Order.

And the next year, having Closed up the West-end of the Quire, or Chancel, of the Church of St. John's near Smithfield, (which was all the Protector Sommerset had left standing of it) She restored the same to the Hospitality of the Knights of St. John, to whom it formerly belonged, assigning a liberal Endowment to it for their more honorable Subsistance.

An Hospital had been formerly Founded in the Savoy, by her Grand-father King Henry the Seventh, for th [...] relief of such Pilgrims, as either went on their Devotions to the Shrine of St. Thomas Becket of Canterbury, or any other eminent Shrine, or Saint, in these parts of the Kingdom. Now this Hospital being destroyed by Edward the Sixth, and the Means disposed of, it could no: be restored to its first condition, but by a new endowment from such other Lands belonging to Religious Houses, which were remaining in the Crown.

But the Queen was so resolved upon it, and withal so desirous to add some Works of Charity unto those of Piety; or else in Honor of Her Grand-father, (whose Foundation She restored at Greenwich also) the Hospital [Page] was again Re-founded, and a convenient yearly Rent allotted to the Master, and Brethren, for the Entertainment of the poor, according to the tenor and effect of the first Institution. Which Prince-like Act, so wrought upon the Maids of Honor, and other Ladies of the Court, that for the better attaining of the Queens good Grace, they furnished the same at their own costs, with new Beds, Bedding, and other necessary Furniture, in a very ample manner. In which condition it continues to this very day; the Mastership of the Hospital being looked on as a good preferment for any well deserving Man about the Court.

How far the Queens Example, Seconded by the Ladies about the Court, countenanced by the King, and earnestly insisted on by the Pope, might have prevailed on the Nobility and Gentry, for doing the like, either in restoring their Church-Lands, or assigning some part of them to the like Foundations, it is hard to say: most probable it is, that if the Queen had lived some few years longer, either for Love to Her, or for fear of gaining the King's Displeasure, or otherwise out of an unwillingness to incur the Popes Curse, and the Churches Censures, there might have been very much done that way, though not all at once.

[Page] That which might have much furthered this business, was the Greatness to which Philip had attained at this present time, when the Queen was most intent on these new Foundations. For having passed over to Calais in the Month of September, Anno 1555. And the next day going to the Emperor's Court, which was then at Brussels, he found his Father in a Resolution of Resigning to him all his Dominions and Estates, except the Empire (or the bare Title rather of it) which was to be Surrendred to his Brother Ferdinand: not that he had not a Design to settle the Imperial Dignity on his Successor in the Realm of Spain, for the better attaining of the Universal Monarchy, which he was said to have aspired to, over all the West: But that he had been crossed in it by Maximilian, the Eldest Son of his Brother Ferdinand, who Succeeded to his Father in it, and left the same Hereditary, in a manner, to the Princes of the House of Austria, of the German race.

For Charles, grown weary of the World, broken with Wars, and desirous to apply himself to Divine Meditation, resolved to discharge himself of all Civil Employments, and spend the remainder of his life in the Monastery of St. Justus, situated amongst the Mountains of Estremadura, a Province in the Realm of Castile.

[Page] In pursuance whereof; having called before him the Principal of the Nobility, and Great Men of His several Kingdoms and Estates, He made a Resignation of All his Hereditary Dominions to King Philip, his Son; having then scarce attained to the Fifty fifth year of his Li [...]e, to the great Admiration of all the World.

Thus Dr. Heylyn, concerning this Noble Action of the Queen.

CHAP. VI.
Anno Reg. Mar 5. The Proclamation.

A Proclamation against the setting out of Seditious Books, and of the Conventicles, and Seditious Meetings of Sectaries; and a Word concerning the Lutherans.

Dr. Heylyn, pag. 70.

WHereas divers Books, filled with Heresie, Sedition, and Treason, have of late been Daily brought into this Realm, out of Forein Countries; and also some covertly Printed within this Realm, [Page] and cast a broad in sundry parts thereof; whereby not only God is dishonored, but likewise encouragement given to disobey Lawful Princes, and Governors. Therefore, for redress hereof, We Command the Suppressing of all such Books.

Thus Dr. Heylyn relates this Proclamation.

Seditious Meetings.

Dr. Heylyn. pag. 73.

Now besides these Seditious Books, they had likewise their Conventicles, or Seditious Meetings, even in London it self: In one of which Congregations, that namely, whereof Bentham was at that time Minister; there Assembled seldom under Forty, many times an Hundred, and sometimes Two Hundred: but more or less, as it stood most with their convenience and safety. They had not all the conveniency of such Meetings; but they Met frequently enough in smaller Companies.

Thus Dr. Heylyn concerning these Meetings.

A Remark concerning Sectaries.

There is one thing very remarkable in these Sectaries; which is, That although they al [...] [Page] agree in a general malice against Catholick Religion; yet they strangely disagree amongst themselves, by furious Animosities, and hatred one against another. One Example whereof is here related by Dr. Heylyn, pag. 80. in this following short Note concerning the Lutherans.

The Lutherans abominated nothing more than an English Protestant, because they concurred not with them in their Doctrine of Consubstantiation. Insomuch that Peter Martyr tells us of a Friend of his in the Dukedom of Saxony, that was generally hated by the rest of his Country-men, for being hospitable to some few of the English Nation. And it is further signified by Philip Melancthon, in an Epistle of this year, That the Lutherans could find no other Names (but the Devils-Martyrs) for such as suffered Death in England, in defence of Religion

Now one ground of this their hatred was, That John à Lasco, and his Company, had been lately there, where thy spoke so reproachfully of Luther, the Augustan Confession, and the Rites and Ceremonies of their Churches, as rendred them uncapable of any better entertainment than they found amongst them. And by the behaviour of these men, coming then from England, the Lutherans past their judgment on the Church it self; and consequently on all those who suffered in defence thereof. Some of the Lutherans had given out, on the [Page] former ground, That the English had deservedly suffered the greatest Hardships, both at home, and abroad, because they Writ, and Spake, so irreverently of the Blessed Sacrament.

Thus Dr. Heylyn,, concerning the Lutherans detesting an English Protestant.

Nothing occurring more in this Queens Reign, (as to these matters of Religion) we will now give an Account of the years when these Changes were made; with an Addition of some works of Piety, done by Her, and in Her time.

IN the First year of this Queens Reign, All Bishops, that had been deprived in the time of King Edward the Sixth, were restored to their Bishopricks, and the new removed.

Also this year, on the Twenty seventh of August, the Service was sung in Latin in St. Paul's Church. The Pope's Authority being likewise, by Act of Parliament, restored in England, and the M [...]ss Commanded in all Churches to be used.

In her Second year, the Realm is Absolved, and Reconciled to the Church of Rome; and First Fruits, and Tenths, restored to the Clergy.

In her Third year, Eight hundred English Protestants sorsook the Kingdom; who fell into great Confusions amongst themselves, being in other Countries.

[Page] In her Fourth year, Monasteries were be gun to be re-edified.

In her Fifth year, great endeavors were used by Sectaries, to raise Sedition, by Seditious Books, and unlawful Meetings, or Conventicles.

In her Sixth year, She built Publick Schools in the University of Oxford: Which being decayed in tract of time, and of no beautiful Structure, when they were at the best, were taken down: In place whereof (but upon a larger extent of Ground) was raised that Goodly and Magnificent Fabrick, which we now behold.

Works of Piety.

The Queen restored a great part of the Abbey-Lands that were in her Possession.

In her First year, Sir Thomas white, then Mayor, Erected a College in Oxford, called S. John's College. He also Erected Schools at Bristow and Reading, and gave Two thousand pounds to the City of Bristow to purchase Lands; the profits whereof to be employed for the benefit of young Clothiers.

In her Third year, died Sir John Gresham, late Mayor of London; who Founded a Free-School at Holt, in Norfolk; and gave to every Ward in London Ten pounds, to be distributed to the Poor. Also to Maids-Marriages, Two hundred pounds.

Cuthbert Tunstal, Bishop of Durham Erected a goodly Library in Cambridge, storing it [Page] with many Excellent, both Printed and Written Books. He also bestowed much upon Building, at Durham, at Alnewick, and at Tunbridge.

Thus Sir Richard Baker.

Here you have had a short View of the great Zeal and Piety, that was in this Nation, during the Reign of this Queen. And this delivered from the mouths of her Enemies, the most zealous Protestants.

This Account being here ended, we will now proceed to relate, what Changes were made (as to Religion) in Queen Elizabeths time: Wherein the Scene was totally Altered; She following the Example of her Father, and Brother, in going on with the Destructions, and Confusions, begun by them.

The Last Part Of these HISTORICAL COLLECTIONS Concerning A Fourth Change of Religion Made for POLITICK ENDS, And of the Occurrences concerning it; In the Reign of Queen Elizabeth.

[Page]

A Preamble.

BEfore we begin this Queens Reign, we will (following Dr. Heylyn's order) first make a Relation out of him of the various Fortunes of her Mother, Anne Boleign; of whom thus he writes in his History of Reformation, pag. 86.

[Page] Anne Boleign, from her tender years, was brought up in the Court of France: Who returning into England, was preferred to be Maid of Honor to Queen Catherine: In whose Service the King falls in Love with her. But so long concealed his Affections, that there was a great League contracted betwixt her, and the young Lord Peircy, Son to the Earl of Northumberland. But that being broken off, by the endeavors of Cardinal Wolsey; and the King laboring for a Divorce, from Queen Catherine, that he might Marry her; that also was sought to be obstructed by the Cardinal: Which being understood by Mrs. Anne Boleign she seeks all ways for his destruction; and prevailed so far with the King, that he was presently Indicted, and Attainted of a Praemunire; and not long after, by the Counsel of Thomas Cromwel, (who had sormerly been the Cardinals Solicitor in his Legatine Court) envolves the whole Clergy in the same Crime with him. And by perswasion of this man, he requires of the said Clergy, to acknowledge him for Supreme Head, on Earth, of the Church of England; and to make no new Canons, and Constitutions, not to Execute any such, when made, by his consent. And having thus brought his own Clergy under his Command, he was the less solicitous how his matters went in the Court of Rome, concerning his Divorce. Whereupon he privately Marries Mistris Anne Boleign: [Page] And a long time after, to wit, Three or Four Months after the Birth of the Princess Elizabeth) began a Parliament; in which the Kings first Marriage was declared Unlawful; and the Succession of the Crown settled upon His Issue by this Second Marriage: An Oath being devised in maintenance of the said Succession; and not long after, Moor and Fisher were Executed for refusing to take that Oath.

The New Queen being thus settled; and considering, that the Pope and She had such different Interests, that they could not subsist together, She resolved to suppress his Power what she could. But finding, that the Pope was too well entrenched, to be dislodged upon a sudden, it was advised by Cromwel, to begin with taking in the Outworks first; which being gained, it would be no hard matter to beat him out of his Trenches.

In order whereunto a Visitation is begun, in which a diligent Enquiry was to be made into all Abbey's, Priories, and Nunneries within the Kingdom: (an Account of which Visitation, and the D [...]ssolution of Abbeys, hath been formerly given in the Reign of King Henry the Eighth.)

But the New Queen (for whose sake Cromwel had contrived that Plot) did not live to see this Dissolution.

For such is the uncertainty of Humane Affairs, that when she thought her Self most Secure, [Page] and free from Danger, She became most obnoxious to the ruine prepared for Her. It had pleased God, upon the Eighth of January, to put an end unto the Calamities of the Virtuous, but unfortunate Queen, unto whose Bed she had succeeded: The News whereof she entertained with such contentment, that she caused her self to be apparelled in lighter Colours, than was agreeable to the season, or the sad occasion. Whereas, if she had rightly understood her own Condition, She could not but have known, that the long Life of Queen Catherine, was to be her best preservation, against all changes, which the King's loose Affections, or any other Alteration in the Affairs of State, were otherwise like to draw upon her.

But this Contentment held not long. For within Three Weeks after, She fell in Travail; in which she miscarried of a Son, to the extreme discontent of the Father: Who looked upon it, as an Argument of God's displeasure, as being much offended at this Second Marriage. He then began to think of His ill Fortune, with both His Wives; both Marriages subject to cispute, and the Legitimation of both His Daughters, likely to be called in question, in the time succeeding. He must therefore cast about for another Wife; of whose Marriage, and his Issue by Her, there could rise no controversie. His eye had carried him to a Gentlewoman in the Queens Attendance; on the enjoying of [Page] whom he so fixed his Thoughts, that he had quite obliterated all remembrance of his former Loves.

Whereupon He began to be as weary of Queen Annes Gayeties, and Secular humor, as formerly, of the Gravity, and Reservedness of Queen Katharine. And causing many eyes to observe her Actions, they brought him a Return of some particulars; which he conceived, might give him a sufficient ground to proceed upon.

The Lord Rochfort (her own Brother) having some Suit to obtain (by her means) of the King, was found whispering to her on her Bed, when she was in it; which was interpreted for an act of some dishonor done, or intended to be done to the King: in the aggravating whereof, with all odious circumstances, none was more forward, than the Lady Rochfort her self.

It was observed also, That Sir Henry Norris, Groom of the Stool to the King, had entertained a very dear affection for her; not without giving himself hopes of succeeding in the King's Bed, if she chanced to survive Him: And it appeared, that she had given him opportunity, to make his Affection known, and to acquaint her with his hopes; which she expressed, by twitting him, in a frolick humor, with looking after dead mens shoes.

[Page] Weston and Breerton, both Gentlemen of the Privy Chamber, were observed also to be very diligent in their Services and Addresses to her; which were construed more to proceed from Love, than Duty.

Out of all these Premises, the King resolved to come to a conclusion of His aims and wishes.

A Solemn Tilting was maintained at Greenwich; at which both the King and Queen were present; the Lord Rochfort, and Sir Henry Norris being principal Challengers.

Here the Queen (by chance) let fall her Handkerchief; which was taken up by one of her supposed Favourites, who stood under the Window; whom the King perceived to wipe his face with it. This taken by the King to have been done of purpose, he thereupon leaves the Queen, and all the rest, and goes immediatly to Westminster: Rochfort and Norris, are the next day committed to the Tower; and the Queen likewise. After which Breerton and Weston, with Mark Smeton, one of the King's Musicians, were commited on the same occasion. These persons being thus committed, and the cause made known, the next care was to find sufficient evidence for their condemnation. It was objected, That the Queen, growing out of hope of having any issue Male by the King, had used the company of the Lord Rochfort, Norris, Breerton, Weston, and [Page] Smeton; involving her at once in no smaller crimes, than Adultery and Incest.

It appears by a Letter of Sir William Kingston Lieutenant of the Tower, that he had much communication with her, when she was his Prisoner; in which her language seemed to be broken, and distressed, betwixt tears and laughter. She exclaimed against Norris, as if he had accused her. It was further signified in that Letter, that she named some others, who had obsequiously applyed themselves to her Love and Service, acknowledging such passages, as shewed, she had made use of very great liberties. The conclusion of this Business was, That both the Queen, and the rest of the Prisoners were all put to death.

So died this great Lady; one of the most remarkable Mockeries and Disports of Fortune, which these last ages have produced; raised from the quality of a private Lady, to the Bed of a King; Crowned on the Throne, and Executed on the Scaffold; the Fabrick of her Power and Glory being Six years in Building; but cast down in an instant: The splendor and magnificence of her Coronation, seeming to have no other end, but to make her the more glorious Sacrifice, at the next Alteration.

But her death was not the chief mark the King aim'd at. If she had only lost her Head, though with the loss of her Honor, it would have been no Bar to her Daughter Elizabeth, [Page] from Succeeding her Father in the Throne. Now he must have his Bed free from all such pretensions, the better to draw on the following Marriage.

It was therefore thought necessary, that she should be separated from his Bed, by some other means than the Ax or Sword; and that He should be legally separated from her in a Court of Judicature; when the Sentence of Death had deprived Her of all means, as well as of all manner of desire to dispute the point.

It doth not appear in Record, upon what ground this Marriage was dissolved. All which occurs, in reference to it, is a Solemn Instrument, under the Seal of the Archbishop Cranmer; by which that Marriage is declared (on good and valid Reasons) to be null, and void.

Which Sentence was pronounced at Lambeth, in the Presence of most of the great Men of that time, and approved by the Prelates and Clergy assembled in their Convocation; and lastly, confirmed by Act of Parliament.

In which Act, there also passed a Clause, which declared the Lady Elizabeth to be Illegitimate.

Thus far Dr. Heylyn, concerning her Mother.

Now because the Relation here made concerning this Queen, belongs to the Reign of King Henry the Eighth; I think it will not be altogether improper to insert a Speech made[Page]in that Kings Reign, which did not come to my hands time enough to be put into its proper place.

A Speech made in the Upper House of Parliment, by Dr. John Fisher Bishop of Rochester, in the Reign of King Henry the Eighth, in opposition to the Suppressing of the lesser Monasteries.

My Honored Lords,

THis is the place where your glorious and noble Progenitors have paternized the Kingdom from oppression. Here is the Sanctuary where, in all Ages but this of ours, our Mother Church found still a sound Protection. I should be infinitely sorrowful, that from you, that are so lovely Branches of antiquity, and Catholick Honor, the Catholick Faith should be so deeply wounded. For God's, and your own Goodness sake, leave not to Posterity, so great a blemish, that you were the First, and only those, that give it up to ruine. Where there is Cause you nobly punish, and with Justice; but beware of infringing so long continued Priviledges, or denying the Members of the Church, the parts of their Advantage that is enjoyed by every private Subject. The Commons shoot their Arrows at our Livings, which are the Motives that conceit us, (or make us to be conceived) guilty. Is all [Page] the Kingdom innocent, and we only faulty, that there is no room left for other Considerations far more weighty? The Diligence, Devotion, and Liberality of your Great Forefathers endowed their Mother Church with fair and large Revenues, making it still their greatest care to keep her upright, able, still in freedom: And will you give consent, that like a servile Bondmaid, she now sinks lower to a naked thraldom, and, by degrees, be forced from her Mansion? If not, to what end serves the flux of these Petitions, that taint your Ears with Language far unfit the Ears of Christian Princes. These strike not at the withered Branches, but, at the Tree, on which Religion groweth. Certainly, All are not guilty. Admit that some, as they enforce (or urge) be vicious, must it conclude, there is none good amongst us, or able to reform their proper vices? Will you assume a Power, till now unheard of, to give away their Rites, by new made Statutes? If you will seek and sist our Constitutions, you shall there find as strict Injunctions, as you can make, for Reformation. But, I suppose, it is not that is aimed at; pretence of Restauration, (or Reformation) tends to ruine, else such beginnings could not find such Favor. My Lords, consider well your actions; be advised. This Cause seems only Ours, it will be Yours, if that the Mother Church do feel Injustice [Page] Your turns are next to feel the like Oppression. When Faith▪ begins to fail, then all must perish. Heretick, (or Heretical) Fancies taint the common People, whom Novelties betray, even to Perdition. Let Neighbour Nations tell you your own story. Husse, Luther, and such frantick Teachers, cry out against the Church in all their Sermons, they do pretend nothing else but Reformation, when they themselves are deepest dyed in mischief. What follows them, (to wit, Perdition) we may expect in Justice. The Churches Wealth, occasioned this first moving. If that were poor, our Vices would be Vertues, and none would be so forward to Accuse us. What can we look for then but Desolation, where private ends are made a publick grievance? Our Lesser Houses are desired from us; not that their value doth deserve the Motion; but, that the Greater may succeed their fortune; which soon will follow, if the gap be opened. The King himself, I hope, is too too gracious, to set abroach an Action so disordered: Nor, can I think, the Lower House of Commons will be so blind, to Second this loose Motion. Some giddy-brain, whose fading Fortunes lead him to hope to raise himself out of our Ruins, betrays their Judgments with a shew of Justice; which seeks in truth but meerly Innovation, which must succeed, unless you do oppose it. Wherefore, My [Page] Lords, call back that Ancient Vertue, that so long time hath sat in these your places. Now is the time to shew your worth; the Church Implores it, the Church which you acknowledge for your Mother. If Liberty take place of Faith, farewel Religion. The Turk may then direct us how to guid in Rapine, Blood, and Murder. Foul Dissention proceeds from want of good Devotion. The lack of Faith, begets these strange Conceptions, which time will make stark dead, if we continue.

Thus of this Speech.

Now we will proceed to relate what occurs in the Reign of Queen Elizabeth, as touching matters of Religion.

CHAP. I.
Anno Reg. Eliz. I.

Of Her Praying for the Dead, and being Crowned by a Catholick Bishop.

Howes upon Stow, pag. 635.

THe Princess Elizabeth, being Proclaimed Queen, caused these Solemn Rites to be performed for Her Sister, and Charles the Emperor.

[Page] In the Abbey-Church of Westminster, the Corps of Queen Mary was very royally Enterred, with all Solemn Funeral Rites, and a Mass of Requiem.

In the same place, and in like Princely manner, were performed Solemn Obsequies for the late famous Emperor, Charles the Fifth.

Thus Howes.

Her Coronation.

She was Crowned according to the Order of the Roman Pontifical, by Dr. Owen Oglethorpe, Bishop of Carlisle; the only Man, amongst all the Bishops, who could be wrought on by her, to perform that Office: Whether it were that they saw some Alteration coming, to which they were resolved not to yield conformity, or for some other reasons, is not certainly known.

The Bishop of Ely had a particular reason for his refusing this; because he had been one of those, that were sent to Rome, to render the Submission of the Kingdom, to the Pope still Living; and therefore could not now appear with Honor, in any such Action, as seemed to carry with it a Repugnancy, (if not a manifest Inconsistency) with the same Engagement. It cannot be denyed but that there were Three Bishops yet alive of King Edward's making, all of them Zealously affected to the Reformation. And possibly it may seem stange, that the Queen received not the Crown rather [Page] from one of their hands, than to put her self to the hazard of so many denials, as had been given Her by the others.

But unto this it may be Answered, That the said Bishops, at that time were deprived of their Sees, and therefore not in a capacity to perform that service. Besides, there being at that time, no other Form estalished for a Coronation, than that which had much in it of the Ceremonies of the Church of Rome, she was not sure, that any of the said Three Bishops would have acted in it, without such Alterations, and Omissions, in the whole course of the Order, as might have rendred the action questionable amongst captious Men.

And therefore finally she thought it more conducible to her Reputation amongst Foreign Princes, to be Crowned by the hands of a Catholick Bishop, (or one, at least, that was accounted such) than if it had been done by any of the other Religion.

Thus Dr. Heylyn.

But notwithstanding these Solemnities, and the profession of the Catholick Religion in all things, not only by Permission, but also by Command, (which sufficiently manifest, that there was nothing, but Humane Policy in the conduct of this Affair): yet a change of Religion was designed, as will appear by what shall be here said.

CHAP. II.

[Page]

Of the Policy used, and strange manner of introducing this following Change of Religion, and of the Consequence of it, (to wit, a general Confusion in all matters of Religion.)

Dr. Heylyn, pag. 103.

QUEEN Elizabeth knew full well, that Her Legitimation, and the Pope's Supremacy, could not stand together, and that She could not possibly maintain the one, without a discarding of the other. But in this case it concerned her to walk very warily, and not to unmask her self too much at once, before she had put her self into a posture of Ability to make good her Actions. Notwithstanding upon a serious debate of all particulars, she was resolved to proceed to a Reformation, as the time should serve.

In order whereunto, She Constitutes her Privy Council; which she compounds of such Ingredients, as might neither give encouragement to any of those, who wished well to the Church of Rome, or alienate their Affections [Page] from Her, whose Hearts were more inclined to the Reformation. Now, as the Papists, in the first beginning of the Reign of Queen Mary, hoping thereby to obtain her Favor, began to build new Altars, and set up the Mass; So fared it now with the Zealots among the Protestants; who measuring the Queens Affections by their own, or else presuming, that their Errors would be taken for an honest Zeal, employed themselves as busily in the demolishing of Altars, and defacing of Images, as if they had been Licensed, and commanded to it by some Legal Warrant.

It happened also, that some of the Ministers, who remained at home; and others, which returned, in great numbers, from beyond the Seas, had put themselves into the Pulpits, and bitterly enveighed against the Superstitions, and corruptions of the Church of Rome. The Papists accused the others of Heresies, Schisms, Innovation in the Worship of God. For the Suppressing of which Disorders, the Queen Commanded, there should be no Disputes concerning Religion; and that no Man, of what Perswasion soever he was, should be suffered to Preach in publick, but only such as should be Licensed. Which Command and Proclamation, was so strictly observed, that no Sermon was Preached at St. Paul's Cross, or any Publick place in London, till the Easter following.

[Page] At which time, when the Preacher was to go into the Pulpit, the Door was locked, and the Key thereof not to be found: So that a Smith was sent for to break open the Door; and that being done, the like necessity was found, of cleansing, and making sweet the place; which by a long disuse had contracted so much filth and nastiness, as rendred it unfit for a present Sermon.

By another Proclamation it was enjoyned, That no Man, of what quality or degree soever, should presume to alter any thing in the State of Religion, or innovate, in any of the Rites and Ceremonies thereunto belonging: But that all such Rites and Ceremonies, should be observed in all Parish Churches of the Kingdom, as were then used, and retained in her Majesties Chappel, until some further order should be taken in it. Only it was permitted, That the Litany should be said in the English Tongue; as likewise the Epistle, and Gospel, at the time of High Mass; which was accordingly done in all the Churches of London on the next Sunday after; and by degrees, in all the other Churches of the Kingdom.

Further than this, She thought it not convenient to proceed at the present: Only She Commanded the Priest, or Bishop, (for some say it was the one, and some the other) who Officiated at the Altar in the Chappel Royal, not to make any Elevation of the Sacrament, the better [Page] to prevent the Adoration, which was given to it; which she could not suffer to be done in her sight, without a most apparent wrong to her Judgment, and Conscience: Which being made known in other places, and all other Churches being commanded to conform themselves to the Example of her Chappel, the Elevation was forborn also in most other places.

And though there were no further progress made, towards a Reformation, by any publick Act, or Edict; yet secretly a Reformation in the Form of Worship, and consequently in point of Doctrine, was both intended, and projected.

Thus far Dr. Heylyn, 'Concerning 'the Policy used in making this Change.

This Relation is thus otherwise delivered by Sir Rich. Baker, pag. 474.

QUeen Elizabeth, intending an Alteration of Religion, would not do it all at once, and upon the sudden, but by little and little. As at first she permitted only the Epistles and Gospels of the Day to be read at Mass in English. But in all other matters they were to follow the Roman Rite and Custom, until order could be taken for Establishing Religion by Authority of Parliament. And a severe Proclamation was set out, prohibiting all Disputations of Religion. By which means She both put the Protestants in hope, and put not Papists out [Page] of hope. Yet privately, She committed the Correcting of the Book of Common-Prayer, (set forth in the English Tongue, under King Edward the Sixth) to the care and diligence of Dr. Parker, and others.

But the matter was carried on so closely, that it was not communicated to any, but the Marquess of Northampton, the Earl of Bedford, and Sir William Cecil. Soon after this, the use of the Lord's Supper in both kinds was by Parliament allowed: And (within Two or Three Months) the Sacrifice of the Mass was abolished, and the Liturgy in the English Tongue Established; though (as some say) but with the difference of Six Voices in the House of Commons.

The next Month the Oath of Supremacy was offered to the Catholick Bishops, and others; and the Month following, Images were removed out of the Churches, broken, and burnt. By these degrees Religion in England was changed; The Supremacy confirmed to the Queen; As many of the Bishops, as refused to take the Oath, were presently deprived of their Bishopricks, and Protestant Bishops put in the possession of them.

Thus Sir Rich. Baker relates this strange manner of changing Religion, by degrees.

A necessary consequence of these Proceedings was a general Confusion in matters of Religion: Which is thus set down by Howes upon Stow, pag. 635.

[Page] At this time the English Nation was wonderfully divided in Opinions, as well in matters of Ecclesiastical Government, as in divers Points of Religion, by reason of Three Changes within the compass of Twelve years: Every one of these varying from that which was Authorized by Henry the Eighth.

For King Henry assuming the Ecclesiastical Supremacy, with the First Fruits, and Tenths, maintained Seven Sacraments, with Obits, and Mass for the Quick and Dead.

King Edward abolished the Mass, Authorized a Book of Common-Prayer in English, with Hallowing the Bread and Wine, &c. and Established only Two Sacraments.

Queen Mary restored all Things according to the Church of Rome; reduced all Ecclesiastical Jurisdiction to the Papal Obedience, with restitution of First Fruits and Tenths; permitting nothing within her Realm, and Dominions, repugnant to the Roman Catholick Church.

Queen Elizabeth, in Her First Parliament, expelled the Papal Supremacy, resumed the First Fruits, and Tenths; Suppressed the Mass; and for the general Uniformity of her Dominions, Established the Book of Common-Prayer in the English Tongue; forbidding all others.

Thus Stow, 'concerning these Prodigious Changes in Religion, made by Publick Authority.

CHAP. III.

[Page]

Of the order of the Establishment of this last Change of Religion by Parliament; And of a Speech made in Parliament, in Opposition to the Queens Supremacy.

Dr. Heylyn, pag. 107.

NOw a Parliament draws on, Summoned chiefly in reference to the Reformation, which was therein to be established. The Queens design, in order to it could not be so closely carried, but that such Lords and Gentlemen, as had the managing of Elections in their several Counties, retained such Men for Members of the House of Commons, as they conceived most likely to comply with their intentions for a Reformation: Amongst whom, none appeared more active than the Duke of Norfolk, the Earl of Arundel, and Sir William Cecil.

In this Parliament there passed an Act, for Restoring to the Crown the Tenths, and First-Fruits. For the better drawing on of which Concession, it was pretended, that the Patrimony of the Crown had been much dilapidated, and that it could not be Supported with such [Page] Honor as it ought to be, if Restitution were not made of such Rents, as were of late dismembred from it. Upon which ground they also passed an Act for the Dissolution of all such Monasteries, Convents, and Religious Orders, as had been Founded, and Established by the Queen deceased.

When the Act of Parliament concerning the Supremacy came to be Debated, it seemed to be a thing abhorrent, even in Nature and Policy, that a Woman should be declared Supream Head on Earth of the Church of England. But those of the Reformed Party meant nothing else, than to contend about words, so they might gain the Point they aimed at: Which was the stripping of the Pope of all Authority within these Dominions; and fixing the Supream Ecclesiastical Power in the Crown Imperial: And this they did, not by the Name of Supreme Head (which they perceived might be lyable to some just Exceptions) but (which comes all to one) of Supreme Governess.

Thus Dr. Heylyn.

I will here insert a Speech made in this Parliament, against this Supreme Ecclesiastical, or Spiritual Authority, granted to the Queen. The Person that spake it, was Nicholas Heath; who was First Bishop of Worcester, and Lord President of Wales: Afterwards Archbishop of York, and Embassador into Germany: And made Lord Chancellor of England, by Queen Mary, [Page] in the year of our Lord 1555; and continued, until he did surrender it up, in Queen Elizabeth's time, to Sir Nicholas Bacon.

The Person, from whom I had this Speech, is yet living; who told me, That he found it in Manuscript, amongst Papers and Notes of his great Grandfather, George Parry, who had been High Sheriff of Hereford-shire, in the Second year of the said Queen.

A Speech Made in the Upper House of Parliament, against the Supremacy to be in her Majesty; by Nicholas Heath, Lord Chancellor of England, in the first year of the Reign of Queen Elizabeth, above 100 years since.

In the Original Copy it is stiled, A Tale told in Parliament. For Oaths the Land shall be cloathed in Mourning.

My Lords,

WIth all humble Submission of my whole Discourse to your Wisdoms, I purpose to speak to the Body of this Act, touching the Supremacy; that so, what this Honourable Assembly is now a doing, concerning the passing of this Act, may thereby be better weighed, and considered by your Wisdoms.

