ANNO DOM. 1547, 1548. 1. THE Parliament ending on the twenty-fourth day of December, (as before was said), seems to have put a stop to all public business; as if it had been done of purpose to give the great ministers of state a time of breathing. But no sooner was the year begun, (I mean the second year of the King), FB419 but that a letter is sent from the Archbishop to Doctor Bonner, Bishop of London; requiring him, in the name of his Majesty and the Lords of his Council, to proceed unto the reformation of such abuses as were therein mentioned, and to give order for the like to the rest of the Suffragans. By ancient right, the Bishops of London are accounted Deans of the Episcopal College: and, being such, were by their place to signify the pleasure of their Metropolitan to all the Bishops of the province, to execute his mandates, and disperse his missives on all emergency of affairs; as also to preside in convocations, or provincial synods, FB420 during the vacancy of the see, or in the necessary absence of the metropolitan. In which capacity, and not out of any zeal he had to the Reformation, Bishop Bonner, having received the Archbishop’s letters, communicateth the contents thereof to the rest of the suffragan Bishops, and amongst others to Doctor Thomas Thirlby, then Bishop of Westminster, in these following words: “My Very Good Lord, “AFTER my most hearty commendations, these are to advertise your good Lordship, that my Lord of Canterbury’s Grace, this present 28th of January, sent unto me his letters missive, containing this in effect: that my Lord Protector’s Grace, with advice of other the King’s Majesty’s honorable Privy Council, (for certain considerations them moving), are fully resolved that no candles shall be borne upon Candlemas-day, nor also from henceforth ashes or palms used any longer; requiring me thereupon, by his said letters, to cause admonition and knowledge thereof to be given unto your Lordship and other Bishops with celerity accordingly. In consideration whereof, I do send at this present these said letters to your good Lordship, that you thereupon may give knowledge and advertisement thereof within your diocese, as appertaineth. Thus committing your good Lordship to Almighty God, as well to fare as your good heart can best desire. “Written in haste at my house in London, the said 28th of January, 1547-8.” FB421 2. Such was the tenor of this letter; the date whereof doth very visibly declare that the counsel was as sudden as the warning short. For, being dated on the 28th of January, it was not possible that any reformation should be made in the first particular, but only in the cities of London and Westminster, and the parts adjoining—the feast of Purification following within five days after. But yet the Lords drove 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 Images; which in some places of the realm were either not taken down at all, as was required the year before by the Kings injunctions, or had been re-advanced again as soon as the first heats of the visitation had began to cool. Which, because it cannot be expressed more clearly than in the letters of the Council to the Lord Archbishop, and that the reader be not troubled with any repetitions—I shall commit the narrative thereof to the letters themselves: which are these that follow— “AFTER our right hearty commendations to your good Lordship:

Where now of late, in the King’s Majesty’s visitation, amongst other godly injunctions, commanded generally to be observed through all parts of this his Highness’ realm, one was set forth for the taking down of [all] such images as had at any time been abused with pilgrimages, offerings, or censings: FB422 Albeit that this said injunction hath in many parts of the realm been [well and] quietly obeyed and executed; yet in many other places much strife and contention hath risen, and daily riseth, and more and more increaseth, about the execution of the same:—Some men being so superstitious, or rather wilful, as they would, by their good wills, retain all such images still, though they have been most manifestly abused; [and in some places also the images, which by the said Injunctions were taken down, be now restored and set up again]; and almost in every place is contention for images, whether they have been abused or not:—And, whilst these men go about FB423 on both sides contentiously to obtain their minds, contending whether this image or that image hath been offered unto, kissed, censed, and otherwise abused; parties FB424 have in some places been taken in such sort as further inconveniencies be like to ensue, if remedy be not found in time:—Considering therefore that almost in no place of this realm is any sure quietness, but where all images be clean taken away and pulled down already: to the intent that all contention, in every part of this realm, for this matter, may be clearly taken away, and the lively images FB425 of Christ should not contend for the dead images, which be things not necessary, and without the which the churches of Christ continued most godly many years:—We have thought good to signify unto you, that his Highness’ pleasure, with the advice and consent of us, the Lord Protector, and the rest of the Council, is, That immediately upon sight hereof, with as convenient diligence as you may, you shall not only give order that all the images remaining in any church or chapel within your diocese be removed and taken away; but also by your letters signify unto the rest of the Bishops within your province this his Highness’ pleasure, for the like order to be given by them, and every of them, within their several dioceses. And in the execution hereof, We require both you, and the rest of the said Bishops, to use such foresight as the same may be quietly done, with as good satisfaction of the people as may be. “Your Lordship’s assured loving friends, EDW. SOMERSET.

HEN. ARUNDEL.

ANTH. WINGFIELD.

JOHN RUSSELL.

THOMAS SEIMOUR.

WILLIAM PAGET.

