The church-history of Britain from the birth of Jesus Christ until the year M.DC.XLVIII endeavoured by Thomas Fuller.

SECTION III.

TO Master HENRY BARNARD, LATE OF LONDON, Merchant.

THough lately you have removed your habitation into Shropshire, My pen is resolved to follow after and finde you out: Seeing the hand of your bounty hath had so long a reach, let the legs of my gratitude take as large a stride: When you shall be disposed to be Solitary, and desirous to have Society, at the same time peruse this Book, whereby you shall attain your desired Condition.

FOR twelve Moneths had Bishop Fisher (formerly con∣demned) now lived in durance, and so was likely to con∣tinue, untill (in all probability) his soul at the same time, should be freed from two Prisons, I mean, that of his body, and that of the Tower. For, his life could doe the King no hurt, whose death might procure Him hatred, as of one generally pitied for his age, honoured for his learn∣ing, admired for his holy conversation. Besides, it was not worth the while, to take away his life, who was not onely mortalis, as all men; and mortificatus, as all good men; but also moriturus, as all old men, being past seventy six years of age. But now an unseasonable act of the Pope accelerated his execution, in making him Cardinal of S. Vitalis; a title which Fisher so little affected, that he professed, If the Hat lay at his feet, he would not stoop to take it up.

2. His Holinesse could not have studied a more destructive way against Fisher's life, than to fasten this injurious favour upon him. This heightned the King's anger into fury against him. He expounded the Pope's act, or rather the act expounded it self (as capable of no other comment) as done in his defiance, and

therefore a Warrant is sent to the Lieutenant for his execution. Let not the Reader grudge his pains, if we describe this Bishop, from his cradle, to (I cannot say his coffin, or winding-sheet, being made to believe he had neither, but) his grave: The rather, because I collected the same out of his Manuscript-life, com∣piled by Richard Hall, of Christ Colledge ina Cambridge, and communicated un∣to me by a worthyb friend. Onely be it premised, that the same Hall was a stiffe Roman Catholick, and therefore accordingly must abatement be made in his relations.

3. This John Fisher, born at Beverly in Yorke shire, of Robert, his Father (a wealthy-man, and a kinde of Merchant) Anno 1459, was by his Parents sent to Cambridge to have his education in Michael House, under Mr. William Melton, his Tutor.

• Admitted 1484.
  • Commenced
    • Bache∣lour Master
      • of Arts
        • 1488.
        • 1491.
          • made
            • Proctour 1495.
            • Doctour 1502.
            • Master of the House, thereabouts.

• Bishop of Rochester 1504.
• Chancellour of Cambridge
  • chosen 1505.
  • confirmed, 1514.

He was Chaplain, and Confessour to the Lady Margaret, Countesse of Rich∣mond, at whose instance, and by whose advise, She founded, and endowed Christs••, and S. John's-Colledge in Cambridge. Employed in building of the lat∣ter (her posthume Colledge of S. John's) and effectually advancing that work, he wanted the accommodation of a convenient Lodging, when Dr. Thomas Wil∣kinson, President of Queens Colledge, opportunely departed this life: and that Society requested Bishop Fisher to succeed in his place, which he gratefully ac∣cepted, faithfully discharged, and thereby had the advantage to finish his new Colledge in the lesse time, to his greater contentment.

4. Here I meet with two descriptions of Fisher, as contrary each to other, as the Religions of the two Describers, whereof the one was a rigid Papist, the o∣ther a zealous Protestant:

HALL, In his aforesaid Manuscript.

ASCHAM. Commendatitiarum, Ep. 1.

Fisher is made by him a very wealthy man, having much plate, and furniture, of a great value; and, as for his Library, no Bishop in Europe had the like unto him, insomuch as he intended (as ap∣peareth somewhere in his Letter to Eras∣mus) to found a Colledge of his own: but afterwards, reversing his resolution, in his life-time he bestowed all his rich plate, furniture, and Books, on S. John's in Cambridge, and borrowed the same of it again by Indenture under his hand and seal, for his use during life. But it hapned, that at his attainture the King's Officers seised on all he had.

Joannesc Fisherus, Episcopus Rofen∣sis, dum falsam doctrinam nimis perver∣sè defendit, optimas literas in hoc Colle∣gio, suis ornamentis, & suis divitiis de∣nudavit. Hic vir nut•• suo rexit hoc Collegium; & propterea in manu ejus posita sunt clarissima ornamenta, quae Domina Margareta buic Collegio elar∣gita est.—Ejus perversa do∣ctrina, & illum vitâ, & nos summis di∣vitiis nostris privavit.

For mine own part, I conceive no Covetousnesse (much lesse such Sacrilege) can be charged on Fisher's account, it being notoriously known, that King Henry the eighth (Who formerly favoured him) profered to remove him from Rochester, to Lincolne, or Elie, (treble the other in Revenue) which Fisher refused, both in

word, and print; Habeant alii (saithd he) proventus pinguiores &c. being used to say, He would not change his little old wife, to whom he had been so long wedded, for a wealthier.

5. It is no wonder if a Papist, and a Protestant, cannot agree about Fisher's character, when we finde two stiffe Papists at a vast distance about his Estate. Hall, as is aforesaid, makes him very wealthie, which is not improbable, consi∣dering, he had a paternal bottome, whereon; competency of revenue, where∣with; long continuance of time, wherein; and commendable frugality, where∣by to build an estate. Not to speak that he served a good Mistresse, the Lady Margaret, known to have rich coffers, and her Confessour could command the keyes thereof. But on the contrary, Sanderse makes him as poor as Job; inso∣much, that Souldiers coming to seise on his supposed wealth, found (what was quickly told) nothing at all belonging to him, save a great barred-chest. These, from the facing of Iron, concluded the lineing thereof Silver at least: and, ha∣ving broken it open, found nothing therein but Sackcloth, and a Whip; which put them all to penance, and soundly lashed their covetous expectation. But, leaving his life, come we now to the manner of his death.

6. After the Lieutenant of the Tower had received the Writ for his executi∣on, because it was then very late, and the Prisoner asleep, he was loth to disease him from his rest. But in the morning, before five of the clock, he came to him in his chamber, in the Bell-Tower, finding him yet asleep in his bed, and waking him, told him, He was come to him on a message from the King, to signifie unto him, that His pleasure was he should suffer death that forenoon. Well! (quoth the Bishop) if this be your errand, you bring me no great newes, for I have looked a long time for this message, and I must humbly thank His Majesty, that it pleaseth Him to rid me from all this worldly businesse. Yet, let me by your patience sleep an hour or two, for I have slept very ill this night, not for any fear of death, I thank God, but by reason of my great infirmity, and weaknesse.

7. The King's pleasure is farther (said the Lieutenant) that you shall use as little speech as may be, especially of any thing touching His Majesty, whereby the people should have any cause to think of Him, or His proceedings otherwise than well. For that (said he) you shall see me order my self, as, by God's grace, neither the King, nor any man else, shall have occasion to mislike of my words. With which answer the Lieutenant departed from him, and so the Prisoner, falling again to rest, slept soundly two hours, and more; And, after he was awaked, called to his man to help him up. But first commanded him, to take away his shirt-of-haire (which customably he wore) and to convey it privily out of the house; and, in∣stead thereof, to lay him forth a clean white shirt, and all the best apparel he had, as cleanly brushed as might be. And, as he was arraying himself, his man, seeing in him more curiosity, and care, for the fine, and cleanly wearing of his apparel that day, than was wont, demanded of him, What this sudden change meant? saying, That his Lordship knew well enough, that he must put off all again, within two hours, and lose it. What of that? (said he) Doest not thou mark, that this is our marriage-day? and, that it behoveth us therefore to use more cleanlinesse for so∣lemnity thereof.

8. About nine of the clock the Lieutenant came again, and, finding him almost ready, said, He was now come for him. Then said he to his man, Reach me my furred-Tippet to put about my neck. Oh my Lord! (said the Lieutenant) what need ye be so careful for your health for this little time, being, as your self knows, not much above an hour? I think no otherwise (said he) but yet in the mean time, I will keep myself as well as I can. For, I tell you truth, though I have, I thank our Lord, a very good desire and willing minde to die at this present, and so trust of his infinite mercy and goodnesse he will continue it, yet will I not willingly hinder my health in the mean time one minute of an hour, but still prolong the same, as long as I can, by such reasonable waies and means as Almighty God hath provided for me. And with that, taking a little book in his hand, which was a New Testament lying by him, he

made a crosse on his forehead, and went out of his prison-dore with the Lieute∣nant, being so weak, as that he was scant able to go down the stairs, wherefore at the stairs-foot he was taken up in a chair between two of the Lieutenant's men, and carried to the Tower-gate, with a great number of weapons about him, to be delivered to the Sheriffe of London for execution.

9. And, as they were come to the uttermost precinct of the liberties of the Tower, they rested there with him a space, till such time as one was sent before to know in what readinesse the Sheriffs were to receive him. During which space he rose out of his chair, and standing on his feet, leaned his shoulder to the wall, and lifting his eyes towards Heaven, he opened a little Book in his hand, and said, O Lord! this is the last time that ever I shall open this book, let some comfort∣able place now chance unto me, whereby I thy poor servant may glorifie thee in this my last houre. And with that, looking into the Book, the first thing that came to his sight were these words, Haecf est autem vita aeterna, ut cognoscant te solum ve∣rum Deum, & quem misisti Jesum Christum. Ego te glorificavi super terram, opus consummavi quod dedisti mihi &c. and with that he shut the Book together, and said, Here is even learning enough for me to my lives end. And so the Sheriffe being ready for him, he was taken up again among certain of the Sheriffs men, with a new and much greater company of weapons than was before, and carried to the Scaffold on the Tower-hill, otherwise called East-Smithfield, himself praying all the way, and recording upon the words which he before had read.