First, When by the Virtue of this Act of the [Page] Supremacy, we must forsake and fly from the See of Rome, it would be considered, what matter lieth therein; and what matter of danger, or inconvenience; or else, whether there be none at all.

Secondly, If the intent of this Act be to grant, or settle upon the Queens Majesty a Supremacy; it would be considered of your Wisdoms, what this Supremacy is, and whether it doth consist in Spiritual Government, or Temporal?

If in Temporal; what further Authority can this House give Her, more than what She already hath by right of Inheritance? And not by our Gift, but by the Appointment of God: Being our Sovereign Lord and Lady; our King, and Queen; our Empress and Emperor: And if, further than this, we acknowledge Her to be Head of the Church of England, we ough: also to grant, that the Emperor, or any other Prince, being Catholick, and their Subjects Protestants, are to be Heads of their Church. Whereby we shall do an Act, as disagreeable to Protestants, as this seems to Catholicks.

If you say, The Supremacy consists in Spiritual concernments.

Then, it would be considered, what the Spiritual Government is; and in what points it doth chiefly consist: Which being first agreed upon, it would be further considered of your Wisdoms, whether this House may grant it to [Page] her Highness or not? And whether her Highness be an apt Person to receive the same?

So by through Examination of these parts, your Honors shall proceed in this matter groundedly, upon such sure knowledge, as not to be deceived by ignorance.

Now to the First Point, wherein I promised to examine, what matter of weight, danger, or inconvenience might be incurred, by this our forsaking, and flying from the Church of Rome, if there were no further matter therein, than the with-drawing our Obedience from the Popes Person, (supposing, that he had declared himself to be a very Austere and Severe Father to us) then the business were not of so great importance; as indeed it is, as will immediately here appear.

For, by relinquishing and forsaking the Church, or See of Rome, we must forsake and fly from all General Councils.

Secondly, From all Canonical and Ecclesiastical Laws of the Church of Christ.

Thirdly, From the Judgment of all other Christian Princes.

Fourthly, and Lastly, We must forsake and fly from the Holy Unity of Christ's Church; and so by leaping out of Peter's Ship, we hazard our selves to be over-whelmed in the waves of Schism, of Sects, and Divisions.

First, Touching the General Councils, I shall name unto you these Four: The Nicene Council, [Page] the Constantinopolitan Council, the Ephesine, and the Chalcedon: All which are approved by all Men.

Of these same Councils, Saint Gregory writeth in this wise; Sicut enim Sancti Evangelii quatuor Libros, sic haec quatuor Concilia, Nicenum, Constantinopolitanum, Ephesinum, & Chalcedonense, suscipere, ac venerari me fareor: That is to say in English, I confess, I do receive, and reverence those Four General Councils, of Nice, Constantinople, &c. even as I do the Four Holy Evangelists.

At the Nicene Council, the first of the Four, the Bishops which were there Assembled, did write there Epistles to Sylvester, then Bishop of Rome, That their decrees then made, might be confirmed by his Authority.

At the Council kept at Constantinople, all the Bishops there, were obedient to Damasus, then Bishop of Rome: He, as chief in the Council, gave Sentence against the Hereticks, Macedonius, Sabellius, and Eunomius: Which Eunomius was both an Arrian, and the first Author of that Heresie, That only Faith doth justifie. And here (by the way) it is much to be lamented, that we, the Inhabitants of this Realm are much more inclined to raise up the Errors and Sects of Ancient condemned Hereticks, than to follow the True, Approved Doctrine of the most Catholick and Learned Fathers of Christ his Church.

[Page] At the Ephesine Council Nestorius the Heretick was condemned by Celestine the Bishop of Rome, he being chief Judge there.

At the Chalcedon Council, all the Bishops there Assembled, did write their humble Submission unto Leo, then Bishop of Rome; wherein they did acknowledge him there to be their Chief Head: Six Hundred and Thirty Bishops of them.

Therefore to deny the See Apostolick, and its Authority, were to contemn and set at nought the Authority and Decrees of those noble Councils.

Secondly, We must forsake and fly from all Canonical and Ecclesiastical Laws of Christ his Church; whereunto we have already professed our Obedience at the Font, saying, Credo Sanctam Ecclesiam Catholicam; that is, I believe the Holy Catholick Church: Which Article containeth, That we must receive the Doctrine, and Sacraments of the same Church, obey her Laws, and live according to the same: Which Laws do depend wholly upon the Authority of the See Apostolick. And like as it is here openly professed by the Judges of the Realm, that the Laws agreed upon in the Higher and Lower Houses of this Honourable Parliament, be of small, or none effect, before the Royal Assent of the King, or Prince be given thereunto: Even so Ecclesiastical Laws made cannot bind the Universal Church of Christ, [Page] without the Royal Assent, and Confirmation of the See Apostolick.

Thirdly, We must forsake and fly from the Judgment of all other Christian Princes, whether they be Protestant or Catholick Christians, when none of them do agree with these our doings: King Henry the Eighth being the first that ever took upon him the Title of Supremacy.

And whereas it was of late, here in this House, said, by a Nobleman, That the Title of Supremacy is of right due to a King, for that he is a King; then it would follow, That Herod being a King, should be Supreme Head of the Church at Jerusalem: And Nero the Emperor, Supreme Head of the Church of Christ at Rome; they being both Infidels, and therefore no members of Christ his Church.

And if our Saviour Christ, at his departure from this World, should have left the Spiritual Government of his Church in the hands of Emperors, and Kings, and not to have committed the same to his Apostles, how negligently then should he have left his Church!

It shall appear right well, by calling to mind, That the Emperor Constantinus Magnus was the First Christian Emperor, and was Baptized by Sylvester, Bishop of Rome, about Three hundred years after the Ascension of Christ Jesus.

If by your Proposition, Constantine, the first Christian Emperor was the First Head, and Spiritual [Page] Governor of Christ his Church, throughout his Empire; then it followeth, That our Saviour Christ, for the space of Three Hundred years, unto the coming of this Constantine, left his Church (which he had so dearly bought by effusion of his most precious Blood) without any Head at all.

But how untrue the saying of this Nobleman was, it shall further appear by Example of Ozia, and also of King David. For King Ozia did take the Censor to do Incense to the Altar of God. The Priest Azarias did resist him, and expelled him out of the Temple, and said unto him. Non est Officii tui, Ozia, ut adoleas Incensum Domino; sed est Sacerdotum, & Filiorum Aaron: Ad hujusmodi enim Officium consecrati. That is to say, ‘It is not thy Office, Ozia, to offer Incense to the Altar of God. But it is the Priests Office, and the Sons of Aaron; for they are Consecrated, and Anointed to that Office.’

Now I shall most humbly demand this question; When the Priest Azarias said to the King, Non est Officii tui; whether he said Truth, or not? If you answer, that he spake the Truth, then the King was not Supreme Head of the Church of the Jews. If you shall say, No: Why did God plague the King with Leprosie and not the Priest?

The Priest, Azarias, in resisting the King, and thrusting him out of the Temple; in so doing, did the Priest play the faithful part of a [Page] Subject, or no? If you answer No; why then did God spare the Priest, and not spare the King? If you answer, Yea; then it is most manifest, Ozia, in that he was a King, could not be Supreme Head of the Church.

And as touching the Example of King David, in bringing home the Ark of God from the Country of the Philistians to the City of David, what Supremacy, or Government of God's Ark, did King David there take upon him? Did he place himself amongst the Priests? Or take upon him any Spiritual Function unto them appertaining? Did he approach neer unto the Ark? Or yet presume to touch the same? No doubtless. For he had seen before, Ozia strucken to death by the hand of God, for the like arrogance and presumption.

And therefore King David did go before the Ark of God with his Harp, making Melody; and placed himself amongst the Minstrels, and humbly did abase himself, (being a King) as to dance and leap before the Ark of God; like as his other Subjects did: Insomuch, as his Queen Michol, King Saul's Daughter, beholding and seeing this great Humility of King David, did disdain thereat. Whereunto King David, making answer, said, Ludam, & vilior fiam plùs quàm factus sum, &c. That is, ‘I will dance, and abase my self, more than yet I have done; and abjecting my self in mine own eyes, I shall appear more glorious with [Page] those Handmaids, that you talk of. I will play here before my Lord; which hath chosen me, rather than thy Father's House.’ And whereas Queen Michol was therefore plagued at God's hand, with perpetual Sterility and Barrenness, King David received great praise for his Humility.

Now may it please your Honours, to consider which of both these Kings Examples, shall be most convenient for your Wisdoms, to make the Queens Majesty to follow; whether the Example of Proud Ozia; moving Her, by your perswasions and Councils, to take upon her Spiritual Government; and thereby exposing her Soul to be plagued at the hand of God, as King Ozia was: or else to follow the Example of the good King David, which, in refusal of all Spiritual Government about the Ark of God, did humble himself, as I have declared unto you.

Whereunto our Sovereign Lady, the Queens Highness, of Her own nature being well inclined; we may assure our selves, to have of Her as Humble, as Virtuous, and as Godly a Mistress to Reign over us, as ever had English People here in this Realm; if that her Highness be not by your Flattery, and Dissimulation, seduced and beguiled.

Fourthly, and Lastly, We must forsake, and fly from the Holy Unity of Christ's-Church: Seeing that St. Cyprian, that Holy Martyr, and [Page] great Clerk, doth say, that the Unity of the Church of Christ doth depend upon Peter's Authority, and his Successors. Therefore by leaping out of Peter's Ship, we must be overwhelmed with the Waves of Schisms, of Sects and Divisions: Because the same Holy Martyr in his Third Epistle to Cornelius testifieth, That all Heresies, Sects, and Schisms, do spring only from hence, that Men will not be obedient to the Head-Bishop of God.

And how true this saying of St. Cyprian is, we may see it most apparent to all Men that list to see, both by the Example of the Germans, and by us, the Inhabitants of this Realm of England.

And by this our forsaking, and flying from the Unity of the Church of Rome, this inconveniency amongst many, must consequently follow: That either we must grant the Church of Rome to be the True Church of God, or else a malignant Church. If you Answer, that it is a True Church of God, where Jesus Christ is truly taught, and his Sacraments rightly Administred; how can we disburthen our selves of our forsaking, and flying from that Church, which we do confess, and acknowledge to be of God? When with that Church, which is of God, we ought to be One, and not to admit of any Separation.

If you Answer, the Church of Rome is not of God, but a Malignant Church; then it will [Page] follow, that we the Inhabitants of this Realm have not as yet received any Benefit of Christ; seeing we have received no Gospel, or other Doctrine, nor no other Sacraments, but what was sent unto us from the Church of Rome.

First, in King Lucius his days, at whose humble Epistle the Holy Martyr Elutherius, then Bishop of Rome, did send into this Realm two Holy Monks, Fugatius, and Damianus; by whose Doctrine and Preaching, we were first brought to the knowledge of the Faith of Jesus Chrrst of his Holy Gospel, and his most Holy Sacraments.

Then Secu [...]y [...] St. Gregory, being Bishop of Rome, did sen [...] [...] [...] Realm two other Holy Monks, St. Austin, [...] the Apostle of England, and Milletus, to receive the very self same Faith, that had been before planted here in this Realm, in the days of King Lucius.

Thirdly, and Last of all, Paulus Tertius being Bishop of Rome, did send hither the Lord Cardinal Pool his Grace, (by Birth a Nobleman of this Land) his Legate, to restore us unto the same Faith which the Martyr, St. Eleutherius and St. Gregory had Planted here many years before.

If therefore the Church of Rome be not of God, but a false and Malignant Church, then have we been deceived all this while; seeing the Gospel, the Doctrine, Faith, and Sacraments must be of the same nature, as that Church [Page] is, from whence it, and they came; and therefore in relinquishing, and forsaking that Church, the Inhabitants of this Realm shall be forced to seek further for another Gospel of Christ, other Doctrine, other Faith and Sacraments than we have hitherto received: Which will breed such a Schism, and Error in Faith, as was never in any Christian Realm. And therefore of your Wisdoms worthy of Consideration, and maturely to be pondered, and be provided for, before you pass this Act of Supremacy. Thus much touching the First chief Point.

Now to the Second Deliberation, wherein I promised to move your Honors, to consider, What this Supremacy is, which we go about, by vertue of this Act, to give unto the Queen, and wherein it doth consist; whether in Spiritual Government, or Temporal. But if Spiritual, (as these words in the Act do import, Supream Head of the Church of England, immediately and next unto God;) Then it would be considered, in what Points this Spiritual Government doth consist? and the Points being well known, it would be considered, Whether this House hath Authority to grant them, and her Highness Ability to receive them.

And as concerning the Points, wherein Spiritual Government doth consist, I have, in reading the Gospel, and the whole course of Divinity thereupon (as to my Vocation belongeth) observed these Four, as chief among many others: [Page] whereof the first is, The Power to loose and bind Sins. When our Saviour, in ordaining Peter to be Chief, and Head-Governor of his Church, said unto him, Tibi dabo Claves Regni Coelorum, &c. That is, To thee will I give the the Keys of the Kingdom of Heaven, &c. Now it would be considered by your Wisdoms, whewhether you have sufficient Authority to grant unto her Majesty this first Point of Spiritual Government; and to say unto Her, Tibi dabimus, &c. To Thee will we give the Keys of the Kingdom of Heaven. If you say Yea; then do we require the sight of Warrant and Commission, by the Virtue of God's Word. And if you say No: then you may be well assured, and perswade your selves, that you have not sufficient Authority to make her Highness Supream Head of the Church of Christ here in this Realm.

The Second Point of Spiritual Government is gathered out of these words of our Saviour Christ, spoken to St. Peter in the 20th. Chapter of St. John's Gospel, Pasce,—& Pasce—& Pasce, That is, Feed my Lambs, Feed my Lambs, Feed my Sheep: Now, whether your Honors have Authority by this Court of Parliament, to say unto our Sovereign Lady, Pasce, & Pasce, & Pasce, &c. That is to say, Feed you the Flock of Christ, you must shew your Warrant and Commission for it. And further it is evident, that Her Majesty, being a Woman by [Page] Birth and Nature, is not qualified by God's word, to feed the Flock of Christ, appears most plainly by St. Paul, in this wise, Taceant Mulieres in Ecclesiis, sicut & lex dicit. Ler Women be silent in the Church: for it is not Lawful for them to speak, but to be in subjection, as the Law saith. And it followeth in the same place. Turpe est enim, Mulieres loqui in Ecclesiâ, that is, for that it is not seemly for a Woman to speak in the Church. And in his second Epistle to Timothy, Dominari in virum, sed esse silentes; that is to say, I allow not that a Woman be a Teacher, or to be above her Husband, but to keep her self in silence. Therefore it appears likewise, as your Honors have not Authority to give her Highness this second Point of Spiritual Government, to Feed the Flock of Christ: So by St. Pauls Doctrine, her Highness may not intermeddle her self with the same. And therefore She cannot be Supream Head of the Church, here in England.

The Third chief Point of Spiritual Government is gathered out of those words of our Saviour Christ, spoken to St. Peter in the 22th. Chapter of St. Lukes Gospel, Ego rogavi pro Te, ut non deficiat fides Tua; & Tu aliquando conversus, confirma fratres Tuos. That is, I Prayed for Thee, that thy Faith shall not fail; and thou being converted, Confirm thy Brethren, and ratifie them in wholesome Doctrine, and Administration of the Sacraments; which are [Page] the Holy Instruments of God, so Instituted and Ordained for our Sanctification; that without them his Grace is not to be received. But to Preach, or to administer the Sacraments, a Woman may not be admitted to do; neither may she be Supream of Christ's Church.

The Fourth and Last chief point of Spiritual Government, which I promised to Note unto you, doth consist in the Excommunication, and Spiritual Punishment of all such, as shall approve themselves, not to be the Obedient Children of Christ's Church.

Of which Authority our Saviour Christ speaks in St. Matthew's Gospel, in the 18th. Chapter, saying, ‘If your Brother offending will not hear your charitable admonition, whether secretly at first, or yet before one, or two Witnesses, then we must complain of him to the Church, and If he will not hear the Church, let him be taken as an Heathen or Publican.’

So the Apostle did Excommunicate the notorious Fornicator, that was among the Corinthians; and by the Authority of his Apostleship: unto which Apostles, Christ ascending into Heaven, did leave the whole Spiritual Government of his Church, as it appeareth by those plain words of St. Paul, in his Epistle to the Ephesians, Chap. 4th. saying, Ipse dedit Ecclesiae suae, &c. He hath given to his Church, some to be Apostles, some Evangelists, some Pastors [Page] and Doctors, for consummation of the Saints, to the work of the Ministry, for edifying of the Body of Christ. But a Woman in the degrees of the Church, is not called to be an Apostle, nor Evangelist; nor to be a Pastor (as much as to say, a Shepheard) nor a Doctor, or a Preacher. Therefore she cannot be Supream Head of Christ's Militant Church; nor yet of any part thereof. For this High Government God hath appointed only to the Bishops, and Pastors of his People; as St. Paul plainly witnesseth in these words, in the 20th. Chapter of the Acts of the Apostles, saying, Attendite vobis, & universo gregi, &c. And thus much I have here said, right Honorable, and my very good Lords, against this Act of Supremacy, for the discharge of my poor Conscience, and for the Love, and Fear, and Dread, that I chiefly owe unto God, to my Sovereign Lord and Lady the Queens Majesties Highness, and to your Honors All. Where otherwise, without mature consideration of all these Premises, your Honors shall never be able to shew your faces before your enemies, in this matter; being so strange a spectacle and example in Christ's Church, as in this Realm is only to be found, and in no other Christian Realm.

Thus humbly beseeching your Honors, to take in good part, this my rude and plain Speech, which here I have used, of much Zeal and fervent good will: And now I shall not trouble [Page] your Honors any longer.

Thus as to this Speech.

But notwithstanding this Speech, or whatsoever else could be said against it, the Act passed, and this Supremacy was granted to the Queen.

CHAP. IV.

A further Prosecution of the Settlement of this Change of Religion Established by Parliament, and of the Opposition of the Catholick Clergy against this strange Innovation.

Dr. Heylyn, pag. 108.

NOw for the better exercising, and enjoying the Jurisdiction thus acknowledged in the Crown, there was this Clause put into the Act, ‘That it should be Lawful for the Queen to give Power, to such as she thought fit, to exercise all manner of Ecclesiastical Jurisdiction, and to visit, reform, redress, order, correct and amend all kind of Errors, Heresies, Schisms, &c. With this Proviso notwithstanding, that nothing should from thenceforth be accounted Heresie but what was so adjudged in the Holy Scripture, or in one of the four first General Councils, or [Page] in any other National, or Provincial Council, determining according to the word of God; or finally which should be so adjudged in the time to come, by the Court of Parliament.’

This was the first Foundation of the High Commission Court: And from hence issued that Commission, by which the Queens ministers proceeded in that visitation, in the first year of her Reign, for rectifying all such things as they found amiss.

There also passed another Act, for recommending and imposing the Book of Common-Prayer, and Administration of Sacraments, according to such Alterations, and Corrections, as were made therein, by those that were appointed to review it. In performance of which service, there was great care taken to expunge out all such passages in it, as might give any Scandal or Offence to the Papists; or be urged by them, in excuse for their not coming to Church.

In the Litany fi [...]st made and published by King Henry the Eighth, and afterwards continued in the two Liturgies of King Edward the Sixth there was a Prayer to be delivered from the Tyranny, and all the detestable enormities of the Bishop of Rome: Which was thought fit to be left out, as giving matter of Scandal and dissatisfaction to all that Party.

In the first Liturgy of King Edward the Sacrament of our Lord's Body was delivered with [Page] this Benediction, that is to say, ‘The Body of our Lord Jesus Christ, which was given for the Preservation of thy Body and Soul to Life Everlasting. The Blood of our Lord Jesus Christ, &c.’ Which being thought by Calvin, and his Disciples, to give some countenance to the Carnal presence of Christ in the Sacrament, (which passed by the name of Transubstantiation in the Schools of Rome) was altered in this Form into the second Liturgy; that is to say, ‘Take and Eat this in remembrance that Christ died for thee, and feed on him in thy Heart by Faith, with Thanksgiving. Take and drink this, &c.’

But the Revisors of the Book, joyned both Forms together, lest under colour of rejecting a carnal, they might be thought also to ceny a real presence, as was de [...]ended in the Writings of the Ancient Fathers. Upon which ground they expunged also a whole Rubrick at the end of the Communion Service: by which it was declared, ‘That kneeling at the Communion was required for no other reason, than for a signification of the humble and grateful acknowledg [...]ent of the Benefits of Christ, given therein unto the worthy R [...]ceiver, and to avoid that Prophanation, and Disorder, which otherwise might have ensued: And not for giving any Adoration to the Sacramental Bread and Wine, there bodily received; or in regard of any Real or Essential Presence [Page] of Christ's Body and Blood.’ (This Rubrick is again lately inserted.)

And to come up closer to those of the Church of Rome, it was ordered by the Queens Injunctions, That the Sacramental Bread (which the Book required only to be made of the finest Flower) should be made round, in the fashion of the Wafers, used in the time of Queen Mary.

She also Ordered, that the Lord's Table should be placed where the Altar stood; and that the accustomed Reverence should be made at the Name of Jesus: Musick retained in the Church, and all the other Festivals observed, with their several Eves.

By which compliances, and the expunging of the passages before mentioned, the Book was made more plausible: And that it might pass the better in both Houses, when it came to the Vote, it was thought requisite, That a Disputation should be held about some Points, which were most likely to be keked at.

Two Speeches were made against this Book in the House of Peers, by Scot and Feckenham; and one against the Queens Supremacy, by the Archbishop of This Speech you have formerly had at large. York: But they prevailed little in both Points by the Power of their Eloquence.

In the Convocation, which accompanied this present Parliament, there was little done; because [Page] they despared of doing any good to Themselves or their Cause.

The chief thing they did, was a Declaration of their Judgments in some certain Points: which at that time were conceived fit to be commended to the sight of the Parliament; that is to say,

First, That in the Sacrament of the Altar, by vertue of Christ's Assistance, after the words of Consecration are duly pronounced by the Priest, the Natural Body of Christ, conceived of the Virgin Mary, is really present under the species of Bread and Wine. As also his Natural Blood.

Secondly, That after the Consecration, there remains not the Substance of Bread and Wine; nor any Substance, but the Substance of God and Man.

Thirdly that the true Body of Christ, and his Blood, is offered for a Propitiatory Sacrifice for the Quick, and Dead.

Fourthly, That the Supream Power of Feeding, and Governing the Militant Church of Christ, and of Confirming their Brethren, is given to Peter the Apostle, and to his lawful Successors in the See Apostolick, as unto the Vicars of Christ.

Fifthly, That the Authority to handle and define such things, as belong to Faith, the Sacraments, and Ecclesiastical Discipline, hath hitherto ever belonged, and only ought to belong [Page] unto the Pastors of the Church, whom the Holy Spirit hath placed in the Church; and not unto Lay-men.

These Articles they caused to be Engr [...]ssed; and so commended them to the Care and Consideration of the Higher House; presented by Boner, to the hands o [...] the Lord Keeper Bacon: by whom they were candi [...]ly received.

But, they prevailed no further with the Queen, or House of Peers, when imparted to them, than that (possibly) they might help forwards the aforementioned Disputation.

It was on the Four and twentieth of June, that that the [...] Liturgy was to be officiated in all the Churches of the Kingdom. In the performance o [...] which service, the Bishops giving no encouragement, and many of the Clergy being backw [...]d in it, it was thought fit to put them to a Final T [...]st; and either to bring them to Conformity, or to bestow their [...]laces and [...], on m [...]re [...]actable P [...]sons.

The Bishops at that time, were reduced into a narrow [...] [...], than at any other time bef [...], [...]ere being no more than Fifteen of that [...] Order [...] alive.

These, being [...]alled by certain of the Lords of the [...], were required to take the Oath of [...]. [...], of Landaff, only takes it: who having [...]merly submitted to every Change, resolved to shew himself no Chang [...]ing, in not conforming to the pleasures of the Higher Powers.

[Page] By all the rest it was refused.

Whereupon they were deprived of their Bishopricks. The Bishops being thus put out, the Oath is tendred next to the Deans, and Chapters; and lastly, to the rural Clergy. Thus [...]r. Heylyn.

It is here to be noted, That during the forementioned Convocation, there came from both the Universities, a Writing signed by a publick Notary; by which they both signified their concurrence to the aforesaid Articles, only with a little alteration of the last.

But these Declarations, and Protestations of the whole Representative Clergy, and Universities, were not like to signifie much; since a Change of Religion was absolutely resolved on.

CHAP. V.

Of an Ignorant and Illiterate Clergy, and a medley of Calvinists, introduced to Govern this New Church; and of some other particulars, concerning the Settlement of it.

Dr. Heylyn, pag. 115.

BY the Deprivations of these Persons, and the death of so many in the last years sickness, there was not to be found a sufficient number of Learned men to supply the [Page] Cures: Which filled the Church with an Ignorant, and Illiterate Clergy: Whose Learning went no further than the Liturgy, or the Book of Homilies; but otherwise conformable (which was no small felicity) to the rules of the Church. And on the otherside, many were raised to great preferments, who having spent their time of [...] in such Forreign Churches, as followed the Platform of Geneva, returned so disaffected to Episcopal Government, and unto the Rites and Ceremonies, here by Law established, as not long after filled the Church with most sad disorders; not only to the breaking of the Bond of Peace, but likewise to the extinguishing the Spirit of Unity. And not to speak of private Opinions, nothing was more considered in them, than their zeal against Popery.

On which account, we find the Queens Professor at Oxford, to pass amongst the Non-Conformists, though some-what more moderate than the rest: And Cartwright at Cambridge, to prove an unextinguished Fire-brand to the Church of England: Wittington, the chef Ring-leader of the Frankfort-Schismaticks, preferred unto the Deanry of Durham: From thence encouraging Knox and Goodman, in setting up Presbytery, and Sedition in the Kirk of Scotland. Sampson advanced to the Deanry of Christ's-Church; and within a few years after, turned out again for an incorrigible Non-conformist. Hardiman, one of the first Twelve Prebends [Page] of the Church of Westminster, deprived soon after for throwing down the Altar, and defacing the Vestments of the Church.

The Pope, being informed of these proceedings, labours to Perswade the Queen from going on with these Alterations in Religion. But that not succeeding, She sent out, by the Advice of her Council, a certain Body of Injunctions; the same in effect with those, which had been published in the First of King Edward; but more accommodated to the temper of the present time.

Nothing more singular in them, than the severe course taken about Ministers Marriages. But this was long since worn out of use, and not much observed when it first came out: As if it had been published, only in way of Caution, to make the Clergy-men more wary in the choice of their Wives, rather than with any purpose of pursuing it to an Execution.

Concerning the Position of the Holy Table, it was ordered thus by these Injunctions, viz. That no Altar should be taken down but by over-sight of the Curate of the Church, or the Church-wardens, or one [...] [...] at least; wherein no riotous or disordered manners were to be used. And that the Holy Table, in every Church should be decently made, and set in the place where the Altar stood, and there commonly covered, as thereto belonged, and as should be appointed by the Visitors: And so to stand, [Page] saving when the Communion of the Sacrament was to be Administred: At which time the same should be placed within the Quire, or Chancel, as whereby the Minister might be more conveniently heard of the Communicants, in his Prayer and Administration; and the Communicants also more conveniently, and in more number, Communicate with the said Minister. And after the Communion done, from time to time, the said Table to be placed where it stood before.

By these Injunctions she made way for her visitation, regulated by the Book of Articles. By which Articles, all Images were removed out of the Church, and all the Roods, and other Images, which had been taken out of the Churches, were burnt in St Paul's Church-Yard, Cheapside, and other places of the City. And in some places, the Copes, Vestments, Altarcloths, Books, Sepulchers and Rood-lofts were burnt altogether.

Thus far Dr. Heylyn, concerning the first progress of this Change of Religion established by Parliament.

A short Note concl [...]g the Occurrences of this year.

I Will end the Occurrences of this year, with the Relation of a new and strange Obsequy, performed for Henry the 2d. King of France.

[Page]

Howes upon Stow, pag. 639.

A solemn Obsequy was kept in Paul's Church at London, for Henry the Second, King of France.

This Obsequy was kept very solemnly, with a rich Hearse; but without any Lights: The Bishops of Canterbury, Chester, and Hereford, executing the Dirge of the Even song in English; they siting in the Bishop of London's Seat, in the upper Quire, in Surplices, with Doctors Hoods about their shoulders.

The next day, after the Sermon, Six of the Lords, Mourners, received the Communion with the Bishops: Who were in Copes upon their Surplices, only at the ministration of the Communion.

Howes in the same Page.

The Second of October, in the Afternoon, and the next day in the Forenoon, a solemn Obsequy was held in St. Paul's Church in London, for Ferdinand the late Emperor departed.

Thus Howes.

CHAP. VI.
Anno Reg. Eliz. 2.

[Page]

Of the great Havock this Queen made of Bishopricks, although She retained Episcopal Government.

Dr. Heylyn, pag. 120.

IN the Second year of Her Reign, some days after the Deprivation of the former Bishops, She Elected other Bishops, to satisfie the world that She intended to preserve Episcopal Government.

But why this was deferred so long, may be a question. Some think it was, That She might satisfie her self, by putting the Church into a posture by her Visitation, before she passed it over to the care of the Bishops. Others conceive, That she was so enamoured with the Power and Title of Supream Governess, that she could not deny Her self the contentment in the exercise of it, which the present Interval afforded. And it is possible enough, that both or either of these Considerations might have some influence upon Her. But the main cause for keeping the Episcopal Sees in so long a vacancy, must be found elsewhere.

[Page] An Act had passed in the late Parliament (Anno Reg. Eliz. 1.) which never had the confidence to appear in Print: In the Preamble whereof it was declared, That by the Dissolution of Religious Houses, many Impropriations, Tythes, and portions of Tythes, had been invested in the Crown, which the Queen could not well dismember from it, in regard of the present low condition, in which she found the Crown at her coming to it: And thereupon it was Enacted, that in the vacancy of any Archbishoprick, or Bishoprick, it should be lawful for the Queen to issue out a Commission under the great Seal, for taking a Survey of all Castles, Mannors, Lands, Tenements, and all other Hereditaments, to the [...] Episcopal Sees belonging; and upon the return of such Survey, to take into Her hands any of the said Castles, Mannors, Lands, Tenements, &c. as to Her seemed good, giving to the said Archbishops, and Bishops, as much Annual Rents, to be raised upon Impropriations, Tythes, and portions of Tythes, as the said Castles, Mannors, Lands, &c. did amount unto: The Church-Lands certified according to the ancient Rents, without consideration of the Casualties, or other Perquisites of the Court, which belonged to them: The retribution made in Pensions, Tythes, and portions of Tythes, extended to the utmost value, from which no other profit was to be expected, than the Rent it self: Which [Page] Act being not to take effect till the end of the Parliament, the Interval (between the end of that Parliament, the deprivation of the old Bishops, and the Consecration of the new) was to be taken up in the execution of such Surveys, and making such Advantages of them, as most redounded to the profit of the Queen, and her Courtiers. Upon which ground, as all the Bishops Sees were so long kept vacant, before any one of them was filled; so in the following times, they were kept void, one after another, as occasion served, till the best Flowers in the Garden of the Church, had been culled out of it.