From Somerset-Place, the 21 st FB426 of February 1547.” 3. These quick proceedings could not but startle those of the Romish party, though none so much as Bishop Bonner; who, by his place, was to disperse those unwelcome mandates in the province of Canterbury. And though he did perform the service with no small reluctancy, yet he performed it at the last; his letter to the Bishop of Westminster, (his next neighboring Bishop), not bearing date until the twentieth of that month. FB427 Nor was Bishop Gardiner better pleased when he heard the news: who thereupon signified, in his letter to one Mr. Vaughan, his great dislike of some proceedings had at Portsmouth, in taking down the images of Christ and his saints; certifying him withal, not only that “with his own eyes he had seen the images standing in all churches where Luther was had in estimation,” but that Luther himself had “purposely written a book against some men which had defaced them.” FB428 And therefore it may well be thought that covetousness spurred on this business more than zeal: there being none of the images so poor and mean the spoil 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, that one of them, called Body, as he was pulling down images in Cornwall, was stabbed into the body by a priest. FB429 And though the principal offender was hanged in Smithfield, FB430 and many of his chief accomplices in other parts of the realm, which quieted all matters for a time, yet the next year the storm broke out more violently than before it did: not only to the endangering of the peace of those western counties, but in a manner of all the kingdom. 4. Which great commotions the Council could not but foresee as the most probable consequents of such alterations, especially when they are sudden and pressed too fast: there being nothing of which people commonly are so tender as they are of religion; on which their happiness dependeth, 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, which either might consist with piety or the profit of the commonwealth. 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 Doctor Glasier having broke the ice, (as before was said), FB431 there was no scarcity of those that cried down all the observations of days and times; even to the libeling against that ancient and religious fast in most scandalous rhythms. Complaint whereof being made by Bishop Gardiner, in a letter to the Lord Protector, a proclamation was set out, bearing date in January, FB432 by which all people were commanded to abstain from flesh in the time of Lent; and the King’s Lenten-diet was set out and served as in former times. FB433 5. And now comes Bishop Latimer on the stage again. Being FB434 a man of parts and learning, and one that seemed inclinable enough to a reformation, he grew into esteem with Cromwell, by whose power and favor with the King he was made Bishop of Worcester, an. 1535; FB435 continuing in that See till, on the first of July, 1539, he chose rather willingly to resign the same than to have any hand in passing the Six Articles, then agitated in the convocation, and confirmed by Parliament. FB436 After which time, either upon command or of his own accord, he forbore the pulpit for the space of eight whole years and upwards; betaking himself to the retiredness of a private life, but welcome at all times to Archbishop Cranmer, to whom the piety and plainness of the man was exceeding acceptable. FB437 And possible enough it is, that, being sequestered from preaching and all other public acts of the ministration, he might be useful to him in composing the Homilies; having much in them of that plain and familiar style which doth so visibly shew itself in all his writings. On new year’s day last past, being Sunday, he preached his first sermon at St Paul’s Cross, (the first, I mean, after his re-admission to his former ministry), FB438 and at the same place again, on that day se’nnight, and on the Sunday after also; and, finally, on the day of St Paul’s Conversion, the twenty-fifth of that month. FB439 By means whereof he became so famous, and drew such multitudes of people after him to hear his sermons, that, being to preach before the King on the first Friday in Lent, it was thought necessary that the pulpit should be placed in the King’s privy garden, where he might be heard of more than four times as many auditors as could have thronged into the chapel. FB440 Which, as it was the first sermon which was preached in that place, so afterward a fixed and standing pulpit was erected for the like occasions,— especially for Lent sermons on Sundays in the afternoon,—and hath so continued ever since till these later times. 6. Now whilst affairs proceeded thus in the court and city, some godly bishops and other learned and religious men were no less busily employed in the Castle of Windsor; appointed by the King’s command to consult together about one uniform order for administering the holy Communion in the English tongue, under both kinds, of bread and wine, according to the act of parliament made in that behalf. FB441 Which persons so convened together—(if, at the least, they were the same which made the first Liturgy of this King’s time, as I think they were)—were these who follow: that is to say, Thomas Cranmer, Archbishop of Canterbury; Thomas Goodrick, Bishop of Ely, and afterwards Lord Chancellor; Henry Holbeck, Bishop of Lincoln; George Day, Bishop of Chichester; John Skip, Bishop of Hereford; Thomas Thirlby, Bishop of Westminster; Nicholas Ridley, Bishop of Rochester; Richard Cox, Almoner to the King, and Dean of Christ Church; Doctor May, Dean of St Paul’s; Doctor Taylor, then Dean (after Bishop) of Lincoln; Doctor Heyns, Dean of Exeter; Doctor Robertson, afterwards Dean of Durham; Doctor Redman, FB442 Master of Trinity College in Cambridge. FB443 Who being thus convened together, and taking into consideration as well the right rule of the Scripture as the usage of the primitive Church, agreed on such a form and order as might comply with the intention of the King and the act of parliament, without giving any just offense to the Romish party. For they so ordered it, that the whole office of the 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 passed over, they began with an exhortation in the English tongue, directed to all those which did intend to be partakers of the holy Communion. Which Exhortation, beginning with these words, “Dearly beloved in the Lord, ye coming to this holy Communion,” etc., is, in effect, the last of those which afterwards remained in the public Liturgy. Then followed the Invitation, thus: “You, that do truly and earnestly repent you of your sins,” etc., proceeding to the general Confession, the Absoluti6n, the comfortable sentences out of holy Scripture, and so unto the Prayer of humble Access FB444 —“We do not presume to come to this [Thy] table,” etc.: the distribution of the Sacrament to the people present, continuing still upon their knees, and finally, dismissing them in “the peace of God.”