10. When he was come to the foot of the Scaffold, they that carried him of∣fered to help him up the stairs, but, said he, Nay Masters, seeing I am come so farre, let me alone and ye shall see me shift for my self well enough: And so went up the stairs without any help, so lively, that it was a marvell to them that before knew his debility and weaknesse. But as he was mounting the stairs, the South-east Sun shined very bright in his face, whereupon he said to himself these words, lift∣ing up his hands, Accedite ad eum, & illuminamini, & facies vestrae non confunden∣tur. By that time he was upon the Scaffold, it was about ten a clock; where the Executioner, being ready to doe his office, kneeled down to him (as the fashion is) and asked him forgivenesse. I forgive thee (said he) with all my heart, and I trust thou shalt see me overcome this storm lustily. Then was his gown and tippet taken from him, and he stood in his doubler and hose in sight of all the people, whereof there was no small number assembled to see the execution.

11. Being upon the Scaffold, he spake to the people in effect as followeth:

Christian people,

I am come hither to die for the faith of Christ's holy Catholick Church, and I thank God hitherto my stomack hath served me very well thereunto, so that yet I have not feared death; wherefore I desire you all to help and assist with your prayers, that at the very point and instant of deaths stroke, I may in that very moment stand stedfast without fainting in any one point of the Catholick Faith, free from any fear. And I beseech Almighty God of his infinite goodnesse to save the King and this Realm, and that it may please him to hold his holy hand over it, and send the King a good Councell.

These words he spake with such a cheerfull countenance, such a stout and con∣stant courage, and such a reverend gravity, that he appeared to all men, not only void of fear, but also glad of death.

12. After these few words by him uttered, he kneeled down on both his knees, and said certain prayers. Among which (as some reported) one was the hymn of Te Deum laudamus, to the end; and the Psalm, In te Domine speravi. Then came the Executioner and bound an handkerchief about his eyes; and so the Bishop lifting up his hands and heart to heaven, said a few prayers, which were not long, but fervent and devout. Which being ended, he laid his head down over the midst of a little block, where the Executioner, being ready with a sharp and heavy Ax, cut asunder his slender Neck at one blow, which bled so abundantly, that

many (saith my Authour) wondred to see so much blood issue out of so lean and slender a body: Though in my judgement, that might rather have translated the wonder from his leanesse to his age, it being otherwise a received tradition, That lean folk have the most blood in them.

13. Thus died John Fisher in the seventy seventh year of his age, on the two and twentieth of June, being S. Alban's day, the Protomartyr of England, and therefore with my Authour most remarkable. But surely no day in the Romish Kalendar is such a Skeleton, or so bare of sanctity, but (had his death hapned there∣on) a Priest would pick a mysterie out of it. He had a lank, long body, full six foot high, toward the end of his life very infirm, insomuch that he used to sit in a chair when he taught the people in his Diocesse.

14. His corpse (if our Authour speaketh truth) was barbarously abused, no winding-sheet being allowed it, which will hardly enter into my belief. For, suppose his friends durst, his foes would not afford him a shroud, yet some neuters betwixt both (no doubt) would have done it out of common civility. Besides, seeing the King vouchsafed him the Tower, a noble prison; and beheading, an honourable death; it is improbable He would deny him a necessary equipage for a plain and private buriall. Wherefore when Hall tells us, That the Souldiers at∣tending his execution, could not get spad••s to make his grave therewith, but were fain with halbards, (in the North-side of the Church yard of All-Hallows Barking) to dig a hole wherein they cast his naked corpse: I listen to the relation as inflamed by the Reporters passion. Be it here remembred, that Fisher in his life-time made him∣self a Tomb on the North-side of the Chappel in S. John's-Colledge, intending there to be buried, but therein disappointed. This Fisher was he who had a Car∣dinals Hat sent him, which (stopp'd at Callis) never came on his head; and a Monument made for him, wherein his body was never deposited.

15. Our Authour reporteth also, how Queen Anna Bolen gave order his head should be brought unto Her (before it was set up on London bridge) that She might please Her self at the sight thereof, and like another Herodias insult over the head of this John Her professed enemy. Nor was she content alone to revile his ghost with taunting terms, but out of spight, or sport, or both, struck Her hand against the mouth of this dead head brought unto her; and it hapned, that one of Fisher's teeth, more prominent than the rest, struck into her hand, and not onely pained Her for the present, but made so deep an impression therein, that She carried the mark thereof to Her grave. It seems this was contrary to the pro∣verb. Mortui non mordent. But enough, yea, too much of such damnable fals∣hoods. Passe we from Fisher to More, his fellow prisoner, whom Fisher's exe∣cution had not mollified into conformity to the King his pleasure, as was ex∣pected.

16. Son he was to Sir John More, one of the Judges of the Kings Bench, who lived to see his Son preferred above himself. Bred a Common-Lawyer, but with∣all, a general Schollar, as well in polite, as solid learning: a terse Poet, neat Ora∣tour, pure Latinist, able Grecian: He was chosen Speaker in the House of Com∣mons, made Chancellour first of Lancaster-Dutchie, then of all England, per∣forming the place with great integrity and discretion. Some ground we have in England, neither so light, and loose as sand; nor so stiffe and binding as olay, but a mixture of both, conceived the surest soil for profit, and pleasure to grow to∣gether on: such the soil of this Sir Thomas More, in which facetiousnesse and judiciousnesse were excellently tempered together.

17. Yet some have taxed him, that he wore a feather in his cap, and wagg'd it too often: meaning, he was over-free in his fancies and conceits. Insomuch, that on the Scaffold (a place not to break jests, but to break off all jesting) he could not hold, but bestowed his scoffs on the Executioner and standers-by. Now, though innocency may smile at death, surely it is unfit to flout thereat.

18. But the greatest fault we finde justly charged on his memory, is his cruelty in persecuting poor Protestants, to whom he bare an implacable hatred. Inso∣much

much that in his life-time be caused to be inscribed, as parcell of his Epitaph on his Monument at Chelsey, that he ever was Furibus, Homicidis, Haereticis{que} mo∣lestus; a passing good praise, save after the way which he there calleth Heresie, pious people worship the God of their fathers. He suffered the next moneth after Fisher's execution in the same place, for the same cause July 6. and was buried at Chelsey, under his Tomb aforesaid, which being become ruinous, and the Epitaph scarce legible, hath few years since been decently repaired at the cost (as I am informed) of one of his near Kinsmen.

19. At this time Katharine Dowager, whom we will be bold still in courtesie to call a Queen (notwithstanding King Henry's Proclamation to the contrary) ended her wofull life at Kimbolton. A pious woman toward God (according to Her devotion) frequent in prayer, which She alwaies performed on Her bare knees, nothing else between Her and the earth interposed; little curious in Her clothes, being wont to say, She accounted no timea lost, but what was laid out in dressing of Her; though Art might be more excusable in Her, to whom Nature had not been over-bountifull: She was rather staid, than stately; reserv'd, than proud; grave from Her cradle, insomuch that She was a matrone, before She was a mother. This Her naturall gravity encreased with Her apprehended inju∣ries, setled in Her reduced age into an habit of melancholie, and that terminated into a consumption of the spirits. She was buried in the Abby-Church of Peter∣borough, under an Herse of black Say; probably by Her own appointment, that She might be plain when dead, who neglected bravery of clothes when living. A nobleb pen tells us, that in intuition to Her corpse here interred, King Henry, at the destruction of Abbies, not onely spared the Church in Peterborough, but also advanced it into a Cathedral. If so, it was civilly done of Him not to di∣sturb Her in Her grave whom He had so disquieted in Her bed. The news of Her departure was not unwelcome to Queen Anna Bollen, who, though too good a Christian to desire Her death, was too wife a woman to be over-sorrowfull for the same: seeing formerly She was the King's Wife but by sequestration, the true possessour of His bed being yet alive; whereas nowc Rehoboth, She conceived God had made room for her.

20. This Anna Bollen was great-grand-childe to a Citizen, Sir Jefferie Bollen, Lord Major of London; grand-childe to Sir William Bollen Knight, who lived respectedly in his Countrey; daughter to Thomas Bollen Earle of Wiltshire, a great Courtier: and, she had Her birth in England; blood, by herd Grand-mother, from Ireland; and breeding in France, under Mary the French Queen: so that so many relations meeting in Her, accomplished Her with an acceptable behaviour to all qualities and conditions of people. Of an handsome person, and beautifull face; and therefore thate pen that reports Her lean-visaged, long-sided, gobber-toothed, yellow-complexioned, with a wen in her neck, both manifests his malice, and disparageth the judgement of King Henry, whom all knew well read in books, and better in beauties; who would never have been drawn to so passionate a love, without stronger load-stones to attract it. This Queen, remembring how Her Predecessour lost the King's love with her over∣austerity, tuned Her self to a more open and debonaire behaviour, even general∣ly to all with whom She conversed. Which being observed by Her adversaries, was improved by them to Her overthrow; so that She, but for a very short time had the sole and peaceable possession of Her Husband. In a word, She was a great Patronesse of the Protestants, Protectour of the persecuted, Preferrer of men of merit (among whom Hugh Latimer) a bountifull Reliever of the poor, and the happy Mother of Queen Elizabeth.

21. On the eighth of June began a short, but sharp Parliament (dissolved the eighteenth of July following) effecting much in little time, matters it seems be∣ing well prepared afore-hand, and the House assembled not to debate, but doe the King's desires. The parallel Convocation began the day after, being one new∣modelled, and of a fashion different from all former Convocations. Therein the

Lord Cromwell, prime Secretary, sate in state above all the Bishops, as the King's Vicar, or Vicegerent-Generall in all spirituall matters. Deformi satis spectaculo (saith myf Authour) indocto Lacio coetui praesidente sacratorum Antistitum, omnium, quos ante haec tempora Anglia unquam habuisset, doctissimorum. In one respect, that place had better become the person of King Henry, than this Lord His Proxie, all allowing the King a very able Scholar. But Cromwell had in power and po¦licie what he lacked in learning, if he may be said to lack it, who, at pleasure, might command the borrowing thereof, from the best brains and pens of those of his own partie in the Convocation.

