Henry A. D. 1538. He desireth nothing more than our hurt, and the destruction of our realm: do not we then violate the judgment of nature, if we give him power and authority to be our judge? His pretended honour, first gotten by superstition, after increased by violence and other ways as evil as that; his power set up by pretence of religion, indeed both against religion, and also contrary to the How the word of God; his primacy, borne by the ignorance of the world, nourished by pope's honour is the ambition of the bishops of Rome, defended by places of Scripture falsely understood: these three things, we say, which are fallen with us, and are like to fall in other realms shortly, shall they not be established again, if he may decide our cause as him lusteth? if he may, at his pleasure, oppress a cause most righteous, and set up his, most against truth? Certainly he is very blind that seeth not what end we may look for of our controversies, if such our enemy may give the sentence. gotten. Provision to be made against popish subtleties. We desire, if it were in any wise possible, a council, where some hope may be that those things shall be restored, which now, being depravate, are like (if they be not amended) to be the utter ruin of christian religion. And as we do desire such a council, and think it meet that all men, in all their prayers, should desire and crave it of God, even so we think it appertaineth unto our office, to provide both that these popish subtleties hurt none of our subjects, and also to admonish other christian princes, that the bishop of Rome may not, by their consent, abuse the authority of kings, either by the extinguishing of the true preaching of Scripture (that now beginneth to spring, to grow and spread abroad), or to the troubling of princes' liberties, to the diminishing of kings' authorities, and to the great blemish of their princely majesty. We doubt nothing but a reader not partial, will soon approve such things as we here write, not so much for our excuse, as that the world may perceive both the sundry deceits, crafts, and subtleties of the Papists; and also how much we desire that controversies, in matters of religion, may once be taken away. All that we said there of Mantua, may here well be spoken of Vincenza. They do almost agree in all points; neither is it like that there will be any more at this council at Vincenza, than were the last year at Mantua. Truly he is worthy to be deceived, that, being twice mocked, will not beware the third time. If any this last year made forth towards Mantua, and, being half on their way, then perceived that they had taken upon them that journey in vain, we do not think them so foolish, that they will hereafter ride far out of the town to be This time mocked. The time also, and the state of things is such, that matters of religion unmeet may rather now be brought further in trouble (as other things are), than be for a general commodiously entreated of and decided. For whereas in manner the whole Council, world is after such sort troubled with wars, so encumbered with the great preand why. parations that the Turk maketh, can there be any man so against the settling of religion, that he will think this time meet for a general council? Undoubtedly it is meet that such controversies as we have with the bishop of Rome, be taken as they are; that is, much greater than that they may either be discussed in this so troublesome a time, or else be committed unto proctors, without our great jeopardy, albeit the time were ever so quiet. Neither nor the What other princes will do, we cannot tell; but we will never leave our realm the judge at this time, neither will we trust any proctor with our cause, wherein the whole place con- stay and wealth of our realm standeth, but rather we will be at the handling venient. thereof ourself. For, except both another judge be agreed upon for those matters, and also a place more commodious be provided for the debating of our causes, albeit all other things were as we would have them, yet may we lawfully refuse to come or send any to this pretended council. We will, in no case, make him our arbiter, who, not many years past, our cause not heard, gave sentence against us. We will that such doctrine as we, following the Scripture, do profess, be rightly examined, discussed, and brought to the Scripture, as to the only touchstone of true learning. We will not suffer them to be abolished, ere ever they be discussed, nor to be oppressed before they be known; much less will we suffer them to be trodden down being so clearly true. No, as there is no jot in Scripture but we will defend it, though it were with jeopardy of our life, and peril of this our realm; (1) This council of Mantua which the pope prorogued, he afterward transferred to Vincenza, This was the year 1537. (2) Spoken like a king. Henry VIII. so is there nothing that doth oppress this doctrine, or obscure it, but we will be at continual war therewith. As we have abrogated all old popish traditions in this our realm, which either did help his tyranny, or increase his pride; so, if A. D. the grace of God forsake us not, we will well foresee that no new naughty 1538. traditions be made with our consent, to blind us or our realm.' tua deni his coun If men will not be willingly blind, they