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

CHAP. I.

The First Ground of the change of Reli∣gion in England was the business of the Kings Divorce from Queen Cathe∣rine; which when it came to be pub∣lickly examined, the Queen made this following Speech.

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

The Queens Speech.

SIR,

IN what have I offended you? or what oc∣casion of displeasure have I given you, in∣tending thus to put me from you? I take God to be my Judge, I have been to you a true and humble Wife, ever conformable to your Will, and Pleasure; never contradicting, or gain-saying you in any thing: being always contented with all things, wherein you had

any delight, or took any pleasure, without grudge, or countenance of discontent, or dis∣pleasure. I lov'd for your sake, all them whom you lov'd, whether I had cause, or no, whe∣ther they were my Friends or my Enemies. I have been your Wife these twenty years or more, and you had by me divers Children; and when you had me at first, I take God to be my Judg, that I was a Maid: and whether it be true, or no, I put it to your own Conscience. If there be any just cause that you can alledge against me, either of dishonesty, or matter lawful to put me from you, I am content to depart, to my shame and confusion: and if there be none, then I pray you to let me have Justice at your Hands. The King, your Fa∣ther, was, in his time, of such an excellent Wit, that he was accounted amongst all men, for Wisdom, to be a second Salomon: and the King of Spain my Father Ferdinand, was accounted one of the wisest Princes, that had reign'd in Spain, for many years. It is not, therefore, to be doubted, but that they had gathered as wise Counsellors unto them, of every Realm, as to their Wisdoms they thought meet: and I con∣ceive, that there were in those days, as wise and well-learned men, in both the Realms, as be now at this day: who thought the Marriage be∣tween you, and me, good and lawful. Therefore it is a wonder to me, what new inventions are now invented against me. And now to put me

to stand to the Order, and Judgment of this Court, seems very unreasonable. For you may condemn me for want of being able to an∣swer for my self; as having no Counse, but such as you assigned me; who cannot be indif∣ferent on my part, since they are your own Sub∣jects, and such as you have taken, and chosen out of your own Council; whereunto they are privy, and dare not disclose your Will, and In∣tent. Therefore I humbly pray you, to spare me, until I may know, what Counsel, my Friends in Spain will advise me to take: And if you will not, then your Pleasure be fulfilled.

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

The King, perceiving that she was gone, said;

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

After this, the King sent the Two Cardinals, Campeius, and Wolsey, to speak with her.

WHen the Queen was told, that the Cardi∣nals were come to speak with Her, She rose up, and, with a Skein of white Thred about her neck, came into her Chamber of Pre∣sence. The Cardinals said, they were sent by the King to understand her mind, concerning the business between Him and Her.

My Lords, (saith the Queen) I cannot answer you so sud∣denly; for I was set, among my Maids, at work, little thinking of any such matter; wherein there needs a longer deliberation, and a better head, then mine, to make Answer. For I have need of Counsel in this case, which con∣cerns me so near: and for any Counsel, or Friends, that I can find in England, they are not for my Profit. For it is not likely, that any English man will Counsel me, or be a Friend to me against the King's Pleasure, since they are his Subjects: And for my Counsel, in which I may trust, they are in Spain.

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

The King's Counsel at the Bar called for

Judgment: unto whom Cardinal Campeius said thus.

I will not give Judgment, till I have made relation to the Pope of all our proceed∣ings; whose Counsel, and Command, I will ob∣serve. The matter is too high for us, to give an hasty Judgment, considering the Highness of the Persons, and doubtfulness of the Case; and also whose Commissioners we be; under whose Authority we sit. It were therefore reason, that we should make our Chief Head a Counsel in the same, before we proceed to a definitive sentence. I come not to please, for Favour, Need, or Dread, of any Person alive, be he King, or o∣therwise. I have no such respect to the Person, that I will offend my Conscience. I will not for the Favour, or Disfavour, of any High Estate, do that thing, which shall be against the Will of God. I am an old man, (both weak and sickly) that look daily for death. I will not wade any further in this matter, until I have the Opini∣on, and Assent of the Pope. Wherefore I will adjourn the Court for this time, according to the Order of the Court of Rome: from whence such Jurisdiction is deriv'd.

Upon this the Court was dissolv'd, and no more done.