Which godly form, FB445 being presented to the King and the Lords of the Council, and by them exceeding well approved, was published on the 8th of March, together with his Majesty’s proclamation authorizing the same, and commanding all his loving subjects to conform unto it, in this manner following: “BY THE KING. “EDWARD, by the grace of God, King of England, France, and Ireland, Defender of the Faith, and of the Church of England and Ireland in earth the supreme Head: To all and singular our loving subjects Greeting. For so much as in our High Court of Parliament, lately holden at Westminster, it was by us, with the consent of the Lords spiritual and temporal and the Commons there assembled, most godly and agreeably to Christ’s holy institution, enacted, That the most blessed Sacrament of the body and blood of our Savior Christ should from thenceforth FB446 be commonly delivered and ministered unto all persons within our realm of England and Ireland and other our dominions under both kinds, that is to say, of bread and wine, (except necessity otherwise require), lest every man fantasying and devising a sundry way by himself in the use of this most blessed Sacrament of unity, there might thereby arise any unseemly or ungodly diversity: Our pleasure is, by the advice of our most dear uncle the Duke of Somerset, governor of our person and protector of our realms, dominions, and subjects, and other [of] our Privy Council, that the said blessed Sacrament be ministered unto our people only after such form and, manner as hereafter by our authority, with the advice before mentioned, is set out or declared: willing every man with due reverence and Christian behavior to come to this holy Sacrament and most blessed Communion; lest that, by the unworthy receiving of such high mysteries, they become guilty of the body and blood of the Lord, and so eat and drink their own damnation: but rather diligently trying themselves, that they [may] so come to this holy table of Christ, and so be partakers of this holy Communion, that they may dwell in Christ, and have Christ dwelling in them. And also, with such obedience and conformity to receive this our ordinance and most godly direction, that we may be encouraged from time to time further to travail for the Reformation, and setting forth of such godly orders as may be most to God’s glory, the edifying of our subjects, and for the advancement of true religion. Which FB447 thing we (by the help of God) most earnestly intend FB448 to bring to effect: willing all our loving subjects in the meantime to stay and quiet themselves with this our direction, as men content to follow authority (according to the bounden duty of subjects), and not enterprising to run before, and so by their rashness become the greatest hinderers of such things as they, more arrogantly than godly, would seem (by their own private authority) most hotly to set forward. We would not have our subjects so much to mislike FB449 our judgment, so much to mistrust our zeal, as though we either could FB450 not discern what were to be done, or would not do all things in due time. God be praised! we know both what by his Word is meet to be redressed, and have an earnest mind, by the advice of our most dear uncle and other of our privy council, with all diligence and convenient speed so to set forth the same as it may most stand with God’s glory, and edifying and quietness of our people: which we doubt not but all our obedient and loving subjects will quietly and reverently tarry for.” FB451 7. The next care was to see the said order put in execution: of which the Lords of the Council discharged the King, and took the whole burden on themselves. For, causing a sufficient number of the printed copies to be sent to each Bishop in the realm, they therewithal directed letters to them, requiring, and in his Majesty’s name commanding them, and every of them, “to have an earnest diligence and careful respect, both in their own persons and [by] all their officers and ministers, for causing the said books to be so delivered to every parson, vicar, and curate, in their several dioceses, that they may have sufficient time well to instruct and advise themselves for the distribution of the most holy Communion, according to the order of the said book, before Easter following: and that, by the good means of them (the said Bishops) they may be well directed to use such good, gentle, and charitable instructions to their simple and unlearned parishioners, as may be to their good satisfaction.” Letting them further know, that “as the said order was set forth to the intent there should be in all parts of this realm, and among all men, one uniform manner quietly used; so that the execution thereof did very much stand in the diligence of them, and others of their vocation, who therefore were again required to have a diligent respect unto it, as they tendered the King’s pleasure, and would answer the contrary.”

FB452 Which letter, bearing date on the 13th of March, was subscribed by the Archbishop Cranmer, the Lord Chancellor Rich, the Earl of Arundel, the Lords St John and Russell, Mr. Secretary Petre, Sir Anthony Wingfield, Sir Edward North, and Sir Edward Wotton. In obedience unto whose commands, as all the Bishops did not perform their parts alike—(Gardiner of Winchester, Bonner of London, Voysie of Exeter, and Sampson of Coventry and Lichfield, being more backward than the rest)—so many parish Priests, not being willing to advance so good a work, labored to disaffect the people to the present Government. And to that end, it was endeavored in their sermons to possess their auditors with an ill opinion of the King; as if he did intend to lay strange exactions on the subject, by forcing them to pay half-a-crown apiece for every one who should be married, christened, or buried. For remedy whereof it was ordered by proclamation, bearing date the 24th of April, that none should be permitted to preach but such as were licensed under the seals of the Lord Protector, or the Archbishop of Canterbury. FB453 8. In the next place we must attend the King’s commissioners, dispatched in the beginning of March FB454 into every shire throughout the realm, to take a survey of all colleges, free-chapels, chantries, and brotherhoods, within the compass of the statute, or Act of Parliament. FB455 According to the return of whose commissions it would be found 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 spoil betwixt all such who had before in hope devoured it. In the first place, as lying nearest, came in the freechapel of St Stephen, originally founded in the palace at Westminster, and reckoned for the chapel-royal of the Court of England. The whole foundation consisted of no fewer than thirty-eight persons, viz.: one dean, twelve canons, thirteen vicars, four clerks, six choristers, besides a verger, and one that had the charge of the chapel. FB456 In place of whom a certain number were appointed for officiating the daily service in the royal chapels—(gentlemen of the chapel they are commonly called)—whose salaries, together with that of the choristers and other servants of the same, amounts to a round yearly sum: and yet the King, if the lands belonging to that chapel had been kept together and honestly laid unto the Crown, had been a very rich gainer by it; the yearly rents thereof being valued at pounds1085 10s. 5d. As for the chapel itself, together with a cloister of curious workmanship built by John Chambers, one of the King’s physicians and the last master of the same, they are still standing as they were: the chapel having been since fitted and employed for a House of Commons, in all times of Parliament. FB457 9. At the same time also fell the college of St Martin’s, commonly called St Martin’s-le-Grand, situate in the city of London, not far from Aldersgate: first founded for a dean and secular canons, in the time of the Conqueror, and afterwards privileged for a sanctuary; the rights whereof it constantly enjoyed without interruption till all privilege of sanctuary was suppressed in this realm by King Henry the Eighth. FB458 But the foundation itself being now found to be superstitious, it was surrendered into the hands of King Edward the Sixth; who after gave the same, together with the remaining liberties and precincts thereof, to the church of Westminster: and they, to make the best of the King’s donation, appointed, by a chapter held the 7th of July, that the body of the church, with the quire and aisles, should be leased out for fifty years, at the rent of five marks per annum, to one H.

