CHAP.VI.

The Arch-bishop presseth the Translation of the Bible.

THIS Rub of the Papal Power being now taken out of the
way, and the King's Supremacy settled in the next Sessions of
Parliament, in Novemb. 1534. a Way was opened for a Reformation
of Errors and Abuses in Religion. So that, as the Arch-bishop judged
it a thing impossible to make any amendment of Religion under
the Pope's Dominion; so he thought it now the same being dispatched
out of the Realm a meet time to restore the true Doctrine
of Christ, according to the Word of God, and the old Primitive
Church, within his Jurisdiction and Cure; and with the said Pope,
to abolish also all false Doctrine, Errors and Heresies, by him brought
into the Church; for the accomplishing of which he let pass no Opportunities.
A Convocation now afforded him one. Our Arch-bishop, from
his first entrance upon his Dignity, had it much in his mind to get
the Holy Scriptures put into the Vulgar Language, and a Liberty for
all to read them. The Convocation now was so well disposed, by the
influence of the Arch-bishop and his Friends, that they did petition
the King, that the Bible might be translated by some Learned Men
of his Highnesses nomination. And as this good Motion was briefly
made in the House by the Arch-bishop, so they agreed upon him to
carry their Petition. But they clogged it with another, which the
Arch-bishop did not so well approve of: For about the Month of December
they pass'd this Order of Convocation. "The Bishops, Abbots,
Priors of this Upper House of Convocation, of the Province
of Canterbury, met together in the Chapter-House of St. Paul;
unanimously did consent, that the most Reverend Father the
Arch-bishop, should make instance in their Names to the King,
that his Majesty would vouchsafe, for the encrease of the Faith of
his Subjects, for decree and command, That all his Subjects, in
whose possession any Books of suspect Doctrine were, especially in
the Vulgar Language, imprinted, beyond or on this side the Sea,
should be warned, within three Months, to bring them in before
Persons to be appointed by the King, under a certain Pain to be limited
by the King.
And that moreover his Majesty would vouchsafe to decree, that
the Scriptures should be translated into the Vulgar Tongue, by some
honest and learned Men, to be nominated by the King, and to be
delivered unto the People according to their Learning." This was
resolved in the Convocation, Decemb. 19.
Accordingly the King issued out soon after his Proclamation.
What this Proclamation was I do not know, unless it were one I meet
with about this time, against bringing in, or printing seditious Books
of Anabaptists and Sacramentaries, who were said to be lately come
into the Realm: and against some of his own Subjects, who publickly
disputed in Taverns and other open Places, upon those Points of
Religion, which the King was offended withal. For the Correction
and Regulating of which, the King in the said Proclamation commanded
sundry Articles to be observed; which for the length of
them I have put into the Appendix. Unless perhaps this Proclamation
may belong to the Year 1538.
About the month of June of this Year, was a Book drawn up for
Bishops and Priests, wherein was an Order for preaching; and in
the same were Forms devised for the Beads, as well for Preachers,
as Curates. In which Forms the King's Title of Supream Head was
specified. In this Book was commandment given by the King, that
every Preacher should, before Easter, once in solemn Audience, declare
the usurped Jurisdiction, within this Realm, of the Bishop of
Rome, and the King's just Cause to decline from the same: and also
to open and declare such things as might avow and justify the King's
refusal of Marriage with the Princess Dowager, and his contract
anew with Queen Ann. And also in the same Book an Order was
given for the suppression of the General Sentence or Curse. This
Book the Arch-bishop, who we may well suppose had a great hand
in it, sent, by the King's Commandment, to all the Bishops, and
to the Arch-bishop of York, though out of his Province: that Arch-
bishop lying under some Jealousy as it seems with the King.
Therefore after the receit of the Book, the said Arch-bishop of
York the next Sunday, which was the second Sunday after Trinity,
went from Cawood to York, and there in his own Person declared,
as well the King's Cause touching the Matrimony, as his refusal of
the Pope's Jurisdiction, so fully, that nothing that needed to be opened
was left unspoken, as that Arch-bishop wrote himself to the
King in his own Vindication. And that the Auditory might be the
greater, he sent to York forthwith, upon the receit of the Book, to
publish there, that he would be there the next Sunday following,
and caused the Churches to make an end of their Service in such
time, as every Man might have opportunity to be at the Sermon:
and especially required the Mayor and his Brethren, and one
Mr. Magnus, and Sir George Lawson, his Majesty's Chaplains to be
there: And a very great Confluence there was. Then the Arch-
bishop preached from that Text, Uxorem duxi, &c. Whence he
took occasion to utter, and declare both his foresaid Matters, and
the Injury done to the King's Highness by Pope Clement.
As the Convocation this Year had declared the Pope to have no
Jurisdiction in this Kingdom, so this would not serve the King, till
all the Learned and Spiritual Men in England had subscribed to it
with their Hands. The Arch-bishop's Church of Canterbury began.
For the Prior and Convent thereof, moved and influenced not a
little by their Diocesan, solemnly subscribed an Instrument for abolishing
the Pope's Supremacy, and for acknowledgment of the King
Supream Head of the Church of England under this Position.
Quod Romanus Episcopus non habet majorem aliquam jurisdictionem
a Deo sibi collatam in hoc regno Angliae, quam quivis externus
Episcopus. That is,