Then step'd forth the Duke of Suffolk from the King, and uttered with an haughty Countenance, these words,

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

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

SIR,

YOur Highness is come to a point, which needs a strong, and firm Resolution; it being, not only the most important in its self, that can be presented; but likewise of that consequence, that it will comprehend your Kingdom, and Posterity. It is, whether in this business of your Divorce, and Second Marriage, as well as in all other Ecclesiastical Affairs, in your Dominions, you would make use of your own, or the Popes Authority. For my own part, as an Englishman, and your Highnes's Subject, I must wish all Power in your High∣ness. But when I consider the Ancient pra∣ctice of this Kingdom, I cannot but think any Innovation dangerous. For, if in every Temporal Estate, it be necessary to come to some Supream Authority, whence all inferior Magistracy should be derived; it seems much more necessary in Religion; both, as the Body thereof seems more susceptible of a Head, than any else; and, as that Head again, must direct so many others; We should therefore, above

all things, labour to keep an unity in the parts thereof; as being the Sacred bond, which knits and holds together, not its own alone, but all other Government. But how much, Sir, should we recede from the Dignity there∣of, if we (at once) retrenched this its chief and most eminent part? And, who ever liked that Body long, whose Head was taken away? Certainly, Sir, an Authority received for ma∣ny Ages, ought not rashly to be rejected. For, is not the Pope, Communis Pater, in the Christian World, and Arbiter of their Dif∣ferences? Does not he Support the Majesty of Religion, and vindicate it from neglect? Does not the holding his Authority from God, keep Men in awe, not of Temporal alone, but Eternal punishments; and therein extend his Power beyond death it self? And will it be secure, to lay aside those potent means of re∣ducing People to their Duty, and trust only to the Sword of Justice, and Secular Arms? Be∣sides, who shall mitigate the rigor of Laws in those Cases, which may admit exception, if the Pope be taken away? Who shall presume to give Orders, or Administer the Sacraments of the Church? Who shall be Depository of the Oaths and Leagues of Princes? Or, Ful∣minate against the perjur'd Infractors of them? For my part (as Affairs now stand) I find not, how, either a general Peace amongst Princes, or any equal moderation in Humane Affairs,

can be well conserved without him. For, as his Court is a kind of Chancery, to all other Courts of Justice in the Christian World; so if you take it away, you subvert that Equity, and Conscience, which should be the Rule, and Interpreter of all Laws and Constitutions whatsoever. I will conclude, that, I wish your Highness (as my King and Sovereign), all true Greatness and Happiness; but think it not fit (in this Case) that your Subjects should either examine by what right Ecclesiastical Government is Innovated; or enquire how far they are bound thereby; since, beside that it might cause Division, and hazzard the Overthrow, both of the one and the other Authority; it would give that Offence and Scandal abroad, that Forein Princes would both reprove and disallow all our Proceedings in this kind, and upon occasion, be disposed easily to joyn against us.

Thus my Lord Herbert relates this excellent Speech.

But notwithstanding this Speech, or whatso∣ever could be said against it, the Popes Suprema∣cy was excluded, and the King Married Anne Boleign: which is thus set down by Stow, con∣tinued by Hows, Pag. 554.

KIng Henry upon occasion of these delays made by the Pope, in his Controversie

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

Thus far Stow.

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

KIng Henry the Eighth be∣ing violently hurried with the Transport of some private Af∣fections; And finding, that the Pope appeared the greatest Obstacle to his de∣sires, he extinguished his Authority in the Realm of England.

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

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

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

Thus related by Howes upon Stow, Pag. 562.

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

And when he had strongly enveighed against the King's second Marriage, to diswade him from it: he also said, There are many other Preachers, yea too many, which Preach, and Per∣swade you otherwise; feeding your folly and frail Affections, upon hope of their own worldly Pro∣motion; and by that means betray your Soul, your Honour, and Posterity, to obtain Fat Benefices, to become Rich Abbots, and get

Episcopal Jurisdiction, and other Ecclesiastical Dignities. These (I say) are the Four hundred Prophets, who, in the spirit of Lying, seek to deceive you. But take good heed lest you being seduced, find Achab's punishment; which was to have his Blood licked up by Dogs; saying, that it was one of the greatest miseries in Prin∣ces, to be daily abused by Flatterers.

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

Good Sir, you know, that Father Peto, as he was Commanded, is now gone to a Provincial

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

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

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

Thus far Stow.

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

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

Thus Howes.

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

Thomas Cromwell, Son to a Black smith in Putney, being raised to High Dignities, was lastly made Vicar General, under the King in all

Ecclefiastical Affairs: who sate divers times in the Convocation-House, amongst the Bishops, as Head over them.

Thus Sir Richard Baker.

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

Notes

• Thus related by Howes upon Stow, pag. 543.
• [Stow, p. 543.]
• [Stow, p. 543.]
• [Stow, p. 544.]
• Nothing but Passion and In∣terest carried on this business.
• [Stow. p. 562.]