Keehle of London; FB459 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 built in the east part of it; the rest of the site of the said church and college, together with the whole precinct thereof, being built upon with several tenements, and let out to strangers; FB460 who very industriously affected to dwell therein (as the natural English since have done), in regard of the privileges of the place, exempted from the jurisdiction of the Lord Mayor and Sheriffs of London, and governed by such officers amongst themselves as are appointed thereunto by the chapter of Westminster. FB461 10. But for this sacrilege the church of Westminster was called immediately, in a manner, to a sober reckoning. For the Lord Protector, thinking it altogether unnecessary that two cathedrals should be founded so near one another, and thinking that the church of Westminster (as being of a late foundation) might best be spared, he east a longing eye upon the goodly patrimony which remained unto it. And, being then unfurnished of an house or palace proportionable unto his greatness, he doubted not to find room enough, upon the dissolution and destruction of so large a fabric, to raise a palace equal to his vast designs. Which coming to the ears of Benson, the last Abbot and first Dean of the church, he could bethink himself of no other means to preserve the whole, but by parting for the present with more than half the estate which belonged unto it. And thereupon a lease is made of seventeen manors 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 manor of Sudely: humbly beseeching him to stand their good lord and patron, and to preserve them in a fair esteem with the Lord Protector. Another present of almost as many manors and farms, lying in the counties of Glocester, Worcester, and Hereford, was made for the like term to Sir John Mason, a special confidant of the Duke’s—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 Estate in the time of Queen Mary.

And yet this would not serve the turn, till they had put into the scale their manor of Islip, conferred upon that church by King Edward the Confessor, to which no fewer than two hundred customary tenants owed their suit FB462 and service: and, being one of the best wooded things in those parts of the realm, was to be granted also without impeachment of waste: FB463 as it was accordingly. By means whereof the Deanery was preserved for the later times; how it succeeded with the Bishopric we shall see hereafter.

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 forced 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 few months after. To whom succeeded Doctor Cox, being then Almoner to the King, Chancellor of the University of Oxford, and Dean of Christ Church; and afterwards by Queen Elizabeth preferred to the see of Ely. 11. I had not singled these two,—I mean St. Martin’s and St. Stephen’s,— out of all the rest, but that they were the best and the richest in their several kinds, and that there was more depending on the story of them than of any others. But bad examples seldom end where they first began. For the nobility and inferior gentry possessed of patronage, considering how much the lords and great men of the court had improved their fortunes by the suppression of those chantries and other foundations which had been granted to the King, conceived themselves in a capacity of doing the like, by taking into their hands the yearly profits of those benefices, of which by law they only were entrusted with the presentations. Of which abuse complaint is made by Bishop Latimer, in his printed sermons. In which we find, “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:” (p. 38). FB464 “That many benefices were let out in fee-farms,” (p. 71) FB465 or “given unto servants for keeping of hounds, hawks, and horses, and for making of gardens;” (pp. 91,114). FB466 And finally, “That the poor Clergy, being kept to some sorry pittances, were forced to put themselves into gentlemen’s houses, and there to serve as clerks of the kitchen, surveyors, receivers,” etc. (p. 241). FB467 All which enormities, (though tending so apparently to the dishonor of God, the disservice of the Church, and the disgrace of religion,) were generally connived at by the Lords and others, who only had the power to reform the same; because they could not question those who had so miserably invaded the Church’s patrimony without condemning of themselves. FB468 12. Thus leaving England for a while, we are to take a short survey of affairs in Scotland, into which the French had put ten thousand soldiers, (three thousand of them being Almains,) under the command of Monsieur D’Essie, FB469 who, joining with the Scots, laid siege before the town of Haddington, on St Peter’s eve. FB470 For the relief whereof, a strength of one thousand three hundred horse was sent from Berwick, under the conduct of Sir Robert Bowes and Sir Thomas Palmer; who, falling very unfortunately into the hands of the enemy, were for the most part slain or taken. FB471 The English notwithstanding made good the town, and held it out so long, that in the end the Earl of Shrewsbury, with a power of sixteen thousand men, (of which there were four thousand Lansquenets, or German soldiers), appeared in sight. On whose approach, the enemy withdrew themselves and raised their siege, on or about the twentieth day of August; giving great commendation to the English garrison for the notable service they had done in defense of the town. The siege being raised, the Earl of Shrewsbury with his forces returned for England, leaving the town well stored with victuals, and plentifully furnished with all manner of ammunition, which put the soldiers of the garrison into so good heart that they made many sallies out, and frequently skirmished with the French and Scots, whom they found quartered in the villages and towns adjoining.