shall easily see, even by a due ana The duke evident proof in reason, though grace doth not yet, by the word of Christ, enter of Man-, into them, how small the authority of the bishop of Rome is, by the lawful eth the denial of the duke of Mantua for the place. For, if the bishop of Rome did pope his city for earnestly intend to keep a council at Mantua, and hath power, by the law of God, to call princes to what place him liketh, why hath he not also authority cil. to choose what place him listeth? The bishop chose Mantua: the duke kept him out of it. If Paul the bishop of Rome's authority, be so great as he pretendeth, why could he not compel Frederic, the duke of Mantua, that the council might be kept there? The duke would not suffer it: no, he forbade him his town. How chanceth it, that here excommunications fly not abroad? Why doth he not punish this duke? Why is his power, that was wont to be more than full, here empty? wont to be more than all, here nothing? Doth he not call men in vain to a council, if they that come at his calling be excluded the place to which he calleth them? May not kings justly refuse to come at his call, when the duke of Mantua may deny him the place that he chooseth? If other princes order him as the duke of Mantua hath done, what place shall be left him, where he may keep his general council?? Again, if princes have given him this authority to call a council, is it not necessary that they give him also all those things, without which he cannot exercise that his power? Shall he call men, and will ye let him to find no place to call them unto? Truly he is not wont to appoint one of his own cities, a place to keep the council in. No, the good man is so faithful and friendly toward others, that seldom he desires princes to be his guests. hath no other And admit he should call us to one of his cities, should we safely walk within The pope the walls of such our enemy's town? were it meet for us there to discuss con- power troversies of religion, or to keep us out of our enemy's traps? meet to study for upon the defence of such doctrine as we profess, or rather how we might in such a places in throng of perils be in safeguard of our life? Well, in this one act the bishop men's doof Rome hath declared that he hath none authority upon places in other men's minions. dominions; and therefore, if he promise a council in any of those, he promiseth that which is in another man to perform; and so may he deceive us again. the pope. Now, if he call us to one of his own towns, we be afraid to be at such a host's Dilemma table. We say, better to rise an hungered, than to go thence with our bellies against full. But they say, the place is found; we need no more to seek where the council shall be kept. As who saith, that what chanced at Mantua, may not also chance at Vincenza: and as though it were very like that the Venetians, men of such wisdom, should not both foresee, and fear also, what the wise duke of Mantua seemed to fear. Certes, when we think upon the state that the Venetians be in now, it seemeth no very likely thing, that they will either leave Vincenza their city, to so many nations, without some great garrison of soldiers; or else that they, being elsewhere so sore charged already, will now nourish an army there. And if they would, doth not Paul himself grant it should be an evil precedent, and an evil example, to have an armed council? Howsoever it shall be, we most heartily desire you, that ye will vouchsafe to read those things that we wrote this last year touching the Mantuan council. For we nothing doubt but you, of your equity, will stand on our side against their subtlety and frauds, and judge (except we be deceived) that we, in this business, neither gave so much to our affections, neither without great and most just causes refused their councils, their censures, and decrees. Whether these our writings please all men, or no, we think we ought not to pass much. No, if that which indifferently is written of us, may please indifferent readers, our desire is accomplished. The false censure and mistaking of (1) Would God the king here had kept promise, when he made the six articles. (2) If the pope's authority may be stopped by a duke, what authority then hath he over kings and emperors? (3) Vincenza was a city under the dominion of the Venetians. A. D. Henry things by men partial, shall move us nothing, or else very little. If we have VIII said aught against the deceits of the bishop of Rome that may seem spoken too sharply, we pray you impute it to the hatred we bear unto his vices, and not to 1538. any evil will that we bear him. No, that he and all his may perceive that we are rather at strife with his vices, than with him and his, our prayer is, that it may please God, at the last, to open their eyes, to make soft their hard hearts, and that they once may, with us (their own glory set apart), study to set forth the everlasting glory of the everlasting God. Thus, mighty emperor, fare you most heartily well; and ye christian princes, the pillars and state of Christendom, fare ye heartily well. Also all ye, what people soever ye are, who do desire that the gospel and glory of Christ may flourish, fare ye heartily well. As the Lord, of his goodness, had raised up Thomas Cromwell to be a friend and patron