There was another Clause in the said Statutes, by which the Patrimony of the Church was as much Dilapidated, even after the restoring of the Bishops, as it was in the times of vacancy. For by that Clause, all Bishops were restrained from making any Grants of their Farms and Mannors for more than One and Twenty years, or Three Lives at the most, except it were to the Queen, her Heirs, and Successors: And under that pretence, they might be granted to any of Her hungry Courtiers in Fee-farm, or for a Lease of Fourscore and Nineteen years, as it pleased the parties. By which means Crediton was dismembred from the See of Excester; and the goodly Mannor of Sherbourn from that of Salisbury. Many fair Mannors were likewise Alienated for ever, from the rich Sees of Winchester, [Page] Ely, and indeed what not? Moreover, when the rest of the Episcopal Sees were supplied with new Bishops; yet York and Winchester were not so soon provided, That they might afford on Michaelmas-Rent more to the Queens Exchequer, before the Lord Tresurer could give way to a new Incumbent.

But notwithstanding this great Havock that was made of the Bishopricks, yet Episcopacy was now setled, with the retaining of many Rites and Ceremonies belonging to Catholick Religion: Whereof one was, that she had caused a Massy Crucifix of Silver to be placed upon the midst of the Altar, in her Chappel. But this so displeased Sir Francis Knolls, the Queens neer Kinsman, by the Caries, (a great Zelot for the Reformation) that he caused it to be broken in pieces.

There was at this time a Sermon preached in defence of the Real presence: For which the Queen openly gave the Preacher Thanks for his Pains and Piety.

Thus Dr. Heylyn.

But it is here to be noted, T [...]t in the beginning of Her Reign, out of scruple of Conscience, she did forbid the Elevation of the Sacrament: So that although Christ were acknowledged to be really present, yet he was not to be Adored. I could not omit to take notice of this contradiction.

CHAP. VII.

[Page]

Of the Disturbance the Presbyterians gave to the Setling of this New Church; and of a Rebellion in Scotland, and the Death of the Queen of Scots.

Dr. Heylyn, pag. 124.

THe Queen having thus regulated, and setled Ecclesiastical Affairs; the same settlement might have longer continued, had not Her Order been confounded, and her Peace disturbed by some factious Spirits; who having had their wills at Frankfort, or otherwise Ruling the Presbytery, when they were at Geneva, thought to have carried all before them, with the like facility, when they were in England.

But leaving them, and their designs, to some other time, we must next look upon the Aid, which the Queen sent to those of the Reformed Religion in Scotland, (but carried under the pretence of dislodging such French Forces as were Garrison'd there.) Such of the Scots as desired a Reformation of Religion, taking advantage by the Queens absence, the easiness of the Earl of Arran, and want of Power in the [Page] Queen Regent to suppress their practices, had put themselves into a Body; headed by some of the Nobility, they take unto themselves the Name of the Congregation, managing their own Affairs apart from the rest of the Kingdom. The principal Leaders of the Party, well followed by the Common People, put themselves into Perth, and there begin to stand upon higher terms than before they did. The news whereof occasioneth Knox to leave his Sanctuary in Geneva, and joyn himself unto the Lords of the Congregation.

At Perth he goes into the Pulpit, and falls so bitterly on Images, that the People (in a popular fury) deface all the Images in that Church, and presently demolish all the Religious Houses within that City. Those of Couper (hearing of it) forthwith destroy all the Images, and pull down the Altars in that Church also. Preaching at Craile, he enveighed sharply against the Queen-Regent, and vehemently stirred up the people to joyn together for the expulsion of the French: Which drew after it the like destruction of all Altars, and Images, as was made before at Perth, and Couper.

The like followed on his Preaching at St. Andrews also; the Religious Houses being pulled down, as well as the Images, and laid so flat, that there was nothing left in the form of a building. Inflamed by the same Fire-brand, they burned down the Rich Monastery of [Page] Schone, and ruined that of Cambus-braneth, demolished all the Altars, Images, and Convents of Religious persons in Sterling, Lithgow, Glascough, Edenburgh, making themselves masters of the last, and putting up their own Preachers into all the Pulpits of the City, not suffering the Queen Regent to have the use of One Church only for her Devotions.

Nor staid they here, but being carried on by the same ill Spirit, they pass an Act amongst themselves, for Depriving the Queen-Regent of all place and Power in the Publick Government: Concerning which the Oracle being first consulted, returned this answer, sufficiently ambiguous, as all Oracles are, that is to say, ‘That the iniquity of the Queen Regent ought not to with draw their hearts from the Obedience due to their Sovereigns: Nor did he wish any such sentence to be pronounced against her; but when she should change her course, and submit her self to good counsel, there should place be left unto her, of regress to the same Honors, from which, for good causes, she ought to be deprived.’

This Act is intimated to the Queen-Regent; who ordered her business so well, that they were quickly brought to great extremity; and had been soon suppressed, but for the Succors they received from England.

Thus Dr. Heylyn.

[Page]This Rebellion is thus delivered by Sir Rich. Baker. Page 475.

IT happened, that there was a Reformation begun in Scotland: But was indeed an Encroachment upon the Princes Authority. For at the Preaching of Knox, and other head-strong Ministers, not only great Outrages were committed in Churches, but it was likewise put into the heads of the Nobility, That it pertained to them, of their own Authority, to take away Idolatry; and by force to reduce the Prince to to the prescript of the Laws.

Whereupon there was presently a banding of the Lords of Scotland, against the Queen-Dowager, Regent of the Country; and England fomenting, and supporting the Rebellion, the Queen was at last worsted, and forced to fly into England: Where, contrary to promise of being friendly received by Queen Elizabeth, she was kept Eighteen years in prison, and afterwards beheaded.

The Order of whose Death, and Execution, was as follows.

The sentence of Condemnation being pronounced against her, some Earls were sent to Fotheringham, where She was kept prisoner. These, together with Sir Amias Paulet, and Sir Drue Drury, with whom she was then in custody, go to the Queen, and reading their Commission, [Page] signifie the cause of their coming, and in a few words admonish her to prepare her self for death: For that she must die the next day: whereunto, without any change of her countenance, or passion of mind, she made answer, I had not thought that my Sister the Queen, would have consented to my death; who am not subject to your Laws. But since it is her pleasure, death shall be to me most welcome.

Then she requests, that she might confer with her Confessor, and Melvyn her Steward: But the first would not be granted her. The Bishop, or Dean of Peterborough they offered her; but them she refused.

The Earls being departed from her, she gave order that Supper should be hastned; where she eat, (as she used to do), soberly and sparingly: And perceiving her men and women-Servants, to lament and weep, she comforted them, and bid them rejoyce rather, that she was now to depart out of a world of misery.

After Supper, she looks over her Will, reads the Inventory of her Goods, and Jewels; and writ their Names severally, to whom she gave any of them.

At her wonted hour she went to bed; and after a few hours sleep, awaking, spent the rest of the night in her devotion. And now the Fatal day being come, she gets up, and makes her ready in her best Apparel; and then betook her self to her closet, to Almighty God, imploring [Page] his assistance with deep sighs, and groans: Until Thomas Andrews, Sheriff of the County, gave notice, [...] it [...] [...] to come forth. And then with a [...] Majesty, and cheerful countenance, [...] came out, her head covered with a [...] [...], and carrying an Ivory-Crucifix in [...] hand.

In the Gallery the Earls met her, and the other Gentlemen: Where Melvyn, her Servant upon his knees, deplored his own Fortune, that he should be the Messenger to carry this sad news into Scotland: Whom she comforted, saying, Do not lament, Melvyn, you shall, by and by, see Mary Stuart, freed from all her cares.

Then turning her self to the Earls, she requested, that her Servants might stand by at her death: Which the Earl of Kent was very loath to grant, for fear of Superstition: To whom she said, Fear nothing: These desire only to give me my last farewel: And I know, the Queen, my Sister, would not refuse me so small a request.

After this, the two Earls leading the way, with the Sheriff of the County, she came to the Scaffold; which was set up at the upper end of the Hall, where was a Chair, a Cushion, and a Block, all covered with Mourning.

Then she, falling upon her knees, and holding up the Crucisix in both her hands, prayed with her Servants out of the Office of our Lady.

Prayers being ended, she kissed the Crucisix: [Page] and signing her self with the sign of the Cross, she said, As thy Arms, O Christ, were stretched forth upon the Cross; so embrace me with the open Arms of thy Mercy. And then the Executioner asking her pardon, she forgave him. And now, her Women helping off her outward Garments, and breaking forth into shreeks, and cries, she kissed them, signed them with the Cross, and willed them to leave lamenting; for now an end of her Sorrows was at hand. And then shadowing her face with a linnen cloth, and lying down on the Block, she repeated the Psalm, In Te, Domine, Speravi: non confundar in aeternum. At which words, she stretching forth her body, her head, a [...] two blows, was taken off.

This end had Mary, Queen of Scots, in the Forty Sixth year of her Age; and of her Imprisonment, in England, the Eighteenth. A Lady so compleat in all excellent parts of Body and mind, that it must needs have made her a happy Woman, if she had not been a Queen; and (perhaps) a happy Queen too, if she had not been Heir to the Crown of England.

Thus Baker.

I will insert here one Passage more concerning this Queen; which hath been omited in order of this story.

Dr. Heylyn, pag. 160.

Certain of the Queens Servants, being assembled [Page] for their Devotions, in the Chappel Royal of the Palace of Holy-rood House, in Edenburgh, the doors were broken open, some of the company haled to the next Prison, and the rest dispersed: The Priest escaping with much difficulty by a private passage.

The Queen was then absent in the North; but questioned Knox at her return, as the cause of the uproar. By which Expostulation she got nothing from that fiery Spirit, but neglect, and scorn.

Thus Dr. Heylyn, 'concerning this 'barbarous action.

CHAP. VIII.

A short Relation concerning the Affairs of Ireland, as to Religion; And how the Hugonots in France betrayed the English,

Dr. Heylyn, pag. 128.

WE shall find the Queen there as active in advancing the Reformation, as she had been in either of the other Kingdoms. King Henry had first broke the Ice, by taking to himself the Title of Supream Head on Earth, of the Church of Ireland; exterminating the Popes Authority, and suppressing [Page] all the Monasteries, and Religious Houses.

In matters of Doctrine, and Forms of Worship, as there was nothing done by him, so neither much endeavoured in the time of King Edward the Sixth: It being thought (perhaps) unsafe, to provoke that people, in the King's Minority, considering with how many troubles he was else here exercised. If any thing were done there [...]n, it was rather done by toleration, than command. But Queen Elizabeth, having setled her Affairs in England, and undertaken the protection of the Scots, conceived her self obliged in point of Piety to promote the Reformation in that Kingdom likewise. A Parliament is therefore held; where pass'd an Act, restoring to the Crown the Jurisdiction over all Ecclesiastical persons. By which Statute were established both the Oath of Supremacy and the High Commission, as before in England.

There also pass'd an Act for the Unifor [...]ity of Common-Prayer, with permission of saying the same in Latin, where the Minister had not the knowledge of the English Tongue. But for translating it into Irish, (as it was afterwards done into Welch) there was no care taken. The people are required by that Statute, under several penalties, to frequent their Churches, and to be frequent at the reading of the English Liturgy, which they understand no more, than they do the Mass. By which means the Irish were [Page] not only kept in continual ignorance, as to the Doctrines and Devotions of the Church of England; but we have likewise furnished the Papist with an excellent Argument against our selves, for having the Divine Service celebrated in such a language as the people do not understand.

There also pass'd another Statute for restoring to the Crown the first Fruits, and Twenty parts of all Ecclesiastical promotions; as also of all Impropriated Parsonages; of which there are more in number, than those Rectories, which have Cure of Souls. The like Act passed for the Restitution of all Lands belonging to the Knights of St. John of Jerusalem, with the Annulling of all Leases, and other Grants, made by the late Lord Prior of the same.

The Bishops of Ireland, finding how things went in England, and knowing, that the like Alteration would ensue amongst themselves, resolved to make such use of the present times, as to enrich their Friends and Kindred, by the the spoyl of their Churches. To which end they so dissipated the Revenues of their several Bishopricks, by long Leases, Fee-farms, and plain Alienations, that to some of their Sees, they left no more than a Rent of Five Marks Per Annum: To others, a bare yearly Rent of Forty shillings, to the high displeasure of God, the reproach of Religion, and the perpetual ignominy of themselves, for that horrible Sacriledge.

[Page] Thus Dr. Heylyn, concerning Ireland.

How the English were betrayed by the Hugonots.

Dr. Heylyn, pag. 161.

A Peace being concluded betwixt the King and the Hugonots, they betrayed the English, whom they had brought into the Country; and joyned their Forces with the rest, to drive them out of Newhaven, a Town besieged; where the Pestilence had gotten amongst them, and raged so terribly, that the Living were scarce able to bury the Dead. And to compleat the misery of the Besieged, the Prince of Conde, and Duke of Monpensier, (who had been the Heads of the Hugonot party) shewed themselves openly amongst the rest, in the Camp of the Enemies; whereupon they were necessitated to yield.

This might be looked upon, as an Argument of God's displeasure on this Nation, for giving Aid unto the Rebels of a Christian Prince, masked with the vizard of Religion. And for a further punishment of this Action, the Plague, brought out of France by the Garrison Soldiers of Newhaven, had so dispersed it [...]elf, and made such a desolation, in many parts of the Realm, that it swept away above Twenty [Page] Thousand in the City of London.

Thus Dr. Heylyn.

And thus far, as to these particul Relations of other Countries.

We will now prosecute our story of England.

CHAP. IX.

A Word concerning the then Pope's Letter to the Queen; with a long Relation concerning the Presbyterians.

Dr. Heylyn, pag. 131.

WE find the new Bishops in England very high, and resolute, in opposing the Church of Rome. Whereof the then Pope, being informed, directs unto the Queen an affectionate Letter, calling Her his Dearest Daughter; and declaring unto Her, how sollicitous he was for her Salvation, and the prosperity of her People; which he told Her, was not to be found by wandring out of the Communion of the Catholick Church: Unto which he again invites Her, with much Christian meekness. But the Queen had set up her Resolution, to go forward with the Change. Wherefore all was lost labour.

[Page] But all this while, there was no care taken to suppress the practices of the Calvinists, who secretly endeavored to subvert the English Liturgy. For whilst the Prelates of the Church of England bent all their forces towards the confuting of the Papists, another Enemy appeared; which seemed not openly to aim at the Churches Doctrine, but quarrelled rather at some Rites, and Extrinsecals of it. Their purpose was to take in the Outworks of Religion first, before they levelled their Artillery at the Fort it self.

The Schismaticks of Frankfort had no sooner heard of Queen Maries Death, but they make what hast they could for England, in hope of fishing better for themselves, in a troubled water, than a quiet: Followed not long after by the Brethren of the Separation; which retired from thence to Geneva; who, having left some few behind, to compleat their Notes upon the Bible, and to make up so many of the Psalms in English Meeter, as had been left unfinished by Hopkins, hastned as fast homewards as the others. But notwithstanding all their hast, they came not time enough to effect their purposes, either in reference to the Liturgy, or Episcopal Government; in which the Queen was so resolved, that they were not able to prevail in either project.

It grieved them at the Heart, that their own Prayers might not be made the rule of Worship [Page] in their Congregations, and that they might not Lord it here in their several Parishes, as Calvin did at Geneva,

Some friends they had about the Queen, and Calvin was resolved to make use of all his power, and credit, both with Her and Cecil, (as appears by his Letters unto both) to advance their ends: and he was seconded therein by Peter Martyr; who thought his Interest in England to be greater then Calvin's; though his name was not so eminent in other places. But the Quen had fixed her self, on her resolution, of keeping up some outward Splendor of a Church. When therefore they saw the Liturgy imposed by Act of Parliament, and Episcopal Sees supplyed with Bishops, nothing seemed more convenient to them, than to revive the quarrels raised in King Edward's time, against Caps and Surplices, and such particulars, as had been then questioned in the publick Liturgy.

And herein they were seconded (as before in King Edward's time) by the same Peter Martyr, as appears by his Letters to a Nameless friend. To which he added (in another of his Letters to the same friend also) his dislike of the same, and other Points proposed unto him: as touching the Cap, the Episcopal Habit, the Patrimony of the Church, the manner of proceeding to be held against Papists, the Perambulation used in Rogation-week; with [Page] many other such Points, in which his judgment was desired.

But these Helps being too far off, and not to be consulted upon all occasions, without a greater loss of time, than would consist with the impatience of their desires, they fell upon another project, more to their purpose, than the decrying of the Liturgy, or the quarrels about the Cap, and Vestments.

Grindal, the new Bishop of London, was known to have a great respect for Calvin: The business therefore was so ordered, that by Calvins Letters to Grindal, and the friends they had about the Queen, way was given to such of the French Nation, as had repaired hither, to enjoy the Freedom of their own Religion, and to have a Church unto themselves. They could not but remember those many advantages, which John à Lasco, and his Church of Strangers, afforded to the Zuinglian Gospellers, in the Reign of King Edward the Sixth: and they despaired not of the like, or greater, if a French Church were setled upon Calvin's Principles, in some part of London. Now a Church being granted them, we must not wonder, if we find dangerous consequences to ensue upon it. For what else is the setting up of a Presbytery, in a Church Founded and Established by the Rules of Episcopacy, than the Erecting of a Common-wealth in the midst of a Monarchy? Which Calvin well knew, and thereupon gave [Page] Grindal thanks for his favor in it: Of whom they afterwards served themselves upon all occasions. Upon the news of which success, divers, both French and Dutch, repaired into England, planting themselves in the Sea-towns, and openly professing the Reformed Religion; under which covert they disguised their several Heterodoxies, and Blasphemous Dotages; some of them proving to be Anabaptists; others infected with unsound Opinions, of as ill a nature; but all endeavoring to disperse their Heretical Doctrines, and to empoyson the People, amongst whom they lived, to encrease their Sects.

And although a Proclamation was set out for their Banishment, yet many of them lurked in England, without fear of discovery; especially after the Erecting of so many French and Dutch Churches, in the Maritime parts; which they infected with some of their phrenzies, as at this time they had London; and occasioned such Disputes amongst them upon that account, that Peter Martyr was necessitated to enterpose himself, for the composing those Heats and Differences, which had grown amongst them.

There was likewise, at the same time, another Proclamation published, to hinder and stop a certain Abuse, which was this, The Queen, having given Command, by her Injunctions, in the year foregoing, for destroying, and taking [Page] away all Shrines, and Coverings of Shrines, all Tables, Candlesticks, Trindals, and Rolls of Wax; together, with all Pictures, Paintings, &c. so that there was to remain no memory of the same, either in the Walls, Glasswindows, or else-where, whether it were in Churches, or private Houses; it is said, that they proceeded, in the Execution of this, even to the breaking down all Coats of Arms, to the tearing off of all the Brass of the Tombs and Monuments of the Dead. And being given to understand, that Bells were blessed in time of Popery, and that even the Churches themselves had been abused to Superstition and Idolatry, their Zeal transported them to sell the Bells, to turn the Steeples into Dove-coats, and to rob the Churches of those sheets of Lead, with which they were covered.

Thus Dr. Heylyn concerning these confusions.

There remains nothing more of this year, but this short Note, concerning Westminster.

Dr. Heylyn, pag. 136.

In the space of Twenty years, it had been changed from an Abbey, to a Deanry; from a Deanry, to a See Episcopal; and from that, reduced again to a Deanry; and likewise once more to the state of an Abbey; and lastly, by Queen Elizabeth, (having first pleased her self in the choice of some of the best Lands belonging to it, and confirmed the rest upon the [Page] Church) it was to be called, The Collegiate Church of St. Peter's in Westminster.

Thus Heylyn.

I will add here one short Note more (although it belongs not to this year) concerning the Bishoprick of Oxford.

Dr. Heylyn, pag. 156.

This Bishoprick was only supplied with a Bishop for Three years, in the space of Forty six years: The Jurisdiction of it was managed by the Archbishop of Canterbury, and the Revenues of it remained in the hands of the Earl of Leicester; and after his decease, of the Earl of Essex; by whom the Lands thereof were so spoiled, and wasted, that they left nothing to the last Bishops, but Impropriations. By means of which havock and destruction, all the Five Bishopricks Erected by King Henry the Eighth, were so impoverished, and destroyed, that the new Bishops were constrained to require a Benevolence of the Clergy, at their first coming to them.

Thus Dr. Heylyn concerning this Bishoprick, and the other Four founded out of Abbey-Lands.

CHAP. X.
Anno Reg. Eliz. 3.

[Page]

Some particular Passages concerning Bishopricks; with other short Passages concerning other things.

Dr. Heylyn, pag. 140.

IN the beginning of this year were filled up all such Episcopal Sees, as were vacant. There was one Scambler, made Bishop of Peterborough. But during the vacancy thereof, Sir William Cecill possessed himself of the Mannors in Soak, which belonged unto it.

And for Scambler's readiness to confirm the same Mannors to him, he preferred him to the See of Norwich.

Dr Thomas Young, Bishop of St. Davids, was translated to the See of York; which was done in an unlucky hour to that City. For scarce was he setled in that See, when he pulled down the Goodly Hall, and the greatest part of the Episcopal Palace in the City of York; which had been built with so much care and cost by one of his Predecessors, in the year 1090: Whether it were for Covetousness to make Money [Page] of the Materials of it, or out of sordidness, to avoid the charge of Hospitality, let them guess that will.

But neither the filling up of those vacant Sees, nor the Queens Proclamation for the Banishing of Sectaries, could free the Land from those dangerous Inmates, or preserve the Church from the Contagion of their poysonous Doctrines.

A short Note concerning St. Paul's Church

Dr. Heylyn, in the same page.

The Zuinglian Gospellers, or those of the Genevian party, rejoyced much at a most lamentable accident, which hapned to the Cathedral Church of St. Paul, on the Fourth of June, on which day a fearful Fire first shewed it self, near the top of the Steeple, and from thence burnt down the Spire to the Stone-work, and Bells; and raged so terribly, that within the space of Four hours, the Timber and Lead of the whole Church, and whatsoever else was combustible in it, were burnt and consumed. Now when Men began to cast about, to find out, what might be the occasion of this misfortune, The generality of the Zuinglian, or Genevian party, affirmed it to be a just Judgment of God upon an old Idolatrous Fabrick, not throughly Reformed, and purged from its Superstitions; and would have been content, that all other [Page] Cathedrals in the Kingdom had been so destroyed.

The Emperors Zeal.

Dr. Heylyn, pag. 142.

The Emperor Ferdinand, being informed of these Confusions of Religion in England, perswaded the Queen, by his Letters, to return to the old Religion, and not relinquish the Communion of so many Catholick Kings, and Princes, and Her own Ancestors also, nor to prefer Her singular judgment, and the judgment of a few private Persons, and those not of the most Learned neither, before the Judgment and Determination of the Church of Christ. And that, if She were resolved to persist in her own Opinion, at least, that She would deal favourably with so many Reverend and Religious Prelates, as She kept in Prison, and that meerly for adhering unto that Religion which himself professed. And finally, he entreas her most earnestly, That she would set apart some Churches to the use of the Catholicks, where they might freely exercise their Religion.

A Nuncio sent to the Queen.

Dr. Heylyn, in the same page.

Pope Pius, also sent his Nuncio to the Queen, with whom he conceived himself to stand upon [Page] terms of Amity. It had been much laboured by the Guises, and Spanish-faction, to divert him from it, by telling him, That it would be an undervaluing of his Power, and Person, to send a Nuncio into England, or to any other Princes of the same Perswasions, who openly professed a Separation from the Church of Rome. To which he made this prudent and pious answer, ‘That he would humble himself, even to Heresie it self: in regard whatsoever was done to gain Souls to Christ, did beseem that See.’

Thus Dr. Heylyn.

CHAP. XI.

Of the Contest between the Church of England, and the Presbyterians; and how they sought to undermine the said Church.

Dr. Heylyn, pag. 144.

THe Genevians slept not all this while, but were busily employed in practising against the Church of England: nothing being able to satisfie them, but the nakedness and simplicity of the Zuinglian Churches, the new fashions taken up at Frankfort, and the Presbyteries of Geneva.

[Page] And they drove on so fast upon it, that in some places they had taken down the steps where the Altar stood, and brought the Table into the midst of the Church. In others, they laid aside the Ancient use of God-fathers and God-mothers, in the Administration of Baptism, and left the answering for the Child to the charge of the Father: the Weekly Fasts, the time of Lent, and all other Days of Abstinence, were look'd upon as Superstitious observations.

No Fast by them allowed of, but occasionally only; and them too of their own appointing. And the like course they took also with Festival Days; neglecting those which had been instituted, as Human Inventions, not fit to be retained in a Reformed Church.

And finally, that they might bring in their Outlandish Doctrines, with such Foreign usages, they had procured some of the inferior Ordinaries, to impose upon their several Parishes certain new Books of Sermons, and Expositions of the Holy Scripture.

To stop these proceedings, the Arch-Bishop with Advice of some of the Bishops, set forth a Book of Orders. But notwithstanding these Orders, the Calvinists drive on their designs; as appears by this following Relation of Dr. Heylyn, pag. 154.

The Genevians had already begun to blow the Coals, and brought Fuel to them: But it was only for the Burning of Caps and Rochets. [Page] The Common-Prayer-Book was so fortified by Act of Parliament, that there was no assaulting of it. And as to Episcopal Government, it was so interwoven, and incorporated with the Laws of the Land, so twisted in with the Prerogative of the Crown, and the Royal Interest, that they must first be in a capacity of trampling on the Laws, and the Crown together, before they could attempt the destruction of it. But Caps and Tippets, Rochets and Lawnsleeves, and Canonical Coats, seemed to be built upon no better Foundation, than Superstitious custom, some old Popish Canon, or, at the best, some Temporary Injunction of the Queens devising, which could not have the Power, and effect of Law. This Game they had in chase, in King Edwards time; which now they are resolved to follow to the very last.

The obstinacy of these Men, in matter of Ceremony, prompted the Bishops to make tryal of their Orthodoxy in Points of Doctrine. Whereupon the Articles of Religion lately agreed upon, were required to be subscribed to in all places, with threatning no less than Deprivation to such as willfully refused. Many there were, that boggled at it, (as they all did); but yet not so perversly, nor in such great numbers, as when their faction was grown strong, and improved to multitudes.

Some stumbled at it, in regard of the first clause, added to the Twentieth Article, about [Page] the Authority of the Church. Others in reference to the Thirty Sixth, touching the Consecration of Archbishops and Bishops. Some thought they Attributed more Authority to the Supream Magistrate, over all Persons and Causes, both Ecclesiastical and Civil, than could consist with that Independency which Calvin arrogated unto his Presbyters, and other Churches of the Platform. And others looked upon the Homilies, as beggerly Rudiments, scarce Milk for Babes: But by no means to be looked upon as Meat for a stronger stomack. In general, thought by the Genevians and Zuinglian Gospellers, to have too much in them of the Pope, or too little of Calvin; and therefore no way to be subscribed unto.

Of which number, none so much remarkable, as Father John Fox, the Martyrologist, who had before appeared in the Schism at Frankfort, and left that Church, when Cox had got the better in it, to retire to Geneva: Who being now called upon to subscribe, (that the opinion, which was had of his parts, and Piety, might advance the work,) he is said to have appeared before the Bishop, carrying the New-Testament in Greek with him; before whom he spake these words. ‘To this Book I will subscribe; and if this will not serve, take my Prebend'ry at Salisbury, the only Preferment which I hold in the Church of England; and much good may it do you.’

[Page] But notwithstanding this refractory Answer, so much kindness was shewed to him, that he both kept his resolution, and place together.

The Genevians, for the greater countenanceing of their inconformity, had stirred up the most eminent Divines of the French and Zuinglian, or Helvetian Churches, to declare in favour of their doings. And it appears also by remembrances in some Authors, that Calvin, apprehending some neglect from Mr. Secretary Cecill, in making either no return, or a return, which signified nothing, to his first Addresses, had laid aside his care of the Church of England. But Peter Martyr, whilst he lived, conceived himself to have some Interest in this Church, in which he had enjoyed such a good preferment; but more in some particular Persons and Members of it, who seemed to depend upon his judgment, and to ask counsel of him, as their surest Oracle, in which, how much he countenanced the Faction in King Edward's time, both by his Practice and Pen, and what encouragement he gave them in this present Reign, hath been shewn before. But how much he was out-gone by Beza (who next usurped a Super-intendency over all the Churches of this Island) may be seen hereafter.

All that shall now be said of either of them, or of altogether, shall be briefly this, That this poor Church might better have wanted their best helps in Points of Doctrine, than have [Page] been troubled with their intermedlings in matter of Discipline.

Thus Dr. Heylyn, concerning the Calvinists.

Dr Heylyn having little or nothing in the Fourth and Fifth year of this Queens Reign, that belongs to the matter of these Notes, we will pass to the 6th year.

CHAP. XII.
Anno Reg. Eliz. 6.

Of one Cartwright, a great Promoter of Presbytery; and of the Earl of Leicester, and the death of Calvin.

Dr. Heylyn, pag. 164.

THis Summer, in a Progress, the Queen came to Cambridge; where were sown the seeds of those Divisions, and Combustions, with which the Church of England hath been continually distracted to this very day. For so it happened, that one Preston and Cartwright were appointed to hold a Disputation: In which the First was both liked, and rewarded by Her; the Other receiving neither reward nor commendation: Which so incensed the proud man, that he retired to Geneva: Where [Page] having throughly informed himself in all particulars, both of Doctrine and Discipline, wherein the Churches of that Platform differed from the Church of England, he returned home, with an intent to repair his credit, or rather to get himself a name, by raising such a fire, and such combustions in the Church of England, as never were to be extinguished, but by the immediate hand of Heaven.

The next considerable Action, which followed on the Queens Reception at Cambridge, was the preferring of Sir Robert Dudley, the Second Son, then living, of the Duke of Northumberland, to the Titles of Lord Denbigh, and Earl of Leicester. She had before Elected him into the Order of the Garter, made him Master of her Horse, and Chancellor of the University of Oxon; suffered him to carry a great sway in all Affairs, both of Court and Council; and given unto him the fair Mannor of Denbigh, being conceived to be one of the goodliest Territories in England. And now She adds unto these Honors, the goodly Castle and Mannor of Kenelworth, part of the parrimony of the Duchy of Lancaster. Advanced unto which height, he engrossed unto himself the disposing of all Offices in the Court and State, and of all Preferments in the Church; proving, in fine, so unappeasable in his Malice, and unsatiable in his Lusts; so Sacrilegious in his Rapines, so false in Promises, and treacherous [Page] in point of Trust; And finally, so destructive of the Rights, and Proprieties of particular Persons, that his Little Finger lay heavier on the English Subjects, than the Loins of all the Favourites of the Two last Kings. And that his Monstrous Vices (most insupportable in any other but himself) might either be connived at, or not complained of, he cloaks them with a seeming zeal to the true Religion, and made himself Head of the Puritan Faction: Who spared no pains in seting forth his praises upon all occasions: Nor was he wanting to caress them, after such a manner, as he found most agreeable to those Holy Hypocrites; using no other language in his Speech, and Letters, than pure Scripture-phrase; in which he was become so dextrous, as if he had received the same Inspirations with the Sacred Pen-men.

But notwithstanding the viciousness of this man, yet the Queen laboured further to advance him, even to a Marriage with the Queen of Scots: As appears by this Relation of Dr. Heylyn, pag. 169.

Queen Elizabeth kept a Stock still going in Scotland; the returns whereof redounded more to her own security, than to the profit and advantage of the Church of England. The Queen of Scots being now a Widow, possessed of that Kingdom, and next Heir to this, Queen Elizabeth proposes to her a Marriage with the Earl of Leicester; whom she pretended to have raised [Page] to those Eminent Honors, to make him, in some sort, capable of a Queens Affections. Which Proposition proved agreeable to neither party; the Queen of Scots disdaining the unequal offer; and Leicester dealing under-hand with Randolph, the English Resident, to keep her still in that aversness; having given himself a hope of Marrying Queen Elizabeth, interpreting all her Favors to proceed in order to it. I had not spoken so much of this Earl of Leicester, but that he seemed to have been born for the destruction of the Church of England, as will appear by what shall be here said concerning the Presbyterians in this Queens Reign.