But, the matter being taken into debate by the Council of England, it was resolved, especially by those who secretly envied at the power and greatness of the Lord Protector, that the keeping of the town would not quit the cost,—as being farthest from the borders, and not to be relieved, if it were distressed, without the raising and employing of a royal army. And thereupon the Earl of Rutland was sent thither with three thousand of the Lansquenets, and as many borderers: who, coming to the town on the twentieth of September, sleighted the works, and, having destroyed the houses, caused all the ordnance and carriages to be sent to Berwick, and returned without battle. FB472 The voluntary quitting of which town drew after it the loss of all the pieces which we held in Scotland. 13. The English forces being removed from the town of Haddington, the French immediately prepared for their going homewards, carrying a richer lading with them than all the arms and ammunition which they brought at their coming. For, while the army lay at the siege at Haddington, the ministers of the French King were busy in treaty with the Scots, for putting the young Queen into their power, transporting her into France, and marrying her unto the Dauphin. But in this point they found the Council much divided. Some thought that the conditions offered by the Lord Protector, FB473 (not till then generally known), were to be embraced; in regard it gave them an assurance of ten years’ peace at the least, and that, if either of the Princes died within that time, they should be left at liberty to order the affairs of that kingdom to the most advantage. FB474 But against this it was alleged by those of the opposite party, (whom the French King had bought with ready money and annual pensions) that, as long as the Queen remained amongst them, they should never be free from the pretensions of the English; from which there was no question but they would desist, when they saw the ground thereof to be taken away by the Queen’s removal. Of which party, (besides those which were corrupted by the gold of France), were the Bishops and Clergy; who, being zealous for the preservation of their old religion, abominated nothing more than the alliance with England. And so the matter being carried in behalf of the French, and there being now no further need of them for defense of the country, they gave order to make ready their shipping, and nominated a set day for their departure. Which day being come, they coasted about Scotland, by the isles of Orkney, took in the young Queen at Dun-britton castle, and, passing through St. George’s Channel, arrived in Bretaigne, whilst a strong squadron of the English attended for their coming in the narrow seas. FB475 14. But this departure of the French, though it much weakened, FB476 did not disanimate the Scots for making trial of their fortune against the English. Hume castle, and Fast castle remained, (amongst some others), as thorns in their sides; but they regained them both this year. Hume castle they surprised by means of some of their own nation; who, being reputed friends, and suffered to have free and frequent access unto it, had opportunity both to discover the weaknesses of it, and by what ways it might most easily be taken. And, being more cordially affected to their old countrymen than their new acquaintance, they directed a select number of soldiers to some secret passages; by which, having first climbed up a very steep rock, they found an entrance into the castle, put the secure garrison to the sword, and possessed the place, leaving a fair warning unto all others, “never to trust the courtesies or services of those whom they have provoked to be their enemies.” FB477 Fast castle they surprised by a warlike stratagem. For the governor having commanded the neighboring villages at a prefixed day to bring in their contribution of corn add other necessary provision, the enemy makes use of this opportunity. Soldiers, habited like peasants, came at the day, fraught with their burdens; whereof having eased their horses, they carry them on their shoulders over the bridge which joined two rocks together, and so gained entrance: the watch-word being given, they cast down their burthens, till the sentinels open the gates to their fellows, and become masters of the place. FB478 The news of which surprisals, together with that of the Queen’s removal, being brought into the court of England, which then began to be divided into sides and factions, there was no further care taken for the prosecution of the Scottish war: which for the present much refreshed that impoverished kingdom. 15. Now while these traverses of war were made in Scotland, there was no solid peace, though no open discord, in the Church of England. It hath been shewed FB479 that Bishop Gar-diner, having long lain prisoner in the Fleet, was, on the morrow after Twelfth-day last, restored to liberty and permitted to return unto his diocese. Where, contrary to the promise made at his enlargement, he began to shew himself displeased with the King’s proceedings in the case of images. Concerning which he wrote a long letter to the Lord Protector, on the 21st of May, FB480 and backed it with another of the 6th of June; FB481 and otherwise appeared so cross to the King’s designs, that he was sent for to the court, and after some reproofs dismissed unto his house in Southwark, where he was commanded to remain until further order. But there also he behaved himself with much unquietness, meddling in many matters which concerned the King; for which he had neither warrant nor commission: whereof being once again admonished by their lord-ships, FB482 he did not only promise to conform himself like a good subject, but to declare his conformity to the world, in an open sermon, in sundry articles agreed upon; that such as were offended might be satisfied in him. St. Peter’s day, then near at hand, was given him for the day whereon he was to preach this sermon. In which, though he allowed the Sacrament to be administered in both kinds, and shewed his approbation of the King’s proceedings in some other points, yet in the rest he gave such little satisfaction to the King and council, that the next day he was sent prisoner to the Tower, where he remained till his enlargement by Queen Mary. FB483 16. The punishment of this great prelate did not so much discourage those of the Romish party as his example animated and emboldened them to such inconformity as gave no small disturbance to the King’s proceedings. For, notwithstanding his great care to set forth one uniform order of administering the holy Communion in both kinds, yet so it happened, that (through the perverse obstinacy and froward dissembling of many of the inferior priests and ministers of cathedral and other churches of this realm), there did arise a marvellous schism and variety of factions in celebrating the Communion-service, and administration of the Sacraments and other rites and ceremonies of the Church. For some, zealously allowing the King’s proceedings, did gladly follow the order thereof; and others, though not so willingly admitting them, did yet dissemblingly and patchingly use some part of them: but many, causelessly contemning them all, would still continue in their former Popery. Besides, it is observed in the register-book of the parish of Petworth, “that many at this time affirmed the most blessed Sacrament of the altar to be of little regard; 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 usages of the seven Sacraments.” FB484 17. And yet these were not all the mischiefs which the time produced. For, in pursuance of this schism, and to confirm the people in their former ways, many of those which had been licensed in form and manner prescribed by the proclamation of the 24th of April, FB485 appeared as active in preaching against the King’s proceedings as any of the unlicensed preachers had been found to be. Which being made known unto the King and the lords of the council, it was advised that a public Liturgy should be drawn and confirmed by parliament; with several penalties to be inflicted on all those who should not readily conform to the rules and appointments of it. For, though some ill-affected men might look upon the late Order for administering the Holy Sacrament in the English tongue as the act of some few persons about the King, and not proceeding really from the King himself: yet, when the King’s pleasure came to be declared by act of parliament, it was to be presumed that (all such subterfuges and evasions being taken away), the subjects would conform unto it without further trouble. Which being thus resolved upon, he caused those godly Bishops and other learned divines whom he had formerly employed in drawing up the Order for the Holy Communion, to attend his pleasure on the first day of September then next following. Attending at the day appointed, it pleased his Majesty to commend unto them the framing of a public Liturgy, which should contain the Order of Morning and Evening Prayer, together with a Form of ministering the Sacraments and Sacramentals, and for the celebrating of all other public offices which were required by the Church of good Christian people. Which as his Majesty commanded out of a most religious zeal to the honor of God, the edification of his subjects, and to the peace and happiness of his dominions; so they (who knew no better sacrifice than obedience) did cheerfully apply themselves to the undertaking. 18. And, that they might proceed therein not only with the less disquiets but with the greater hope of gaining their desired end, it pleased his Majesty to declare by his proclamation, bearing date the twenty-third day of the said month of September, into what course he had put this business: letting them know, “that for the settling of an uniformity and order throughout his realm, and for putting an end to all controversies in religion, he had caused certain godly Bishops and other notable learned men to be congregated, or called together.” And thereupon doth infer, “that, notwithstanding many of the preachers formerly licensed had behaved themselves very discreetly and wisely to the honor of God and the contentation of his Highness; yet till such time as the said order should be generally set forth throughout the realm, his Majesty did thereby inhibit all manner of persons, whatsoever they be, to preach in open audience, in the pulpit or otherwise, by any sought color or fraud, to the disobeying of his commandment.” And this he did to this intent—“that the whole clergy in the mean space might apply themselves to prayer to Almighty God, for the better achieving of this same godly intent and purpose; not doubting but that all his loving subjects in the mean time would occupy themselves to God’s honor, with due prayer in the church, and patient hearing of the godly homilies heretofore set forth by his Highness’ Injunctions: and so endeavor themselves that they may be the more ready with thankful obedience to receive a most quiet, godly, and uniform order, through all his said realms and dominions. And to the end that his Majesty’s pleasure in the premises should be the more punctually obeyed, he willeth and requireth all his loving officers and ministers, as well justices of the peace as mayors, sheriffs, bailiffs, constables, or any other his officers, of what state, degree, and condition soever they be, to be attendant upon this proclamation and commandment; and to see the infringers and breakers thereof to be imprisoned; and his Highness, or the Lord Protector’s grace, or his Majesty’s Council, to be certified thereof immediately, as they tendered his Majesty’s pleasure, and would answer to the contrary at their perils.” FB486 19. And here it is to be observed, that those who had the chief directing of this weighty business were beforehand resolved that none but English heads or 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 those foreign assistants, than by the Word of God, and the most uncorrupted practice of the primitive times. Certain it is, that, upon the very first reports of a Reformation here intended, Calvin had offered his assistance to Archbishop Cranmer; as himself confesseth. But the Archbishop knew the man, and refused the offer. FB487 And it appears in one of Bishop Latimer’s sermons, that there was report, about this time, of Melancthon’s coming; FB488 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 Martin Bucer and Peter Martyr, FB489 two eminent divines of the foreign Churches, should be invited to come over, yet the Archbishop’s letter of invitation, sent to Martin Bucer, was not written till the twelfth day of October. FB490 At what time the Liturgy then in hand, being the chief key to the whole work of reformation, was in very good forwardness; and must needs be completely 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 less engaged, or otherwise 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, FB491 when the Liturgy had been approved of by the King and council, if it had not also passed the approbation of both houses of parliament. Nor was it likely that they should 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-church in Oxford, and frequently present at divine service in that church, could never be prevailed with to put on the surplice. FB492 20. Being left therefore to themselves, they were at the more liberty for following the King’s most godly and most wise directions: having in the first place “an eye and respect to the most sincere and pure religion, taught by the Scripture;” and, in the second, to “the usages of the primitive Church:” and making out of both, “one convenient and meet order, rite, and fashion of Common Prayer, and administration of the Sacraments, to be had and used in the realm of England and the principality of Wales.”