22. This Convocation consisted of two Houses: the Lower, of the Clerks, and Proctours, of their respective Cathedrals, and Diocesses, with the Deans, and Arch-Deacons therein: the Upper, of the Bishops, with the Lord-Abbots, and Priors (I mean so many of them as voted as Barons in Parliament) as may ap∣pear by their severalg subscriptions. However, I finde not the Abbots active in any degree, in canvassing matters of Religion. Whether this proceeded from any desire of ease, their laziness being above their learning; or, out of humility, count∣ing it more proper to permit such disputes to the sole disposall of the Bishops, as most concern'd therin; or, out of fear, loth to stickle on religion, knowing on what ticklish terms they stood. For, in this very Parliament, all Abbies, which could not dispend 200 li. a year, were dissolved, and bestowed on the King; and those rich Abbots (which had more than so many thousands yearly) knew that Maxime in Logick to be true, Magis & minùs non variant speciem, More and lesse doe not alter the kinde; and, might say with him on the Crosse, They were in the same con∣demnation, though as yet the sentence was not passed upon them.

23. We will observe the daily motions in this Convocation, as with mine own hand I have faithfully transcribed them out of the Records: Hugh Latimer, Bi∣shop of Worcester, made the Latine-Sermon, taking for his Texth The children of this world are in their generation wiser than the children of light. On the Friday following, Richard Gwent, Arch-Deacon of London, was presented, and con∣firmed Prolocutour, in this Convocation. On the same day Master William Peter, Doctor of the Laws, came into the House, as deputed from his Master the Lord Cromwell, who could not be present, because of his greater employment in Parliament. This Dr. Peter claimed the highest place in the House, as due to his Master the Lord Cromwell,i & petiit dictum locum sibi, tanquam Procuratori dicti Magistri; and he (shall I say requested? or) required the same precedencie, as due to him, being his Proctour, and obtained it accordingly, without any di∣spute. Though some, perchance, might question, whether a Deputie's Deputy (as one degree farther removed) might properly claim His place, who was primi∣tively represented. Next Wednesday came in the Lord Cromwell in person, and having judiciously seated himself above all, tendred unto them an Instrument to be publickly signed by all the Convocation, concerning the nullitie of the King's marriage with the Lady Anna Bollen.

24. Some ten daies before, Archbishop Cranmer at Lambeth had held an open Court, in the presence of Thomas Audley, Lord Chancellour; Charles Brandon, Duke of Suffolke, and most of the Privie Councel. Wherein the King and Queen were cited to appear, as they did by their Proxies, Doctor Richard Sampson being the Kings, and Doctor Nicholas Wootten the Queens. Then proceeded the Arch∣bishop to discusse the validity of their marriage, and at the last, by his definitive Sentence, pronounced the same invalid, frustrate, and of none effect. No parti∣cular cause is specified in that Sentence, (still extant in the Record) and though the Judge and Court seemed abundantly satisfied in the Reasons of this Nullitie, yet concealing the same unto themselves, they thought not fit to communicate this treasure to posterity; except they shut their coffers on purpose, because there was nothing in them. Sure I am, there is no dashing on the credit of the Lady, nor any the least insinuations of inchastity in that Instrument; Praeclara Domina, & Serenissima Regina, being the worst titles that are given her therein.

25. Men may justly marvell what King Henry meant by this solemn and cere∣monious Divorce, which the edge of the Ax, or Sword was more effectually to perform the day after, Her death being then designed. Was it because He stood on this punctilio or criticisme of credit, that He might not hereafter be charged with cruelty for executing His Wife, that first He would be divorced from Her, and so cannot be said to put His Queen, but Anna Bollen to death? Or, did He first but barely intend Her divorce, and afterwards suspecting this would not make sufficient avoidance in His bed, to clear all claims, took up new resolutions to take away Her life? Or, was it because He conceived the execution would only reach the root, the Queen Her self, and not blast the branch, the Lady Elizabeth, whom by this divorce He desired to render illegitimate? Whatever His aimes were, He got Her divorce confirmed both by Convocation and Parliament, in∣teresting all equally therein, that hereafter none should accuse Him of this act, but first they must condemn themselves. However, after-ages take the boldnesse to conceive, that the greatest guilt of Anna Bollen was King Henry's better fancying of another, which made Him, the next day after Her death, to mourn so passio∣nately for Her in the embraces of a new and beautifull Bride, the Lady Jane Seymour.

26. But, to return to the Convocation. That Instrument of Divorce was no sooner tendred therein, but all subscribed it. The Papists willingly, the Prote∣stants faintly, but all publickly. Yea, in this Convocation nothing was pro∣pounded in the King's name, but it passed presently. Oh the operation of the purge of a Praemunire, so lately taken by the Clergie (and an hundred thousand pounds paid thereupon!) How did the remembrance thereof still work on their spirits, and made them meek and mortified? They knew the temper of the King, and had read the Text,k The lyon hath roared, who will not fear? Gardiner the fox, durst not so much as bark to oppose the King, nor the proudest in the place. As for Edmond Bonner, Arch-deacon of Leicester, present, and active in this Con∣vocation, I may say, Bonner was no Bonney yet, but a perfect Cromwellist, and as forward as any to promote his designes.

27. On the Friday following, Mr. Gwent the Prolocutour, brought to the Up∣per House of Convocation, a Book containing the Mala dogmata, those errone∣ous doctrines, then (as he complained) publickly preached, printed, and pro∣fessed; requesting reformation thereof, that order might be taken against the future propagation of such dangerous positions. Behold them here transcribed out of the Record, partly for novelty-sake (because to my knowledge never prin∣ted before) and partly, because (though many wilde and distempered expressi∣ons be found therein, yet) they contain the Protestant Religion in oare, which since, by God's blessing, is happily refined.

28. The Protestation of the Clergie of the Lower House, within the Province of Canterbury, with declaration of the faults and abuses which heretofore have, and now be within the same, worthy special reformation:

IN very humble and reverent manner, with protestation, That we the Clergie of the Lower House within the Province of Canterbury, nother in word, deed, or other∣wise, directly, or indirectly, intend any thing, to speak, attempt, or doe, which, in any manner of wise may be displeasant unto the King's Highnesse, our most dread Sove∣reign Lord, and supreme Head of the Church of England; but in all things, according to the command of God to be most obedient to His Grace, to Whom accordingly we submit our selves, minding in no wise by any colourable fashion, to recognize, privily, or apertly the Bishop of Rome, or his usurped authority, or in any wise to bring in, defend, or maintain the same, into this noble Realm, or Dominions of the same: but that the same Bishop of Rome, with his usurped authority, utterly for ever with his inventions, rites, abuses, ordinances, and fashions, to be renounced, forsaken, extin∣guished and abolished; And that we sincerely addict our selves to Almighty God, his

laws, and unto our said Severeign Lord the King, our supreme Head in earth, and His Laws, Statutes, Provisions and Ordinances made herewithin His Graces Realm. We think in our consciences and opinions these errors and abuses following, to have been, and now to be, within this Realm, causes of dissention, worthy speciall reformation. It is to were,

• 1. That it is commonly preached, taught and spoken, to the slander of this noble Realm, disquietness of the people, dammage of Christian souls, not without fear of many other inconveniences and perils, That the Sa∣crament of the Altar is not to be esteemed: For divers light and lewd per∣sons be not ashamed or aferde to say, Why should I see the sacring of the high Masse? Is it any thing else but a piece of bread, or a little predie round Robin?
• 2. Item, That they deny Extreme Unction to be any Sacrament.
• 3. Item, That Priests have no more authority to minister Sacraments than the Lay-men have.
• 4. Item, That Children ought not in any wise to be confirmed of the Bi∣shops afore they come to the age of discretion.
• 5. Item, That all Ceremonies accustomed in the Church, which are not clearly expressed in Scripture, must be taken away, because they are mens inventions.
• 6. Item, That all those are Antichrists, that doe deny the Lay-men the Sacrament of the Altar▪ sub utrâque specie.
• 7. Item, That all that be present at Masse, and doe not receive the Sa∣crament with the Priest, are not partakers of the said Masse.
• 8. Item, That it is preached and taught, That the Church, that is com∣monly taken for the Church, is the old Synagogue; and, that the Church is the congregation of good men onely.
• 9. Item, It is preached against the Letany, and also said, That it was never merry in England, sithence the Letany was ordained, and Sancta Ma∣ria, Sancta Catharina &c. sungen and said.
• 10. Item, That a man hath no Free-will.
• 11. Item, That God never gave grace nor knowledge of holy Scripture to any great estate or rich man, and that they in no wise follow the same.
• 12. Item, That all Religions and Professions, whatsoever they be, are clean contrary to Christs religion.
• 13. Item, That it be preached and taught, That all things ought to be commune, and that Priests should have Wives.
• 14. Item, That Preachers will in no wife conform themselves ad Ec∣clesiam Catholicam, nor admit or receive Canonices, & probatos Autho∣res, but will have their own fancies and inventions preached and set for∣ward.
• 15. Item, That Images of Saints are not in any wife to be neverenced. And, that it is plain idolatry and abomination to set up any lights before any Images, or in any place of the Church the time of Divine Service, as long as the Sun giveth light.
• 16. Item, That it is idolatry to make any Oblations.
• 17. Item, That it is as lawfull to Christen a Childe in a Tub of water at home, or in a Ditch by the way, as in a Font-stone in the Church.
• 18. Item, That the Water in the Font-stone is alonely a thing con∣jured.
• 19. Item, That the Hallowed oyl is no better than the Bishop of Rome his grease or butter.
• 20. Item, That Priests crowns be the Whores marks of Babylon.
• 21. Item, That the Stole about the Priest's neck is nothing else but the Bishop of Rome's rope.