But leaving this Court-Meteor to be gazed on by unknowing men, we will now conclude this Sixth year, with that which was very advantageous to the Church of England; to wit, the Death of Calvin: By whose Authority (if he had lived longer) much more Disorders and Confusions must have necessarily succeeded. For his Name was much Reverenced, not only by those of his own party; but by many others, grave, and moderate men, who did not look at first, into the dangers, which ensued upon it. His Platform at Geneva was made the only Pattern, by which all Reformed Churches were to frame their Government. His Writings were made the only Rule, by which all Students in Divinity were to square their judgments.

Thus Dr. Heylyn, concerning Cartwright, Leicester, and Calvin.

CHAP. XIII.
Anno Reg. Eliz. 7.

[Page]

The first Origine of the name Puritan, and of the Protestation devised to hinder the Disorders caused by this Sect.

Dr. Heylyn, pag. 172.

THis year the Zuinglian, or Calvinian Faction began to be first known by the name of Puritans: Which name hath ever since been appropriated to them, because of their pretending to a greater Purity in the Service of God, than was held forth unto them (as they gave it out) in the Common-Prayer-Book; and to a greater opposition to the Rites and Usages of the Church of Rome, than was agreeable to the Constitution of the Church of England. But this Purity was accompanied with such Irreverence; this opposion drew along with it so much licentiousness, as gave great scandal and offence to all men: So that it was high time to give a check to those Disorders and Confusions, which by their practises, and their Preachings, they had produced; and thereby laid the ground of that woful Schism, which soon after followed.

[Page] For the preventing these Disorders for the future, a Protestation was devised to be taken by all Parsons, Vicars, and Curates; by which they were required to declare and promise,

1. That they would not preach, nor publickly interpret, but only read that which was appointed by publick Authority.

2. That they would use sobriety in Apparel, and especially in the Church at Common Prayers, according to Order appointed.

3. That they would not openly medle with any Artificers Occupation, as covetously to seek a Gain thereby; having in Ecclesiastical Livings, Twenty Nobles, or above, by the year: Which Protestation, if it either had been generally pressed upon all the Clergy, (as perhaps it was not) or been better kept by them that took it, the Church might, questionless, have been saved from those Distractions, which by the Puritan-Innovators were occasioned in it.

Thus far Dr. Heylyn, concerning this strange Reformation of the Church of England.

Doctor Heylyn having Prosecuted his History of the Reformation of the Church of England, until the Eighth year of Queen Elizabeths Reign, was not willing to wade any further into the Confusions of those times; and therefore makes this following Conclusion of it.

CHAP. XIV.
Dr. Heylyn's Conclusion of his History.

[Page]

The Order of the Establishment of this New Church, and of the strange Disorder it was at this time brought unto by the Puritan Faction.

THus we have seen the publick Liturgy confirmed in Parliament; with divers Penalties on all those, who either did reproach it, or neglect to use it, or wilfully with-draw their attendance from it: The Doctrine of the Church declared in the Book of Articles; External matters in Officiating God's Publick Service, and the Apparel of the Clergy, regulated by the Book of Orders, and Advertisements; the Episcopal Government setled. The Church of England is therefore now fixed on her Natural Pillars of Doctrine, Government, and Worship; not otherwise to have been shaken, than by the blind zeal of such furious Sampsons, as were resolved, to pull it on their own heads, rather than to suffer it to stand.

And here it will be time to conclude this History; having taken a brief view of the State of this Church, with all the Aberration from [Page] its first Constitution, as it stood at this time, when the Puritan Faction had begun to disturb its Order. And that this may be manifested with a greater certainty, I will speak it in the words of one who lived, and writ his knowledge of it, at this time. I mean John Rastel, in his Answer to the Bishops Challenge: Who, though he were a Papist, and a Priest, yet, I conceive, he hath faithfully delivered too many sad Truths in these particulars.

Three Books he writ within the compass of Three years, against Bishop Jewel: In one of which he makes this Address unto him.

‘And though you, Mr. Jewel, (as I have heard say) do take the Bread into your hands, when you celebrate solemnly, yet thousands there are of your inferior Ministers, who esteem it as death, to be bound to any such External Fashion. And your order of Celebrating the Communion, is so unadvisedly conceived, that every man is left unto his private Rule or Canon, whether he will take the Bread into his hands, or let it stand at the end of the Table, where it pleases the Sexton, or Parish-Clerk to set them, pag. 28.’

Thus, as to the Communion; now, as to Altars, he hath these words:

‘In the Primitive Church, Altars were used amongst Christians; upon which they offered the unbloody Sacrifice of Christ's Body; yet your Company, (to declare what Followers [Page] they are of Antiquity) do account i:, even among one of the kinds of Idolatry, if an Altar be kept standing. And indeed you follow a certain Antiquity, not of Catholicks, but of desperate Hereticks. Optatus, writing of the Donatists, says, That they did break, raze, and remove the Altars of God. pag. 34. & 165.’

Now as to the Objection of Praying in an unknown Tongue, he writes thus:

‘Where Singing is used, what shall we say to the case of the People, that kneel in the Body of the Church? Yea, let them hearken at the Chancel-door it self, they shall not be much wiser. Besides, how will you provide for great Parishes, where there are a Thousand People?’

An Objection of the Presbyterians.

‘Then, to come to the Apostles: Where do you read, that in External Behavior they did wear Frocks, or Gowns, or Four corner'd Caps? Or, That at their Prayers, they sate in sides, fell prostrate, or sung Te D [...]um, or looked towards the South? Or wore Copes of T [...]ssue or Velvet; with a thousand more such questions. pag. 446.’

The next question he asks him, is,

‘Where the Church of God, so well ordered, with excellent men of Learning, and Piety, was ever constrained to suffer Coblers, Weavers, [Page] Tinkers, Tanners, Card-makers, Tapsters, Fiddlers, Goalers, and others of like Profession, not only to enter into Disputation with her; but also to climb up into Pulpits, and to keep the place of Priests? &c. pag. 2.’

‘Or, That any Bag-pipers, Horse-coursers, or Jaylors, were admitted then into the Clergy? pag. 162 Or, that any Bishop then did Swear by his Honor, when in his Visitation, he would warrant his Promise to some poor Prisoner-Priest under him; or not satisfied with his imprisoning, did cry out and call upon the Prince, (not disposed that way) to put them to most cruel deaths? Or, That refused to wear a white Rocket? Or, To be distinguished from the Laity by some decent Priests Apparel? pag. 162. Or, Gathered a Benevolence of his Clergy, to set him up in his Houshold? pag. 163. Or, that the Communion Table (if any then were) was removable up and down, hither and thither, and brought, at any time, to the lower part of the Church, there to Celebrate the Lord's Supper? Or, That any Communion was kept upon Good-Friday? Or, That the Sacrament was administred then, sometimes in Loaf-Bread, sometimes in Wafers? And that without the Name of Jesus, or the sign of the Cross? Or, That at the Communion-time the Minister should wear a Coap; and at all other Service, a Surplice only? Or (as it is used in some places) [Page] nothing at all beside his Common Apparel? Or, That they used a Common, and Prophane Cup, at the Communion? pag. 162 Or, That a solemn Curse should be used on Ashwednesday? Or, That a Procession about the Fields was used in Rogation week, rather thereby to know the Bounds, and Borders of every Parish, than to move God to Mercy, and mens hearts to Devotion? Or, That the Man should put the Wedding-Ring upon the Fourth Finger of the left hand of the Woman, and not on the right; as hath been many Hundred years practised? pag. 163 Or, That the residue of the Sacrament, unreceived, was taken of the Priest, or of the Parish Clerk, to spread their young Childrens Butter with, or to serve their own Tooth with it, at their homely Table? Or, That it was lawful then, to have but one Communion, in one Church in one day? pag. 164 Or, That the Lent, or Friday was to be Fasted for Civil Policy, not for any Devotion? pag. 165. Or, That the Lay-People Communicating, did take the Cup at one anothers hands, and not at the Priests? pag. 166. Or, That any Bishop, then threw down the Images of Christ, and his Saints; and set up their own, their Wives, and their Childrens Pictures in their Chambers, and Parlours? pag. 164. Or, That being a Virgin at the taking of the Holy Order of Priesthood, did afterwards lawfully [Page] Marry? pag. 165. Or, That was Married on Ashwednesday? Or, That preached it to be all one, to Pray on a Dunghil, and in a Church? Or, That any Friar of 60 years, obtaining afterwards the Dignity of a Bishop, Married a young Woman of Nineteen years? &c. pag. 166.’

Here ends Dr. Heylyn's History of Reformation.

Now to compleat the story of the Presbyterians, I will here add what is related by Dr. Heylyn concerning their actings in this Queens Reign, in his History of Presbytery.

AN ADDITION Of some other Historical Collections Taken out of Dr. Heylyn's History of Presbytery.
CHAP. XV.

[Page]

A Discovery of the Insolent, and Rebellious Spirit of the Presbyterians; and particularly of Knox.

Dr. Heylyn, pag. 244.

AT Queen Elizabeths first coming to the Crown, such English as had lived in exile amongst the Zwitzers, or at Geneva, became exceedingly enamored with Calvin's Platform; by which they found so much Authority ascribed unto Ministers in their [Page] several Churches, as might make them absolute, and independent, without being called to an account by King, or Bishop. This Discipline they purposed to promote at their coming home. But the Queen had heard so much, from others, of their carriage at Frankfort, and their untractableness, in point of Decency, and comly Order, in the Reign of her Brother, as might sufficiently forewarn her. Besides, She was not to be told, with what reproaches Calvin had reviled her Sister; nor how she had been persecuted by his followers in the time of her Reign: Some of them railing at her Person, in their scandalous Pamphlets; Some practising by false and dangerous Allusions, to subvert her Government; and others openly praying to God, That he would either turn Her heart, or put an end to her days.

And of these Men she was to give her self no hope, but they would proceed with her, in the self same manner, whensoever any thing should be done, (how necessary, and just soever) which might cross their humours. The Consideration whereof was of such prevalency with those of her Council, (who were then deliberating about the altering of Religion) that they were resolved to have an eye upon those Men: Who were so hot in the persuit of their flattering hopes, that (out of a desire of Innovation, as my Author tells me) they were busied, at that very time, in setting up a new form of Ecclestastical [Page] Policy; and therefore were to be supprest with all care and diligence, before they grew to a head.

But, notwithstanding this discovery of their Rebellious practices; yet they had so many Friends in England, that they might easily have obtained Favour, in order to the Promoting their designs, had not Knox's furious Spirit moved him to write these following malicious Letters. In one of which, to Sir William Cecill, he first upbraids him with consenting to the suppressing of Christ's true Evangile, to the erecting of Idolatry, and the Shedding the Blood of God's most dear Children, during the Reign of mischievous Mary, the professed enemy of God, as he plainly calls her. Then he proceeds to justifie his Treasonable and Seditious Book, against the Regiment of Women: of the truth whereof, he positively affirms, That he no more doubted than of the truth of that Voice of God, pronounced against that Sex; to wit, That in dolour they should bear their Children.

Next he declared (in reference to the person of Queen Elizabeth) That he would willingly acknowledge her to be raised by God, for the manifestation of his Glory, although not nature only, but Gods own Ordinance, did oppugn such Regiments. And thereupon did inferr, That if Queen Elizabeth would confess, that the Extraordinary Dispensations of[Page]God, did make that Lawful in her, which both Nature, and Gods Laws, did deny in all Women beside, none in England should bemore ready to maintain her Lawful Authority, than himself. But on the other side he pronounces this Sentence on her, That if she built her Title upon Custom, Laws, and Ordinances of Men, such foolish Presumption would grievously offend God, and that her ingratitude in that kind should not long lack punishment.

To the same purpose he writes also to the Queen her self, reproaching her withal, That for fear of her life she had declined from God, Bowed to Idolatry, and gone to Mass, during the persecution of Gods Saints, in the time of her Sister.

In both his Letters he complains of his being denied the liberty of Preaching in England, and endeavours to excuse his Flock, of late assembled in the most Godly Reformed Church and City of Geneva.

Thus Dr. Heylyn.

CHAP. XVI.

[Page]

A further Discovery of their Practices in order to the Promoting of their Discipline, which was much Advanced by their being admitted into the Publick Ministry.

Dr. Heylyn, pag. 246.

SUch was the necessity, which the Church of England was under, that it was hardly possible to supply all the vacant places in it, but by admitting some of the Genevian Zealots to the Publick Ministry: the Realm had been extreamly visited in the foregoing year, with a dangerous and contagious Sickness, which took away almost half of the Bishops; and occasioned such a Mortality amongst the rest of the Clergy, that a great part of the Parochial Churches were without Incumbents. The rest of the Bishops, Twelve Deans, and as many Archdeacons, Fifteen Masters of Colleges, and Halls, Fifty Prebendaries of Cathedral Churches, and about Fourscore Beneficed Men, were deprived at once, for refusing to submit to the Queens Supremacy. For the filling of which vacant places, it cannot be [Page] imagined, but many past amongst the rest, who either had not hitherto discovered their dissatisfaction, or were connived at in regard of their Parts and Learning.

Wherefore, there is no question to be made, but that some numbers of them were admitted unto Country-Cures, by means whereof they had as great an opportunity, as they could wish or desire, not only to Dispute their Genevian Doctrines, but likewise to prepare the People committed to them, for receiving such Innovations, both in Worship and Government, as were resolved, in time convenient, to be put upon them.

For a Preparative whereunto, they brought along with them the Genevian Bible, with their Notes upon it, together with David's Psalms in English Meeter; that by the one they might effect an Innovation in points of Doctrine; and by the other, bring this Church more near to the Rules of Geneva, in some chief Acts of Publick Worship.

The Notes upon the same Bible, in many places, savour of Sedition; and in some, of Faction, destructive of the Persons and Power of Kings, and of all Civil Intercourse, and Human Society.

There is a Note on 2 Chron. 8. 15, 16. where Asa is taxed by them, for not putting his Mother to death, but deposing her only from the Regency, which before She executed. Of [Page] which Note, the Scottish Presbyterians made especial use; not only in deposing Mary, their lawful Queen; but prosecuting her openly, and underhand, till they had taken away her life.

Now with this Bible, and these Notes, which proved so advantageous to them in their main projectments, they also brought in David's Psalms in English Meeter; of which they served themselves to some Tune, in the time succeeding. For they came to be esteemed the most Divine part of God's Publick Worship; the Reading Psalms, together with the First and Second Lessons, being heard in many places with a covered head; but all Men sitting Bareheaded, when the Psalm is Sung. And, to that end the Parish-clark must be taught to call upon the people to Sing it, To the Praise and Glory of God; no such preparatory Exhortation being used at the naming of the Chapter, or the Daily Psalms. By these Preparatives they hoped in time, to bring in the whole Body of Calvinism, as well in reference to Government, and Forms of Worship, as in Points of Doctrine.

In all this time, they could obtain no Countenance from this State; though it was once endeavoured for them, by the Earl of Leicester, whom they had gained to their Party; But it was only to make use of them for Politick Ends. Finding this opposition, they not only repined, and grudged at the Reformation, [Page] which was made in this Church, because not fitted to their Fancies, and to Calvin's Platform; but have laboured to sow those Seeds of Heterodoxy, and Disobedience, which afterwards brought forth those Troubles, and Disorders, which ensued upon it.

Thus Dr. Heylyn.

These Islands (the only remainder of the Crown of England in the Dukedom of Normandy) had admitted the Reformation in the Reign of King Edward; by whose command the Publick Liturgy had been turned into French. But the Reformed Religion being suppressed in the time of Queen Mary, was revived again, immediately after her decease, by such French Ministers, as had resorted thither for Protection, in the days of their troubles. These French Ministers, desiring to have all things Modelled by the Rules of Calvin, endeavored by all the friends they could make, to advance his Discipline: to which they were encouraged by their Brethren here, and the Governors there. The Governors in each Island advanced the Plot, out of a covetous intent, to enrich themselves with the spoils of the Deaneries; the Brethren here, having by this means a hope to gain ground, by little and little, for the Erecting of the same in most parts of England. And in pursuance of this project, both Islands joyn in a Confederacy to Petition the Queen for an Allowance of this Discipline, Anno 1563. In the year next following, some French [Page] were delegated to the Court, to sollicite it; where they received a Gracious Answer, and returned full of hopes.

In the mean time, the Queen, being strongly perswaded, that this design would much advance the Reformation in those Islands, was contented to give way unto it, in the Towns of St. Peter's-Port, and St. Hilaries only in Jersey; and in the Port of St. Peters in Gernsey, but no further: Other parts of the Islands being to be Conform to the Church of England. Now, although there be no express mention, in their Grant, of Allowing their Discipline, but only of their Form of Prayer, and Administration of Sacraments; yet they presumed so far on the general words, as to put it presently in practice; intending to advance it by degrees in all the rest of the Parishes, as opportunity should serve, and the condition of Affairs permit.

Thus Dr. Heylyn, concerning these Islands.

CHAP. XVII.

[Page]

A further Account of their labouring to Undermine the Church of England.

Dr. Heylyn, pag. 252.

IN England they found not such success, as they did abroad; not a few of them being deprived of their Benefices, and other preferments in the Church, for their Inconformity. The news of which severity flies to France and Scotland; occasioning Beza in the one, and Knox, and his Comrades, in the other, to interpose themselves in behalf of their Brethren. With what Authority Beza acted in it, we shall see anon. In Knox his Letter, sent from the General Assembly of the Kirk of Scotland, the Church-Vestments are called Trifles and Rags of Rome.

With more Authority writes Beza, as the greater Patriarch; and he writes too concerning things of greater consequence than Caps and Surplices. For in a Letter of his to Grindal, he makes a sad complaint of suspending these Men, from the Ministry, for not subscribing to some new Rites, and Ceremonies, [Page] imposed upon them. But he seems more offended, That Women were suffered to Baptize in extream necessity. That Power was granted to the Queen, for Ordaining such other Rites, and Ceremonies, as should seem convenient; and that the Bishops had so much Authority. He excepts likewise against many other such things. The Copies of these Letters were presently dispersed, if not also Printed. Some of the Brethren, in their Zeal to the name of Calvin, preferred him once before St. Paul; and Beza, without doubt, would have taken it ill, if he had been esteem'd of less Authority, than any of the Successors of St. Peter.

So good a Foundation being laid, the Building could not chuse but go on apace. But first they must prepare the Matter, and remove all doubts, which otherwise might interrupt them in the course of their Building. And herein Beza is consulted, as the Master-workman. To him they send their several Scruples; and he returns such Answer to them, as did not only confirm them in their present obstinacy, but fitted, and prepared them for the following Schism.

To those mentioned before, they add the calling of Ministers, and their Ordaining by the Bishops, the Presbytery being not consulted: Which he condemns, as contrary to the Word of God; but so, that he conceives it better to have such a Ministry, than none at all: praying [Page] withal, that God would give this Church a more lawful Ministry.

In some Churches, and particularly in Westminster Abbey, they still retained the use of Wafers, made of Bread unleavened: This he acknowledges for a thing indifferent. Unto several other Questions, he gives Answer in this Letter; which is Superscribed, To certain of the Brethren of the Churches of England, touching some Points of Ecclesiastical Order, and Government.

Upon the receiving this Letter, they fall into an open Schism, in the year next following. At which time, some (taking upon them to be of a more ardent Zeal, than others, in professing the true Reformed Religion) resolved to allow of nothing in God's Publick Service, but what was found expresly in the Holy Scriptures. Their Number much encreased, on a double account. First by the negligence of some, and the connivance of other Bishops; and partly, by the secret favour of some Great Men in the Court, who greedily gaped after the remainder of the Churches patrimony.

It cannot be denied, but this Faction received much encouragement, underhand, from some Great Persons neer the Queen: from no Man more, than from the Earl of Leicester, the Lord North, Knolls, and Walsingham; who knew, how mightily some Numbers of the Scots, both Lords and Gentlemen, had, in short time, improved [Page] their Fortune; by humouring the Knoxian Brethren in their Reformation: and could not but expect [...]he like in their own particulars, by a compliance with these Men, who aimed apparently at the ruin of Bishops, and Cathedral Churches.

Thus Dr. Heylyn, concerning the further advancement of Presbytery.

CHAP. XVIII.

Of their Meetings, and the Powerful Friends they had at Court; with a short Relation concerning Cartwright.

Dr. Heylyn, pag. 259.

THe Genevian Brethren, rather chose to Meet in Barns and Woods, yea, and in Common Fields, than to associate with their Brethren. For, that they did so, is affirmed by very good Authors; who much bemoaned the sad condition of the Church of England, in having her bowels torn in pieces, by those very Children, which she had cherished in her bosom. By one of which we are first told, what great Contentions had been raised in the first Ten years of Her Majesties Reign, through the peevish frowardness, and the outcries of such, as came from Geneva, against [Page] the Vestments of the Church, and such-like matters: And then he adds, That being crossed in their desires touching these particulars, they separated from the rest of their Congregations, and Meeting together in Houses, Woods, and Common Fields, kept there their most unlawful and disorderly Conventicles.

Thus of their Meetings.

Their Friends at Court.

Dr. Heylyn, pag. 262.

The Presbyterians had many powerful Friends at Court; in which the Papists had scarce any, but mortal Enemies. Spies, and Intelligencers were employed to attend the Papists, and observe all their words, and actions; so that they could not stir without a discovery. But all Mens eyes were shut up, as to the other party; so that they might do what they listed, without observation; of which one reason may be given; to wit, That the Queen suffered that Faction to grow up to confront the other.

A Word concerning Cartwright.

Dr. Heylyn, pag. 263.

Now comes Cartwright on the Stage; on which he Acted more than any of the Puritan Faction. He, coming from Geneva, became more practical, or pragmatical rather, [Page] condemning the vocation of Archbishops, and Bishops, Archdeacons, and other Ecclesiastical Officers, the Administration of the Sacraments, and observation of our Rites, and Ceremonies. And buzzing these conceits into the heads of many young Preachers, and Scholars of the University, he drew after him a great number of Disciples, and Followers. Amongst whom he prevailed so far, by his secret practices, but much more by a Sermon, which he Preached on a Sunday Morning, in the College-Chappel, that in the Afternoon, all the Fellows, and Scholars, threw aside their Surplices, (which by the Statute of the House they were bound to wear) and went to the Divine Service only in their Gowns and Caps. But he, not content with that which he had done in the College, puts up his Disciples into all the Pulpits in the University; where he, and they, enveigh most bitterly against the Government of the Church, and the Governors of it, the Ordination of Priests and Deacons, the Liturgy, and the Rites thereof.

Thus Dr. Heylyn.

CHAP. XIX.

[Page]

Of their labouring to destroy Episcopal Government, and of their Erecting a Presbytery.

Dr. Heylyn, pag. 271.

THE English Puritans had hitherto, maintained their Quarrel by the Authority of Calvin, the Sawciness of Knox, the Bold Activities of Beza, and the Interposing of some Forreign Divines, whose Names were great in all the Churches of the Reformation. But now they are resolved to try it out by their proper valour; and to make no other use of them, than as Auxiliaries, and Reserves.

Hitherto they had appeared only against Caps, and Surplices, and such-like things; But now they are resolved to venture on the Episcopal Government, and to endeavour the Erecting of the Presbyterian, as time, and opportunity should make way unto it. Amongst which Undertakers, none more eminent, because none more violent than Cartwright. He, and his Complices, frequently handled such Points as concerned the Discipline; many Motions being [Page] made, and some Conclusions setled in pursuance of it. But more particularly it was resolved upon the question, That for as much as divers Books had been written, and sundry Peti [...]ions exhibited to her Majesty, the Parliament, and their Lordships, to little purpose; every man should therefore labour, by all means possible, [...]o bring the Reformation into the Church.

It was also then, and there resolved, That for the better bringing on of the said Holy Discipline, they should not only, as well Publickly as privately teach it, but by little and little, as well as possibly they might, draw the same into practice. According to which resolution a Presbytery was Erected, on the Twentieth of November, in the year 1572. at a small village in Surrey, called Wandsworth; a place conveniently situated for the London Brethren, as standing near the Bank of the Thames, but Four miles from the City, and more retired and out of sight, than any of their own Churches about the Town.

The first Establishment they endorsed by the name of The Orders of Wandsworth: In which the Elders names are agreed on, the manner of Election declared, the Approvers of them mentioned, their Offices agreed on also, and described. Sir Christopher Hatton was at that time, in special favor, o [...] known aversness to the Earl of Leicester, and consequently no friend to the [Page] Puritan Faction. This obstactle must be removed, one way or other. This Office Burchet undertakes; and does it upon this opinion, That it was Lawful to assassinate any man, who opposed the Gospel. But he mistakes the man; and stabs one Hawkins desperately, with a Ponyard, conceiving him to be Hatton. But by the terror of a Proclamation, and the Execution of this Burchet, they were restrained from practising any further at the present.

But what they durst not do directly, and in open sight, they found a way to act Obliquely, and under disguise of setting up another Church of Strangers in the midst of London. Many of the Low-country men had fled their Country, and setled their Dwellings in the Ports and Sea Towns of England; and good numbers of them, at London. For these there must be a Church in London. And for this purpose, a Suit is made by their Friends in Court, for the obtaining of it. And that they might proceed in setting up their Presbytery, and New Forms of Worship, they obtain, not only a connivence, or Toleration▪ but a plain Approbation of their Acting in it. This likewise gave the First Beginning to the now Dutch Churches in Canterbury, Sandwich, Yarmouth, Norwich, and some other places in the North; to the great animation of the Presbyters, and to the discomfort of all such, who were of Judgment to fore-see the sad consequents of it.

[Page] With like felicity, they drove on their designs in Jersey, and Gernsey, introducing their Discipline, by degrees, into all the Villages: Furthered therein by the Sacrilegious avarice of their several Governors, out of a hope to have the spoyl of the Deaneries, to engross all the Tythes to themselves, and then put off the Ministers with some sorry Stipends; as, in fine, they did.

It was also thought fit, That Snape, and Cartwright, (the great Supporters of the Cause in England) should be sent unto them, to put their Churches in a posture and settle the Discipline amongst them in such Manner, and Form, as it was practised at Geneva.

Grindall's being Translated from the See of York, unto that of Canterbury, gave great h [...]pes to the Presbyterians; who soon found how plyant he was like to prove to their expectation: Which happened accordingly; he seeking in all things to promote their designs, and making great Alterations in the Church of England.

A Breach happened betwixt him and Leicester, that mighty Patron, and Protector of the Puritan Faction, occasioned by his denying, at the Earl's request, to Alienate his House and Mannor of Lambeth, that it might serve for a Retiring-place to that mighty Favourite. And hereunto he did contribute further, by refusing to grant a Dispensation, to Marry One, that was neer of Kindred to him. This Leicester, [Page] thought he might command, and was exceedingly vexed, not to find obedience in one, who had been raised by him, and depended on him.

Upon which ground, all passages, which before where shut against his enemies, were now left free and open for them. Whereupon they acquainted the Queen, what a neglect there was of the Publick Liturgy, in most parts of the Kingdom, what ruin, and decay of Churches, what Innovations made already, and what more projected; by which She would be eased, in time, of all Cares of Government, and find the same to be transferred to the Puritan Consistories.

Thus Dr. Heylyn, concerning the sad state of the Church of England.

CHAP. XX.

A further Relation concerning Cartwright, and other Presbyterian Ministers; and how they laboured to set up Presbytery in this Nation.

Dr. Heylyn, pag. 290.

CArtwright, having setled the Presbytery in Jersey, and Gernsey; first, sends back Snape, to his old Lecture, at Northampton, there to pursue such Orders, and Directions, [Page] as they had agreed on: And afterwards put himself into the Factory at Antwerp, and was soon chosen for their Preacher. The news whereof, brings Travers to him; who receives Ordination (if I may so call it) by the Presbytery of that City, and thereupon is made his Partner in that Charge. They easily perswaded the Merchants to admit the Discipline: And they endeavoured it the rather, that by their help they might effect the like in the City of London, whensoever they should find the times to be ready for them.

The like they did also in the English Church at Middleborough, the chief Town in Zealand; in which many English Merchants had their constant Residence. To which Two places they drew over many of the English Nation, to receive admission into the Ministry, in a different Form, from that which is allowed in the Church of England. Some of them, (following the Example of Cartwright himself) renounced the Orders, which they had from the hands of Bishops, and took a new Vocation from those Presbyters, and others there admitted to the rank of Ministers, who never were ordained in England.

Not to say any thing of such, as were Elected to be Elders, or Deacons, in those Forreign Consistories; that they might serve the Churches, in the same capacity, at their coming home.

[Page] And now at last they are for England; where Travers put himself into the Service of the Lord Treasurer Burleigh; by whose recommendation, he is chosen Lecturer of the Temple-Church; which gave him opportunity for managing all affairs, that concerned the Discipline, with the London-Ministers.

Cartwright applies himself to the Earl of Leicester; by whom he is sent down to Warwick, and afterwards made Master of an Hospital of his Foundation: In the chief Church of which Town he preached, when he pleased; making it his business to promote the Discipline, and to undermine the Church of England. But this was not done all at once, or in the first year only after his Return; but by degrees, as opportunity was offered to them. Yet so far he prevailed in the first year only, that a Meeting of Sixty Ministers, out of the Counties of Essex, Cambridge, and Norfolk, was held at a Village called Corkhill, where Knewstubs (who was one of the Number) had the Cure of Souls: Which Meeting was held May the 8th; Anno 1582, there to Confer about some passages in the Common-Prayer-Book, as what might be tolerated in it, and what refused.

The like Meeting was held, at the Commencement in Cambridge then next ensuing.

Thus Dr. Heylyn, concerning these proceedings of the Calvinists.

(It would be too tedious to relate all the particulars, [Page] in the carrying on this business: And therefore for this, I remit the Reader to the History it self.)

CHAP. XXI.

The Queens Resolution of maintaining Episcopal Government, and the great Opposition that was made against it.

Dr. Heylyn, pag. 302.

THe Queen was resolved to hold Her Prerogative Royal at the very height; and therefore would not hearken to such Propositions, as had been made in favour of the Puritan-faction, by their great Agents in the Court, though She had been many times sollicited in it.

She acquaints Whitgift, Archbishop of Canterbury, that She determined to discharge her Self from the Trouble of all Church-Concernments, and leave them wholly to his care. That She was sensible enough, into what Disorder, and Confusion, the Affairs of the Church were brought, by the connivance of some Bishops, the obstinacy of some Ministers, and the Power of some great Lords, both in Court, and Country: But that notwithstanding, he must [Page] resolve, not only to assert the Episcopal Power, but also to restore the Uniformity in God's Publick Worship, which by the weakness of his Predecessor, was so much endangered.

It is not easie to imagine what clamors were raised amongst the Brethren, upon this occasion; how they moved Heaven and Earth, the Court and Country, and all the Friends they had of the Clergy, or Laity, to come to their assistance, in this time of their tryal. By means whereof, they raised so strong an opposition against his proceedings, that it put him to great difficulties. Some great Men about the Court, who had engaged themselves in the Puritan Quarrels, thought best to stand a while behind the Curtain, and set Beal upon him, of whose impetuosity, and edge against him, they were well assured. This Beal was in himself a most eager Puritan, trained up by Walsingham, to draw dry-foot after Priests and Jesuits; his extream hatred to those men being looked on, as the only good quality, which he could pretend to. But being over-blinded with zeal, he conceived, that whatsoever was not Puritan, must needs be Popish: And that the Bishops were to be esteemed no otherwise, than the Sons of Antichrist, because they were not looked upon as Fathers, by the Brotherhood. And so far was he hurried on by these disaffections, that though he were raised to be one of the Clerks of the Council, yet he preferred the Interest of [Page] that Faction, before that of the Queens. Insomuch, that he was noted to Jeer, and Gibe, at all such Sermons, as did most commend her Majesties Government, and move the Auditory to Obedience; not sparing to accuse the Preachers, to have broached false Doctrine. From this man the Archbishop received great affronts.