FB493 Which being finished, they all subscribed their names unto it, but Day of Chichester; FB494 who would by no means have his hand in the subscription, as is related in the register book of the parish of Petworth.

But, being subscribed by all the rest, it was by them, with all due reverence, humbly presented to the King; by whom it was received “to his great comfort and quietness of mind,” as the statute FB495 telleth us. And being by him commended to the Lords and Commons, then assembled in parliament—(which parliament took beginning on the fourth day of November)—they did not only “give his Highness most hearty and lowly thanks for his care therein,” but, on perusal of the book, declared it to be done “by the aid of the Holy Ghost.” And thereupon, “considering the godly prayers, orders, rites, and ceremonies, in the said book mentioned, and also the reasons of altering those things which be altered, and the retaining of those things which be retained; together with the honor of God, and the great quietness which, by the grace of God, was likely to ensue on such an uniform order in Common Prayer, rites, and external ceremonies, to be used in all England and Wales, in Calice, and the marches of the same”—it was enacted—“that all, and singular ministers, in any cathedral, or parish-church, or other place, within this realm of England, Wales, Calice, and the marches of the same, or other the King’s dominions, should, from and after the feast of Pentecost, next coming,”— (that interval being given for the printing of it)—“be bounden to say and use the Matins, Even-song, celebration of the Lord’s Supper, commonly called the Mass, and administration of each of the Sacraments, and all their common and open prayer, in such order and form as is mentioned in the same book, and no otherwise:” with several penalties therein mentioned, to be imposed on all such, in their several places, as either should willfully refuse to officiate by it or hinder the lawful execution of it, or speak any thing in derogation of the said book, or any thing therein contained. 21. The passing of this act gave great offense to those of the Romish party: not that they could except against it, in regard either of the manner or matter of it, (which they acknowledged to be consonant to the ancient forms), but because it was communicated to the people in the vulgar tongue. And this they charged as a great error in those men who had the chief hand in the conduct of that affair; because that, by the rules thereof, the Scriptures were to be read publicly in the English tongue. “Which, what else was it,” (as they said) “but the committing so much heavenly treasure unto rotten vessels? the trusting so much excellent wine to such musty bottles?” And, being that there are many things in the divine offices of the Church quae secreta esse debent, as the Cardinal telleth us, FB497 which ought to have been kept as secrets from all vulgar knowledge,—it must needs be of very ill consequence to communicate them to all sorts of people. But certainly the Holy Ghost was able to direct the Church in a better way than such as should be subject unto man’s exceptions; and he directs the service of the Church to be officiated in such a language to which the ignorant and unlearned may say Amen. ( 1 Corinthians 14:9,16). FB498 Upon which words it is observed by Lyra and Aquinas, two as great clerks as any in the Church of Rome, that “the public service of the Church, in the primitive times, was in the common vulgar language.” FB499 The like affirmed by Doctor Harding, as great a stickler for that Church and the doctrines of it as any other of his time: adding withal, “that it was necessary in the primitive times, that it should be so;” and granting also, “that it were still better, that the people had their service in their own vulgar tongue, for their better understanding of it.” So he, in answer to the Challenge made by Bishop Jewel, Art. 3. Sect. 28, and 33. FB500 And therefore having the confession and acknowledgment of the very adversary, not only as to the antiquity, but the fitness also, of celebrating divine offices in the vulgar language, it may be thought a loss both of time and travail to press the argument any further. 22. Which notwithstanding, for the more perfect clearing of the point in question, it will be found upon a very easy search that the Jews did celebrate their divine offices, Tractatus, and Oblationes (as the father hath it), most commonly in the Syriac, and sometimes in the Hebrew tongue, the natural languages of that people; as is affirmed by St. Ambrose, upon Corinthians cap. 14, and out of him by Durand, in his Rationale . FB501 Eckius, a great servant of the Popes, affirmeth in his Common Places, “that the Indians have their service in the Indian tongue;” FB502 and that St Hierome, having translated the whole Bible into the Dalmatic, procured that the service should be celebrated in that language also. FB503 The like St.