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That the Bishop of Rome hath not some greater Jurisdiction conferred
upon him by God in this Realm of England, than any other Foreign
Bishop.
This was consented to by the Prior's own Hand subscribed, and
sixty nine of the Convent besides. The Original whereof is in a
Volume of the Cotton Library. In another place of the same Volume
is extant the Subscription of the Bishops, Deans, and several
Abbots; and after that, of the University of Oxford, and all the
particular Colleges: and after that, the Names of all the subscribing
Priors of England.
The Arch-bishop was one employed about the Act of Succession,
that was made the last Sessions of Parliament: which was to invest
the Succession to the Crown upon the Heirs of Q. Ann; and that
Q. Katharine should be no more called Queen, but Princess Dowager.
In the Preamble to the Act, there were certain Touches against the
Pope's Supremacy, and against his Power of dispensing in the
King's former Marriage with his Brother's Wife, carnally known by
him. To this Act all Persons were to swear, to accept and maintain
the same, upon pain of Treason. The Arch-bishop of Canterbury,
the Ld Chancellor Audley, Secretary Crumwel, the Abbot of
Westminster, and others, were the King's Commissioners appointed
to tender this Oath. The Nobility and Gentry took it, none denying,
to which they set their Hands in a long List.
On the 13th of April, the Commissioners sat at Lambeth to receive
the Oaths of the Clergy, and chiefly those of London, that had not
yet sworn; who all took it, not one excepted. And a certain
Doctor, Vicar of Croyden, that it seems made some boggle before
went up with the rest: of whom Sir Thomas More, who then stood
by, made an Observation, how, as he past, he went to my Lord's
Buttery-hatch, and called for Drink, and drank valde familiariter; whether,
saith he sarcastically, it were for Gladness, or Driness, or
Quod ille notus erat Pontifici. The Oath also now was taken by
Dr. Wylson, a great Court-Divine in those Days, who for Queen
Katharine's Business was a Prisoner at this time, though a great while
he was unsatisfied, and consulted much with Sir Thomas More about
the Lawfulness of taking it.
The same Day were conveyed hither from the Tower, Bishop
Fisher, and Sir Thomas More, the only Layman at this Meeting, to
tender this Oath to them. Who both, being separately called, refused
it. After the Clergy were sworn and dispatched, immediately
Sir Thomas by himself was sent for the second time. Now
he had much talk with the Lords, who would fain have
brought him to comply. They urged him to declare the Causes
why he would not Swear: But he excused his so doing.
Then they charged him with Obstinacy: He said, it was not
Obstinacy, but because he might not declare his Mind without
peril of incurring the King's further Displeasure. He told the
Commissioners, that for his part he condemned not the Consciences
of any; but that he was dissatisfied in his own Conscience for certain
Reasons. The Arch-bishop taking hold of this, spake to him
thus, "That it appeared well, that Sir Thomas did not take it for a
very sure thing and a certain, that he might not lawfully swear,
but rather as a thing uncertain and doubtful. But you know,
said my Lord, for a certainty, and for a thing without doubt,
that you be bound to obey your Soveraign Lord the King. And
therefore are you bound to leave off the doubt of your unsure
Conscience, in refusing the Oath, and take the sure way in obeying
of your Prince who commands you to Swear." This Argument,
as Sir Thomas confessed in one of his Letters to his Daughter
Roper, seemed so subtil, and with such Authority coming out
of so Noble a Prelate's Mouth, that he could answer again nothing
thereto: but only that he thought with himself, that he might not
so do, because that in his Conscience this was one of the Causes in
which he was bounden, that he should not obey his Prince; sith
that whatsoever other Folks thought in the Matter, whose Conscience
or Learning, as he said, he would not condemn, or take upon
him to judg yet in his Conscience the Truth seemed on the other
Side, wherein he had informed his Conscience neither suddenly
nor slightly, but by long leisure and diligent search for the Matter.
In fine, the farthest Sir Thomas could be brought, and which he
offered voluntarily that Morning, was to swear to the Succession,
which was the main Design of the Act though not to the Preamble.
At parting the Lord Chancellor bad the Secretary, before More,
take notice, that More denied not, but was content to swear the
Succession. More assented and said, in that Point he would be contented,
so that he might see the Oath so framed, as might stand
with his Conscience.
Fisher Bishop of Rochester, offered the same before this Assembly,
that More had done: and in a Letter of his afterwards writ to the Secretary,
assigned the Reason why he could, with a good Conscience,
swear to the Succession, viz. because he doubted not but that the
Prince of a Realm, with the Assent of the Nobles and Commons,
might appoint his Successors according as he pleased. In the Appendix
this Letter will be found, which Bishop Fisher writ upon occasion
of the Secretary's Advice, who laboured to gain him, that he should
write to the King, to declare his Mind to him in swearing to the Succession;
and to petition him to let that suffice, because his Conscience
could not consent to the rest of the Act. The Secretary also
had sent unto Fisher, lying in the Tower, Lee Bishop Elect of Lichfield
and Coventry; to whom he declared again, that he would take
the Oath to the Succession; and moreover, that he would swear never
to meddle more in Disputation of the Matrimony, and promised
all Allegiance to the King. But he told Lee, his Conscience could
not be convinced, that the Marriage was against the Law of God,
because of a Prohibition in the Levitical Law. See Lee's Letter, in
the Appendix, to Secretary Crumwel.
The Arch-bishop, soon after that meeting of the Commissioners at
Lambeth, retired to Croydon: And being a Man not kind to his own
Party and Perswasion only, and fierce and bloody-minded to them
that differed from him, but compassionate towards all, Friend and
Foe; his tender Spirit suggested to him, to make this serve for an
Occasion to intercede for More and Fisher, to Crumwel; shewing him