The Lord Burleigh, upon some complaint made against the Liturgy, by some of the Brethren, required them to compose another, such as they thought might generally be accepted by them. The first Classis thereupon devised a new one, agreeable in most things, to the Form of Geneva.

But this draught being offered to the Consideration of the second Classis, (for so the wise States-men had of purpose contrived the plot) there were no fewer than Six-hundred Exceptions made against it; and consequently, so many Alterations to be made therein, before it was to be admitted. The Third Classis quarrelled at those Alterations; and resolved therefore on a new Model, which should have nothing of the other: And against this, the Fourth Classis was able to pretend as many Objections, as had been made against the first. So that no likelihood appearing of any other Form of Worship, either better or worse, to be agreed upon between them, he dismiss'd their Agents for the present; with this assurance, that whensoever [Page] they could agree upon any Liturgy, which might be universally received amongst them, they should find him very ready to serve them, in the setling of it.

Walsingham tries his Fortune next, in hope to bring them to allow of the English Liturgy, on the removal of such things, as seemed most offensive: And thereupon he offered, in the Queens Name, that the Three Ceremonies, at which they seemed most to boggle; that is to say, Kneeling at the Communion, the Surplice, and the Cross in Baptism, should be expunged out of the Book of Common-Prayer, if that would content them. But thereunto it was replied, That they would have a total Abolition of the Book, without retaining any part, or office in it, in their next New-nothing: Which peremptory Answer, did much alienate his Affections from them; as afterwards he affirmed to some, from whose Pen I have it.

The Brethren, on the other-side, finding how little they had gotten by their Application to the Lords of the Council, began to steer another course, by practising upon the temper of the following Parliaments; into which they had procured many of their chief Friends to be received for Knights, or Burgesses, as they could prevail. By whose means, (notwithstanding that the Queen had commanded them, not to deal in any thing, which was of concernment to the Church) they procured a Bill [Page] to pass in the House of Commons, 1585, for making tryal of the Sufficiency of such, as were to be ordained or admitted Ministers, by Twelve Lay-men; whose Approbation, and Allowance, they were first to pass, before they were to receive Institution into any Benefice.

Another Bill was also passed, for making Marriage lawful at all times of the year, (which had been formerly attempted by the Convocation.) They were in hand also with a Third, concerning Ecclesiastical Courts, and the Episcopal Visitations; pretending only a redress of some Exorbitancies, in excessive Fees; but aiming plainly at the overthrow of the Jurisdiction.

The like attempts were made in some following Sessions; in which some Members shewed themselves troublesome to sober men, alienated from the present Government, and disrespective towards the Queen.

Thus Dr. Heylyn.

CHAP. XXII.

[Page]

Their Design is promoted from Scotland, and from many Great Men about the Court.

Dr. Heylyn, pag. 261.

THe chief Zealots of the Faction of Scotland, (finding, that they could not have their Wills on the young King James, [whose Mother was Prisoner in England] and his Council) came into England; where they were much countenanced by Mr. Secretary Walsingham, who had set them at work, and therefore was obliged to gratifie them.

The Lords, and great Men of that Nation, were ordered to retire to Norwich, and many of the Ministers permitted to prepare for London, Oxford, Cambridge, and some other places. At London they are suffered, by some Zealous Brethren, to possess the Pulpits; in which they rail without controul, against their King, the Council, and their Natural Queen; labouring withal to beget, amongst the People, an ill opinion against the present Government, and to engage them for advancing that [Page] of the Presbytery. It would be too tedious to relate all that they acted in this kind.

The Lords of this Faction obtained such Assistance from Queen Elizabeth, that they got the King into their hands, put a new Guard upon him, and conducted him whither they pleased. Upon this the English Puritans shewed themselves to have more of the Scot in them, than in former times. For presently, upon the News of the good Success, which their Scottish Brethren had, a scandalous Libel, in the nature of a Dialogue, is published and dispersed in most parts of England; in which the state of this Church is pretended to be laid open. They likewise had prepared their way to the Parliament then sitting, Anno 1586, by telling them, That if the Reformation they desired, were not granted, they should betray God, his Truth, and the whole Kingdom: That they should declare themselves to be an Assembly, wherein the Lord's cause could not be heard, wherein the infelicity of the miserable could not be respected, wherein Truth, Religion, and Piety, could bear no sway; an Assembly, that willingly called for the Judgment of God upon the whole Realm: And finally, That not a Man of their Seed should prosper, be a Parliament Man, or bear rule in England any more.

This necessary preparation being thus premised, they tender to the Parliament, a Book [Page] of the Form of Common-Prayer, by them desired; containing also, in effect, the whole pretended Discipline, so revised by Travers. And their Petition, in behalf of it, was in these words following; to wit, ‘May it therefore please your Majesty, That the Book hereunto annexed, and every thing therein contained, may be from henceforth used through all your Majesties Dominions.’ But in this they were able to effect nothing.

It may seem strange, that Queen Elizabeth should be so severe to her English Puritans, and yet protect and countenance the Presbyterians in all other places. But that great Monster in Nature (called Reason of State) is brought to plead in her defence.

Leicester, Walsingham, and others, gave such encouragment, under-hand, to the Presbyterians, that they resolved to proceed towards the putting of their Discipline in execution. These great Persons did likewise entertain their Clamours, and promote their Petitions at the Council-Table, crossing and thwarting the Archbishop, whensoever any cause, which concerned the Brethren, was brought before them.

It may be gathered from hence, what a hard game this Prelate had to play, when such great Masters in the Art, held the Cards against him. For, at that time, the Earls of Huntingdon and Leicester, Walsingham, and Knolls, Comptroller, of the Houshold (a professed Genevian) [Page] were his open Adversaries. Burleigh, a Neutral at the best.

Thus Dr. Heylyn.

The Order of their Government, both at London, and in the Country.

Dr. Heylyn, pag. 213.

THe Book of Discipline being published, was no where better welcome than in London; the Wealth and Pride of which City was never wanting, to cherish and support such as most apparently opposed themselves to the present Authority, or practised the introducing of Innovations both in Church and State.

The several Churches, or Conventicles rather, which they had in the City, they reduced into one great, and general Classis, of which Cartwright, Egerton, or Travers, were for the most part Moderators; and whatsoever was there ordered, was esteemed for current: from thence the Brethren of other places did fetch their light, and as doubts did arise, thither they were sent to be resolved; the Classical, and Synodical decrees of other places, not being Authentical, till they were ratified in this; which they held the Supream Consistory, and chief Tribunal of the Nation.

But in the Country none appeared more forward, than those of Northampton, Daventry, and Nottingham, and the device is taken up in most parts of England, but especially in Warwick-shire, [Page] Suffolk, Norfolk, Essex, &c. In these Classes they determined Points of Doctrine, Interpreted hard places of Scripture, delivered their resolution, in such cases of Conscience, as were brought before them, decided doubts and difficulties, touching Contracts of Marriage, &c. and whatsoever was concluded by such as were present (yet still with reference to the better judgment of the London Brethren) became forthwith binding to the rest: none being admitted into any of the aforesaid Classes, before he had promised under his hand, that he would submit himself, and be obedient unto all such Orders, and Decrees, as were set down by the Classis to be observed.

At these Classes they enquired into the Life, and Doctrine of all, that had subscribed unto them, censuring some, and deposing others, as they saw occasion.

Unto every Classis there belonged a Register; who took the Heads of all that passed, and saw them carefully entred into a Book for that purpose: that they might remain upon Record.

Thus Dr. Heylyn gives a full Relation of the Progress of Presbytery in this Nation.

Now I will make a short Relation of the Queens Proceedings against Catholicks.

CHAP. XXIII.

[Page]

Of the great endeavors used totally to extirpate Catholick Religion, by Penal Laws, and a horrid Effusion of Blood.

Stow, pag. 678.

THere was an Act of Parliament passed, 5 Eliz▪ In the Body whereof it was provided, That no Man, living, or residing in the Queens Dominions, should, from thenceforth, maintain the Power and Jurisdiction of the Bishop of Rome. And for the better discovery of all such persons as might be Popishly affected; it was Enacted, that none should be admitted to receive Orders in the Church, or to take any Degree in either of the Universities, or to be Barrester, or Bencher in any of the Inns of Court, &c. Or to practice as an Attorney, or otherwise to bear any Office in any of the Courts at Westminster-Hall, or any other Court whatsoever, till they had taken the Oath of Surpemacy.

It was likewise made Treason for any one to be reconciled to the Church of Rome, or to be made Priest beyond the Seas: upon which Two [Page] accounts very many were afterwards Executed.

A Proclamation also was set forth, That whosoever had any Children beyond the Sea, should, by a certain day, call them home.

Commissioners were sent into all Parts and Divisions of the Realm, to enquire out Priests, and such as were reconciled by them; further charging all manner of Persons, to retain none in their Houses, without due examination of their conditions, manner of life, and conformity in Religion; and to keep thereof a Register, to be shewed to the said Commissioners, if they should demand it.

In pursuance of which Commission, a Priest was taken saying Mass in the Lord Morley's House; and the Lady Morley with her Children, and divers others were also taken, hearing the same Mass.

There was also taken at the same time another Priest, at the Lady Gilfords in Trinity-lane, for saying Mass: and for hearing the said Mass, the Lady Gilford, with divers other Gentlewomen were taken.

And likewise at the same instant, were taken Two Priests, in the Lady Browns House in Cowlane, for saying Mass; with the Lady her self, and divers others, for hearing it: All which persons were Endicted, Convicted, and had the Law Executed, according to the Statute.

[Page] There was found in their several Chappels, Beads, Images, Palms, Chalices, Crosses, Vestments, Pixes, Paxes, and such-like.

Thus Stow.

He that desires to be fully satisfied concerning all the severe Laws made against Catholicks in this Queens Reign, may have recourse to the Penal Statutes.

Now we will proceed to a further Execution of these Laws, by a horrid effusion of Blood.

TWo Laymen, and one Priest, wher hanged, bowelled, and quartered, for denying the Queens Supremacy. Stow, pag. 684, and 685.

Six Priests were drawn from the Tower to Tyburn, and there hanged, bowelled, and quartered. Stow, pag. 695.

Four Priests more were found guilty of High-Treason, in being made Priests beyond Seas, and by the Pope's Authority; and had Judgment to be hanged, bowelled, and quartered: who were all Executed at Tyburn. Stow pag. 698.

Two other Priests were condemned for Treason, for being made Priests at Rhemes in France; were drawn to Tyburn, and there hanged, boweled, and quartered, Stow, pag. 719.

As likewise Two other Priests were Condemned, and Executed, for the same cause.Stow, pag. 720.

[Page] Six Priests more were Executed, for being made Priests beyond Seas; and Four Secular Men, for being reconciled to the Roman Church; and Four others for relieving, and encouraging the others.

Moreover, Thirteen Secular Men were upon the same account hanged in several places: and a Gentlewoman, for conveighing a Cord to a Priest in Bride-well; whereby he let himself down, and escaped. Stow, pag. 750.

Another Priest was hanged, headed, and quartered, at Kingston: and after this, Two more for being made Priests at Paris: and a Secular Man, for being reconciled to the Church of Rome. Stow, in the same page.

There was also another Priest hanged, for being made Priest beyond the Sea: and Two Secular Men, for relieving him.

The Priest was hanged, bowelled, and quartered in Fleet-street, at Fetter-lane end: and the other Two, one in Smithfield, and the other at Graies-Inn-lane end. Stow, pag. 761.

Three Priests more, with Four others for relieving them, were Executed: one of which was Swithun Wells, Gentleman. Stow, pag. 764.

Another Priest was Covicted for being a Priest, and reconciling a Haberdasher; who was likewise Convicted of High Treason, for being so reconciled; and of Felony, for relieving the said Priest.

[Page] The Priest was Executed in St. Paul's Churchyard. Stow, in the same page.

Likewise another Secular Priest, and a Jesuite, hanged, cut down alive, and then bowelled, and quartered. Stow, pag. 766, 769.

One Priest more, hanged, bowelled, and quartered, for being made Priest beyond the Seas: his Head was set upon the Pillory in Southwark; and his Quarters in the High-way, towards Newington, and Lambeth. Stow, pag. 788.

A Lay-man was hanged, bowelled, and quartered, for being reconciled to the Church of Rome; and Five Priests more were hanged, and quartered, for coming into this Realm; and with one of them a Gentleman was likewise Executed, for relieving, and lodging them in his House. Stow, pag. 790.

Another Priest, after Seven years imprisonment, was hanged, bowelled, and quartered, for coming into England. Stow, pag. 793.

Two Priests more, hanged, and quartered, for the same cause. Also the same day, and in the same place, was hanged a Gentlewoman, a Widow, for relieving a Priest. Stow, pag. 795.

Four Priests more hanged, bowelled, and quartered, upon the same account. Stow, pag. 804.

[Page] The Earl of Arundel seeing this great Severity used against Catholicks, resolves to quit the Kingdom. But before he began his Journey, he left behind him this following Letter, to be delivered to the Queen after his departure: Thus related by Howes upon Stow, pag. 703.

The Letter.

Madam,

I Perceived in my late Troubles, how narrowly my Life was sought, and that my Innocency was not sufficient warrant to protect me. I knew my self, (and besides was charged by your Council) to be of that Religion, which they accounted odious, and dangerous to your Estate. Lastly, (but principally) I weighed, in what a miserable, and doubtful case, my Soul had been, if my Life had been taken away (as it was not not unlikely) by former troubles.

For I protest, the greatest burthen, that rested in my Conscience, was, because I had not lived according to the prescript rule of that, which I undoubtedly believe, and assuredly presume to be the Truth.

Wherefore, bing induced by all these reasons, but chiefly moved by this last Argument, I thought, that the not performing my Duty to God, in such sort, as I knew would [Page] please him best, might be a principal occasion of my late punishment: and therefore resolved, whilst I had opportunity, to take that course, which might be sure to save my Soul from the danger of Shipwrack, although my Body were subject to peril of misfortune.

And ever since that time, I followed and pursued this good intent of mine, though I perceived somewhat more danger to my Estate, yet I humbly thank God, I have found a great deal more quiet of mind: and in this respect I have just occasion to esteem my pass'd Troubles, as my greatest felicity. For both of them were (though indirectly) the means to lead me into that course, which ever brings perfect quietness, and only procures Eternal happiness.

And being resolved, rather to endure my punishment, than willingly to decline from what I had begun, I bent my self wholly, as near as I could, to continue in the same, without doing any act, that was repugnant to my Faith and Profession; and by means hereof was compelled to do many things, which might procure peril to my self, and be an occasion of mislike to your Majesty.

For, the First day of Parliament, when your Majesty, with all your Nobility, was hearing of a Sermon, in the Cathedral Church of Westminster, above in the Chancel, I was driven to walk by my self below, in one of the [Page] Isles: and so upon several other occasions.

These things, with many others, I could by no means escape, but only by an open and plain discovery of my self, as the true cause of my refuse. Wherefore, since I saw, that of necessity it must shortly be discovered; and withal remembring, what a Watchful, and Jealous Eye, was carrid over all those, that were known to be Recusants; and withal, reflecting how all their Lodgings were continually searched, and to how great danger they were subject, if a Jesuite, or Priest, were found in their Houses, that either I could not serve God in such sort, as I had professed, or else I must incur the hazard of greater punishment.

I stood resolute, and unremovable to continue in the first, though it were with danger of my Life: and therefore did apply my Mind to devise, what means I could find out, for avoiding the Last.

Long I was debating with my self, what course to take. But when I considered in what continual danger I did remain here in England, both by the heretofore Established, and by a New Act lately made, I thought it the safest way, to depart out of the Kingdom, and remain in some other place; where I might live without danger of my Conscience, without offence to your Majesty, without this servile subjection to my Enemies, and without this daily peril of my Life.

[Page] And yet I was drawn by such forcible perswasions to be of another opinion, that I could not easily resolve what to do.

For, on the one side, my Native Country, my Friends, my Wife, and Kindred, did invite me to stay: on the other side, the power of mine Enemies, the remembrance of my former Troubles, and the knowledge of my present Danger, did hasten me to go. And in the end, I found no middle course; but either I must venture to live in extream Poverty abroad, or to be sure to remain in continual Danger at home.

I regarded more the hazard of my Life, (wherein stood the peril of my Estate) and rather sought the preservation of my Life, than the profit of my Living.

Wherefore, after I had weighed as many dangers, as I could remember, and was perswaded, that to depart the Realm was the safest way I could take, I resolved to take the benefit of a happy Wind, to avoid the violence of a bitter Storm. And knowing, that the Actions of Those, who go beyond Seas, though their intent be never so good, and dutiful, were yet evil thought of: I presume to write this Letter to your Majesty, and in it to declare the true causes and reasons of this my departure.

I here take God, and his Holy Angels, to witness, that I would not have taken this [Page] course, if I might have staied still in England, without danger of my Soul, and peril of my Life. And though the loss of Temporal Commodities be so grievous to Flesh and Blood, that I could not desire to live, if I were not comforted with the remembrance of his Mercy, for whom I endure all this (who endured ten thousand times more for me) yet I assure your Majesty, that your Displeasure would be more unpleasant to me, than the bitterness of all my Losses, and greater grief, than the greatest of my Misfortunes.

The Earl having written the foregoing Letter, and leaving it behind him, to be delivered to the Queen after his departure, attempted to have passed the Seas without License: for the which he was committed to the Tower, and condemned to pay Ten thousand Pound Fine for his contempt, and to remain Prisoner, at the Queens pleasure.

Thus Stow.

This short Relation of these Severities, may make it easily conceived, what endeavours there were then used, totally to extirpate Catholick Religion in England.

Thus you have had a short view of the state of Religion in this Queens Reign.

An Account of the Years, in which these Changes in Religion were made.

[Page]

IN her First year, she being resolved upon an Alteration of Religion (as knowing well, that her Legitimation, and the Pope's Supremacy, could not stard together) called a Parliament, which totally complied with her Designs, in order to such a Change. But the Convocation of the Clergy, which accompanied this Parliament, totally opposed it: and thereupon were deprived of their Ecclesiastical Benefices; a company of Ignorant and Illiterate Men, being Substituted in their places: which gave occasion to the Calvinists, or Presbyterians, to obtain great Ecclesiastical Preserments here: By which they have continually labored to supplant and undermine the Church of England.

It was the Second year of her Reign, before any Protestant Bishops were elected. The main cause, for keeping the Episcopal Sees so long vacant, was, that in the mean time, the best Flowers might be culled out of them. Aid this year was sent to assist the Rebels in Scotland against their Lawful Queen. The Presbyterians, seeing Episcopal Government settled, begin to play their Game.

The Bishops, being thus settled, begin the next year, to make Laws, and to compose Articles [Page] of Religion, and to exact a Conformity to them: upon which they find great oppositions from the Presbyterians.

In her Fourth year, she was solicited by Pope Pius, to send her Orators, to the Council of Trent; which she refused to do. The Emperor also writ to her to desist from these Alterations of Religion, and to return to the Ancient Catholick Faith of her Predecessors.

In her Fifth year, the Articles of Religion were agreed on in the Convocation.

In her Sixth year, she would have Married the Earl of Leicester to the Queen of Scots. Calvin dies this year, and Cartwright, the great promoter of Presbytery, retires out of England, upon a discontent, to Geneva.

In her Seventh year, the Calvinists began first to be called Puritans.

Dr. Heylyn.

In her Eighth year, the Government of the Church, by Archbishops, and Bishops, was Confirmed. And for this we are beholding to Boner, the late Bishop of London: who being called up to take the Oath of Supremacy, by Horn of Winton, refused to take the Oath, upon this account, because Horn's Consecration was not good and valid by the Laws of the Land.

Which he insisted upon, because the Ordinal, Established in the Reign of King Edward the [Page] Sixth, (by which both Horn, and all the rest of Queen Elizabeths Bishops, received Consecration) had been Repealed by Queen Mary, and not restored by any Act of Parliament, in the present Reign: (which being first declared, by Parliament in the Eighth of this Queen, to be Casus Omissus; or rather, that the Ordinal was looked upon as a part of the Liturgy, confirmed in the First year of this Queen:) They next Enacted, and Ordained, That all such Bishops, as were consecrated by it, in time to come, should be reputed to be lawfully Consecrated.

Baker.

In her Eleventh year, there arose a Sect, openly condemning the received Discipline of the Church of England, together with the Church-Liturgy; and the very Calling of Bishops.

This Sect so mightily encreased; that in the Sixteenth year of her Reign, the Queen, and Kingdom, was extreamly troubled with them.

In the same Sixteenth year, were taken at Mass, in their several Houses, the Lord Morley's Lady, and her Children; the Lady Gilford, and the Lady Brown: who being thereof Endicted, and Convicted, suffered the penalties of the Laws.

In her Twentieth year, the severe Laws, against Roman Catholicks, were Enacted.

[Page] In her Twenty third year, a Proclamation was set forth, That whosoever had any Children beyond Sea, should by a certain day, call them home; and that no Person should harbour any Seminary Priest, or Jesuit. At this time also there arose up in Holland a certain Sect, naming themselves, The Family of Love.

In a Parliament held the 26th. year of her Reign, the Puritan party laboured to have Laws made, in order to the destroying of the Church of England, and the setting up of their own Sect.

In her Twenty eighth year, the Queen gave a special Charge to Whitgift, Archbishop of Canterbury, to settle an Uniformity in the Ecclesiastical Discipline, which lay now almost a gasping. And at this time, the Sect of Brownists (derived from one Robert Brown) did much oppose the Church of England.

In her One and Thirtieth year, the Puritan-Flames broke forth again.

In her Thirty sixth year, the Severity of the Laws were Executed upon Henry Barrow, and his Sectaries, for condemning the Church of England, as no Christian Church.

Thus Sir Rich. Baker.

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Here is an End of this Work. Wherein, I hope, there is full Satisfaction given, concerning the Alterations of Religion, which have been made by Publick Authority, in the Reigns of these Kings and Queens: with a sufficient discovery of the Actings of the Presbyterians in this Nation, and the ground of multiplying other Sects.

Here ends the Historical Collections.

AN APPENDIX.

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CHAP. I.

A Word concerning the Doctrins, and Practices, deserted by this Nation, in these Changes of Religion.

NOw, for a close to this Work; I will add here in the first place, one thing, which I conceive deserves well to be taken notice of, which is this; to wit, That all the Doctrins, and Practices, which this Nation hath deserted in these Changes of Religion, were delivered to us, by those Apostolical Men, that converted the Saxons, our Predecessors, to the Christian Faith; and this by the Confession of many Learned Protestants themselves: Which being so, it must necessarily be granted, that we have as much certainty of the Truth of those Doctrins, and Practices, as we have of any other Doctrins, or Practices, [Page] in Christianity: Since they were all confirmed to us by the same Miracles, that first made us Christians. So that, if they be now found to be false, and erroneous, all the other Doctrins and Practices of Christianity must be so likewise; since the truth of them all depends upon the same Testimony: To wit, the Miracles that were then wrought, and the Authority of those Apostolical men, that delivered them to us.

Now, for warrant of what I have here said concerning this, besides the Testimony of St. Gregory's Writings, Liturgy, Ritual, Missal, &c. and besides the ancient Ecclesiastical History, (especially of England, and the Synods anciently Assembled in this Nation,) I appeal to the Confession of the most Learned Protestants, as Humfr [...]y, Fulk, the Centuriators of Magdeburg, &c. Whose words, describing the Religion brought into England by St. Gregory, and St. Augustin the Benedictin Monk, are these; They brought in (say they) ‘Altars, Holy Vestments, Images, Chalices, Candlesticks, Censors, Sacred Vessels, Holy-Water, and Sprinkling with it, Reliques and the Translation of them, Humph. Jesuitism. rat. 5. p. 5. Car. Chron. l. 4. p. 567. Bal. in Act. Rom. Pont p 44. Osiand Cent. 6. p. 288. Magdeb. Cent. 6. p. 748 & 369. Fulk. Confut Purg. pag. 333. Dedication of Churches, with the Bones and Ashes of Dead men, Consecrations of Altars, of Chalices, of Corporeals, of Baptismal Fonts, of Chrysme, of Oyl, of Churches [Page] by using sprinkling of Holy-Water, Celebration of the Mass, use of the Archiepiscopal Pall in the Solemnizing of the Mass, Books of Roman Rituals, and a Burden of Ceremonies, Free-will, Merit, and Justification by Works, Pennance, Satisfaction. Purgatory, Single-life of Priests, Publick Invocation of Saints, and Worship of them, Veneration of Images, Exorcisms, Indulgences, Vows, Monachism, Transubstantiation, Prayer for the Dead, Exercise of the Jurisdiction of the Roman Bishop, and his Primacy over all Churches:’ In a word, the remaining Chaos (as these zealous Reformers are pleased to call them) of Popish Superstition.

Here you have had it clearly confessed by these Protestants, that these Doctrins and Practices, were delivered unto us by those, that first Converted our Predecessors, the Saxons, to the Christian Faith: And therefore be your self a Judge, whether these men do with Justice, and Reason, call the said Doctrins, and Practices, Superstitions: And withal, by this you may further perceive, how unjust all the Choppings and Changes in Religion have been, which have been related to you in this Book. And moreover, it will appear, That by these proceedings we have renounced our Right, and made our selves uncapable of defending the Truth of our Christianity: Since if those, who first brought us the News of it, and Converted [Page] us to it, brought such a Mass of Superstitions with it, (as Protestants are pleased to call them) then it is evident, we cannot be certain of the Truth of any Thing they taught us

Thus we may see, how unjust we have been to our selves, in pretending these Reformations of Religion.

Now, yet further to manifest the sad condition of this Nation, in having thus deserted its Mother-Church, I will here annex some other Additional Chapters, to make this appear.

CHAP. II.

Testimonies of Scripture, evidently convincing, That there can be no hope of Salvation for such as are separated from the Church by Heresie, or Schism.

SAint Paul says, Rom. 16. 17. ‘I beseech you, Brethren, observe those, who make Schisms and Scandals, contrary to the Doctrin, which you have been taught, and avoid them. For such men serve not our Lord Jesus Christ, but their own belly, and by kind Speeches, and Benedictions seduce the hearts of the simple.’

Annotations.

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St. Paul here carefully warns them to take heed of Seditious sowers of Sects and dissention in Religion, and this ever to be the mark to know them by; to wit, If they teach, or move them to any thing, which was not agreeable to that, which they had learned at their Conversion: Not bidding them to examine the case by the Scriptures, but by their First Form of Faith, and Religion, delivered to them before they had, or did read any Book of the new Testament.

Now his saying, That such Seducers serve their own belly, does evidently manifest, that howsoever Hereticks pretend in words, and external shew of their Sheeps-coat, to preach the Truth; yet indeed they seek but after their own profit, and pleasure: And by the Apostle's own Testimony here we are warranted so to judge of them, as of men, that indeed have no Religion, nor Conscience.

Now to manifest how much such Hereticks, are to be detested, he writes thus to Titus, [Tit. 3. 10. 11.] ‘A man that is an Heretick, after the first, and second admonition, avoid: Knowing, that he that is such an one, is subverted, and sinneth, being condemned by his own judgment.’

Annotations.

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It is here to be noted, that not every one, who errs in Religion, is an Heretick; but he only, that after the Churches determination, wilfully, and stubbornly, stands in his false Opinion, not yielding to the Decrees of Councils, or to the chief Pastors of the Church therein. T [...]y (saith St. Augustin, Epist. 162.) ‘that defend their Opinions (although they be false, and erroneous) with no stubborness, nor obstinacy, especially if they be such, as themselves, did not broach by bold presumption, but received them of their deceived Parents,’ and do seek the Truth warily, and carefully, being ‘ready to be reformed, if they find it, such are not to be reputed Hereticks.’ And again, [Lib. 18. De Civitat. Dei. Cap. 11.] ‘They, that in the Church of Christ hold any unsound, or erroneous Opinion, if being admonished to be of a right, and sound Opinion, they resist obstinately, and will not amend their pestiferous opinions, but persist in defence of them, are thereby become Hereticks; and going forth out of the Church, are to be accounted for Enemies that Exercise us; to wit, by Disputing against them.’ Again, [Lib. 4. De Baptism. cont. Donatist. cap. 16.] ‘He is an Heretick, that when the Doctrin of Catholick Faith is made plain and manifest to him, had rather resist it, and chuse that which himself [Page] held.’ And in divers places he declares, that St. Cyprian, though he held an Error, yet was no Heretick, because he would not defend it, after a General Council had declared it to be Erroneous. [Lib. 2. De Bapt. Cap. 4.] So Possidonius, in the Life of St. Augustin [Vit. August. cap. 18.] reports, how after the Determination of the See Apostolick, to wit, that Pelagius his Opinion was Heretical, all men esteemed Pelagius an Heretick; and the Emperor made Laws against him, as against an Heretick. Again St. Augustin says, [Lib. De Utilit. Credendi. cap. 1.] ‘He is an Heretick in my opinion, that for some Temporal Commodity, and specially for his Glory, and Principality, coins, or else follows new Opinions.’ St. Augustin likewise, notes in the latter end of his Book, De Haeresibus, That the People need not to be curious, to know what Opinions Hereticks hold; much less to labour to confute them: It being enough for them to know, that they are condemned. And St. Cyprian [Epist. 52. Num. 7.] sayes notably to Antonianus, demanding curiously, what Heresies Novatian taught? No matter (saith he) what Heresies he holds, or preaches, when he teaches without: (That is to say, out of the Church.) Now, although Hereticks be often incorrigible, yet the Church of God ceases not by all means possible to revoke them. Therefore St. Augustin, says, [Epist. 162.] The Heretick himself, though [Page] swelling with odious and detestable pride, and mad with the frowardness of wicked Contention, as we admonish that he be avoided, lest he deceive such as are weak, and little ones, so we refuse not, by all means possible, to seek his amendment, and reformation.

Now to understand the Reason, why the Apostle here says, That an Heretick is condemned by his own judgment; we are to know, That some other grievous offenders are separated by Excommunication from the Communion of Saints, and the Fellowship of God's Church, by the Sentence of their Superiours in the same Church: But Hereticks, more miserable and unfortunate than they, run out of the Church of their own accord; and so give Sentence against their own Souls to damnation.

Now further to shew the Reason, why Heresie (which seeks to divide, and tear in pieces the body of the Church) is so horrid a crime, St. Paul here describes its Unity, saying, [1 Cor. 12. 12.] ‘For as the Body is one, and hath many Members; and all the Members of the Body, whereas they be many, yet are One Body; So also Christ. For in one Spirit, we were all baptized into one Body. And vers. 23. God hath tempered the Body, giving to it that wanted, the more abundant honor, that there might be no Schism in the Body; but the Members together might be careful one for another. And a little after, You [Page] are the Body of Christ, and Members of Member.’

Now to prevent the making a Schism in this Body, he says, [1 Cor. 1 10.] ‘I beseech you, Brethren, by the Name of our Lord Jesus Christ, that you All say one Thing, and that there be no Schisms among you; but that you be perfect in one Sense, and in one Knowledge. Again, [Eph. 4. 1.] I beseech you, that you walk worthy of the Vocation, in which you are called. And a little after, Careful to keep the Unity of the Spirit in the bond of Peace. One Body, and One Spirit; as you are called in one Hope of your Vocation. One Lord, One Faith, One Baptism. One God and Father of All.’