Hierome himself, in his epistle to Heliodorus, hath told us of the Bessi, a Sarmatian people. FB504 The like St. Basil, in his epistle to the Neo- Caesarians, assures us for the Egyptians, Libyans, Palestinians, Phoenicians, Arabians, Syrians, and such as dwell about the bank of the river Euphrates. FB505 The Ethiopians had their Missal, the Chaldeans theirs, each in the language of their countries; FB506 which they still retain: so had the Moscovites of old, and all the scattered Churches of the Eastern parts; which they continue to this day. Nay, rather than the people should be kept in ignorance of the Word of God, and the divine offices of the Church, a signal miracle should be wrought to command the contrary. For we are told of the Sclavonians, by AEneas Sylvius, (who, being afterwards Pope, was called Pius the Second), that, being converted unto the faith, they made suit unto the Pope, then being, to have their public service in their natural tongue: but some delay being made therein by the Pope and Cardinals, a voice was heard, seeming to have come from heaven, saying in the Latin tongue, Omnis spiritus laudet Dominum, et omnis lingua confiteatur ei: that is to say, “Let every soul praise the name of God, and every tongue or language make profession of it;” whereupon their desires were granted without more delay. FB507 Which probably might be a chief inducement to Innocent the Third, to set out a decree in the Lateran Council, importing, that in all such cities in which there was a concourse of divers nations, and consequently of different languages,—(as in most towns of trade there doth use to be)—the service should be said, and Sacraments administered, secundum diversitates nationum, et linguarum: FB508 that is, “according to the difference of their tongues and nations.” So that, if we consider the direction of the Holy Ghost, the practice of the primitive times, the general usage of all nations not enthralled to the Popes of Rome, the confession of the very adversary, the act and approbation of the Pope himself, and finally, the declaration of God’s pleasure by so great a miracle:—the Church did nothing in this case but what was justifiable in the sight both of God and man. 23. But then again it is objected on the other side, that neither the undertaking was advised, nor the book itself approved, in a synodical way, by the Bishops and Clergy: but that it was the act only of some few of the Prelates, employed therein by the King or the Lord Protector, without the privity and approbation of the rest. The consideration whereof shall be referred to another place; when we shall come to speak of the King’s authority for the composing and imposing of the Scottish Liturgy. FB509 24. In the mean time we must take notice of another act, of as great importance for the peace and honor of the Church, and the advancing of the work of Reformation; which took away those positive laws by which all men in holy orders were restrained from marriage. In which statute it is first declared, that it were much to be desired that Priests, and all others in holy orders, might abstain from marriage, that, thereby being freed from the cares of wedlock and abstracted from the troubles of domestical business, they might more diligently attend the ministry, and apply themselves unto their studies. But then withal it is considered, that, as all men have not the gift of continence, so many great scandals and other notable inconveniences have been occasioned in the Church by the enforced necessity of a single life in those admitted unto orders. Which seeing it was no more imposed on them than on any other by the Word of God, but only [by] such positive laws and constitutions as had been made to that effect by the Church of Rome; it was therefore enacted by the authority of the present parliament, that “all such positive laws and ordinances as prohibited the marriages of Priests, or any other in holy orders, and pains and forfeitures therein contained, should be utterly void.”

Which act, permitting them to marry, but looked on as a matter of permission only, made no small pastime amongst those of the Romish party:—reproaching both the Priests, and much more their wives, as not lawfully married, but only suffered to enjoy the company of one another without fear of punishment. FB510 And thereupon it was enacted in the parliament of the fifth or sixth of Edward VI. cap. 12, that the marriages of the Priests should be reputed lawful, themselves being made capable of being tenants by courtesy, FB511 their wives to be endowed, as others, at the common law, and their children heritable to the lands of their fathers, or mothers. Which privileges, or capacities rather, (notwithstanding the repeal of this statute in the time of Queen Mary), they and their wives and children still enjoyed without disturbance, or dispute. 25. And to say truth, it was an act, not only of much Christian piety, but more civil prudence: the Clergy by this means being taken off from all dependance on the Popes of Rome, and riveted in their dependance on their natural Princes, to whom their wives and children serve for so many hostages. The consequence whereof was so well known to those of Rome, that, when it was desired by the Ambassadors of the Emperor and the Duke of Bavaria, in the Council of Trent, that marriage might be permitted to the Priests in their several territories, it would by no means be admitted.