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in a Letter, dated April the 17th, how adviseable in his Judgment it
would be to be satisfied with that Oath they had offered to swear, in
case they would swear to maintain the said Succession against all
Power and Potentates: Urging to him that there would be these Advantages
gained thereby. First, That it would be a means to satisfy
the Consciences of the Princess Dowager and the Lady Mary; who
it seems made it a Matter of Conscience and Sin to abandon their
Titles. Also, that it might tend to stop the Emperor's Mouth, and
the Mouths of other their Friends, when Fisher and More, who had
stickled so much for them, should now own that Succession, which
would be in effect a disowning of them. Secondly, That it might
be a means to resolve and quiet also many others in the Realm that
were in doubt, when such great Men should affirm by Oath and Subscription,
that the Succession mentioned in the said Act was good, and
according to God's Laws. And he thought, that after two such had
sworn, there would be scarce one in the Kingdom would reclaim against
it. And thirdly, That though a great many in the Realm
could not be brought to alter from their Opinions of the Validity of
the King's former Marriage, and of the Bishop of Rome's Authority,
that it would be a great Point gained, if all with one accord would
own and acknowledg the Succession.
Weaver, the Author of the Funeral Monuments, transcribed this
Letter out of the Cotton Library, and inserted it into his said Book:
and the thing he takes notice of therein, is the Wisdom and Policy of
the prudent Arch-bishop. I shall take notice of another thing, and which
I suppose was the great Cause that employed his Pen at this time,
namely, his tender Heart, and abhorrence from Blood-shedding:
Propounding these Politick Considerations to the Secretary, which
were the properest Arguments to be used with a Statesman, and for
him to use and urge before the King; that so he might be an Instrument
of saving the Lives of these Men, however they differed from
him, and it may be were none of his very good Friends. This Letter
of the Arch-bishop's, as I my self took it from the Original, I
thought worthy depositing among Cranmer's Monuments in the Appendix.
But this Offer of theirs, notwithstanding the Arch-bishop's
Arguments and Endeavours, would not be accepted. The King
would not be satisfied with this Swearing by halves.