22. Item, That Images, as well of the Crucifix, as of other Saints, are to be put out of the Church, and the Reliques of Saints in no wise to be reve∣renced. And, that it is against God's commandment, that Christian men should make courtesie or reverence to the Image of our Saviour.

23. Item, That it is no sin or offence to eat white meats, eggs, butter, cheese, or flesh in the Lent, or other Fasting-daies commanded by the Church, and received by consent of Christian people.

24. Item, That it is lawfull to eat flesh on Good-Friday, as upon Easter∣day, or other times in the year.

25. Item, That the sinner offending in the Lent, or other high Feasts of the year, is worthy no more punishment that he that transgresseth in any other time.

26. Item, That Confession auricular, Absolution, and Penance, are no∣ther necessary nor profitable in the Church of God.

27. Item, That auricular Confession is onely invented and ordained to have the secret knowledge of mens hearts, and to pull money out of their purses.

28. Item, That the ghostly Father cannot give or enjoyn any penance at all.

29. Item, That it is sufficient for a man or woman to make their con∣fession to God alone.

30. Item, That it is as lawfull at all times to confesse to a Lay-man as to a Priest.

31. Item, That confession is but a whispering in a Priests care, and is as well to be made, a multitude being present, as secretly.

32. Item, That it is sufficient that the sinner doe say, I know my self a sinner.

33. Item, That Bishops Ordinaries and Ecclesiastical Judges have no authority to give any sentence of excommunication or censure; ne yet to absolve or lose any man from the same.

34. Item, That it is not necesssary or profitable to have any Church or Chappel to pray in, or to doe any divine service in.

35. Item, That the Church was made for no other purpose, but other to keep the people from winde and rain, other else that the people upon Sondaies and Holy-daies should resort thither to have the Word of God declared unto them.

36. Item, That buryings in Churches and Church-yards be unprofit∣able and vain.

37. Item, That the rich and costly ornaments in the Church are rather high displeasure than pleasure or honour to God.

38. Item, That it is pity that ever the Mass, Mattens, Evensong, or any other Divine Service was made, or suffered to be read, said, or sung with∣in any Church, because it is onely to the deluding of the people.

39. Item, That Saints are not to be invocated or honoured: and that they understand not, nor know nothing of our Petitions, nor can be Me∣diatours or Intercessours betwixt us and God.

40. Item, That our Lady was no better than another woman; and like a bag of pepper or saffron when the spice is out: and that she can doe no more with Christ than another sinfull woman.

41. Item, That it is as much available to pray unto Saints, as to hurl a stone against the winde: and that the Saints have no more power to help a man, than a man's wife hath to help her husband.

42. Item, That Dirige, Commendations, Masse, Suffrages, Prayers, Alms-deeds, or Oblations, done for the souls of them that be departed out of this world, be but vain and of no profit.

43. Item, That the Souls departed goe straight to Heaven, other to Hell.

44. Item, That there is no mean place between heaven and hell, where∣in souls departed may be afflicted.

45. Item, That if there be a place where they be punished, God is not yet born, nor he that shall redeem the world.

46. Item, That Prayers, Suffrages, Fasting, or Alms-deeds, doe not help to take away any sin.

47. Item, That there is no distinction of sins after this sort, sin to be venial, and sin to be mortal.

48. Item, That all sins, after that the sinner be once converted, are made by the merits of Christ's passion venial sins, that is to say, sins clean forgiven.

49. Item, That Almighty God doth not look for, nor yet require of a sinner after his conversion from sin any fasting, alms-deed, or any other penance; but only that the sinner be sorry for his sins, amending his life, and sinning no more.

50. Item, That hallowed-water, hallowed-bread, hallowed-candles, hallowed-ashes, hallowed-palm, and such like ceremonies of the Church are of none effect, and to be taken as trifles and vanities to seduce the people.

51. Item, That Holy-daies ordained and instituted by the Church are not to be observed and kept in reverence, inasmuch as all daies and times be like: and that servile works, as plowing and carting may be done in the same, without any offence at all, as in other ferial daies.

52. Item, That the singing or saying of Masse, Mattens or Even-song, is but a roreing, howling, whistleing, mumming, tomring and jugling: and the playing at the Organs a foolish vanity.

53. Item, That pilgrimage, fasting, alms-deeds, and such like are not to be used: and that a man is not bound to the Church, but onely to the preaching.

54. Item, That it is sufficient and enough to believe, though a man doe no good works at all.

55. Item, That men be not content to preach of certain abuses found in pilgrimages, in fasting, in prayer, in invocation of Saints, in reveren∣cing of Images, in alms-deeds, but they will have needs the thing self taken away, and not enough the abuses to be reformed.

56. Item, That by preaching, the people have been brought in opini∣on and belief, that nothing is to be believed, except it can be proved expresly by scripture.

57. Item, That it is preached and taught, that forasmuch as Christ hath shed his blood for us and redeemed us, we need not to doe any thing at all but to believe and repent, if we have offended.

58. Item, That there is of late a new Confiteor made after this form, Confiteor Deocoeli & terrae, peccavi nimis cogitatione, locutione, & opera, mea culpa. Ideo deprecor majestatem tuam, ut tu Deus deleas iniquitatem meam, & vos orare pro me.

59. Item, That it is preached, that because auricular Confession hath brought forth innumerable vices, it is clearly to be taken away.

60. Item, That the canon of the Masse is the comment of some foolish, unlearned Priest: and that the names of the Saints there expressed are not to be rehearsed.

61. Item, That water running in the chanel or common river, is of as great vertue as the holy-water.

62. Item, That holy-water is but jugg'led water.

63. Item, That the holy-water is more savoury to make sauce with

than the other, because it is mixt with salt; which is also a very good medicine for an horse with a gall'd back: yea, if there be put an onyon thereunto, it is a good sauce for a gibbet of mutton.

64. Item, That no humane constitutions or laws doe binde any Chri∣stian man, but such as be in the Gospels, Paul's Epistles, or the New Testa∣ment: and that a man may break them without any offence at all.

65. Item, That besides seditious preaching, letting unity to be had, there are many slanderous and erroneous books that have been made and suffered to goe abroad indifferently, which books were the more gladly bought, because of these words, Cum privilegio: which the ignorant people took to have been an expresse approbation of the KING, where it was not so indeed.

66. Item, That where heretofore divers books have been examined by persons appointed in the Convocation, and the said books found full of heresie and erroneous opinions, and so declared, the said books are not yet by the Bishops expresly condemned, but suffered to remain in the hands of unlearned people, which ministreth to them matter of argument, and much unquietnesse within the Realm.

67. Item, That Apostates, abjured persons, and of notable ill conver∣sation, and infamed, have without licence of the King's Grace, or the Or∣dinary, taken upon them to preach slanderously.

29. The Reader hath no sooner perused these opinions, but well he may con∣ceive himself to have put his hand into Jeremie's basket of figs, Those that are good, exceeding good; and those that are bad, exceeding bad: Most of these tenents being true in themselves, grounded on God's Word, and at this day professed by the Protestants; But blended with these are some, rather expressions than opinions (and those probably worse spoken than meant, worse taken than spoken) which we will not go about in any degree to defend, onely may the unpartial Reader take this into consideration. It happeneth in all heights and heats of oppositions, as in horse-races; wherein the Rider, if he doth not go beyond the post, cannot come to the post, so as to win the prize; for being upon the speed, he must goe beyond it that he come to it, though afterwards he may rain and turn his horse back again to the very place of the mark. Thus men being in the heat of contest upon the very career of their souls, because of their passions, cannot stop short at the very mark they ayme at, but some extravagancies must be indulged to humane infir∣mity, which in their reduced thoughts they will correct and amend. As some Protestants, no doubt, now lashing out so farre in their language, retrenched them afterwards to a just proportion of truth.

30. Two contrary interests visibly discovered themselves in the Upper-house of this Convocation betwixt the Bishops therein; and certainly in the Lower∣house, their Clerks and Chaplains adhered to the parties of their Lords and Ma∣sters. An honourable pen hath stated the principal parties, whom we implicitly follow herein; onely, where he mentions their bare Sees, we willl adde their names and sirnames for the better clearing thereof:

Protestants	Papists
for the Reformation.	against Reformation.
1. Thomas Cranmer, Archb. of Canterbury.	1. Edward Lee, Archb. of Yorke.
2. Thomas Goodrich, Bishop of Elie.	2. John Stokesley, BP. of London.
3. Nich: Shaxton, Bishop of Sarum.	3. Cuthbert Tunstall, BP. Durham.
4. Hugh Latimer, Bishop of Worcester.	4. Steven Gardiner, B. Winchester.
5. Edw: Fox, Bishop of Hereford.	5. Rob: Sherborne, BP. Chichester.
6. John Hilsley, Bishop of Rochester.	6. Richard Nix. BP. of Norwich.
7. Will: Barlow, Bishop of S. Davids.	7. John Kite, Bishop of Carlile.

Oh! what tugging was here betwixt these opposite sides? (For, I dare not take Bishop Latimer's phrase, as he took it out of his text, Betwixt the children of this generation, and the children of light) whilst with all earnestnesse they thought to advance their severall designs. But, as when two stout and sturdy travellers meet together, and both desire the way, yet neither are willing to sight for it, in their passage they so shove & shoulder one another, that dividing the way betwixt them both, and yet neither ge•• the same; so these two opposite parties in the Con∣vocation were fain at last in a drawn battell to part the prize between them, nei∣ther of them being conquering, or conquered: but, a medlie-Religion, as an ex∣pediment, being made betwixt them both, to salve (if not the consciences) the credits of both sides.