to the gospel, so, on the contrary side, Satan (who is adversary and enemy to all good things) had his organ also, which was Stephen Gardiner, by all wiles and subtle means to impeach and put back the same; who, after he had brought his purpose to pass in burning good John Lambert (as ye have heard), proceeding still in his crafts and wiles, and thinking, under the names of heresies, sects, anabaptists, and sacramentaries, to exterminate all good books and faithful professors of God's word out of England, so wrought with A.D.1539. the king, that the next year following, which was A.D. 1539, he gave out these injunctions, the copy and contents whereof I thought here also not to be pretermitted, and are these. No books to be translated without Certain other Injunctions set forth by the Authority of the King, First, That none, without special license of the king, transport or bring from Item, That none shall print, or bring over, any English books with annotations or prologues, unless such books before be examined by the king's privy council, or others appointed by his highness; and yet not to be put thereto the name these words, 'cum privilegio regali,' without adding ad imprimendum solum:' of the transla tor. English Scripture forbidden neither yet to imprint it, without the king's privilege be printed therewith Item, That none of the occupation of printing shall, within the realm, print, books of utter, sell, or cause to be published, any English book of Scripture, unless the same be first viewed, examined, and admitted by the king's highness, or one of his privy-council, or one bishop within the realm, whose name shall therein be printed. expressed, upon pain of the king's most high displeasure, the loss of their goods and chattels, and imprisonment so long as it shall please the king. to be Against Sacramentaries. No man Item, Those that be in any errors, as Sacramentaries, Anabaptists, or any others, that sell books having such opinions in them, being once known, both the books and such persons shall be detected and disclosed immediately unto the king's majesty, or one of his privy council; to the intent to have it punished without favour, even with the extremity of the law. Item, That none of the king's subjects shall reason, dispute, or argue upon to dispute the sacrament of the altar, upon pain of losing their lives, goods, and chattels, of the sa- without all favour, only those excepted that be learned in divinity: they to have their liberty in their schools and appointed places accustomed for such crament. matters. Item, That the holy bread and holy water, procession, kneeling and creeping > VIII. on Good Friday to the cross, and Easter day, setting up of lights before the Henry Corpus Christi,' bearing of candles on Candlemas day, purification of women delivered of child, offering of chrisms, keeping of the four offering-days, paying their tithes, and such like ceremonies, must be observed and kept till it shall please the king to change or abrogate any of them. This article was made for that the people were not quieted and contented (many of them) with the ceremonies then used. A. D. 1539. punished. Finally, All those priests that be married, and openly known to have their Married wives, or that hereafter do intend to marry, shall be deprived of all spiritual priests promotion, and from doing any duty of a priest, and shall have no manner of office dignity, cure, privilege, profit, or commodity in any thing appertaining to the clergy, but from thenceforth shall be taken, had, and reputed as laypersons, to all purposes and intents: and those that shall, after this proclamation, marry, shall run in his grace's indignation, and suffer punishment and imprisonment at his grace's will and pleasure. com Item, He chargeth all archbishops, bishops, archdeacons, deacons, provosts, Difference parsons, vicars, curates, and other ministers, and every of them, in their own between persons, within their cures, diligently to preach, teach, open, and set forth to things the people, the glory of God and truth of his word; and also, considering the manded abuses and superstitions that have crept into the hearts and stomachs of of God, many and cere by reason of their fond ceremonies, he chargeth them, upon pain of imprison- monies ment at his grace's pleasure, not only to preach and teach the word of God uncomaccordingly, but also sincerely and purely, declaring the difference between manded. things commanded by God, and the rites and ceremonies in their church then used, lest the people thereby might grow into further superstition. stubborn ness. Item, Forasmuch as it appeareth now clearly, that Thomas Becket, some Becket time archbishop of Canterbury, stubbornly withstanding the wholesome laws noted of established against the enormities of the clergy, by the king's highness's noble progenitor, king Henry the Second, for the commonwealth, rest and tranquillity of this realm, of his froward mind fled the realm into France, and to the bishop of Rome, maintainer of those enormities, to procure the abrogation of the said laws (whereby arose much trouble in this said realm); and that his death, which they untruly called martyrdom, happened upon a rescue by him made; and that (as it is written) he gave opprobrious words to the gentlemen who then