CHAP. XXI.

He Recants, Repents, and is burnt.

HAving brought the Arch-bishop unto his Degradation and Appeal,
wherein he shewed so much Christian Courage, Wisdom
and Fortitude, I must now represent him making a great Trip and a
sad Fall; and mention one of the greatest Blemishes of his Life.
For now the Popish Party, thinking what a piece of Glory it would
be, to gain this great Man to their Church, used all Means, all Arts,
as well as Arguments, to bring him to recant. They set the Doctors
of the University upon him. He was entertained at the Dean of
Christs-Church his Lodging: There they treated him with good Fare.
They got him to Bowls with them. They let him have his Pleasure
in taking the Air. Sometimes they accosted him with Arguments
and Disputations: Sometimes by Flatteries, Promises and Threatnings.
They told him, "The Noble-men bare him good Will: that
his Return would be highly acceptable to the King and Queen.
That he should enjoy his former Dignity in the Church; or if it
liked him better, he should lead a quiet Life in more privacy.
And that it was but setting his Name in two Words in a piece of
Paper. They told him, the Queen was resolved to have Cranmer
a Catholick, or no Cranmer at all. That he was still lusty and
strong, and might live many a Year more, if he would not willingly
cut off his own Life by the terrible Death of Burning." He
rejected these Temptations a long while, but at last was overcome
and yielded. The Recantation I shall not repeat, it being to be seen
at large in Fox. It was signed by his Hand. The Witnesses thereunto
were two or three, who had been exceedingly busy in tampering
with him: One Sydal, a great Professor in the last Reign
and John and Richard two Spanish Friars.
The Doctors and Prelats caused this Recantation speedily to be
printed and dispersed. When the Queen saw his Subscription, she
was glad of it, but would not alter her Determination to have him
burned, by the instigation, as I suppose, of Pole the Legat. The
Writ for which was sent down by Hethe, Lord Chancellor, in the
latter end of February, under the Broad Seal. It was charged upon
his Converters, that they were negligent in procuring his Life
from the Queen: But the true Reason was, the Queen was resolved
not to grant it. She privately gave Instruction to Cole, to prepare a
Sermon to preach at his Burning: And several Lords, and other Justices
of the Peace in those Parts, were ordered to attend there, with
their Servants and Retinue, to keep Peace, and to see him Executed.
Cole coming with his Errand to Oxon, visited him in the Prison, and
asked him if he stood firm to what he had subscribed? This was the
Day before his Execution, but saying nothing to him of his determined
Death. The next Day, being the Day he was to be burned,
viz. March 21. he came again, and asked him if he had any
Money? And having none, he gave him certain Crowns to bestow
to what Poor he would; and so departed, exhorting him to Constancy.
But the disconsolate Arch-bishop perceived to what this
tended: and being by and by to be brought to S. Mary's where Cole
was to preach there openly to confess what he had more privately
subscribed, he resolved with himself to disburden his Conscience,
and to revoke his Recantation. And he prepared a Prayer, and a
Declaration of his Faith, which he drew up in writing, and carried
it privately along with him, to make use of it when he saw his Occasion.
The manner how he behaved himself after Cole's Sermon,
and how he delivered his last Mind, and with what Bitterness and
Tears he did it; and how he was pulled down by the Scholars,
Priests and Friars, with the greatest Indignation at this their
Disappointment; and how he was led out of the Church forthwith
to the Place of Burning, over against Baliol College: and how he
there first put his right Hand into the Flames to be consumed, for that
base Subscription that it made; and how his Heart was found whole
and unconsumed in the Ashes, after he was burnt; These, and the
rest of the Particulars of his Martyrdom, I might leave to Fox, and
other Historians from him, to relate.