31. Some Zelots of our Age will condemn the Laodicean temper of the Prote∣stant-Bishops, because if stickling to purpose, and improving their power to the utmost, they might have set forth a more pure and perfect Religion. Such men see the faults of Reformers, but not the difficulties of Reformation. These Pro∣testant-Bishops were at this time to encounter with the Popish-Clergie, equal in number, not inferiour in learning; but, farre greater in power and dependencies. Besides, the generality of the people of the Land being nusled in ignorance and superstition, could not on a suddain endure the extremity of an absolute Re∣formation. Should our eyes be instantly posted out of mid-night into noon-day, certainly we should be blinded with the suddennesse and excellency of the lustre thereof. Nature therefore hath wisley provided the twi-light, as a bridge, by the de∣grees to passe us from darknesse to light. Yea, our Saviour himself did at the first connive at the carnality of his Apostles, and would not put nowa wine into old bottles for fear of breaking. Yea, he had some commandements, which as yet b they were not able to bear; and therefore till they could bear them, his wisdome did bear with them. Thus the best of Artists doe not alwaies work to the height of their own skill, but according to the aptnesse of the instruments wherewith, and the capacity of the subjects whereon, they employ themselves.

34. And here we present the Reader with the aforesaid medley-Religion pas∣sed in this Convocation, and confirmed with Royal assent; requesting him, though it be somewhat long, not to grudge his time and pains, seriously to per∣use it. Partly for the authenticalness thereof, being by me transcribed out of the Acts of the Convocation: partly for its usefulness, shewing by what degrees the Gospel insinuated it self into the souls of men. What said Zeresh, Haman's c wife to her husband? If thou hast begun to fall before Mordecai, thou shalt not prevail against him, but shalt surely fall before-him. Seeing Popery began even now to reel and stagger, within few years we shall have it tumble down and lay prostrate with the face thereof at the foot-stool of truth.

35. HENRY the Eight, by the grace of God, KING of England, and of France, Defensour of the Faith, Lord of Ireland, and in earth Supreme Head of the Church of England; to all, singular, our most lo∣ving, faithfull, and obedient Subjects, greeting,

AMongst other cures appertaining unto this Our Princely Office, whereunto it hath pleased Almighty God of his infinite mercy and goodnesse to call Vs, We have alwaies estee∣med and thought, like as We also yet esteem and think, that it

most chiefly belongeth unto Our said charge, diligently to fore∣see and cause, That not onely the most holy Word and Com∣mandements of God should most sincerely be believed, and most reverently be observed and kept of Our Subjects; but also that unity and concord in opinions, namely, in such things as doe concern Our Religion, may encrease & goe forthward, and all occasion of dissent and discord, touching the same, be repressed and utterly extinguished.

For the which cause, We being of late to Our great regrete, credibly advertised of such diversity in opinions, as have grown and sprongen in this Our Realm, as well concerning certain Articles necessary to Our salvation, as also touching certain o∣ther honest and commendable ceremonies, rites, and usages, now a long time used and accustomed in Our Churches, for conservation of an honest politie, and decent and seemly order to be had therein: minding to have that unity and agreement established through Our said Church concerning the premisses. And, being very desirous to eschew, not onely the dangers of souls, but also the outward unquietness, which, by occasion of the said diversity in opinions (if remedy were not provided) might perchance have ensued; have not onely in Our own Person, at many times taken great pain, study, labours, and travails; but also have caused Our Bishops, and other the most discreet and best learned men of Our Clergie of this Our whole Realm, to be assembled in Our Convocation, for the full debatement and quiet determination of the same. Where, after long and ma∣ture deliberation had, of, and upon the premisses, finally they have concluded, and agreed upon the most special points, and Articles; as well such as be commanded of God, and are necessary to our salvation, as also divers other matters, touching the honest ceremonies, and good and politick orders, as is afore∣said. Which their determination, debatement, and agreement, for so much as We think to have proceeded of a good, right, and true judgment, and to be agreeable to the laws, and ordi∣nances of God, and much profitable for the stablishment of that charitable concord, and unity in Our Church of England,

which We most desire, We have caused the same to be published, willing, requiring, and commanding you to accept, repute, and take them accordingly. And farther, We most heartily desire, & pray Almighty God, that it may please him, so to illuminate your hearts, that you, and every of you, may have no lesse desire, zeal, and love to the said unity and concord, in reading, divul∣ging, and following the same, than We have had, and have, in causing them to be thus devised, set forth, and published.

And, for because We would, the said Articles, and every of them, should be taken, and understanden of you, after such sort, order & degree, as appertaineth accordingly; We have caused by the like assent & agreement of our said Bishops, & other learned men, the said Articles to be divided into two sorts; where of the one part containeth such as be commanded expresly by God, and be necessary to our salvation; and the other contain∣neth such things as have been of a long continuance, for a decent order & honest polity, prudently instituted & used in the Church of Our Realm, & be for that same purpose & end to be obser∣ved & kept accordingly, although they be not expresly cōman∣ded of God, nor necessary to our salvation. Wherefore, We will & require you to accept the same, after such sort as We have here prescribed them unto you, & to conform your selves obedi∣ently unto the same: whereby you shall not only attain that most charitable unity & loving concord, whereof shall ensue your in∣comparable cōmodity, profit & lucre, as well spiritual as other; but also you shall not a little encourage Vs to take farther tra∣vails, pains, & labours, for your commodities in all such other matters, as in time to come, may happen to occur, and as it shall be most to the honour of God, the profit, tranquility & quietness of all you Our most living Subjects.

The principal Articles concerning our Faith.

First, As touching the chief and principal Articles of our Faith, it is thus agreed, as hereafter followeth; by the whole Clergie of this Our Realm. We will, that all Bishops and Preachers shall instruct and teach Our people by Us cōmitted to their spiritual charge, that they ought and must most constantly believe and defend all those things to be true which be comprehended in the whole body and Canon of the Bible; and also in the three Creeds or Symbols, whereof one was made by the Apostles, and

is the common Creed which every man useth: The second was made by the Councel of Nice, and is said daily in the Masse: and the third was made by Athanasius, and is comprehended in the Psalm, Quicun{que} vult. And, that they ought, and must take and interpret all the same things, according to the self-same sentence and interpretation, which the words of the self-same Creeds or Symbols doe purport, and the holy approved doctrines of the Church doe intreat and defend the same.

Item, That they ought, and must repute, hold, and take all the same things for the most holy, most sure, and most certain and infallible words of God, and such as neither ought, he can altered, or convelled by any contrary opinion or authority.

Item, That they ought, and must believe, repute, and take all the Ar∣ticles of our Faith contained in the said Creeds, to be so necessary to be believed for mans salvation. That, whosoever being taught, will not be∣lieve them, as is aforesaid, or will obstinately affirm the contrary of them; he, or they, cannot be the very members of Christ, and his Spouse the Church, but be very Infidels or Hereticks, and members of the Devil, with whom they shall perpetually be damned.

Item, That they ought, and must, most reverently and religiously observe and keep the self-same words, according to the very same form and manner of speaking, as the Articles of our Faith be already concei∣ved and expressed in the said Creeds, without altering in any wise, or va∣rying from the same.

Item, That they ought, and must utterly refuse and condemn all those opinions contrary to the said Articles, which were of long time passed, condemned in the four holy Councels, that is to say, in the Councel of Nice, Constantinople, Ephesus, and Calcedon, and all other since that time in any point consonant to the same.

The Sacrament of Baptism.

Secondly, As touching the holy Sacrament of Baptism, We will, that all Bishops and Preachers shall instruct and teach Our people committed by Us unto their spiritual charge, that they ought, and must of necessity be∣lieve certainly all those things, which have been alwaies by the whole consent of the Church, approved, received, and used in the Sacrament of Baptism; that is to say that the Sacrament of Baptism was instituted and ordained in the New Testament by our Saviour JESUS CHRIST, as a thing necessary for the attaining of everlasting life, according to the saying of Christ,d No man can enter into the kingdome of heaven, except he be born again of water, and the Holy Ghost.

Item, That is offered unto all men, as well Infants, as such as have the use of reason, that by Baptism they shall have remission of sins, and the grace and favour of God, according to the saying of Christ,e Whose∣soever believeth, and is baptized, shall be saved.

Item, That the promise of grace & everlasting life, (which promise is ad∣joyned unto this Sacrament of Baptism) pertaineth not onely unto such as have the use of reason, but also to infants, innocents, and children: and, that they ought therefore, and must needs be baptized; and, that by the Sacrament of Baptism they do also obtain remission of their sins, the grace and favour of God, and he made thereby the very sons and children of God. Insomuch as infants and children dying in their infancy shall un∣doubtedly be saved thereby, and else not.

Item, That infants must needs be christened, because they be born in original sin, which sin must needs be remitted, which cannot be done but by the Sacrament of Baptism, whereby they receive the Holy Ghost, which

exerciseth his grace and efficacy in them, and cleanseth and purifieth them from sin by his most secret virtue and operation.

Item, That children, or men, once baptized, can, ne ought ever to be baptized again.

Item, That they ought to repute, and take all the Anabatists, and the Pelagians their opinions, contrary to the premisses, and every other man's opinion agreeable unto the said Anabaptists, or Pelagians opinions in this behalf, for detestable heresies, and utterly to be condemned.

Item, That men, or children, having the use of reason, and willing and desiring to be baptized, shall by the vertue of that Holy Sacrament ob∣tain the grace and remission of all their sins, if they shall come thereunto perfectly and truly repentant, and contri••e of all their sins before com∣mitted: and also perfectly and constantly confessing and believing all the Articles of our Faith, according as it was mentioned in the first Article.