And now to manifest, what care our Saviour had taken to preserve this Unity of the Church; he further adds, ‘vers. 11. And he gave some Apostles, and some Prophets, and other some Evangelists, and other-some Pastors, and Doctors, to the Consummation of the Saints, unto the Work of Ministry, unto the Edifying (or building up) of the Body of Christ, (to wit, his Church;) until we meet all into the Unity of Faith, and Knowledge of the Son of God, into a perfect Man, into the measure of the Age of the Fulness of Christ: That now we be not Children, wavering and carried about with every wind of Doctrin, in the wickedness of Men, in craftiness, to the [Page] circumvention of Error. But doing the truth in charity, let us in all things grow in him, who is the Head, Christ: Of whom the whole Body (to wit, the Church) being compact, and knit together by all juncture of Subministration, according to the Operation in the measure of every Member, maketh the encrease of the Body unto the edifying of it self in charity.’ Thus the Apostle fully delivers the admirable Structure of the Church.

Annotations.

Now as Rebellion is the bane of Civil Common-wealths and Kingdoms, and Peace and Concord the preservation of the same; so is Schism, Division, and diversity of Faith, the Calamity of the Church; and Peace, Unity, and Uniformity the special Blessing of God therein: And in the Church, above all Common-wealths, Because it is in all points a Monarchy, tending every way to Unity: There being but One God, One Christ, One Church, One Hope, One Faith, One Baptism, One Head, One Body, as the Apostle here assures us.

Thus the Apostle, of the United Body of the Church.

Now to manifest the great Dignity of the Church, and how much she is beloved by our Saviour; St. Paul, [Ephes. 5 22.] says, ‘The Man is the Head of the Woman, as Christ is the Head of the Church. Himself, the Saviour [Page] of his Body, (to wit, the same Church, and of no other.) And a little after, vers. 25. Husbands (saith he) love your Wives, as Christ also loved the Church, and delivered himself for it, that he might Sanctifie it, cleansing it by the laver of Water in the Word; that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it may be holy, and unspotted. And again a little after, vers. 29. No man ever hated his own flesh, but he nourisheth and cherisheth it; as also Christ the Church: Because we be the Members of his Body, of his Flesh and of his Bones.’

Annotations.

The Apostle here saying, that Christ is the Saviour of his Body, (to wit, his Church) doth evidently declare, That none can be saved, or have any benefit by Christ, that is not of his Body, the Church: And what Church that is, St. Augustin expresseth in these words; ‘The Catholick Church only is the Body of Christ, whereof he is the Head. Out of this Body, of the Church, the Holy Ghost quickeneth no man. And a little after, He that will have the Spirit, let him beware he remain not out of the Church; Let him beware, he enter not into it feignedly. August. Epist. 50. ad Bonifacium Comitem, in fine.’

It is an unspeakable Dignity of the Church; [Page] which the Apostle expresseth often elsewhere, but more especially in this whole passage, to be that Creature for which Christ effectually Suffered, to be washed and embrued with Water and Blood issuing out of his holy side, to be nourished with his own Body, to be his Members, to be so joyned unto him, as the Body and Members of the same Flesh, Bone and Substance to the Head, to be loved and cherished of him, as a Wife of a Husband; yea, to be his Wife and most dear Spouse, taken, and formed (as St. Augustin often says) out of his own Side upon the Cross, as Eve, our First-Father Adam's Spouse, was made of his Rib. August. in Psalm. 126, & 127.

In respect of which great Dignity, and Excellency, the same holy Father affirms the Church to be the principal Creature of God; and therefore named in the Creed next after the Holy Ghost. And he proves, against the Macedonians, the Holy Ghost to be God; because he is named before the Church in the Confession of our Faith. Of which incomparable Excellency of the Church, so beloved of Christ, and so inseparably joyned in Marriage with him, if the Hereticks of our time, had any sense or consideration, they would neither think their contemptible Company, or Congregation, to be the glorious Spouse of our Lord; nor teach, that the Church may Err; that is to say, may be divorced from her Spouse for Idolatry, [Page] Superstition, Heresie, or other Abominations. For this is as much as to say, That this his Wife, so dear, and so praised here, is in truth become a very Whore. By this it evidently appears, how just it is, that all Hereticks should be Excluded from all hope of Salvation; they being so injurious to Christ, in thus reviling the Church his Spouse, and accusing her of such horrid crimes.

It would require a large Volume to treat of all the passages of Scripture, which speak of this Sacred Authority of our Mother, the Church, and the certain Damnation incurred by all such as refuse to hear and obey her: to manifest which, I conceive, what has been here already said may suffice; as also to confute that horrid false Opinion generally held in this Nation, to the Destruction of many Souls; to wit, That all the multiplicity of Sects in this Nation, may yet be capable of Salvation, if they lead a Moral good Life: which how untrue it is, these following Testimonies of the Fathers, conformable to the Testimonies of the Holy Scriptures, will make it evidently appear.

CHAP. III.

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Testimonies of the Fathers, shewing their Affection, and Zeal to Catholick Unity; and their detestation of Schisms, and Divisions.

SAint Augustin says of the Donatists, [Epist. 48] ‘That they conceived it a thing indifferent unto what Party they joyned themselves, supposing, that they were Christians: and therefore, they remained fixed to that Party, in which they were born.’

Now unto these St. Augustin, and the rest of the Provincial Council at Cirta in Nu [...]idia, sent this following Declaration. Aug. Epist. 152.

‘Whosoever is separated from this Catholick Church, (amongst whom they reckoned the Sect of the Donatists) how laudably soever he may think himself to live, shall be excluded from Eternal Life, and remain obnoxious to God's heavy Wrath, as being guilty of the heinous crime of being divided from the Unity of Christ,’

[Page] And as for the Sacraments, received by them in that Separation, the Declaration goes on thus.

‘You being fixed in the Sacriledge of Schism, partake of the Sacraments of Christ to your own judgment, (or condemation:) Which Sacraments were profitable, and very advantageous to you, when in Catholick peace you had Christ for your Head, where Charity covered a multitude of sins.’

Again St. Augustin says of them, [De Bapt. lib. 1. chap. 8.] ‘Those whom the Donatists heal of the Wound of Idolatry, and Infidelity, they themselves wound more dangerously with the wound of Schism.’

And again, [Super Gest. Emerit.] ‘Out of the Catholick Church an Heretick may have all things, but Salvation. He may have the Sacraments, He may sing Hallelujah, He may answer Amen, He may keep the Gospel, He may have the Faith, and Preach it: only Salvation he cannot have.’

Likewise in his Book against Petilian [lib. 3. cap. 5.] he saith, ‘No Man preaching the Name of Christ, and carrying, or ministring the Sacraments of Christ, is to be followed against the Unity of Christ.’

And again, writing against the Adversary of the Law and the Prophets, [lib. 1. cap. 17.] he hath these words, ‘If he hear not the Church, let him be to thee as an Heathen, or Publican; [Page] which is more grievous than if he was strucken through with a Sword, consumed by Flames, exposed to wild Beasts, &c.’

And again, [August. de Symb. ad Catech. lib. 4. cap. 10.] ‘For this cause (says St. Austin) our Christian Creed concludes with the Articles touching the Church; because if any one be found separated from her, he shall be excluded out of the number of God's Children, neither shall he have God for his Father, who will not have his Church for his Mother. It will nothing profit such an one, that he hath been Orthodox, (or sound) in his Belief, done so many Good Woorks, &c.’

Lastly, In another place [Lib. de Past. cap. 12.] he saith, ‘The Devil saith not, Let them be Donatists, and not Arians; for whether they be here, or there, they belong to him, that grathers without making a difference. Let him adore Idols, saith the Devil, he is mine: Let him remain in the Superstition of the Jews, he is mine: Let him quit Unity, and pass over to this, or that, or any Heresie, he is mine.’

So likewise the Ancient Father, St. Irenaeus, [lib. 4. cap. 62.] ‘God (saith he) will judge those which make Schisms in the Church. Ambitious men, who have not the honor of God before their eyes; but rather embracing their own interest, than the Unity of the Church, for small and light causes, divide [Page] the great, and glorious Body of Christ.’

In like manner, St. Dionysius, Bishop of Alexandria, [Hist. lib. 6. cap. 45.] (as Eusebius witnesseth) writing to Novatian, saith, ‘A Man ought rather to endure All Things, than to consent to the Division of the Church of God; since Martyrdom, to which Men expose themselves, to hinder the dismembring of the Church, is no less glorious, than what a Man suffers for refusing to sacrifice to Idols.’

Also St. Cyprian [Lib. de Unitat. Ecles.] in his Book of the Unity of the Church: ‘Do they think (saith he) that Christ is amongst them when they are Assembled? I speak of those which make Assemblies out of the Church of Christ. No; although they were drawn to Torments, and Execution, for the Confession of the Name of Christ; yet this pollution is not washed away: No, not with their Blood. This inexplicable, and inexcusable crime of Schism is not purged away, even by death it self. That Man cannot be a Martyr, that is not in the Church.’

And again, (he saith) ‘He shall not have God for his Father, that would not have the Church for his Mother.’

So likewise St. Pacianus, in one of his Epistles, [Epist. 2. ad Sempr.] ‘Although that Novatian (saith he) hath been put to death (for Christ) yet he has not received a Crown. And why? Because he was separated from the [Page] peace of the Church, from concord, from that Mother, of whom whosever will be a Martyr, must be a portion.’

St. Chrysostom, in one of his Homilies [Hom. 11. in Ephes.] tells us, ‘There is nothing doth so sharply provoke the wrath of God, as the Division of the Church: insomuch, as though we should have performed all other sorts of Good Things, yet we shall incur a punishment no less cruel, by dividing the Unity and Fulness of the Church, than those have done who pierced and divided Christ's own Body.’

And therefore the Fourth Council of Carthage declares, [Can. 1.] ‘That out of the Catholick Church there is no Salvation.’

St. Fulgentius likewise saith, [De Remiss. Peccat. cap. 22.] ‘Out of this Church, neither the Title of Christian secures any one; neither doth Baptism confer Salvation; neither doth any man offer a Sacrifice agreeable to God; neither doth any man attain to Eternal Life. For there is one only Church, one only Dove, one only Well-Beloved, one only Spouse.’

And again, (in his Book De Fide ad Petrum, cap. 39.) ‘Hold this (saith he) most firmly, and doubt not of it in any wise, That every Heretick and Schismatick whatsoever, Baptized in the Name of the Father, the Son, and the Holy Ghost, if before the end of his Life he be not Reunited to the Catholick [Page] Church, let him bestow never so many Alms, yea, though he should shed his Blood for the Name of Christ, he cannot obtain Salvation.’

Likewise St. Prosper says, [Lib. de Prom. & Praedestinat. Dei p. 4. cap. 5.] ‘He who does not Communicate with the Universal Church, is an Heretick and Antichrist.’

See Athanasius in the beginning of his Creed.

‘Whosoever expects to be saved, must necessarily (before all things) Assent to, and retain the Catholick Faith: which unless he preserves intire, and inviolate, (that is, entirely submits to it) without all question, he will perish everlastingly.’

And again, at the end thereof, thus.

‘This is the Catholick Faith: which except a Man believe Faithfully, he cannot be saved.’

See St. Augustin, writing upon this Beatitude. ‘Blessed are those that suffer Persecution for Justice.’

(Lib. 1. de Sermone Domini in Monte.)

‘It is not the suffering these Things (saith he) that makes men Blessed, but the undergoing them (for the Name of Christ) not only with an equal mind, but likewise with joy and much satisfaction. For many Hereticks, deceiving Souls under the name of Christians, have suffered many of these things: But they [Page] are therefore excluded from this reward of being Blessed, because it is not here only said, Blessed are those which suffer Persecution; but it i [...] further added, for Justice. Now, where Faith is not sound and entire, there can be no perfect Justice; since the Just man lives by Faith. Neither can Schismaticks promise to themselves any thing of this reward; because likewise where there is no Charity, there can be no Justice. For the love of our Neighbor cannot design any thing that is evil, or unjust, against him. Hence it is manifest, that if they had such Charity, they would not seek to rent and tear in pieces the Body of Christ, which is his Church.’

Likewise the same Father, in his Fourteenth Sermon, De verbis Domini, proves in general against all Hereticks, and Schismaticks, That whatsoever in particular their opinions are, yet since they profess otherwise than the Church does, and requires of them to do, they are in a damnable Estate; because thereby they virtually renounce one Fundamental Article of Faith: viz. of the Authority and Unity of the Catholick Church: And therefore if they break Communion, though but for one Doctrin, and that of it self of no great importance, their Orthodoxness in all other Points will not avail them, wanting Truth; and especially renouncing Charity and Obedience to the Universal Church. Hereupon the same Father [in Psal. 54.] saith [Page] of the Donatists, ‘We have each of us one Baptism; in This they were with me. We celebrated the Feasts of the Martyrs; in This they were with me. We frequented the Solemnity of Easter; in This they were with me. But they were not in All Things with me. In Schism they were not with me. In Heresie they were not with me. In many Things they were with me; and in some few Things they were not with me. But in those few Things in which they were not with me, those many Things do not profit them in which they were with me.’

So again the same Father, speaking to the same Donatists [Epist. 48.] saith, ‘You are with us in Baptism, in the Creed, and in other Sacraments of the Lord: But in the spirit of Unity, in the bond of Peace, and finally in the Catholick Church you are not with us.’

To the same purpose writeth St. Cyprian, in his Book [De Unitate Ecclesiae] ‘One Church (saith he) the Holy Ghost, in the Person of our Lord; designeth, and saith, One is my Dove. This Unity of the Church he that holdeth not, doth he think that he holdeth the Faith? He that withstandeth and resisteth the Church; He that forsaketh Peters Chair, upon which the Church was built, doth he trust that he is in the Church? When the Blessed Apostle St. Paul also sheweth this Sacrament of Unity, saying, One Body, and one Spirit, [Page] [Ephes. 4. 4.] Which Unity, we Bishops especially, that Rule in the Church, ought to hold fast and maintain; that we may prove the Bishoply Function also it self to be one, and undivided.’

And again, in one of his Epistles, [Epist. 40.] ‘There is one God, and one Christ, and one Church, and one Chair, by our Lord's Voice founded upon Peter. Another Altar to be set up, or a new Priesthood to be made, besides one Altar and one Priesthood, is impossible. Whosoever gathereth elsewhere, scattereth. It is adulterous, it is impious, it is sacrilegious, whatsoever is instituted by mans Fury, to the breach of God's Divine Disposition. Get ye far from the contagion of such men, and fly from their speeches as from a canker, and pestilence; Our Lord having premonished, and warned us beforehand, saying, they are Blind leaders of the Blind. Matt. 15. 14.’

St. Hilary likewise [Libro ad Constant. August.] thus applieth this same place of the Apostle [Ephes. 4. 4, 5.] against the Arians, as we may do against the Calvinists.

‘Perillous, and miserable it is (saith he) that there are now so many Faiths as Wills, and so many Doctrins as manners; whiles either Faiths are so written as we will, or as we will, so are understood. And whereas according to one God, and one Lord, and one Baptism, [Page] there is also one Faith, we fall away from that which is the only Faith; and whiles more Faiths be made, they begin to come to that, that there is none at all.’

Noah's Ark is an acknowledged Type of the Church, as it appears by St. Peter, [1 Pet. 3. 20, 21.] Wherefore, as All perished Temporally by the Deluge, that were not in the Ark; so all perished Eternally, who are out of the Church: Witness St. Cyprian, whose words are these [Cyprian. lib de Unitat. Ecclesiae.]

Whosoever separates himself from the Church, is separated from the Promises of Christ.

Whosoever forsakes the Church is an Alien, an Enemy, a prophane Person. He cannot have God for his Father, who will not have the Church for his Mother. Could any escape drowning, being out of the Ark? So neither shall any one escape Damnation out of the Church.

They cannot abide with God, who refuse to continue with one accord in his Church. Though they be cast into the Fire and burnt; though they be devoured by wild Beasts, &c. yet shall not that be any Crown of their Faith, but a punishment of their perfidiousness. Such an one may be killed; he shall never be crowned.

Thus St. Cyprian.

Now concerning the Supereminent Power of Bishops in the Church, as to the Excommunication of Hereticks, and of the effect [Page] thereof, St. Jerom, [Epist. ad Heliodorum. cap. 7.] has these remarkable words: ‘God forbid (saith he) I should speak sinistrously of them, who succeeding the Apostles in degree, make Christ's Body with their holy mouths, by whom we are made Christians; who having the Keys of Heaven, do after a sort, judge before the day of Judgment: who in sobriety and chastity, have the keeping of the Spouse of Christ, (to wit, his Church.) And a little after, They may deliver me up to Satan, to the destruction of my Flesh, that the Spirit may be saved in the day of our Lord Jesus. And, in the old Law whosoever was disobedient to the Priests, was either cast out of the Camp, and so stoned of the People; or laying down his neck to the Sword, expiated his offence by his Blood: But now the Disobedient is cut off with the spiritual Sword; or being cast out of the Church, is torn by the furious mouth of Devils.Thus St. Jerom.’

The Church's Practice in this, is taken from the Example of St. Paul, [1 Tim. 1. 19.] where, having exhorted Timothy to preserve his Faith, and a good Conscience, he presently adds, ‘Which certain repelling, have made shipwrack about the Faith (that is, of their Faith;) of whom is Hymenaeus and Alexander; whom I have delivered to Satan, that they may learn not to blaspheme.’

[Page] Now to prevent our being Seduced by Hereticks, St. Paul says, 2 Tim. 3. 1. ‘And this know you, that in the last days shall approach perillous times: and Men shall be lovers of themselves, covetous, haughty, proud, blasphemous, not obedient to their Parents, unkind, wicked, without affection, without peace, accusers, incontinent, unmerciful, without benignity, traytors, stubborn, puffed up, and lovers of voluptuousness, more than of God; having an appearance indeed of Piety, but denying the vertue thereof: and these avoid. For these be they, that craftily enter into houses, and lead captive silly Women, laden with sins, which are led with divers desires; always learning, and never attaining to the knowledge of the truth. But as Jannus and Jambres resisted Moses, so these also resist the Truth; men corrupted in mind, reprobate concerning the Faith. But they shall prosper no further. For their folly shall be manifest to all, as theirs also was.’ All these words St. Cyprian [Epist. 55. Num. 3.] Expounds of such as by pride and disobedience resist God's Priests. ‘Let no faithful man (saith he) that keepeth in mind our Lords and the Apostles Admonition, marvel if he see, in the latter times, some proud and stubborn fellows, and the Enemies of God's Priests go out of the Church, or impugn the same: when both our Lord and the Apostle foretold us, that such should be.’

[Page] Now one Reason, why the going out of the Church by Heresie is so great a crime, is, because the Church is always preserved from Error, by the priviledge of Christ's Presence, of the Holy Ghosts Assistance, of our Lords Promise, and Prayer: of which see St. Augustin upon those words of the 118 Psalm. Conc. 13. Ne auferas de ore meo verbum veritatis usque quâque. Where he writes admirably of this matter.

To the same purpose also these words of Lactantius are very remarkable. ‘It is the Catholick Church only that keeps the true Worship of God. This is the Fountain of Truth, This is the House of Faith, This is the Temple of God; into which if a Man enter not, or from which if any Man goes out, he is an Alien, and Stranger from the hope of everlasting life and salvation. No Man must by obstinate contention flatter himself: for it stands upon Life, and Salvation.’ St. Cyprian [Epist. 55. ad Cornel. Num. 3.] says, ‘The Church never departs from that which she once hath known;’ And St. Irenaeus [lib. 1. cap. 3.] ‘That the Apostles have laid up in the Church, as in a rich Treasury, all Truth.’ It were an infinite labour to recite all that the Fathers say of this matter; All counting it a most pernicious absurdity to affirm, That the Church of Christ may err in Doctrins of Faith.

[Page]St. John the Apostle, 1 John 2. 18. says, ‘Little Children, it is the last hour, and as ye have heard that Antichrist comes, now there are become many Antichrists; whereby we know that it is the last hour. They went out from us; but they were not of us.’ St. Cyprian upon this place writes thus; [Epist. 76. Num. 1. ad Magnum.] ‘The holy Apostle St. John did not put a difference betwixt one Heresie or Schism and another; nor meant any sort, that especially separated themselves, but generally called All, without exception, Antichrists, that were adversaries to the Church, or were gone out from the same.’ And a little after, ‘It is evident, that All be here called Antichrists, that have severed themselves from the Charity and Unity of the Catholick Church.’

Concerning St. Peter's Supremacy, or Charge of the whole Church, from which Hereticks separate themselves; St. Cyprian writes thus [Lib. de Unitat. Ecclesiae.] ‘To Peter (saith he) our Lord after his Resurrection, said, Feed my Sheep; and built his Church upon him alone, and to him he gives the charge of Feeding his Sheep. For although, after his Resurrection, he gave his Power alike to all, saying, As my Father sent me, so I send you. Receive the Holy Ghost. If you remit to any their sins, they shall be remitted, &c. Yet to manifest Unity, he constituted one [Page] Chair, and so disposed by his Authority, that Unity should have origin of one. The rest of the Apostles were that, which Peter was, in equal Fellowship of Honor, and Power; but the beginning comes of Unity; the Primacy is given to Peter, that the Church of Christ may be shewed to be one, and one Chair.’

St. Chrysostom also says thus, [Lib. 2. de Sacerdot.] ‘Why did our Lord shed his Blood? Truly, to redeem those Sheep, the Cure of which he committed both to Peter, and also to his Successors. And a little after, Christ would have Peter endowed with such Authority, and to be far above all his other Apostles. For he saith, Peter, Dost thou love me, more than all These do? Whereupon our Master might have inferred, If you love me, Peter, use much Fasting, Sleep on the hard Floor, Watch much, be a Patron to the Oppressed, a Father to Orphans, and Husband to Widows. But omitting all These things, he says, Feed my Sheep. For, all the other Vertues, certainly, may be done easily by many Subjects, not only Men, but also Women: but when it cometh to the Government of the Church, and committing the charge of many Souls, all Women-kind must needs give place to the burden and greatness thereof, and a great number of Men also.’

[Page] St. Gregory likewise [Lib. 4. Epist. 76] writes thus; ‘It is plain to all men, (saith he) that ever read the Gospel, that by our Lord's mouth, the charge of the whole Church was committed to St. Peter, Prince of the Apostles. For, unto him it was said, Feed my Sheep. For him was the Prayer made, that his Faith should not fail. To him were the Keys of Heaven given; and Authority to bind and loose. To him the Cure of the Church, and Principality was delivered: And yet he was not called the Universal Apostle. This Title indeed was offered, for the honor of St. Peter, Prince of the Apostles, to the Pope of Rome, by the holy Council of Chalcedon; but none of that See did ever use it, or consent to take it.’ Thus St. Gregory.

St. Paul [ad Corinth. 1. 2. 15.] says, The Spiritual man judgeth all things.

Annotations.

St. Irenaeus [lib. 4. cap. 6.] excellently declaring, That the Church, and every Spiritual Child thereof, judges and condemns all false Prophets, and Hereticks, of what sort soever: At length concludes with these remarkable words; ‘The Spiritual man shall judge also all that make Schisms, who are cruel, not having the love of God, and, who respecting more their own private, (to wit, Interest) than the Unity of the Church, mangle, divide, and [Page] (as much as in them lies) kill, for small causes, the great and glorious Body of Christ, (to wit, his Church): Speaking Peace, and seeking Battel. He, (to wit, the Spiritual man) shall judge likewise such as be out of the Truth, that is to say, out of the Church: Which Church shall be under no man's judgment, for to the Church are all things known, in which is perfect Faith of the Father, and of all the Dispensation of Christ, and firm knowledge of the Holy Ghost, that teacheth all Truth.’

It is said, Acts 11. 26. That the Disciples were at Antioch first named Christians.

Annotations.

This name Christian ought to be common to all the Faithful; and other new Names of Schismaticks and Sectaries, must be abhorred. ‘If you hear (Saith St. Hierom, contr. Lucif. cap. 7. in fine) any where such as be said to be of Christ, not to have their Names of our Lord Jesus Christ, but to be called after some other certain Name, as Marcionites, Valentinians, (as now also the Lutherans, Calvinists, Protestants, &c.) know you, that they belong not to the Church of Christ, but to the Synagogue of Antichrist.’

Lanctantius also [lib. 7. Divinarum Institution. cap. 30.] saith thus;‘When Phrygians, or Novatians, or Valentinians, or Marcionites, or Anthropomorphites, or Arians, or [Page] any other (to wit, such Sects) be named, they cease to be Christians; Who having left the Name of Christ, have assumed the Names of Men.’

Neither can our now Sectaries help, or excuse themselves, by objecting, That we are called Papists: For, besides that it is by them scornfully invented (as the name Homousians was by the Arians) This Name is not of any one Man, Bishop of Rome, or elsewhere, known to be the Author of any Schism, or Sect (as their callings be) but it is of a whole State, and order of Governors, and that of the chief Governors; to whom we are bound to cleave in Religion, and to obey in all things concerning it. So that to be a Papist is to be a Christian, a Child of the Church, and a Subject of Christ's Vicar. And therefore against such impudent Sectaries as compare the Faithful, for following the Pope, to the diversity of Hereticks, bearing the names of new Masters, let us ever have in readiness this saying of St. Hierom, writing to Pope Damasus [Hierom. Epist. ad Damasum] Vitalis I know not, Miletius I refuse, I know not Paulinus. Whosoever gathereth not with you, scattereth. That is to say, Whosoever is not Christs, is Antichrists. And again, If any man joyns with Peter's Chair, he is mine; that is, he is of one Faith with me.

[Page] It is here further to be observed, That this name Christian (given to all Believers, and the whole Church) was especially taken, to distinguish them from Jews and Heathens, which believed not at all in Christ: And the same now likewise severeth, and makes Christians known from Turks, and others, who believe nothing of the Divinity of Christ.

But when Hereticks began to rise up among Christians, (which Hereticks professed Christs Name, and sundry Articles of Faith, as true Believers do) then the name of Christian was too common to distinguish such Hereticks, and make them known from true Believers, who were entirely sound in their Faith. And therefore to distinguish these, from such true and faithful Believers of All Doctrines of Christian Faith, the Apostles (inspired by the Holy Ghost) put into the Creed the name Catholick; which is as much as to say, A true and faithful Believer of all Christian Doctrin.

And by this it appears evidently, That no Heretick is a Catholick, although they falsely pretend to it, when they are pr [...]ssed with this Article of the Creed.

To confirm what hath been here said, St. Pacianus [Epist. ad Sympherianum.] writes thus: ‘When Heresies were risen, and endeavoured by divers Names to tear the Dove of God, and Queen (to wit, the Church) and [Page] to rent her in pieces; the Apostolical People reqired their Sir-name, whereby the uncorrupt’ People might be distinguished, &c. and so those that before were called Christians, are now Sirnamed Catholicks. Christian is my Name (saith he) Catholick my Sirname. And thus the word Catholick is a proper note, by which the Apostles, in their Creed, taught us to discern the true Church from the false Heretical Congregations of all sorts of Hereticks.

And not only the meaning of the word, which signifies Universality of Times, Places, and Persons, but likewise the very name, and word it self, by God's Providence, has been always, and only, appropriated to True Believers: And though sometimes, at the beginning, or first rising up of Sects, challenged by them, yet never obtained by Hereticks, as their constant Name.

Wherefore St. Augustin sayes, ‘In the lap of the Church, the very name of Catholick keeps me, [Aug. contr. Epist. Fundament. cap. 4.] And again, [Tract. 32. in Joan.] We receive the Holy Ghost, if we love the Church, if we be joyned together by Charity, if we rejoyce in the Catholick Name and Faith.’

And again, [Tom. 1. libr. de verâ Religione, cap. 7.] ‘We must hold the Communion of the [Page] Church, which is named Catholick; not only of her own, but also of all her Enemies. For will they, nill they, the Hereticks also, and Schismaticks themselves, when they speak not with their own Fellows, but with Strangers, call the Catholick Church, nothing else, but the Catholick Church. For they would not be understood, unless they discerned it, that is, expressed it, by this Name, by which she is called of all the World.’

Thus far of the Testimonies of the Fathers concerning Schisms.

CHAP. IV.

The Reason of this great Severity of both Scriptures, and Fathers, against Heresie, and Schism.

NOw the reason of this great Severity of the Fathers, excluding all from any hope of Salvation, that are divided from the Unity of the Church by Schism, or Heresie, is manifested by St. Augustin, in a Discourse of his upon those words of our Saviour, ‘John 6. 55. My Flesh is meat indeed, and my Blood is drink indeed.’Where he writes [Page] thus:

The following words are these, as my Living Father sent me, and I live by the Father; so he, that eats (or feeds upon) me, shall live by me. Our Saviour has taught us by these Misterious Words, That we are to be as Members in his Body, the Church under him, or connected to him, as our Head, feeding upon his Flesh, and not deserting his Unity.

Now that, which makes us his Members, is this Unity: Which Unity is caused by charity, diffused into our hearts by the Holy Ghost, who is given to us. It is therefore the Spirit (to wit, of Charity) that gives life, making us living Members. Nor does this Spirit make any living Members, but such as are in the Body of the Church; which receives life from the same Spirit. For the Spirit, or Soul which is in man, does not give life to a member separated from the Body; because it is not joyned by Union to the same Body.

The design of this Discourse, is to move us to love Unity, and fear a separation from the Church. For a Christian ought to fear nothing more, than to be separated from the Body of Christ, to wit, his Church: Since such as are separated from this his Mystical Body, are not his Members; and not being his Members, they cannot receive life from his Spirit.

[Page] Now the Apostle assures us, That such as have not the Spirit of Christ, belong not to him.

And a little after, in the same Homily, he goes on thus:

The Faithful know Christ's Body, if they neglect not to be his Body. They must be his Body, if they will live of the Spirit of Christ. For none live of the Spirit of Christ, but his Body, the Church. Consider well, what I have said.

You, being a Man, are composed of a body and a spirit; which is otherwise termed a Soul. The Spirit, or Soul, is invisible, the Body, visible. Now as your Body lives by your Spirit; so if you will live by the Spirit of Christ, you must be in the Body of Christ. For as my Body lives by my Spirit, and your Body, by yours; so the Body of Christ cannot live, but by the Spirit of Christ.

He that desires to live, may understand here where he is to live, and from whence he is to receive his life. He must approach, believe, and be incorporated, if he pretends to live. He must not voluntarily separate himself from being connected with the Members of this Body of the Church; nor be a corrupted Member, so as to deserve to be cut off: Nor yet so deformed, or out of order, that the rest of the Members of the Body may be ashamed of him. He is therefore to be fair, and neat, aptly proportioned to the rest, and in perfect health.

[Page] Moreover he must be careful to adhere closely to the Body of the Church, taking his life from God, and referring it to him, labouring here in this life, that he may afterwards reign in Heaven.

Thus St. Augustin convinces evidently, That no Schismatick, or Heretick, can be saved.

CHAP. V.

A further manifestation of the Horridness of the Sin of Schism; and in what Case Ignorance may Excuse from the Guilt of it.

NOw yet, to penetrate more fully into the true Grounds, why, above almost all other Sins a Christian is capable of committing Schism, that is, the setting up of an Altar against an Altar; or the relinquishing the External Communion of the Church, the making Collects or Assemblies without, yea against the consent of the true Bishops, or Church Governors, &c. should be a sin so unpardonable, we are to consider, that the true reason of this may be deduced from the Example of all other Governments whatsoever.