CHAP. XXXII.

Some Observations upon Arch-bishop Cranmer.

BEsides these Observations, made to my Hand by another, of
this great Arch-bishop, I shall gather some further Observations
of his Endowments and Qualities, whether Christian or Moral.
Whereby we shall have occasion offered us, of gathering up a few
more Memorials of him.
He was a most profound Learned Man in Divinity, as also in the
Civil and Canon Laws. As appeared by those many voluminous
Writings and Common-places, by him devised or collected out of
all the Fathers, and Church-Writers: which Peter Martyr reported
he himself saw; and were indeed communicated to him by the
Arch-bishop, while he harboured him at Lambeth. And there was
no Book, either of the Antient or Modern Writers, especially upon
the Point of the Eucharist, which he had not noted with his own
Hand in the most remarkable Places. No Councils, Canons, Decrees
of Popes, which he had not read and well considered. And
from this his indefatigable Reading, and exact Knowledg of Authors,
he ventured publickly, before the Pope's Delegate, and Queen Mary's
Commissioners to make this Challenge, "That if it could be proved
by any Doctor above a thousand Years after Christ, that Christ's
Body is in the Sacrament of the Altar really, he would give over."
So that his Library was the Storehouse of Ecclesiastical Writers of
all Ages. And which was open for the use of Learned Men.
Here old Latimer spent many an Hour; and found some Books so remarkable,
that once he thought fit to mention one in a Sermon before
the King. And when Ascham of Cambridg, a great Student of
Politer Learning, and of Greek Authors, wanted Gregory Nyssen in
Greek, not the Latin Translation of him and which it seems the
University could not afford, he earnestly entreated Poynet his Grace's
Chaplain, to borrow it in his Name, and for his use, for some
Months of the Arch-bishop. For in those Times it was rare to meet
with those Greek Fathers in their own Language, and not spoiled by
some ill Latin Translation. Another of his Books I will mention, because
it is now in the possession of a Reverend Friend of mine near
Canterbury: in which Book the Arch-bishop's Name is yet to be seen,
written thus with his own Hand, Thomas Cantuariensis; and a remarkable
Book it is, which we may conclude, the Arch-bishop often
perused, viz. Epistola & Historiae Joannis Hus. Printed at Wittemberg,
1537.
And this Learning happening in a Mind possessed with Piety,
made him the more deeply sensible of the greatness of the Charge,
that lay upon him. And as he well knew under what Needs the
Church laboured, so he was very solicitous, that nothing might be
wanting on his part: shewing himself a most conscientious Bishop,
and tender Pastor of Christ's Flock. He was not guided in his Episcopal
Function by vain Glory, or Affectation of popular Applause, or
worldly Ambition, or Covetousness, but only by the Holy and Pious
Ends, of discharging his Duty, and promoting the Honour of
Christ, and the Knowledg of his Gospel, and the Good of his People:
as he took God to witness in the Preface of his Book of the Sacrament.
A Paragraph whereof I think not unworthy to be here
inserted, whereby it may appear of what a truly Apostolical Spirit
our Arch-bishop was. "When I see, said he, Christ's Vinyard
overgrown with Thorns, Brambles and Weeds, I know that everlasting
Woe appertaineth to me, if I hold my Peace, and put not
to my Hand and Tongue, to labour in purging his Vinyard. God
I take to witness, who seeth the Hearts of all Men thorowly unto
the bottom, that I take this Labour for none other Consideration,
but for the Glory of his Name, and the Discharge of my Duty,
and the Zeal I have toward the Flock of Christ. I know in what
Office God hath placed me, and to what Purpose. That is to say,
to set forth his Word truly unto his People, to the uttermost of
my Power, without respect of Persons, or regard of Things in
the World, but of him alone. I know what Account I shall make
to him hereof at the last Day, when every Man shall answer for
his Vocation, and receive for the same, Good or Evil, according
as he hath done. I know how Antichrist hath obscured the Glory of
God, and the true Knowledg of his Word, overcasting the same
with Mists and Clouds of Error and Ignorance, thrô false Glosses
and Interpretations. It pitieth me to see the simple and hungry
Flock of Christ, led into corrupt Pastures, to be carried blindfold
they know not whither, and to be fed with Poison, instead of
wholesome Meats. And moved by the Duty, Office and Place,
whereunto it hath pleased God to call me, I give warning in his
Name unto all that profess Christ, that they flee far from Babylon,
if they will save their Souls, and to beware of that great Harlot,
that is to say, the pestiferous See of Rome, that she make you not
drunk with her pleasant Wine, &c."
And as he had this Care of the whole Church of this Land, as the
high Patriarch thereof, so he particularly had his Eye upon his own
Diocess. He took Care, even in King Henry's ticklish Reign, to
place such Ministers in Kent, as were Learned, and dared to open
their Mouths to preach Gospel-Doctrin, and to convince the People
of the Usurpations of the Bishop of Rome, and of the Idolatry and
Superstitions, wherein they had been so long nursled up. And for
the preventing whereof, for Time to come, he ordered his Arch-deacon,
and other his Officers, to take down Images out of Churches,
and deface them. Which things created him much hatred among
the Popish Clergy, whose Gain depended for much therein. He had
a peculiar regard of the greater Towns of his Diocess, that such
Places might be furnished with able Men, where the Inhabitants
were numerous, and the Salaries generally small. Whereby he saw
it came to pass, that where there was most need of Learned Men,
There the most Ignorant were placed. Therefore he thought this
worthy his redressing. I meet with this Memorandum in one of his
Note-books: "These Towns following are especially to be remembred:
that in them there be placed Learned Men, with sufficient
Stipends."