counselled him to leave his stubbornness, and to avoid the commotion of the people, risen up for that rescue, and he not only called the one of them 'bawd,' but also took Tracy by the bosom, and violently shook him, and plucked him in such manner that he had almost overthrown him to the pavement of the church, so that upon this fray, one of their company, perceiving the same, struck him, and so in the throng Becket was slain: and further, that his canonization was made only by the bishop of Rome, because he had been both a champion to maintain his usurped authority, and a bearer of the iniquity of the clergy: than a For these, and for other great and urgent causes long to recite, the king's A rebel majesty, by the advice of his council, hath thought expedient to declare to rather his loving subjects, that notwithstanding the said canonization, there ap- saint. peareth nothing in his life and exterior conversation whereby he should be called a saint, but rather esteemed to have been a rebel and traitor to his prince. noniza tion of Becket Therefore his grace straitly chargeth and commandeth, that from henceforth The cathe said Thomas Becket shall not be esteemed, named, reputed, and called a saint, but bishop Becket; and that his images and pictures through the whole realm shall be plucked down, and avoided out of all churches, chapels, and rased. other places; and that from henceforth the days used to be festival in his name, shall not be observed, nor the service, office, antiphons, collects, and prayers in his name read, but rased and put out of all the books; and that all their festival-days, already abrogated, shall be in no wise solemnized, but his grace's ordinances and injunctions thereupon observed; to the intent his grace's loving subjects shall be no longer blindly led and abused to commit idolatry, as they have done in times past: upon pain of his majesty's indignation. and imprisonment at his grace's pleasure. Henry VIII A. D. 1539. The course of the gospel ed by ma licious enemies. Finally, his grace straitly chargeth and commandeth, that his subjects do keep and observe all and singular his injunctions made by his majesty, upon the pain therein contained. Here followeth how religion began to go backward. The variable Changes and Mutations of Religion in king Henry's Days. То many who be yet alive, and can testify these things, it is not unknown, how variable the state of religion stood in these days; how hardly and with what difficulty it came forth; what chances and changes it suffered. Even as the king was ruled and gave ear sometimes to one, sometimes to another, so one while it went forward, at another season as much backward again, and sometimes clean altered and changed for a season, according as they could prevail, who were about the king. So long as queen Anne lived, the gospel had indifferent success. After that she, by sinister instigation of some about the king, was made the away, course of the gospel began again to decline, but that interrupt the Lord then stirred up the lord Cromwell opportunely to help in that behalf; who, no doubt, did much avail, for the increase of God's true religion, and much more had brought to perfection, if the pestilent adversaries, maligning the prosperous glory of the gospel, by contrary practising had not craftily undermined him, and supplanted his virtuous proceedings. By means of which adversaries it came to pass, after the taking away of the said Cromwell, that the state of religion more and more decayed during all the residue of the reign of king Henry. Marriage of queen Cleve. Among these adversaries above mentioned, the chief captain was Anne or Stephen Gardiner, bishop of Winchester; who, with his confederates and adherents, disdaining at the state of the lord Cromwell, and at the late marriage of the lady Anne of Cleves (who, in the beginning of the year of our Lord 1540, was married to the king); as also grieved partly at the dissolution of the monasteries, and fearing the growing of the gospel, sought all occasions how to interrupt these happy beginnings, and to train the king to their own purpose. what occasion this wily Winchester found out to work upon, ye shall hear in order as followeth. The occa sions which ter did work by. Now It happened the same time, that the lord Cromwell, for the better establishing of sincere religion in this realm, devised a marriage for Winches the king, to be concluded between him and the lady Anne of Cleves,' whose other sister was already married unto the duke of Saxony. By this marriage it was supposed that a perpetual league, amity, and alliance, should be nourished between this realm and the princes of Germany; and so thereby godly religion might be made more strong on both parts against the bishop of Rome and his tyrannical religion. But the devil, ever envying the prosperity of the gospel, laid a stumbling-block in that clear way for the king to stumble at. For, when the parents of the noble lady were communed withal for the The king furtherance of the said marriage, among others of her friends whose good will was required, the duke of Saxony, her brother-in-law, miswith the liked the marriage, partly for that he would have had her bestowed brought out of credit (1) This lady Anne of Cleves was married to the king, A.D. 1540. |