[Page] For, the greatest offence a Subject can commit against Monarchy, is an actual attempt, or rather the attempt executed, by which Monarchy is dissolved. Inwardly to condemn the Laws of such a Government; or to entertain Principles, which if put in practice, would withdraw Subjects from their due Obedience, is an offence of an high nature; but the actual Cantonizing of a Kingdom, and the raising in it Courts and Judicatories, independent on, and opposite to the Common Tribunal of the Country, is the utmost of all crimes: both the Seducers and the Seduced, are not only deprived of the Privileges belonging to good Subjects, but pursued by Arms, as the worst of All Enemies.

It is so in God's Church. The main Thing our Creed teaches us to believe of it, is its Unity, without which it is not a Church. Now if Unity, then Order, then Subordination of Governments, &c. What therefore is the great Sin against this Fundamental Constitution of the Church, but Schism? A dissolving the Communion, and connexion, that the Members of this great Body have amongst themselves, and with relation to the whole?

We all willingly acknowledge, that the great sin of the Synagogue, the sin that filled up the measure of the crimes of the Jews, was their Murdering of our Lord. Now, says St. Chris [...]stom [Homil. 11. ad Ephes.] We shall not merit, [Page] or incur, a less cruel Punishment, if we divide the Unity and Plenitude of the Church, (the Mystical Body of our Lord) then Those have done, who pierced, mangled, and tore his own Body.

But may not Ignorance excuse the Guilt of Schism? No: On the contrary, in some regard, it aggravates it.

For, though Pride, and Malice, be far greater in the leading Schismaticks, Persons of Wit and Learning; yet ignorant Souls, and Ideots, seem more to contradict Human reason; because the more ignorant they are, and being no Pastors, the more they ought to submit their judgments to Authority; and consequently the preferring their own conduct, or the conduct and direction of particular men, or Churches, before the universal Authority of the Church, the Excommunicating, as it were, the whole Church of God, the esteeming all Christians, both Pastors and Flocks, as Heathens and Publicans, is a presumption so contrary to human nature and reason, that their want of Learning is that which will most of all condemn them.

I speak not now of Persons absolutely Ideots, who scarce know there are any other Pastors, or any other Church than their own; who pretend not at all to pass their judgments on other Religions; but know only what their Pastors teach them; having not ability, by reason of their condition, to examine Scriptures, and Churches.

[Page] For such, no doubt, may, by their simplicity, and absolute invincible ignorance, escape the malignity of Schism.

But I speak of Inferior Tradsmen, of Gentlemen, and Gentlewomen, who have a capacity of being rightly instructed, and better informed, of the Spiritual Authority, to which they owe their Subjection; and yet who, by their own perversness, become troublers of the Church; and who, because they can read the Scriptures, take upon them to judge of the Sense of them, both for themselves, and their Pastors.

Such as these, no doubt, have drunk in the very Gall of Schism, by usurping an Authority, which express Scripture says, belongs only to Pastors.

I fear, much fewer than is ordinarily imagined of those, who have any liberal Education, will be excused from this sin, by any Ignorance, Surreptition, Provocation, &c. by reason of that great evidence and light, which they have of the continued Succession, Unity of Doctrin, perfect Obedience to their spiritual Superiors, Pennances, and Retirements from the World; and several other signal marks of the One, Holy, Catholick, and Apostclick Church.

Some may be more deeply guilty, and obnoxious to a heavier damnation, than others; as Ring-leaders, more than their Followers: [Page] But Damnation is by the Fathers generally denounced, as the portion of them all. Thus of the sin of Schism.

CHAP. VI.

Of the Schism of the Church of England.

NOw, whereas some Protestants seek to vindicate the Church of England from Schism, by likening it to the Church of St. Cyprian, of whom it is said, That it condemned no man, nor separated none from its Communion; yet you are to know, that this Plea helps them not at all.

For, although this Moderation did exempt St. Cyprian from Schism, because (as St. Augustin says) The Church had not then decided the dispute; to whose decision St. Cyprian would certainly have submitted: Yet this Moderation does not at all exempt the Church of England from Schism; because her separation from her Mother-Church is for very many Doctrins of Faith, defined, and determined by the same Church.

This following Example, will make the Case of the Church of England evidently appear.

[Page] For if (for Example) a Province in England had with-drawn it self from the Publick Civil Authority, this Excuse would not exempt them from being Rebels, to say, We do not intend to quarrel with Those that continue in Obedience to the King; we mean neither him, nor them, any harm, They shall be welcome to come among us; if they will, we will be good friends; we will not meddle with their doings, but we will be governed only by our own Laws, and Magistrates, &c. I believe, (I say) This would not take from them the Guilt of Rebellion. Their Civility, in such their Rebellion, would not change the Title of their crime, nor free them from the punishment due unto it. It may perhaps, qualifie the Prince's resentment; but the civilest Treason is Treason.

In this Point of Schism, to the end that Doctor Peirce, in his Court-Sermon, may clear Protestants, and lay the weight of so great a crime, on the Catholick Church; he argues thus: ‘Since besides the corruptions in Practice, (which yet alone cannot justifie separation) there were in the Roman Church so many corruptions in Doctrin likewise, entrenching on Fundamentals, the Schism could not be on the Church of England's side; which was obliged to separate, so just cause being given; but on theirs, who gave the cause of the separation.’

[Page] This Plea of the Doctors, if it be admitted, totally destroys all Governments, and lays all the Guilt of Schisms, and Rebellions in Church and State, upon Civil and Ecclesiastical Governors.

For, if Subjects may accuse their Governors, and be themselves Judges of the Justice of such their Accusations, the Governors are always sure to be condemned and pronounced guilty, and the Subject justified.

Now, to admit this Liberty of the Subject in Church-Government, above all others is the most unjust Thing imaginable; because that Government is protected from all error in Doctrins of Faith, by the assistance of the Holy Ghost; who was sent by our Saviour to teach it all Truth.

Wherefore, to tax that Government with Errors in Faith, is, either to tax the Holy Ghost with them, or to blaspheme against our Saviour, by saying he has not kept his word, in sending the Holy Ghost to teach the Church All truth.

Besides, There is this other consideration, which doth further manifest the weakness of this the Doctor's Plea.

For, if the Church of Rome be our Mother-Church, (as King James acknowledged her to be, in a publick Speech made to his Parliament, wherein he says, I acknowledge the Church of Rome to be our Mother-Church: [See Stow, [Page] pag. 840.) then it will follow, (as it was urg'd in Parliament by Doctor Heath, Archbishop of York, in the Reign of Queen Elizabeth), ‘That if now, after so many Ages, this Church of Rome be found an Erroneous Church, then we have hitherto received no benefit by our Christianity; but rather have been all along deceived: Since if this Mother-Church be false, the Doctrin which she taught us, must necessarily be false:’ A Church being said to be false, because she teacheth false Doctrin.

Thus the Doctor may see, what he has gotten by his Reformation.

There is one thing yet, that deserves well to be taken notice of, in this change of Religion here in England.

For, if all the Clergy, and the Universities, had generally assented to this Change, it might have seemed a lesser crime. But to have this done, (as de facto it was done in Queen Elizabeths Reign) by Laymen only, and this only with the Difference of Six Voices in Parliament (although that Parliament was pack'd for this purpose) and in opposition to the contrary Protestations, and Declarations of all the Clergy, and Universities, This does heighten this crime to the utmost of all Impiety.

[Page] I will yet for a close, add one thing more: which does not a little manifest this Impiety.

For although Reformation of Religion was here pretended; yet it evidently appears by our English History, that nothing but worldly and carnal Interests carried on this business. For was not the Liberty, obtained by King Henry the Eighth, to bring into his Bed a new handsom Wife, instead of his former vertuous Queen, a very carnal Interest?

Was not his invading all the Possessions, and Treasure of Monasteries, a great Secular Interest?

Was not the dividing the said Lands amongst the Nobility, and Gentry, at very easie rates, a very great Interest?

In King Edward's days, was not the Protector's seizing on the remainder of Churchspoyls, a great Interest?

Was not the freeing of Clergy-men from a necessity of saying, daily, and almost hourly, long Ecclesiastical Offices, from lying alone without Bedfellows, &c. matters of great, both carnal and secular Interest?

Was not the exempting of All, both Layity and Ecclesiasticks, from the Duty of confessing their Sins, and submitting themselves to Penitential Satisfactions, from rigorous Fasts out of Conscience and Religion, and other Austerities, a matter of considerable Interest to Flesh, and corrupt Nature?

[Page] By what hath been hitherto said, appears but even too clearly, how that the Fundamental Rule of all Government and Subordination, was utterly neglected in England, at the time that the pretended Reformation was contrived, and executed.

Here is a new, and thorough moulding of a Church, both in Doctrins, and Discipline, called a Reformation: Wherein all the Synodical Acts of this Church, since Christianity entred among us, are, as to any obliging Power, by their Authority reversed; wherein all the Decisions of Patriarchal Councils, yea, of Oecumenical Synods, are called into Examination: All their Laws, (so far as to them seemed meet) reformed; the whole regard, that England had to all other Catholick Churches, as a Member of the whole, is utterly broken by one National Church.

Nay, not so much: By one Luxurious King; By one Child, and by one Woman: Even when the whole Body of the Clergy protested against it. Let the world now be judge, Whether this Action can be justified.

Thus of the Schism of the Church of England.

CHAP. VII.

[Page]

The Assertions of some Protestants concerning Church-Authority: And of some of them concerning the Dignity, and Authority of the Church of Rome.

SChism, and Heresie being here so evidently demonstrated, to consist in denying Obedience to Church-Authority, it may seem strange to find any Protestants (so much to their own condemnation) to write any thing in defence of such Church-Authority, and particularly of the Authority of the Church of Rome, from which they have separated, totally casting off all obedience to it. But yet this they have done; as will appear by these following Testimonies of some very Eminent amongst them.

[Page] See Sir Edwyn Sands in his Europae Speculum, Numb. 12. where he has this following Discourse of the Security in submitting to the Authority of the Church of Rome: Which although he delivers in the Person of a Catholick. yet it is without Reply, or seeking to deny the Truth of any thing here said. The Discourse then is this.

SInce Christianity is a Doctrin of Faith, a Doctrin whereof all Men are capable, as being in gross, and in general to be believed by all; and since the high Vertue of Faith is in the Humility of the Understanding; and the Merit thereof in the readiness of Obedience to Embrace it: and withal, since of outward proofs of our Faith (where the true sense of Scripture is disputed) the Churches Testimony, whether for declaring to us the sense of Scripture, or the judgments of the Ancients, is a proof of most weight: What madness were it for any man, to tire out his Soul, and to wast away his Spirits, in tracing out all the thorny paths of the Controversies of these days! wherein to err is no less easie, than dangerous, what through forgery of Authors abusing him; what through sophistry beguiling him; what through passion and prejudice transporting him: and not rather betake himself to the right path of Truth; whereunto God, Nature, Reason, and Experience do all give witness: And that is, [Page] to associate himself to the Church, whereunto the custody of this Heavenly and supernatural Truth hath been, from Heaven it self, committed. To weigh discreetly which is the true Church; and that being once found, to receive faithfully, and obediently, without doubt, or discussion, whatsoever it delivers.

Now to discover this, let him reflect, that, besides the Roman Church, and such others, as are United with it, he finds all other Churches to have had their end, or decay, long since; or their beginning but of late. This Church was founded by the Prince of the Apostles, with a promise to him from Christ, That Hell Gates should never prevail against it, Matt. 16. 18. And that himself would be assistant to it, to the Consummation of the World. It hath now continued Sixteen hundred years, with an Honorable and certain Line of near Two hundred and forty Popes, Successors of St. Peter; both Tyrants, Traytors, Pagans, and Hereticks in vain wresting, raging, and undermining it.

All the Lawful general Councils, that ever were in the World, have, from time to time, approved and honored it: God hath so miraculously blessed it from above, that many Learned and wise Doctors have enriched it with their Writings, Armies of Saints with their Holiness and Virtues; Armies of Martyrs with their Blood; and of Virgins with [Page] their Purity▪ have sanctified and embellished it. And even at this day, in such difficulties of unjust Rebellions, and unnatural Revolts of her nearest Children; yet she stretcheth out her arms to the utmost corners of the World, newly embracing whole Nations into her bosom.

Lastly, in all other opposite Churches there are found inward dissensions, and contrarieties, change of opinions, uncertainty of resolutions, with robbing of Churches, rebelling against Governors, confusion of Order: Whereas, contrariwise in this Church, there is the Unity undivided, the resolutions unaltered, the most heavenly Order, reaching from the hight of all Power, to the lowest of all Subjection; all with admirable Harmony, and undefective correspondence bending the same way, to the effecting of the same work: all which do promise no other, than a continual encrease and victory.

Wherefore, let no Man doubt to submit himself to this glorious Spouse of Christ.

This then being accorded to be the true Church of God, it follows, that she be reverently obeyed in all things, without further inquisition; she having the warrant, that he that hears her, hears Christ; and whosoever hears her not, hath no better place with God, than a Publican or Pagan. And what folly were it, to receive Scriptures upon the credit [Page] of her Authority, and not to receive the interpretation of them, upon her Authority also, and credit?

And if God should not always protect his Church from Error, and yet peremptorily command Men always to obey her, then had he made very slender provision for the Salvation of Mankind: which conceit concerning God (whose care of us, even in all things touching this transitory Life, is so plain and evident) would render us very ungratefully impious.

And hard were the case, and mean had his regard been, of the vulgar People; (whose wants, and difficulties in this life, and whose capacities will not suffice to sound the deep and hidden Mysteries of Divinity, and to search the truth of intricate Controversies); if there were not others, whose Authority they might safely follow and rely upon, Blessed are they who believe, and have not seen, Joh. 20. 29. The merit of whose Religious Humility and Obedience exceeds (perhaps) in honor and acceptation before God, the subtle and profound knowledge of many others.

Thus Sir Edwyn Sands.

To the same purpose Dr. Jeremy Taylor, in his Treatise of the Liberty of Prophesying.

These following Considerations (says he) may very easily perswade persons of much [Page] reason, and more Piety, to maintain that, which they know to have been the Religion of their Fore-fathers; which had actual possession and seizure of Mens minds, and understandings, before the opposite Professions had a name. As first, its Doctrin having had a long continuance, and possession of the Church: Which therefore cannot easily be supposed, in the present professors, to be a design; since they have received it from so many Ages. And it is not likely, that all Ages should have the same purposes; or that the same Doctrin should serve the several ends of divers Ages.

Secondly, its long prescription; which is such an advantage, that it cannot, with many Arguments be retrenched; as relying upon these grounds: to wit, that Truth is more Ancient than Falshood; and that God would not, for so many Ages, forsake his Church, and leave her in an Error.

Again, the beauty and splendor of that Church, their Solemn Service, the stateliness and magnificence of their Hierarchy, their name of Catholick, which they claim as their own due, and to concern no other Sect of Christianity. The Antiquity of their Doctrin; the continual Succession of their Bishops, their immediate derivation from the Apostles.

Their Title to Succed St. Peter; whose Personal Prerogatives were so great. The [Page] Honorable Expressions concerning this Church, from many eminent Bishops of other inferior Sees: which being old Records, have obtain'd a credibility.

The multitude, and variety of People, which are of their Perswasion: Apparent consent with elder Ages, in matters Doctrinal: The Advantage, which is derived to them by retaining the Doctrin of the Church of Ancient times: The great consent one part with another, in that which they affirm to be de Fide: The great differences which are commenced amongst their Adversaries, abusing the liberty of Prophesying unto a very great Licentiousness.

Their happiness in being instrumental in converting divers Nations. The advantage of Monarchical Government; and the benefit which they daily enjoy by it. The Piety, and the Austerity of their Religious Orders of Men and Women. The single life of their Priests and Bishops. The riches of their Church; The severity of their Fasts; and other their Exterior Observances.

The great Reputation of their Bishops, for Faith and Sanctity. The known Holiness of some of those Persons, whose Institutes the Religious Persons do now imitate, and follow.

Their Miracles. The Casualties, and Accidents, that have hapned to many of their [Page] Adversaries. The oblique Acts, and indirect Proceedings of some of those, who have departed from them.

And among many other Things, the names of Heretick, and Schismatick, which they fasten upon all, that disagree from them, &c.

Thus Dr. Taylor.

See the Learned Grotius, declaring the impossibility of Uniting Christians into one Body, but by their adhering to the Roman See.

‘What is the reason (saith Grotius, in his First Reply to Rivet. ad Artic. 7.) That such as differ in Opinion amongst Catholicks, remain in the same Body, not breaking Communion: But on the contrary, when dissensions happen amongst Protestants, they cannot thus compose Disputes, and oppositions, although they speak much of Fraternal Love? Now he, that shall examine this well, will find how much force and power there is in the Primacy.’ Thus he.

This brings to mind that saying of St. Jerom, concerning St. Peter's Primacy. ‘Wherefore, amongst the Twelve One was chosen, that a Head being constituted, and appointed, all occasion of Schism might be taken away. Hieronym. lib. 1. cap. 14. advers. Jovinian.’

Now again, the same Grotius, in the close of his last Reply to Rivet, written not long before his death; writes thus:

[Page] It is well known, that Grotius has always wished for a Restitution, and Reuniting of Christians into one and the same Body. He was sometime of Opinion, that this might have been begun by a Conjunction, or Union of Protestants amongst themselves. But he afterwards discerned, that this was impossible to be effected; because, besides that, most of all the Calvinists are totally averse from any such Peace, or Union; Protestants are not associated, or united, under any Common Ecclesiastical Government; which is the cause, why the diverse parts of them cannot be collected into one Body. And withal, this is the Reason, that they must necessarily still divide into more new Sects, or Parts.

Wherefore Grotius now plainly sees, and judges, as likewise many others with him, that Protestants can never be united amongst themselves, unless they be joyned with those, that adhere to the Roman See; whithout which no common Government can be expected in the Church.

And therefore he wishes, that the Division and Separation which has been made, and likewise the causes of it, may be taken away. Now amongst these the Primacy of the Bishop of Rome according to the Canons, cannot be looked upon as one cause, even by the Confession of Melancthon himself; who thinks [Page] that Premacy to be necessary for the retaining, and preserving of Unity.

Thus Grotius, concering the Uniting all Christans by their adhering to the Roman See.

See Doctor Field, in the Preface to his Book of the Church; recommending the ending all Disputes in Religion, by a lawful Church-Authority.

‘Seeing (saith he) the Controversies in Religion, in our times, are grown in number so many, and in matters so intricate, that few have time and leisure, fewer strength of understanding, to examine them: what remaineth for men desirous of satisfaction in Things of such consequence, but diligently to search out, which, amongst all the Societies of the World, is that Blessed company of Holy Ones, that Houshold of Faith, that Spouse of Christ, and Church of the Living God, which is the Pillar and Ground of Truth, that so he may embrace her Communion, follow her Directions, and rest in her Judgment.’

Thus Dr. Field.

In like manner, Dr. Hammond in his Treatise of Heresie, [Sect. 13. Num. 2, 3.] speaks thus of the Christians Security (from the Divine Providence) in his adherance in matters of Faith to Church Authority.

‘If we consider (saith he) God's great, wise, and constant Providence, and care over his [Page] Church, his desire that All Men should be saved; and in order to that, come to the knowledge of all necessary Truth; his Promise, That he will not suffer his Faithful Servants to be tempted above what they are able; nor permit scandals, and false Teachers to prevail to the seducing of the very Elect, his most Pious, Godly Servants: If (I say) we consider These, and some other such-like general Promises of Scripture, wherein this question [about the Errability of Councils] seems to be concerned, we shall have reason to believe, that God will never suffer All Christians to fall into such a Temptation, as it must be, in case the whole Representative of the Church should err in matters of Faith; and therein find approbation, and reception amongst all Those Bishops, and Doctors of the Church diffused, which were out of the Council.’ Thus he,

See also his Commentary on 1 Tim. 3. 15. The Church, the Pillar, and Ground of Truth.

According to this it is, (saith he) that Christ is said, Ephes. 4. 12. to have given not only Apostles, &c. but also Pastors, and Teachers; that is, Bishops in the Church, for the compacting the Saints into a Church, for the building up of the Body of Christ, confirming, and continuing them in all Truth; that we should be no more like Children, carried about with every wind of Dectrin.

[Page] And so again, when Heresies came into the Church, in the first Ages, 'tis every where apparent by Ignatius his Epistles, that the only way of avoiding Error, and Danger, was to adhere to the Bishop in Communion and Doctrin: And whosoever departed from him, and from that Form of wholesome words kept by him, was supposed to be corrupted.

Thus far Dr. Hammond.

See Doctor Jackson on the Creed, lib. 2. cap. 4. pag. 165.

Sundry (saith he) in profession Protestants, in eagerness of opposition to the Papists, affirm, That the Church, or Spiritual Pastors, must then only be believed, then only obeyed, when they give Sentence according to the evident and express Law of God, made evident to the Heart and Consciences of such as must believe and obey them. And this, in one word, is to take away all Authority of Spiritual Pastors, and to deprive them of all Obedience: Unto whom, doubtless, God, by his Word, hath given some special Authority, and Right, to exact some peculiar obedience of their Flock.

Now if the Pastor be then only to be obeyed, when he brings evident commission out of Scripture for those particulars, unto which he demands Belief, or Obedience; what obedience do men perform to him, more than to any other man whatsoever? For, whosoever [Page] he be, that can shew us the express, undoubted Command of God, it must be obeyed of all. But whilst it is thus obeyed, it only, not he that sheweth it unto us, is obeyed.

And if this were all the Obedience, that I owe unto others, I were no more bound to believe, or obey, any other man, than he is bound to obey, or believe me: The Flock no more bound to obey the Pastors, than the Pastors the Flock. Yet certainly God, who hath set Kingdoms in Order, is not the Author of such confusion in the Spiritual Regiment of his Church. Thus Doctor Jackson; tying All to Obedience, or Submission, to the judgment of their Spiritual Superiors.

See lastly Doctor Ferne. pag. 48.

The Church of Christ (saith he) is a Society, or Company, under a Regiment, Discipline, and Government; and the Members constituting that Society, are either Persons Taught, Guided, and Governed; or Persons Teaching, Guiding, Governing: And this in order to preserve all in Unity, and to advance every Member of this visible Society to an effectual, and real participation of Grace, and Union with Christ, the Head. And therefore upon no less account is Obedience due unto them. Ephes. 4. 11, 12, 13, 16. and Heb. 13. 17. And he that will not hear the Church, is to be as an Heathen, and [Page] Publican. Matth. 18. 17. Thus Doctor Ferne.

Now in Confirmation of what has been here said by these Protestants, concerning Obedience to Church-Authority, See St. Augustin in his Book De utilitate credendi, (of the benefit of believing the Church) written to his Friend Honoratus, (led away by many extravagant Manichaean Dotages) advising him Submission of judgment to Church-Authority.

There is nothing (saith he) more easie, than, not only to say, but also to think, or conceive, that we have found out the Truth; but in reality it is very difficult.Aug. de utilitat. credendi. Cap. 10.

‘And Chap. 12. who is there, but even of a mean capacity, that does not plainly see it to be more secure for all such, as are not profoundly knowing in Divine matters, to obey the Precepts of the wise, than to rely upon their own judgments?—For, if this be convenient to be observed in lesser matters, as in Merchandizing, Tilling of Ground, &c. certainly much more in concerns of Religion. For human Affairs are far more easily understood, than the Divine Things of Faith: Which being more sacred and sublime, as they ought to be more reverenced and esteemed by us, so the danger and offence is greater, if we fail in the true notion of them.’

[Page] And Chap. 17. he argues thus: ‘If every Discipline, although never so mean, and easie to be understood, requires a Master, or Teacher, what can be a more temerarious Pride, than not to learn the Books of the Divine Sacraments, or Mysteries, from the Interpreters of them?’

And Chap. 7. ‘No man, that is not a Poet, presumes to read Terence without a Master: And will you venture upon the reading of those Books, which by the Confession of almost all man-kind, are accounted Holy, and full of Divine Mysteries; and presume to give a judgment of the sense of them, without a Master?’

And Chap. 16. he thus goes on: ‘Since it is so difficult a thing, to come to the knowledge of God by Reason, Do you think, that all men are capable of comprehending the reasons, which are produced to guide mens minds to this Divine Knowledge?’

Thus he; to induce his Friend Honoratus, in such Divine matters, to yield the guidance of himself, to Church-Authority: And then the Church Authority he would have him Submit to, he describes thus, Chap. 17.

‘Which Church (saith he) hath obtained Supream Authority from the Apostolick See, by a Succession of Bishops, Hereticks in vain barking against it: Who were lastly condemned, partly by the judgment of the People, [Page] partly by the Gravity or Authority of Councils, and partly also by the Majesty, or Greatness of Miracles.’

‘Now, not to submit to this Authority, were the height of Impiety, or a precipitant arrogancy. For, if there be no other way of obtaining Wisdom, and Salvation, but by Faith, preparing, and disposing Reason; what could more manifest our Ingratitude unto God, for his Divine aid and assistance, than to make it our endeavours, to resist the forementioned Authority?’

Lastly, he concludes with him thus: Chap. II.‘If now you have been sufficiently toss'd, and wearied out with variety of Disputes, and desire to put an end to them, follow the Direction of the Catholick Church, (or the way of Catholick Discipline) which his derived from Christ himself to us by his Apostles, and is to continue, in the same Channel of Succession, unto the End of the World.’ Thus St. Augustin, concerning the Security of adhering to Church-Authority.

Now because, in the precedent Historical Collections, there is so often mention made of the great contests, that hapned concerning the Sacrament of our Lord's Supper, I will endeavour to give some satisfaction, and to settle mens minds in the true notion of this Doctrin of Faith.

CHAP. VIII.

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What Ways the Church has made use of, to settle mens minds in the Doctrin of the Sacrament of the Eucharist; or our Lord's Last Supper.

TO make this appear more fully, I will give you a brief Relation of the past proceedings of the Church, in the Decision of the Disputes concerning the Real Presence of Christ in the Sacrament, and the Substantial Conversion of the Elements of Bread and Wine into the Body and Blood of Christ.

This Real presence, and Substantial Conversion, Berengarius, and some Followers of his long ago denyed: Who being complained of, Two Councils were called one after another, at Rome and Verseilis, Anno Domini 1050. Berengarius Summoned, and he not appearing, his Heterodox Opinions were condemned. He (according to the now Protestant Grounds) thinking his a Doctrin of great consequence, and the Decrees of the Two Councils, a manifest Error; and that himself had manifest Scripture, and Demonstration against it, judged himself freed from the obedience of silence, or noncontradiction, of these Councils. And so [Page] he, and his Followers publickly justified his Tenent, desiring a reversing, by some new Council, of the former sentence against it.

Upon this revived Disturbance of the Church, another Council, Five years after, is Assembled at Tours, Anno 1055. not far distant from Angiers, where he was Archdeacon. Here himself, with others of his Party, where present, his Cause pleaded, his Demonstrations considered; and after all, his Opinion again condemned; himself also Recanting it.

The Council dismissed, he finds yet other new Reasons, and a greater strength in his former; and falls again to the abetting, maintaining, and spreading abroad his old Doctrin. A Fourth Council upon these new Troubles of the Church, Anno 1059. Four years after the last, was called at Rome; where himself also was present. Some say, long Disputation there had, his new Plea for it was found too light, and rejected: And his Opinion, opposing Substantial Conversion, again condemned, both by himself and Council, consisting of an Hundred and Three Bishops.

The Third time this man revolts, and publishes a Writing, (answered by Lanfranck, afterwards Archbishop of Canterbury) wherein he complains, That some particular Enemies of his swayed the former Council, and had made him to Swear Contradictions.

[Page] These new Imputations occasioned a Fifth Council to be called at Rome, Anno Domini 1078. in which were new Disputings, his last Cavils censured, and the Article of a Substantial Conversion further vindicated; and his Error of the Substance of Bread remaining, again condemned by this Council: And lastly condemned by himself.

Such was the Sentence of Five General Councils of the West; and the same Arguments then refuted, yet are still urged; as will appear by the Writers of those times, (Lanfranck, Guitmundus, Algerus,) to any one that pleaseth to peruse them: The same Authorities out of the Fathers then pressed, as are still produced a new by the Reformed, and with the same Answers repelled. All these Councils (if some of them in the Members thereof, less numerous, yet) universally accepted by all the Western Churches; where this Controversie was only agitated: Not one single Bishop thereof (that is known) dissenting, or siding with the Berengarians. Look we for more satisfaction yet?

When the Fervor of parties, in this matter, was much allaied, and the Church had had sufficient leisure to consider, and digest the former Conciliary Decrees, above an Hundred years after the last of the Councils fore-mentioned, the great Lateran Council was assembled, under Innocent the Third; in which were present the Patriarch of Constantinople and Jerusalem in [Page] person, and the Substitutes of the Patriarch of Antioch; and of the Alexandrian Patriarch (lying under the Saracen yoak) Germanus, his Deacon.

['Tis true indeed, that some of These Patriarchs were then Latins or belonging to the Latin, or Western Church; because both Constantinople, and Jerusalem, being held in Possession (the one for neer 60, the other for neer 100 years) by the Latins; Latin Patriarchs were then Elected: As sometimes Greeks also, by the Power of the Emperors, have been Bishops of Rome. But yet they were the Lawful, and the only Patriarchs of those Sees, at that time.]

And present there were besides These, a considerable number of other Eastern Bishops; the whole Council consisting of four hundred and twelve Bishops, and seventy Archbishops. Now this Council again, instead of reversing, declared for a Substantial Conversion: Where also first (that is, in a Council) was used the Name of Transubstantiation.

Two Hundred years after this, again, the Council at Florence declared likewise for the same, in the Articles of Instruction for the Jacobins, and Armenians, in these words: ‘By force of the Words of Christ, the Substance of Bread is converted (or changed) into the Body of Christ; and the Substance of Wine into his Blood.’

[Page] Now if the Decrees of so many Councils, so often weighing the Adversaries Reasons, and Evidences, was not sufficient for setling such a Point, what can hereafter be sufficient! Or how can we ever hope, that any Controversie shall be finally determined, or ended, by any future Council! Can there be any ground here, to question the integrity, or lawful proceedings of so many Councils, at such a distance from one another? All concuring in the same judgment, for a Real Presence, and a Substantial Conversion. Or can there be any New Light in this Point, (since there are no New Revelations) attainable in these present times, which those were never capable of? Or, if there could, is not much the major part of the present Clergy, and Ecclesiastical Governors of Christianity, still swayed on the same side, against any present Evidence pretended? How then can the Reformed, reviving the former Arguments of Bertram, Scotus, Erigena, Berengarius, &c. still trouble the Church again, with urging the same Arguments, after the judgment of so many Councils already passed upon them?

Can any desire a fairer Judicature by Councils, in any matter, than there has been already in this? And is there any reason, that Protestants should refer themselves in this Point (as they do) to the judgment of a new Council? If all the Councils Successively erred in this Point, so manifestly, as that they could not [Page] lawfully oblige their Subjects to obedience, the next, and the next to that, of such Councils as ever we can hope for, may err so too, and the same Obedience be denyed to them; whilst one pretended Evidence, or Demonstration, quelled, another new one starts up, and demands satisfaction.

But if these Councils be invalid, or not sufficient for the establishing the belief of a Substantial Conversion, let us see the Proceedings of the Reformation here, to repeal their Acts, and to establish the contrary to them.

After all these Councils fore-named, and that of Trent added to them, Anno Domini 1562. a Synod is called at London, of Two Provinces only of the West, consisting of about Twenty four Bishops, and Two Metropolitans: And by These, against all the former Councils above-said, it is Decreed, (Articulo 28.) That ‘the change of the Bread and Wine in the Eucharist, is repugnant to the plain words of Scripture, and overthrows the nature of a Sacrament.’ Thus that Article.