Sandwich, Ashford, Faversham, Marden,
Dover, Tenderden, Hearn, Maydston,
Folkston, Crambroke, Whitstable, Wye and Wingham.

In these great Towns, as well as Canterbury, he often preached
himself. And for his Sermons at Sandwich, he was once complained
of openly in the Parliament-house, to have brought him under the
Lash of the Statute of the Six Articles. And within seven or eight
Years, after his first entrance into the See, he had placed such store
of good Preachers about Kent, that at another time, a long List of
Articles were drawn up against them, and given in to the Justices of
the County at a Quarter-Sessions of the Peace; and they by a Combination
preferred the Complaint to the King and Council.
His high Estate puffed him not up, nor made him forget the great
Work of his Calling; which he very earnestly desired to prosecute
above all things in the World. Nor did he care at all for the high
Titles that were attributed to him; as he was Arch-bishop of Canterbury,
as may appear by this Passage. Upon occasion of a Question
arising concerning his Stile of Primate of all England, for bearing
which, in his Summons for a Provincial Visitation, the Bishop of Winchester
out of Malice, had complained to King Henry against him, as
though it were in Encroachment upon the King's Supremacy; he
protested to Crumwel, then Secretary, who had sent him word of
it "That as God should be merciful to him in the Day of Judgment,
he set not more by any Title or Stile, than he did by the paring
of an Apple, further than it should be to the setting forth God's
Word and Will. His Expression was, That they were the Successors
of Diotrephes, that affected glorious Titles, Stiles and Pomps."
He professed, "He could have been willing that Bishops should lay
aside their lofty Stiles, and only write themselves by the Stile of
their Offices; The Apostles of Jesus Christ. And wished heartily,
that the Christian Conversation of the People, were the Letters
and Seals of their Offices, as the Corinthians were to St. Paul,
who told them, that They were his Letters, and the Signs of his
Apostleship and not Paper, Parchment, Lead or Wax."