And finally, If they shall also have firm credence and trust in the pro∣mise of God, adjoyned to the said Sacrament, that is to say, that in and by this said Sacrament which they shall receive, God the Father giveth unto them, for his son Jesus Christ's sake, remission of all their sins, and the grace of the Holy Ghost, whereby they be newly regenerated and made the very children of God, according to the saying of S. John, and the Apostle S. Peter,f Doe penance for your sins, and be each of you bapti∣zed in the name of Jesu Christ, and you shall obtain remission of your sins, and shall receive the gift of the Holy Ghost. And according also to the saying of S. Paul,g God hath not saved us for the works of justice which we have done, but of his mercy by baptism, and renovations of the Holy Ghost. Whom he hath powred out upon us most plentifully, for the love of Jesu Christ our Saviour, to the intent that we being justified by his grace, should be made the inheritours of everlasting life, according to our hope.

The Sacrament of Penance.

Thirdly, concerning the Sacrament of Penance, We will, that all Bi∣shops, and Preachers, shall instruct and reach Our people committed by Us unto their spiritual charge, that they ought, and must constantly be∣lieve, that that Sacrament was institute of Christ in the New Testament as a thing so necessary for man's salvation, that no man, which after his baptisme is fallen again, and hath committed deadly sin, can without the same be saved, or attain everlasting life.

Item, That like as such men, which after Baptism doe fall again into sin, it they doe not penance in this life, shall undoubtedly be damned even so, whensoever the same men shall convert themselves from their naughty life, and doe such penance for the same as Christ requireth of them, they shall without doubt attain remission of their sins, and shall be saved.

Item, That the Sacrament of perfect, Penance, which Christ requireth of such manner persons, consisteth of three parties, that is to say, Contri∣trition, Confession, and the Amendment of the former life, and a new obe∣dient reconciliation unto the laws, and will of God, that is to say, exte∣riour acts in works of charity, according as they be commanded of God, which be called in Scripture,b The worthy fruits of penance.

Furthermore, As touching Contrition which is the first part, We will, that all Bishops and Preachers shall instruct and teach Our people com∣mitted by Us unto their spirtiual charge, that the said Contrition consi∣steth in two special parts, which must alwaies be conjoyned together, and cannot be dissevered; that is to say, The penitent and contrite man must first knowledge the filthiness and abomination of his own sin, unto which knowledge he is brought by hearing and considering of the will of God,

declared in his laws; and feeling and perceiving in his own conscience, that God is angry and displeased with him for the same. He must also conceive not onely great sorrow and inward shame, that he hath so grie∣vously offended God, but also great fear of Gods displeasure towards him, considering he hath no works or merits of his own, which he may worthily lay before God, as sufficient satisfaction for his sins. Which done, then afterward with this fear, shame and sorrow, must needs suc∣ceed and be conjoyned, the second part, that is to wit, a certain faith, trust and confidence of the mercy and goodnesse of God, whereby the penitent must conveive certain hope and faith, that God will forgive him his sins, and repute him justified, and of the number of his elect children, not for the worthinesse of any merit or work done by the penitent, but for the onely merits of the blood and passion of our Saviour JESU CHRIST.

Item, That this certain faith and hope is gotten, and also confirmed and made more strong by the applying of Christs words and promises of his grace and favour contained in his Gospel & the Sacraments instituted by him in the New Testament. And therefore to attain this certain faith, the second part of Penance is necessary, that is to say, Confession to a Priest, if it may be had; for the asolution given by the Priest was insti∣tute of Christ to apply the promises of God's grace and favour to the pe∣nitent.

Wherefore, as touching Confession. We will, that all Bishops and Preachers shall instruct and teach Our people committed by Us to their spiritual charge, that they ought, and must certainly believe, that the words of absolution, pronounced by the Priest, be spoken by the autho∣rity given to him by Christ in the Gospel.

Item, That they ought and must give no lesse faith and credence to the same words of absolution, so pronounced by the Ministers of the Church, than they would give unto the very words and voice of God himself, if he should speak unto us out of heaven, according to the saying of Christ, i Whose sins soever ya doe forgive, shall be forgiven; whose sins soever ye doe retain, shall be retained. And again in another place, Christ saith, k Whosoever heareth you, heareth me.

Item, That in no wise they doe contemn this Auricular Confession, which is made unto the Ministers of the Church, but that they ought to repute the same as a very expedient and necessary, mean, whereby they may require and ask this absolution at the Priest's hands, at such time as they shall finde their conscience grieved with mortal sin, and have occa∣sion so to doe, to the intent, they may thereby attain certain comfort and consolation of their consciences.

As touching to the third part of Penance, We will, that all Bishops and Preachers shall instruct and teach Our people committed by Us to their spiritual charge, that although Christ & his death be the sufficient oblation, sacrifice satisfaction and recompense, for the which God the Father for∣give and remitteth to all sinners, not only their sin, but also eternal pain one for the same, yet all men truly penitent, contrite and confessed, must needs also bring forth the fruits of penance, that is to say, Prayer, Fast∣ing, Alms deeds: and must make restitution or satisfaction in will and deed to their neighbours in such things as they have done them wrong and injury in, and also must doe all other good works of mercy and cha∣rity, and expresse their obedient will in the executing and fulfilling of Gods commandements outwardly, when time, power, and occasion shall be ministred unto them, or else they shall never be saved. For, this is the expresse precept and commandement of God,l Doe you the worthy fruits of penance. And S. Paul saith,m Like as in times past you have given and

applied your selves, and all the members of your body, to all filthy living and wickednesse, continually excreasing the same; in like manner now, you must give and apply your selves wholly to justice, excreasing continuoslly in purity and cleannesse of life. And in another place he saith,n I chastise and subd••e my carnal body, and the affections of the same, and make them obedient unto the spirit.

Item, That these precepts and works of charity, be necessary works to our salvation, and God necessarily requireth, that every penitent man shall perform the same whensoever time, power and occasion shall be mini∣stred unto them so to doe.

Item, That by penance and such good works of the same, we shall not onely obtain everlasting life, but also we shall deserve remission or miti∣gation of these present pains and afflictions in this world, according to the saying of Saint Paul,o if we would correct and take punishment of our selves, we should not be so grievously corrected of God. And Zecharias the Prophet saith,p Turn your selves unto me, and I will turn again unto you. And the Prophet Esay saith,q Break, and deal thy bread unto the hungry, bring into they house the poor man, and such as want harbour. When thou seest a naked man, give him clothes to cover him with, and refuse not suc∣cour and help the poor and needy, for he is thine own flesh. And, if thou wilt thus doe, then shall thy light glister out as bright as the sun in the morning, and thy health shall sooner arise unto thee, and thy justice shall goe before thy face, and the glory of God shall gather thee up, that thou shalt not fall. And, whensoever thou shalt call upon God, God shall hear thee: and, whensoever thou shalt crie unto God, God shall say, Loe! here I am ready to help thee; then shall thy light overcome all darknesse, and thy darknesse shall be as bright as the sun at noon-daies: and then God shall give unto thee continuall rest, and shall fulfill thy soul with brightnesse; and shall deliver thy body from ad∣versity: and then thou shalt be like a garden, that most plentifully bringeth forth all kinde of fruits, and like the well-spring that never shall want water.

These things, and such other, should be continually taught and inculked into the ears of Our people, to the intent to stirre and provoke them unto good works, and by the self-same good works to exercise and confirm their faith and hope, and look for to receive at God's hand mitigation and remission of the miseries, calamities and grievous punishments, which God sendeth to men in this world for their sins.

The Sacrament of the Altar.

Fourthly, As touching the Sacrament of the Altar, We will that all Bi∣shops & Preachers shall instruct and teach Our people committed by Us unto their spiritual charge, that they ought, and must constantly believe, that under the form & figure of bread & wine, which We there presently do see & perceive by outwards senses, is verily, substantially & really con∣tained and comprehended the very self-same body and blood of our Sa∣viour Jesus Christ, which was born of the Virgin Mary, and suffered upon the Crosse for our redemption. And, that under the same form and figure of Bread and Wine, the very self-same body and blood of Christ is corporally, really and in the very substance exhibited, distributed, and re∣ceived unto, and of all them which receive the said Sacrament. And, that therefore the said Sacrament is to be used with all due reverence and ho∣nour; and, that every man ought first to prove and examine himself, and religiously to trie and search his own conscience before he shall receive the same, according to the saying of S. Paul, Whosoever eatethr this body of Christ unworthily, or drinketh of this blood of Christ unworthily, shall be

guilty of the very body and blood of Christ. Wherefore let every man first prove himself, and so let him eat of this bread, and drink of this drink; for, whosoever eateth, or drinketh it unworthily, he eateth and drinketh to his own damnation, because he putteth no difference between the very body of Christ, and other kindes of meat.

Justification.

Fiftly, As touching the order and cause of our Justification, We will, that all Bishops and Preachers shall instruct and teach our people com∣mitted by Us to their spiritual charge, that this word Justification signi∣fieth remission of our sins, and our acceptation or reconciliation into the grace and favour of God, that is to say, our perfect renovation in Christ.