Now, in obedience to this their Decree, they tie their Subjects to subscribe, that they acknowledge it (that is, believe it) ‘to be agreeable to the Word of God.’ [See their Synod 1603. Can. 63.] This is an Obedience, which themselves (though Subjects) do deny to the Decrees of all those precedent Councils; wherein the judgments of all the Bishops and Metropolitans [Page] of the Western World then concurred; and amongst the rest, Those of these Two Provinces also: And yet doth their Synod require it.

Here let a Sober Christian judge, if Assent be held due to this London-Synod, is it not to those others much rather? To those others, I say, incomparably more numerous, accepted by the West for many Ages, and adher'd to still by the greatest part thereof: Having before them the Scriptures, and the Traditive Exposition of them; weighing the Arguments, that are still on foot; meeting so often, and concluding still in the same judgment.

But if those other Councils are justified, by the Practice of this English Synod, in their requiring Assent, and Obedience, then is the Reformation rendred unlawful; as likewise their Appeal to future Councils; which can afford us no more just satisfaction, than the forepass'd.

Here you have seen, that for the Deciding this Controversie, a General Council (that is, the most General that the Times would permit) was Assembled in the West; nay, of These more than One, as has been shewed: A Substantial Conversion of the Elements, and Real Presence, declared to be the Sense of those Scriptures, and a reverence suitable required in this great Mystery: Not one Bishop in these Councils (for any thing we know) Dissenting; [Page] and Those of the Eastern Churches Absent, consenting in the same judgment. What more can be done? Ought not Sense, Reason, and Philosophy, here, be silenced? And ought not such a Decree rather be Assented to, than the contrary Decree of the fore-mentioned Synod called at London?

Now for a further Confirmation of This Doctrin, I will here deliver Evident Testimonies of the most Eminent Fathers, and Doctors of the Church, concerning it.

A further COLLECTION Of Matters Relating to Monasteries, And their DISSOLUTION Under King Henry the Eighth.

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Of the Abbey of Combe and its Dissolution, thus 'tis related by Sir William Dugdale, in his History of Warwickshire, pag. 157. col. 2.

THus in great Glory, plentifully Endowed, stood this Monastery little less than Four hundred years, till that King Henry the Eighth, a Person whose sensual disposition, suiting so right with that corrupt Age wherein he lived, finding instruments fit for [Page] his Sacrilegious purposes, contrived the Destruction of it, and all the rest of those pious Foundations, that his Ancestors and other Devout Persons had made; of whose subtile practices for effecting that work, I shall in a short corollary, before I finish this Tract, make some discovery: Amongst which that general Survey and valuation by Commissioners from him in 26th. [...] his Reign, at Robin-hoods penniworths, did not a little conduce thereto: At which time this Monastery, with all its Revenues over and above Reprises, was certified to be worth 302 l. 15 s. 3 d. per Ann.

Of their Hospitality to Strangers, and great Charity in daily relief of poor people, I need not descend to particulars, our common Historians, and the Tradition of such who were eyes witnesses thereof, before that fatal subversion of those Houses, may sufficiently inform the World. I shall therefore only add, what the Certificate upon the before mentioned Survey takes notice of, touching this Abbey, viz. That by their Foundation, and a decree by a general Chapter of their Order, they bestowed in Alms on Maunday Thursday, every year 4 s. 8 d. in Money, Ten Quarters of Rye, made in Bread, at 5 s. the Quarter; Three Quarters of Malt, made in Beer, at 4 s. the Quarter; and Three hundred Herrings at 20 d. the Hundred, distributed to poor people at the Gate of the Monastery: Their principal Officers being [Page] at that time these; viz. Thomas Howard Duke of Norfolk High Steward, whose fee therefore was 5 Marks per Ann. (which shews what respect the great Nobility had to those Religious persons) William Wilcock Receiver general, whose Fee was 6 l. per Ann. And Baldwin Porter Auditor, his Fee being 40 s per Ann.

And pag. 148. col. 1. tis thus said.

As for the Curses which were usually pronounced by the Founders of these Religious houses, whither they have attended those Violators of what they so Zealously, and with Devout minds had Dedicated to Gods Service, I will not take upon me to say: But sure I am, that after King Henry the Eighth had accomplished this work he thrived but a little (as I shall elsewhere in particular observe.) And how long such Possessions have been enjoyed by those that had them, they that have looked into the course of this World may easily see. For this, whereof I am now speaking, it was by King Edward the Sixth first granted to John Earl of Warwick and to his Heirs 22 Junii 1 E. 6. and after his attainder (whereof in Warwick I have spoke) in 3, and & 4. Ph. and M. Rob. Kelway had a Lease of the Site and divers Lands thereunto belonging for 40 years, at the Rent of 196 l. 8 s. 1 d. And afterwards another for 60 years, which Robert Kelway, in 23 Eliz. died seized in fee of certain Lands belonging to this Monastery, Anne the Wife of [Page] John Harrington Esq being his sole Daughter and Heir, and then 30 years of Age.

Of the Grey Friers in Coventry, he gives this Relation concerning their Dissolution, pag. 116. Col. 1.

The next thing whereof I am to take notice, in Relation to this Friery, is King Henry the Eighth's Survey, in 26 of his Reign: At which time it did appear, that they had no Lands or Tenements; nor other Possessions Spiritual or Temporal, but only a liberty in the Country to receive the Charity of good people. This being so, I expect that some may demand why it was not Dissolved in 27 H. 8. when the lesser Houses went to wrack? Whereunto I answer, that the Act for that purpose, extendeth only unto Monks, Chanons, and Nuns: But if it be asked, why these were then so sheltred from the first storm? the reason I think is apparent, viz. There was nothing to be got by their ruin, for as much as they had no endowment of Lands, &c. tho God was as much dishonored by the lewd lives of the Friers for want of good Government (as the Preamble of that Act imports, in case it say true) as by any other whose Houses were certified to be of less value than 200l. per Ann. which favor we see gave those poor Friers liberty to breath here a while longer in expectation of their Ruine; viz. till 30 H. 8. that all the great Houses were dissolved.

In relation to Coventry Cross, and the stately Monastery there demolished he writes thus pag. 96. Col. 1.

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But it was neither the Luster of their Beautiful Cross, nor all those large and easie acquisitions, that did any whit ballance the loss this City sustained by the Ruine of that great and famous Monastery, and other the Religious Houses, &c. which had so lately preceded: For to so low an Ebb did their trading soon after grow, for want of such concourse of people that numerously resorted thither before that fatal dissolution, that many Thousands of the Inhabitants to seek better lively-hoods were constrained to forsake the City, insomuch as in 3 E. 6▪ it was represented to the Duke of Somerset, then Protector, by John Hales, a person of great note in those days, and whose memory is still famous here, that there were not at that time above 3000 Inhabitants, whereas within memory there had been 15000.

Of the Dissolution of the aforesaid Monastery he thus continues, pag. 105. Col. 1.

But behold the Instability of these terrestrial things; what the Pious Founder, and all other its worthy Benefactors had, with great Zeal to Gods glory, so cheerfully given and bestowed on the structure, endowment, and adorning of this sometimes famous Monastery; and that [Page] with such heavy Imprecations and Curses upon any that should take away or diminish ought thereof, as the Charters before cited do manifest: Against which Violators of the Church its Patrimony, the Representative body of this Realm had also so often, in terrorem, pronounced Solemn Curses in open Parliament, as whosoever shall cast his eye upon our Statutes, and publick Histories may discern; was subverted, torn away, and scattered, in 30 of King Henry the Eighths Reign, after it had stood near Five hundred years, the Glory of all these parts: At which time the very Church it self, tho a most beautiful Cathedral, and the Mother Church of this City, escaped not the Rude hands of the destroyers; but was pull'd in pieces and reduced to Rubbish: For the countenance of which sad Act, the then Prior and Covent, seeing the fate of some others that refused, was no less than to be hanged up at their Gates, were brought to make surrender of the same into the hands of Commissioners for the Kings use, as appears by their publick Instrument under Seal, bearing date 15 Jan. in the year abovesaid, with all the names of those that subscribed thereunto.

Of the Charter-House at Coventry he has as follows, pag. 134. Col. 1.

[Page]

After which, viz. 17 Junii 34 H. 8. was the site of this Monastery (inter alia) granted out of the Crown to Richard Andrews Gent. and Leonard Chamberlain Esq and to the Heirs of Andrews. How short a time these Two kept it I cannot say: But I do not perceive that they enjoyed it many years; for in 9 Eliz. Henry Waver, alias Over (a Coventry Mercer) dyed seized thereof, leaving Richard his Son and Heir 36 years of Age: who in 11 Eliz. sold it to Robert Earl of Leicester. Neither have any other that did since possess it, continued owners thereof very long: For from the Earl of Leicester it was sold to one Tho. Riley; from him to Sampson Baker; from Baker to Edw. Holt of Dudston Esq whose Son and Heir Thomas (now of Aston Kt. and Bart. sold it to Rich. Butler of Coventry Gent. which Richard shortly after pass'd it away to one Lodge a Londoner; from whom Edw. Hill Gent. purchased it, whose Son Edward now enjoys it.

And Col. 2. he has thus.

But it was neither their Devout and strict lives; nor these Charitable allowances that could preserve them from the common Ruine, [Page] which befel all the rest of the Religious houses in 30 H. 8. as the Instrument of surrender, whereunto their publick Seal is affixed, bearing date 16 Jan. the same year, and subscribed by the particular persons whose names I have here Inserted, with the several pensions granted to each of them for life doth manifest.

The following account he gives of the Dissolurion of Wroxhall Monastery in Warwickshire, pag. 492. col. 2.

But I now return to this Religious house of Wroxhall; from the Ruin and Destruction whereof, as also of the Church and Altar before specified, no Consecration or Dedication, were it never so Solemn and Sacred, could affright that barbarous Generation, which under [...]he Power and Authority of King Henry the Eighth, subverted this and the rest of those Goodly structures of that kind, wherewith England was so much adorned; as a Preamble whereunto was that fatal Survey in 26 H. 8. made; whereby it appears, that the value of this then extended to 72 l. 12 s. 6 d. above all reprises, Sir Edward Ferrers Kt. being High Steward thereof, and his [...]ee 3 l. 6 s. 8 d. per Ann. And that there then was every Maundy-Thursday distributed to poor people for the Founders Soul in Bread and Herrings, with 13 d. in Money, the Sum of 20 shillings. After which, viz. [Page] the next year following, it was dissolved with the rest of the small Houses, by Act of Parliament, Anne Little being then Prioress, and having a Pension of 7 l. 10 s. per Ann. granted to her by the King during life: But the rest of her fellow Nuns were exposed to the wide World to seek their fortune: And in 36 H. 8. granted (inter alia, I mean the site thereof) with the Church, Belfrey, Church-yard, and all the Lands in Wroxhall thereto belonging; as also the Rectory and Tithes of Wroxhall unto Rob. Burgoyn and John Scudamore, and their Heirs: from which Robert is Sir John Burgoyn of Sutton in Com. Bedf. Baronet, the present possessor thereof, Descended.

And in the same place he takes occasion to make this discourse of the Dedication of Churches, and of their bearing Saints Names, pag. 492. col. 1.

Now the reason and signification of all these Ceremonies follows, which I here for Brevity, omit; resolving to speak a word or two of the cause, wherefore Churches do bear the Name of some Saint (by which many of them are yet distinguished) altho the Consecration or Dedication were unto none but unto God alone; wherein I shall make use of St. Augustines Testimony: To them (saith he speaking of Angels and Saints) we appoint no Churches, because they are not to us as Gods, Again, The Nations to their Gods Erected Temples, we not [Page] Temples unto our Martyrs as unto Gods, but Memorials as unto dead Men, whose Spirits with God are still living. So that hereby is clearly manifest, that as they were dedicated to God alone, so was it in memory of some special Saint; either (as Mr. Hooker observes) because by the Ministery of Saints it pleased God, there to shew some rare effect of his power, or else in regard of Death, which those Saints having suffered for the Testimony of Jesus Christ, did thereby make the places, where they died, venerable. Thirdly for that it liked good and vertuous men to give such occasion of mentioning them often, to the end that the naming of their Persons might cause enquiry to be made, and meditation to be had of their virtues.

And here, since these strange confusions began with a Dissolution of the Religious Houses, I think it will not be amiss to give the Reader an account of the Institution of these Houses, and of the Methods and Rules observed by the Monks that made profession in them: And this out of Sir. William Dugdales History of Warwickshire: And first,

Of the Order of Benedictin Monks.

That the word Monachus, which is derived from the Greek word [...], signifieth such a one as doth solitariam vitam degere, I need not [Page] stand to demonstrate: but who it was that may be said to have been absolutely the first that begun this course of Life, I find no direct certainty. Divers ascribe it to the Prophet Samuel; others to Helias and Helyse [...]s, that liv'd in poor Cottages and Desert places near the River Jordan; and long after them St. John the Baptist: To whom may be added some of the Apostles, as also St. Mark the Evangelist, and by their example certain others, viz. Paul the Hermite, St. Anthony, St. Hilarion, St. Basil, and St. Jerome: but of these Paul the Hermite was of greatest note for his retired living: who, to avoid that cruel persecution which raged under Decius, betook himself to the vast solitary Wilderness, where he lived 93 years unknown to any. But in the times of these Men they had no certain Rule: for every one being free, regulated himself as he saw best for his spiritual advantage, exercising devout prayers, frequent fastings, hard studies, with mean and slender diet, which they acquired by the labour of their hands, thereby giving great examples of pious living to all Posterity. So that St. Anthony is the first unto whom some do chiefly refer the original of this Monastick profession, in regard he first so wonderfully raised up the desires of all to lead this kind of life; and instituted a Rule for Monks, as St. Basil did afterwards in Greece, and St. Hilarion in Syria. Which Anthony lived in the Desert of Thebes [Page] (a part of Egypt) and there built a Monastery; where, with Sarmatus, Amatus, and Macharius, his disciples, wholly exercising himself in devout prayers, he fed upon nothing but Bread and Water; being so famous for his holiness, that Helina the Mother of Constantine, commended her self and her Son by Letters to him, and dyed in the Wilderness in the year of Christ 360. aged 105 years.

But about 166 years after the death of Anthony, one Benedictus Nursinus, born in Umbria, a region of Italy, having long lived in much solitude, at length came to Sublacum, an eminent Town of the Latins, distant from Rome near 40 Miles: And to avoid company, in regard many for his sanctity resorted to him, shortly betook himself to Cassinum, a very ancient place in that Country; and there setling himself, gatherd together the disperst and singly wandring Monks into one Monastery, instituting certain Forms and Rules for their observance: Howbeit, the first that gave Laws and Rules to Monks was Basil, Bishop of Cesarea in Cappadocea; who about the year of Christ 363. being very famous for his Learning and Piety, obliged such as should enter into Orders to vow Poverty, Chastity, and Obedience to their Superior: But Benedict assign'd to his Monks a special kind of habit, and appointed them a certain Form for praying, slender diet, and a new rule of abstinence: And that, except in [Page] case of sickness, they should wholly forbear flesh. Which sort of Monks increased exceedingly; yet, differing in some particulars from their first Rule, did in time subdivide themselves into several companies, whence grew the Cluniacenses, Camalduenses, Vallis-Umbrenses, Montolivetenses, Grandimontenses, Cistercienses, Silvestrenses, Celestines, and Heremitanes of St. Jerome. Which Monks of St. Benet's Rule, as their tradition is, do wear a black Coat loose and divided down to their heels, with a Cowl or hood for their head, that falling over their shoulders is shorter than others use: and under all have a woollen whith Coat; as also a Hair shirt, with boots to the knees; their heads being shaved with a Razor below the midst by reason whereof the top of the head so shaved is called Corona.

And now that I am thus come to speak of their shaving, It will not be amiss to shew upon what occasion this custom was taken up by the Monks, Dum beatus Petrus Antiochiae praedicaret (saith my Author) whil'st St. Peter preacht at Antioch, the Gentiles, by way of contumely towards the name of Christians, shaved the very top of his head, which afterwards was held a great honour to the religous, and those of the Clergy. But further of such shaving see P. Stellartius de coronis & tonsuris, lib. 3. cap. 1. And here might I add somewhat touching the usage to the Monks of this Order in the time of [Page] their sickness, especially towards the point of death; as also of washing the body being dead, with the ceremonies of burial, were it proper for this place: but I will conclude with inserting the form of their admission into the Monastery. Ego frater A. promitto stabilitatem meam, & conversionem morum meorum, & obedientiam secundùm regulam St. Benedicti Abbatis, coram Deo & omnibus Sanctis ejus, in praesentia domini Abbatis N. ad monasterium St. Mariae Coventriae: And shall refer my Reader to Clem. Reinerus his Apost. Bened. in Anglia, for further satisfaction in the particulars of their Rule.

Touching the beginning of a Monastick life here in England, if we look after the particular persons, who in time of persecution fled to Woods, Caves, and deserts for preservation, it will be hard to point out the first that so retired themselves: but if we consider their first being gathered into any Covent, then certainly those of Glastonbury in Somersetshire, and Bangor in Cheshire, will have the preheminence; in the later whereof, as Beda tistifieth, there were so great a number, that being divided into Seven parts, each having a several Ruler, every part was no less in number than 300, all which lived by the labour of their hands: Howbeit, these cannot be said (for ought I know) to have lived under any other Rule than the Esseans in Palestine, of whom Ploydore speaketh. And therefore [Page] to come unto those times that the Order of Benedictin Monks was first transplanted into England, we are not to look higher than Austin the Monk; who, about the year of Christ 595. (as saith my Author) was sent into England by Pope Gregory; whereupon Episcopal Sees were established in sundry places and Monastries built for Monks observing the rule of St. Benedict; so that shortly after there were none in England but of that Order, which first began to be exercised in the Abbey of Glastonbury; whereas before that time they lived after the manner of the Egyptian Covents (saith he:) And which was so famous in ancient time, especially through England, that before the Norman Conquest there was scarce a Monastery of any other, as I have especially observed.

Of the Cistercian Order, pag. 145. col. 1.

For its Original, I shall deliver the substance of what an approved Author hath thereof. In Burgundia est locus qui dicitur Molismus, &c. ‘In Burgundy, saith he, is there a place called Molisme, where, in the time Philip King of France, Robert, an Abbot, having built a Monastery, and thither gathered a Covent of devout Monks, after a time searching diligently into the strict Rules of St. Benet, would have perswaded his disciples, that they ought to live by the labour of their hands, leaving Tithes and Oblations to the secular Clergy, abstaining [Page] from any breeches either of Cloth or Leather: but they incling to the custom observed in the Western Monasteries, which were instituted by St. Maure, the disciple of St. Benet, and of St. Columbanus; and of latter time by St. Odo Abbot of Cluni, said, they would not recede from the same. Whereupon the said Robert departed from them, with one and twenty which were of his mind, seeking long for such a place, where they might live and observe St. Benets Rule as strictly as the Jews did the Law of Moses. And at the length Odo D. of Burgnndy, favoring their devout purposes, bestowed on them certain Lands in a place called Cisteaux, in the Bishoprick of Chalons, where the said Abbot Robert, with the rest, for some time inhabited; by example of whose strict and holy life in that Wilderness, many began to do the like. But, in time, the Covent at Molisme wanting a Pastor to govern them, complained to Pope Urban, shewing unto him the inconveniences that they sustained by reason thereof; who having a paternal affection to both places, commanded Abbot Robert to go back thither, substituting some one of those Monks at Cisteaux to supply his room as Abbot there: whereupon he constituted one Alberic; to whom afterwards one Stephen an Englishman of great piety succeeded.’

This plantation at Cisteaux was in the [Page] year 1098. as the same Author affirmeth, with whom agreeth an ancient Chronical of the Church of Durham; further manifesting, that this Abbot Robert was an Englishman, his sirname Harding, and a Monk of Shirburne; who in his younger years, forsaking his habit, went over into France for advancement of his knowledge in learning; and coming to the Monastery of Molesme, before mentioned, was there shorne a Monk the second time, and shortly after became Abbot. Which Monks increased so much by the great conflux of Men to Cisteaux, that from thence almost 500 Abbies of that Order were sprung within the compass of 55 years: so that in a general Chapter held there by the Abbots and Bishops that were of that Rule, it was ordained, that from thenceforth there should be no more erected of that Order: for their Monastries were built in Deserts, and Woody places, by their own proper handywork; unto many whereof they gave special holy Names as Domus-Dei, Clara-vallis, Curia-Dei, and the like.

Having said thus much of their original, I shall add a word or two of the strictness in their Rule, and so proceed with my discourse touching the further endowment of this Monastery.

First of their Habit, they wear no Leather nor Linnen, nor indeed any fine Woollen Cloth; neither, except it be in a journey, do they put on any Breeches, and then, upon their return [Page] deliver them fair washt. Having two Coats with Cowles in Winter time, they are not to augment; but in Summer, if they please may lessen them: In which habit they are to sleep, and after Mattins not to return to their Beds.

For Prayers the hour of Prime they so conclude, that before the Laudes it may be Daybreak, strictly observing their Rule, that not one jot or tittle of their service is omitted. Immediately after Laudes, they sing the Prime, and after Prime they go out performing their appointed hours in work; what is to be done in the day, they act by day-light: for none of them, except he be sick, is to be absent from his Diurnal hours, or the Compline. When the Compline is finished, the Steward of the House, and he that hath charge of the guests go forth, but with great care of silence serve them.

For Diet, the Abbot assumes no more liberty to himself than any of his Covent, every where being present with them, and taking care of his flock, except at meat, in regard his Table is always with the strangers and poor people: nevertheless wheresoever he eats is he abstemious of talk, or any dainty fair: nor hath he or any of them ever above two dishes of meat; neither do they eat of fat or flesh, except in case of sickness: and from the Ides of September till Easter, they eat no more than once a day, except on Sundays, no not on any Festival.

Out of the precincts of their Cloyster they [Page] go not but to work: neither there or any where do they discourse with any but the Abbot or Prior.

They unweariedly continue their Canonical hours, not piecing any service to another, except the Vigils for the decased. They observe the Office of St. Ambrose, so far as they could have perfect knowledge thereof from Millain: and taking care of strangers or sick people, do do devise extraordinary afflictions for their own bodies, to the intent their own souls may be advantaged.

Which Rules were duly observed by the first Abbot and Covent; but afterwards somewhat was abated of that austerity: but their Habit is still white, and nothing different in the fashion from the Monks of St. Benedict's Rule, except a girdle, which these wear about their middle.

The Black Friers, pag. 367. col. 2.

This Order was begun by St. Dominick a Spaniard in the time of Pope Innocent the III, who being at first a Canon, with a few that he chose to be his companions, instituted a new Rule of strict and holy living; and lest they should grow sluggish in the service of God by staying at home, in imitation of our blessed Saviour, he appointed them to travel far and wide to preach the Gospel, their Habit being a white Coat with a black Cloak over it; which Order Honorius the III. (who succeded Pope [Page] Innocent) confirmed; and Gregory the Ninth, canonized him for a Saint. In Anno 1221. (20 H. 3.) they first came into England.

The White Friers, pag. 117. col. 1.

The first institution of this Order, as divers Authors affirm was Elias the Prophet, at Mount-Carmell in Syria; where; living a retired life in the service of God, he gave example unto many devout Anchorites to repair thither for solitude: but these being disperst over the whole mountain, in private Cells, were at length by Almeric Bishop of Antioch, reduced into one Covent; at which time they elected cut of themselves a Superior, and first began the Fountain of a Monastery, where the Chappel of the blessed Virgin stood, viz. near the foundation of Helias. Howbeit, the observance of this life began not till the days of Pope Alexander the Third, about the year 1170. Nor till the time of Innocent the Third, near 40. years after, had they any direct Order, that Albert Bishop of Jerusalem prescribed unto them (thus living in the wilderness) a form out of St. Basills Rule, and a parti-colored Mantle of white and red, such a one as Helyas the Prophet anciently used; which afterwards Honorius the Third altered; conceiving it not to be so proper; and instead of the party-color, appointed that it should be all white, calling the Covent of these Friers the family of the [Page] Blessed Virgin; in regard the white colour, being least spotted, doth best accord with Virginity.

But the first mention that I find of their propagating in this Realm, is in anno 1250. 34 H. 3. at which time Sir John de Vescy of Alnwike in Northumberland (a great Baron in those days) returning from the Holy-Land, brought into England this Order of Friers, and built for them a Monastery at Holme, (in Northumberland) then a desert place, and not unlike to Mount-Carmel before mentioned.

The Gray-Friers, p. 113. col. 1.

First therefore, as to their original, we shall find, that St. Francis (a person famous for his strict and holy life) was the Man from whom this Order sprung; whose birthplace (being of a noble extraction) is said to have been at Assise in Umbria (a Province of Italy.) And that, in the very time of his youth, betaking himself to divine studies, no whit regarding the transitory pleasures of this present world, he afterwards neglected his patrimony, which was not small, wore a Coul or hair-shirt, went barefoot, and macerated himself with frequent watches and fastings. As also to the intent that he might make choice of voluntary poverty, he resolved to enjoy nothing as his own, no not so much as food for his body, otherwise than what he received in Alms from good people. And moreover, if he had any thing left, after a slender refreshment, he ever bestow'd it on the poor, reserving nothing for the morrow. That, in the night time he always slept in his cloaths, lying down upon a Matt, having no pillow for his head but a stone: And thus, going barefoot with an Evangelick preparation, did embrace an Apostolick life, preaching upon Sundays and Festivals in Parish-churches; which did so much the more work upon the hearts of his Auditory, by how much he was a stranger to all carnal desires. The Statutes of which Order, to this day observed, together with some other strict Rules, he presented to Pope Innocent the Third: Which together with the circumstances of his [Page] reception, and their confirmation, I shall for brevity pass by.

To this resolution I shall briefly add what a later Author hath of him; viz. that when he first betook himself to this regular life, he wore Shoos and a Leather Girdle; but revolving in his mind, that our blessed Saviour gave command to his Apostles, that they should not have two coats, nor any purse, he put on a single coat of plain wool, girt himself with a cord, and went barefoot. And at the length, that he might live an Anchorite, betook himself to the Apenine-mountains, and in Av [...]rne (at the foot of them) continued in great solitude; where devoting himself wholly to divine contemplations, he branded his Body with the marks of our Lords Passion, and called those Minors which he chose, from the first, to be his companions in that Rule, as a manifest token of his humility; to the end that they, being mindful of that slender appellation, should be free from all pride, which is oft times the companion of Sanctity.

His Rule being confirmed by Honorius the Third; and two years after; viz. anno 1229 Gregory the IX. Canonizing him for a Saint, no humane institution increased so much as this, in a short time, did: for they were soon spread over the whole Christian world; Terram repleverunt, saith Matt. Westm. In Towns and Cities they dwelt by tens and sevens in a Covent; and possessing nothing, but m [...]erly living by the Gospel, in food and raiment they manifested their voluntary poverty; and going barefoot, girt with a knotty cord, gave the greatest example of humility imaginable.

Touching their first coming into England, I find it was in Anno 1224. 8 H. 3. viz. two years before the death of St. Francis.

The Augustin Friers, pag. 781. col. 1.

Touching the Original of this Order, there is no absolute certainty, as Ploydore affirmeth. Some alleadge, that St. Augustin Bishop of Hippo, retiring into the Wilderness, during the rage of the Manichean Hereticks, [Page] then instituted it, gathering together into one Covent, those that were disperst in the Desert: Others, that, divers devout persons, desiring to imitate the piety and singular learning of St. Augustin, even whilst he lived, left all that they had, and betook themselves to the Wilderness, whereupon they were called Heremites. By which of these means it was, I shall not farther stand to enquire; but Mendicants they were, for certain; and for their Habit did wear in their Cloister a white garment close girt to them, and when they went out, a black over it, with a broad Leather Girdle, buckled, being shorn on the Head, as the Dominicans are. These first began to propagate in England, about the year 1250.

Of the Carthusian or Charter-house Monks, pag. 131. col. 2.

The Author of them was one Bruno, born at Colein in Germany, a very learned Man, and Philosophy-professor in the University of Paris: Where being present at the Funeral of his friend that had been a man of good conversiation; and observing that whilst they were celebrating the office for the dead, the Corps raised it self up on the Bier, and uttered at several distances these words, Justo Dei judicio accusatus sum, Justo Dei judicio judicatus sum, Justo Dei judicio condemnatus sum: By the just judgment of God I am accursed, By the just judgment of God I have received sentence, By the just judgment of God I am damn'd; he became so astonisht, as that considering if such were the condition of one whose life had been free from any eminent vice, what should become of himself and many others that were in no better state; he thereupon, with six more of his company, who were moved at the same apprehension, resolved to seek some desert place, where they might end their days in an austere and mortified course of living, without any disturbance of worldly matters. which at length they found in the Diocess of Grenoble, at a place called Carthuse, in the mountainous parts of a vast Wilderness; and obtaining an assignation thereof from the Bishop, erected [Page] a Monastery, instituting most severe and strict Rules for himself and his Covent; viz. wearing hair shirts; never to [...] on flesh; on the Fridays to eat nothing but bread and water; to live apart in particular cells, and thither to have their diet singly brought them, except on certain Festival days when they dined together: Not to converse with each other but at certain times: None to go out of the Monastery but the Superior and Procurator, and they only about the affairs of the Covent.

Their Habit a white loose coat, with a coul of the same; but when they go out, a case of black stuff all over it, being shaved and shorn just as the Benedictins are. Into their particular Cells, which are low built, and do contain 3 or 4 several rooms on the ground-floor only, having behind each of them a little Garden environ'd with an high Wall, is their diet brought to them by Lay-brothers, and put in at a little door in the wall, near the entrance thereof; unto which there is a lock, whereof the key is kept by him that serves them. At the hours of publick prayers they meet in the Quire: But women are not permitted to come within the precincts of their Monastery, nor a man to speak with any of them without special license given by the Superior.

The Lay-brothers are not shaven; but their hair on the head is cut short and round; their habit being the same with the Monks, saving the scapular, which reacheth but a little below the middle, and is girt close to the [...].

Which Institution by Bruno was in the year 1080. as Polydore affirmeth; but others say in [...]nno 1084. Howbeit they observe the Rule of St. Benedict as to their diurnal and nocturnal offices; yet have not anciently in any one Covent exceeded the number of 13 persons.

Into England they were first brought by King H. 2. i. [...] [...]nno 1181. (27. H. 2.) who founded a Monastery fo [...] them at Witham in Somersets [...]ier, whereof Hugh Bishop of Lincoln was the first Fryer.

FINIS.

[Page]

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Title statement

Historical collections, out of several grave Protestant historians concerning the changes of religion, and the strange confusions following in the reigns of King Henry the Eighth, Edward the Sixth, Queen Mary and Elizabeth : with an addition of several remarkable passages taken out of Sir Will. Dugdale's Antiquities of Warwickshire, relating to the abbies and their institution.

Touchet, Anselm, d. 1689?

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1686

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2003-03 (EEBO-TCP Phase 1).

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A62991

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Wing T1955

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ESTC R4226

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— Historical collections, out of several grave Protestant historians concerning the changes of religion, and the strange confusions following in the reigns of King Henry the Eighth, Edward the Sixth, Queen Mary and Elizabeth : with an addition of several remarkable passages taken out of Sir Will. Dugdale's Antiquities of Warwickshire, relating to the abbies and their institution., Touchet, Anselm, d. 1689?, Hickes, George, 1642-1715., Dugdale, William, Sir, 1605-1686..

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[2], 434, [1] p.

Printed by Henry Hills ...,. London :: 1686.. (Reproduction of original in Union Theological Seminary Library, New York.) (Wrongly attributed by Lowndes to Dr. George Hickes.) (Attributed to George Touchet. cf. BM.) ("An appendix, annotations" p. 345-434.)

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Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.