The reason was—because that, having houses, wives, and children, they would depend no longer upon the Pope, but only on their several Princes; that the love to their children would make them yield to many things which were prejudicial to the Church, and in short time confine the Pope’s authority to the city of Rome. FB512 For otherwise, if the Popes were not rather governed in this business by reason of state than either by the Word of God or the rules of piety, they had not stood so stiffly on an inhibition accompanied with so much scandal, and known to be the only cause of too much lewdness and impurity in the Roman Clergy. If they had looked upon the Scriptures, they would have found that marriage was a remedy ordained by God for the preventing of incontinencies and wandering lusts; extending generally to all, as much to those in holy orders as to any others,—as being subject all alike to human infirmities. If they had ruled the case by the proceedings FB513 of the Council of Nice, or the examples of many good and godly men in the primitive times, they would have found, that, when the single life of Priests was moved at that great Council, it was rejected by the general consent of all the Fathers there assembled, as a yoke intolerable; FB514 that Eupsychius, a Cappadocian Prelate, was married after he had taken the degree of a Bishop; FB515 the like observed of one Phileas, FB516 an Egyptian prelate; and that it is affirmed by Hierome, that many Priests in his time had their proper wives. FB517 Had they consulted with the stories of the middle times, when Priests were forced to put away their wives by the Pope’s commandment, or else to lose the benefices which they were possessed of;—they would have found what horrible confusions did ensue upon it in all the kingdoms of the West, what tragical exclamations were made against the Popes for so great a tyranny. FB518 Or, finally, if they had looked upon the scandalous effects which this forced celibate produced, they could not but have heard some news of Pope Gregory’s fishpond: FB519 and must have been informed in their own Panormitan, that the greatest part of the Clergy were given over to prohibited lusts; FB520 and by others of their canonists, that Clerks were not to be deprived for their incontinency—considering, how few there were to be found without it: FB521 so universal was the mischief, that it was thought uncapable of any remedy. 26. If we desire to be further informed in it, as a matter doctrinal, we shall find many eminent men in the Church of Rome to state the point in favor of a married Clergy. By Gratian it is said, that the marriage of Priests is neither prohibited by the law, or any precept in the Gospel, or any canon of the Apostles. FB522 By Cardinal Cajetan, that it can neither be proved by reason nor good authority that a Priest committeth any sin by being married. By the same Cajetan, that orders, neither in themselves, nor as they are accompanied by the title of holy, are any hindrances or obstructions in the way of marriage. FB523 By Panormitan, [that] the celibate, or the single life of Priests, is neither of the essence of holy orders, nor required by the law of God. FB524 By Antoninus, FB525 that there is nothing in the episcopal function which can disable the Bishop from the married life. By the author of the Gloss upon the Decrees, that the Greek Priests neither explicitly nor implicitly do bind themselves to chastity or a single life. FB526 By Pope Pius FB527 himself, in the Council of Basil, that many might be saved in a married Priesthood, which are in danger to be damned by living unmarried. By Durand, that it would be profitable to the Church, if marriage were allowed to Priests, from whom it hath been found a very vain thing to look for chastity. FB528 And finally, by Martinus, FB529 that it seemed fit to many good and godly men, that all laws for compelling a single life should be wholly abrogated, for the avoiding of those scandals which ensued upon it. For all which passages, together with the words of the several authors in the Latin tongue, I shall refer the reader to the learned and laborious works of Bishop Jewel, in the Defense of his Challenge against Doctor Harding, cap. 8. 1,3. FB530 And so I shut up this discourse, and therewith the defense of this Act of parliament, with the most memorable apophthegm of the said Pope Plus, viz. “that the law had taken away Priests’ wives, and the devil had given them concubines to supply their places.” FB531 27. Two other Acts were passed in this present parliament, exceeding necessary for the preservation of the Church’s patrimony and the retaining of good order. The first was made for the encouragement and support of the parochial Clergy, in the true payment of their tithes, lately invaded by their patrons, and otherwise in danger to be lost for ever by the avariciousness of the parishioners, as before was said. FB532 For remedy whereof, it was enacted, “that no person or persons should from thenceforth take or carry away any tithe or tithes, which had been received or paid within the space of forty years next before the date thereof, or of right ought to have been paid, in the place or places tithable in the same, before he hath justly divided or set forth for the tithe thereof the tenth part of the same, or otherwise agree for the same tithes with the parson, vicar, or other owner, proprietary, or farmer of the same, under the pain of forfeiture of the treble value of the tithes so taken or carried away.” To which a clause was also added, enabling the said parsons, vicars, etc. to enter upon any man’s land for the due setting out of his tithes and carrying away the same, without molestation; with other clauses no less beneficial to the injured Clergy. And, because the revenue of the Clergy had been much diminished by the loss of such offerings and oblations as had been accustomably made at the shrines of certain images, now either defaced or removed, it was thought meet to make them some amends in another way.

And thereupon it was enacted, “that every person exercising merchandises, bargaining and selling, clothing, handy-craft, and other art and faculty, being such kind of persons, and in such places, as heretofore, within the space of forty years then before past, have accustomably used to pay such personal tithes, or of right ought to pay, (other than such as been FB533 common day-laborers), shall yearly, at or before the feast of Easter, FB534 pay for his personal tithes the tenth part of his dear gains; his charges and expenses, according to his estate and condition or degree, to be there allowed, abated, and deducted:” with a proviso for some remedy to be had therein before the ordinary, in the case of tergiversation or refusal. But the power of the Bishops and other ordinaries growing less and less, and little or no execution following in that behalf, this last clause proved of little benefit to those whom it most concerned; who, living for the most part in market-towns, and having no predial tithes to trust to, are thereby in a far worse condition than the rural Clergy. 28. There also passed another Act, for abstinence from flesh upon all such days as had been formerly taken and reputed for fasting-days. By which it was enjoined, that, for the better subduing of the body to the soul, and the flesh to the spirit, as also for the preservation of the breed of cattle, the encouragement of mariners, and increase of shipping, all manner of persons should abstain from eating flesh upon the days there named; that is to say, all Fridays and Saturdays in the year, the time of Lent, the Ember-days, the eves or vigils of such saints as had been anciently used for fasts by the rules of the Church. FB535 An Act or ordinance very seasonable as the case then stood, the better to beat down the neglect of all days and times of public fastings;—which Doctor Glasier FB536 had cried up, and his followers had pursued in contempt of law. 29. And here I should have closed this year, but that I am to remove some errors about the time of Doctor Farrar’s consecration to the see of St.