Item, That sinners attain this justification, by contrition and faith joy∣ned with charity, after such sort and manner as we before mentioned and declared. Not, as though our contrition, or faith, or any works proceed∣ing thereof, can worthily merit or deserve to attain the said justification: for the onely mercy and grace for the Father promised freely unto us for his Sons sake Jesus Christ, and the merits of his blood and passion, be the onely sufficient and worthy causes thereof. And yet, that, notwith∣standing, to the attaining of the same justification, God requireth to be in us, not onely inward contrition, perfect faith and charity, certain hope and confidence with all other spiritual graces and motions; which, as we said before, must necessarily concurre in remission of our sins, that is to say, our justification: but also he requireth and commandeth us, that after we be justified, we must also have good works of charity and obe∣dience towards God, in the observing and fulfilling outwardly of his laws and commandements. For, although acceptation to everlasting life be conjoyned with justification, yet our good works be necessarily re∣quired to the attaining of everlasting life. And, we being justified be ne∣cessarily bound, and it is our necessary duty to doe good works, accord∣ing to the saying of S. Paul,s We be bound not to live according to the flesh, and to fleshly appetites; for if we live so, we shall undoubtedly be damned. And contrary, if we will mortifie the deeds of our flesh, and live according to the spirit, we shall be saved. For, whosoever be led by the spirit of God, they be the children of God: And Christ saith,t If you will come to heaven, keep the commandements. And Saint Paul, speaking of evil works, saith, u Whosoever commit sinfull deeds, shall never come to heaven. Wherefore, We will, that all Bishops and Preachers shall instruct & teach Our people committed by Us unto their spiritual charge, that God necessarily requi∣reth of us to doe good works commanded by him, and that not onely outward and civil works, but also the inward spiritual motions and graces of the Holy Ghost: that is to say, to dread and fear God, to love God, to have firm confidence and trust in God, to invocate and call upon God, to have patience in all adversities, to have sin, and to have certain pur∣pose and will not to sin again, and such other like motions and virtues. For Christ saith,w Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees, ye shall in no case enter into the kingdome of heaven: that is to say, We must not only do outward civil good works, but also we must have these foresaid inward spiritual motions, consent∣ing and agreeable to the law of God.

Articles concerning the laudable Ceremonies used in the Church of Christ; and first of Images.

As touching Images, truth it is, that the same have been used in the Old Testament, and also for the great abuses of them, sometime de∣stroyed and put down. And in the New Testament they have been also allowed, as good Authors doe declare. Wherefore We will, that all Bi∣shops and Preachers shall instruct and teach Our people committed by Us to their spiritual charge, how they ought and may use them. And first, that there be attributed unto them, that they be representers of vir∣tue and good example. And, that they also be by occasion, the kindlers and stirrers of mens mindes, and make men oft to remember and lament their sins and offences, especially the images of Christ and our Lady. And, that therefore it is meet that they should stand in the Churches, and none otherwise to be esteemed. And, to the intent that rude people should not from henceforth take such superstition as in time past, it is thought, that the same hath used to doe. We will, that Our Bishops and Preachers diligently shall teach them, and according to this doctrine re∣form their abuses: for, else there might fortune idolatry to ensue, which God forbid. And as for sensing of them, and kneeling and offering un∣to them, with other like worshippings, although the same hath entered by devotion, and falne to custome, yet the people ought to be diligently taught, that they in no wise doe it, nor think it meet to be done to the same images; but onely to be done to God and in his honour, although it be done before the images, whether it be of Christ, of the Crosse, of our Lady, or of any other Saint beside.

Of honouring of Saints.

At touching the honouring of Saints, We will, that all Bishops and Prea∣chers shall instruct and teach Our people committed by Us unto their spiritual charges, that Saints, now being with Christ in heaven, be to be honoured of Christian people in earth, but not with that confidence and honour which are onely due unto God, trusting to attain at their hands that which must be had onely of God. But, that they be thus to be ho∣noured, because they be known the elect persons of Christ, because they be passed in godly life out of this transitory world: because they already doe reigne in glory with Christ: and, most speically to laud and praise Christ in them for their excellent virtues, which he planted in them, for example of, and by them, to such as yet are in this world, to live in vir∣tue and goodnesse: and also not to fear to die for Christ and his cause, as some of them did. And finally, to take them in that they may, to be the advancers of our prayers and demands unto Christ. By these waies, and such like, be Saints to be honoured and had in reverence, and by none other.

Of Praying to Saints.

As touching Praying to Saints, We will, that all Bishops and Preachers shall instruct and teach Our people committed by Us unto their spiritual charge, that albeit, grace, remission of sin and salvation cannot be ob∣tained, but of God onely, by the mediation of our Saviour CHRIST, which is onely sufficient Mediatour for our sins; yet, it is very laudable

to pray to Saints in heaven everlastingly living, whose charity is ever per∣manent to be Intercxessors, and to pray for us, and with us, unto Almighty God, after this manner:

All holy Angels and Saints in heaven, pray for us, and with us, unto the Father, that for his dear son Jesu Christ his sake, we may have grace of him, and remission of our sins, with an earnest purpose, (not wanting ghostly strength) to observe and keep his holy commandements, and never to decline from the same again unto our lives end. And in this manner we may pray to our blessed Lady, to Saint John Baptist, to all, and every of the A∣postles, or any other Saint particularly, as our devotion doth serve us: so that it be done without any vain superstition, as to think that any Saint is more mercifull, or will hear us sooner than CHRIST; or that any Saint doth serve for one thing more than another, or is parrone of the same. And likewise we must keep Holy-daies unto God, in memory of him and his Saints, upon such daies as the Church hath ordained their memories to be celebrate, except they be mitigated and moderated by the assent and commandment of Us the Supreme Head, to the Ordinaries, and then the Subjects ought to obey it.

Of Rites, and Ceremonies.

As concerning the Rites and Ceremonies of Christ's Church; as to have such vestments in doing Gods service, as be, and have been most part used: as sprinkling of Holy water to put us in remembrance of our Baptism, and the blood of Christ sprinkled for our redemption upon the Cross: Giving of Holy-bread to put us in remembrance of the Sacrament of the Altar, that all Christian men be one body mystical of Christ, as the bread is made of many grains, and yet but one loaf; and to put us in remembrance of the receiving of the holy Sacrament and body of Christ, the which we ought to receive in right charity, which in the beginning of Christ's Church men did more often receive, than they use now adaies to do: Bearing of Candles on Candle-mas-day, in memory of Christ the spiritual Light, of whom Siemeon did prophecie, as is read in the Church that day: Giving of Ashes on Ash wednesday, to put in remembrance every Christian man in the begin∣ning of Lent, and penance, that he is but ashes and earth, and thereto shall return, which is right necessary to be uttered from henceforth in our Mother-tongue alwaies on the Sunday: Bearing of Palms on Palm-Sunday, in memory of the receiving of Christ into Hierusalem a little before his death; that we may have the same desire to receive him into our hearts: Creeping to the Crosse, and humbling our selves to Christ on Good Friday before the Crosse, and there offering unto Christ before the same, and kissing of it in memory of our redemption by Christ made upon the Crosse: Setting up the Sepulture of Christ, whose body after his death was buried: The hallowing of the Font, and other like exorcismes and benedictions by the Ministers of Christs Church, and all other like laudable Customes, Rites and Ceremonies, be not to be contemned and cast away, but to be used and continued, as things good and laudable, to put us in remem∣brance of those spiritual things that they doe signifie, not suffering them to be forgotten, or to be put in oblivion, but renewing them in our me∣mories from time to time; but none of these Ceremonies have power to remit sinne, but onely to stirre and lift up our mindes unto God, by whom onely our sinnes be forgiven.

Of Purgatorie.

Forasmuch as due order of charity requireth, and the Book of Macca bees, and divers antient Doctours plainly shewen, That it is a very good and charitable deed to pray for Souls departed; and, forasmuch also as such usage hath continued in the Church so many years, even from the beginning: We will, that all Bishops and Preachers shall instruct and teach Our people committed by us unto their spiritual charge, that no man ought to be grieved with the continuance of the same; and, that it standeth with the very due order of charity, a Christian man to pray for Souls departed, and to commit them in our prayers to God's mercy, and also to cause other to pray for them in Masses and Exequies, and to give alms to other to pray for them, whereby they may be relieved and holpen of some part of their pain. But, forasmuch as the place where they be, the name thereof, and kinde of pains there also, be to us uncertain by Scripture, therefore this, with all other things, we remit to Almighty God, unto whose mercy it is meet and convenient for us to commend them; trusting that God accepteth our prayers for them, referring the rest who∣ly to God, to whom is known their estate and condition. Wherefore it is much necessary that such abuses be clearly putaway, which under the name of Purgatorie. hath been advanced, as to make men believe, that through the Bishop of Rome's Pardons, Souls might clearly be delive∣red out of Purgatorie, and all the pains of it. Or, that Masses said at Scala coeli, or otherwhere in any place, or before any Image, might likewise deliver them from all their pain, and send them straight to heaven. And other like abuses.

36. Nothing else of moment passed in this Convocation, save that on the 20 of July, Edward Bishop of Hereford, brought in a Book containing the King's Reasons, conceiving it unfit, in Person, or by Proxie, to appear at the General Councel, lately called by the Pope at Mantua, (afterward removed to Trent) and then the Convocation having first confirm'd the King's Reasons, was dis∣solved. It was transacted in relation to Church, or Church-men, in the contem∣porary x Parliament:

1. That Felons for abjuring Petty Treason, should not havey Clergie.

2. That every Ecclesiastical and Lay-Officer shall be sworn to renounce the Bishop of Rome, and his authority, and to resist it to his power, and to re∣pute any Oath taken in the maintenance of the said Bishop, or his autho∣rity, to be void. And the refusing the said Oath being tenderedz, shall be adjudged High Treason.

3. That Fruits, during the vacation of a Benefice, shall be restored to the next Incumbent,a whose charge for first shall begin from the first vacation.

4. Which Spiritual persons shall be resident upon their Benefices, and which not; and for what causes.

5. Release of such who have obtained Licences fromb the See of Rome.

But all these are set down at large in the printed Statutes, and thither we referre the Reader for satisfaction: as to our History of Abbies to be informed about the Rebellion in the North, occasioned in this year by these alterations in Religion.

37. Towards the end of this year, the faithfull servant of God, William Tyn∣dall, aliàsc Hichins, was martyred at Fylford in Flanders, born about Wales, bred first in Oxford, then in Cambridge, after School-master to the children of Mr. Welch, a bountifull house-keeper in Glocester-shire. To his house repaired many Abbots of that County (as indeed no one Shire in England had half so many mitred ones, which voted in Parliament) and Clergy-men, whom Tyndal so welcomed with his discourse against their superstitions, that afterwards they preferred to forbear Master Welch his good cheer rather than to have the sower sauce therewith, Master Tyndal's company. But this set their stomachs so sharp against him, that he was forced to quit Glocester-shire, and tender his service to Cuthbert Tunstall, Bishop of London, a great Scholar himself, and therefore pro∣bable to prove a Patron to learned man. Him Tyndal presented in vain, with an Oration out of Isocrates, which he had translated into English. But, though he sued for himself in two tongues, Greek, and English, both proved ineffectual; the Bishop returning, That he had moe already than he could well maintain. On this denial, over hasts Tyndal beyond the seas; and, after much travelling, sixeth at last at Antwerp, where he became Clerk to the Company of English Merchant-Adventurers.

38. Here he began with the New Testament, (as of most concernment to mans salvation) and with the help of John Frith, the Baruch to this Jeremie) transla∣ting it out of the Greek Original, finished, printed, and published it. Then he proceeded to the old, and accomplished it from Genesis to Nehemiah inclusively, but translated none of the Prophets, (savee Jonah) being prevented by death. I presume he rendred the Old Testament out of the Latine, his best friends not intitu∣ling him to any skill at all in the Hebrew. And remarkable it was, that sailing to Hamborough to print the Pentateuch, he lost all his Books and Copies byf ship∣wrack, which doubled his pains in re-translating it. But here he lighted on the help of Miles Coverdale, afterward Bishop of Exeter, to assist him; and safely they went thorough their work, even when the Sweating-sicknesse swept away thousands in the City, with a generall mortality: As if the usefull sweating of their brains, were a preservative against the hurtfull sweating of their bodies. And indeed painfulnesse in a lawfull calling, is the best antidote against a publick infection.

39. Yet none will deny, but that many faults needing amendment, are found in his Translation; which is no wonder to those who consider; First, such an undertaking was not the task for a man, but men. Secondly, no great design is invented, and perfected at once. Thirdly, Tyndal, being an exile, wanted many necessary accommodations. Fourthly, his skill in Hebrew was not considerable; yea, generally Learning in Languages was then but in the insancie thereof. Fift∣ly, out English tongue was not improved to that expressivenesse, whereat at this day it is arrived. However, what the undertook was to be admired as glorious; what he performed, to be commended as profitable; wherein he failed, is to be excused as pardonable, and to scored on the account rather of that Age, than or the Authour himself. Yea, Tyndal's pains were usefull, had his Translation done no other good than to help towards the making of a better; our last Tran∣slators having in expresse charge from King JAMES, to consult the Transla∣tion of Tyndall.

40. But, when the Testament of Tyndal's Translation came over into England, oh! how were the Popish Clergie cut to the heart? How did their blear-eyes smart at the shining of the Gospel in a vulgar Tongue? Downe must their Dagon, if this Arke be set up: down their Diana, if Paul be permitted to preach to the people. Some said, that the Bible ought not to be translated; some, that it could not be, that it wasg impossible: Others, that the translating thereof would make men rebell against the King; and why I pray? seeing they shall read there∣in h Let every soul be subject to the higher powers, &c. and many other places pressing obedience. Some were not so much angry with the Text, as with Tyn∣dal's

Comment, his Preface before, and Notes upon the same: In fine, they did not onely procure his Book to be publickly burnt in Paul's Church-yard, but also their malice (which hath long arms to reach at such distance) contrived, and effected the strangling and burning of Tyndal in Flanders.

41. Bale calleth him the Apostle of the English. And indeed, some generall parallel (farre be it from me to enforce it to an absolute conformity) may be observed betwixt Saint Paul, and out Tyndal: S. Paul withstood, and defeated the power ofj Elymas the Sorcerer: Tyndal, with the grace and gravity of his company put ak Magician out of countenance, being brought thither to shew a cast of his skill by inchanting. S. Paul, in Thyatira, converted hisl Jaylour, and all his houshold: Tyndal, during his year and half durance, converted his keeper, his daughter,m and other of family. Saint Paul was in perils by waters, in pe∣rils by robbers, in perils amongstn false brethren: so was Tyndal, whom one Philips, pretending much friendship, by cunning insinuation betrayed to his de∣struction. We take our leaves of Tyndal, with that testimony which the Empe∣rour's Procurator or Attorney-General (though his adversary) gave of him, Homo fuit doctus, pius, & bonus: He was a learned, a godly, and a good-natur'd man.

Notes

• Ann. Reg.
• Ann. Dom.
• Hē. 8. 27. June 22.
• 1535.
• Fisher made Cardinal.
• The King en∣raged thereat.
• a

  Pitscus de Script. Angliae, pag. 803.
• b

  Mr. Huls, Esq. Beadle of Cambridge.
• Bishop Fisher his birth, and breeding.
• Different cha∣racters of Fisher.
• c

  In favour of Fisher I have left the words untranslated.
• d

  In his Dedic. Epist. to the Bi∣shop of Wint in his place a∣gainst Occo∣lampadius.—Variance be∣twixt Papists a∣bout Fisher's wealth.
• e

  De Schism. Ang lib. 1. pag. 123.
• He welcomes the newes of his death.
• Yet labours to preserve his life.
• Prepareth him∣sef for his death.
• He advanceth to the place of his execution.
• f

  Ioh. 17. 3, &c.
• The manner of his mounting the scaffold.
• His Speech to the people.
• His execution.
• His age, and statu••e.
• His mean, not to say (if true) barbarous bu∣riall.
• An impudent improbable Lie.
• Sir. Tho. More's extraction and education.
• Charged for his over-much jesting.
• A great Anti-Procestant.
• July 6.
• The death and character of Qu. Katharine Dowager.
• Jan. 8.
• a

  Sanders de Schismate An∣glicano.
• b

  Lord Herbert in his Henry the eighth.
• c

  Gen. 26. 22.
• The character of Queen Anna Bollen.
• d

  Daughter to Thomas Earl of Ormond.
• e

  Sanders de Schismate An∣glicano.
• The first refor∣med Convoca∣tion.
• June 8.
• 9.
• f

  Godw••••••'s An∣nals, Anno Dom. 1536.
• The silence in the Abbots of the Convoca∣tion.
• g

  Concordatum erat per Hono∣randum virum [Cromwell] & Reverendos Epi••copos Abba∣tes & Priores Domus superio∣ris. Acta Con∣vocationis cele∣brat, An. 1536. fol. antepenul. ••—
• The Diurnal of this Convoca∣tion:
• June 16.
• h

  Luke 16. 8.
• i

  Records of Cant. An. Dom. 1536. fol. 9.
• 21.
• Cranmer so∣lemnly divor∣ceth Anna Bol∣len from the King.
• What might be the King's de∣signs in this divorce.
• Ann. Dom. 1536.
• Ann. Regis Hē. 8. 28.
• The Convoca∣tion bucksome to please the King in all things.
• k

  Amos 3. 8.
• A Catalogue of erroneous opinions com∣plained of in the Convoca∣tion.
• July 23.
• Erroneons opi∣nions (as then accounted) complained of in the Convo∣cation.
• Ann. Regis Hē. 8. 28.
• Distempered expressions partly excused.
• Jer. 24. 3.
• Two contrary parties in the Convocation.
• Lord Herbert in the Life of Henry the 8th.
• The Protestant Bishops their moderation vindicated.
• a

  Mat. 9. 17.
• b

  Iohn 16.12.
• The draught of the twi-light Religion, con∣firmed in this Convocation.
• c

  Esther 6. 13.
• Ann. Regis. Hē. 8. 28.
• d

  Iohn 3. 5.
• e

  Mark 16. 16.
• f

  Acts 2. 38.
• g

  Tit. 3. 5.
• b

  Luke 3. 8.
• i

  Iohn 20. 23.
• k

  Luke 10. 16.
• l

  Luke 3. 8.
• m

  Rom. 6. 19.
• n

  1 Cor. 9. 27.
• o

  1 Cor. 11. 31.
• p

  Zech. 1. 3.
• q

  Isa. 58. 7, 8, 9, &c.
• r

  1 Cor. 11. 27.
• Vers. 28, &c.
• s

  Rom. 8. 12, &c.
• t

  Mat. 19. 17.
• u

  Gal. 5. 21.
• w

  Mat. 5. 20.
• The Convoca∣tion dissolved, and what acted in Parliament.
• July 20.
• x

  See them in the Statutes at large.
• y

  Cap. 1.
• z

  Cap. 10.
• a

  Cap. 11.
• b

  Gap. 16.
• The birth, b••ee∣ding, frist per∣secution, & far travelling of William Tyndal.
• Ann. Dom. 1536. Octob. 7.
• c

  Balcus, de script Brit. pag. 658.
• He translateth the New, and most part of the Old Te∣stament.
• e

  Bal. ut pritùs.
• f

  Fox Martyrol, vol. 2. pag. 364.
• Faults in his Translation confessed and excused.
• Tyndal and his Translation both martyred with fine.
• g

  Fox. u•• piùs.
• h

  Rem. 13. 1.
• A parallel betwixt; S. Paul, and Tyndal.
• j

  Acts 13. 8.
• k

  Fox, p. 367.
• l

  Acts 16. 33.
• m

  Fox, ut priùs.
• n

  2 Cor. 11. 26.