Quibus pro nostro officio obtemperare, uti decet, summopere cupientes, vestre fraternitati tenore presentium committimus, et regie majestatis vice et nomine, quibus fungimur, mandamus, quatenus attentis diligenter literarum hujuscemodi tenore et bellorum tam terrestrium quam maritimorum tumultubus, quibus hoc inclitum regnum Anglie undique per mare et terram tum in Gallia et Scotia, tum in partibus Bolonis assidue infestatur et gravatur, omnibus et singulis confratribus, coepiscopis nostris et ecclesie nostre Christi Cant suffraganeis, cum ea qua poteritis celeritate accommoda precipiatis, ut ipsorum singuli in suis cathedralibus et civitatum ac dioc suarum parochialibus ecclesiis, exposito publice literarum hujuscemodi pio et sancto tenore, - clericos et laicos infra suas dioc degentes sedulo et accurate moveant et inducant, aut moveri et induci sanctis monitionibus et salubribus praeceptis faciant, (atque sic a vobis in civitate et dioc London fieri volumus) qualibet quarta et sexta feria publicis supplicationibus et suffragiis dudum Anglie [sermone] conceptis et publicatis, concinna modulatione et una voce, cunctipotentem Deum Sabaoth, omnis victorie largitorem unicum, sancte et pie, non labis sed corde puro adorent, et precibus in perpetuum ipsius auxilium implorent; quatenus eidem domino nostro regi, exercitubus et classi sua navali, (quam non solum ad propulsandos verum etiam ad opprimendos et profligandos hostium suorum sceleratos cornatus habet instructissimam,) de immensa misericordia et justitia suis, victoriam pariter et triumphum clementer et benigne in tam probato certantibus agone largiri et concedere dignetur, ut devictis hostibus nostris, et rebus ex sententia feliciter gestis, illi concordibus animis assidue hymnos cantemus triumphales. Quibus vos tantisper volumus immorari, quoad aliud a nobis inde habueritis in mandatis: vos etiam harum scire in Domino hortamur. Quod si quid superiori anno ih his orationibus decantandis et dicendis a vestris gregibus fuerit oscitanter omissum, id nunc resarcire et in melius reformare, habita hujus turbulent tempestatis congrua ratione, summo studio prout fieri confidimus curetis. Bene valeatis, frater carissime. Ex @dibus nostris de Bekysborne nostre Cant dioc 11 Aug. 4.p. 1545, et nostra consecr an 13. XXIII. A Preface made by the Kings most excellent Majesty unto his Primer Book. — HENRY the VIIIth, by the grace of God King of England, France, and Ireland, gs defender of the faith, and in earth supreme head of the church of England and
[at great charges, and nothing done.” Id. Letter of the places, shall think it expedient.” Id, Report]
[CCXXXII. Lisleto Henry VIII. dated August 21, of the State of Things,” ἄς. p. 796. ]]
[p.823. In September the English fleet in their [! “The puissant navy consisted of 104 sail,]
[turn made a descent on the coast of Normandy.” carrying 12,738 men. The names of the vessels and]
[My Lord of Canterbury, having required certain of their captains, their tonnage, and the number]
[pieces of artillery to be drawn to and from sundry of their crews, with the orders issued on sailing,]
[places upon the cliffs, with horses at the charge of will be found in the State Papers, Vol. I. p. 810.”]
[the country, for the repelling of the enemies, shall Jenkyns.]]
[be furnished of the same, if Mr Seymour, upon view]
Ireland, to all and singular our subjects, as well of the clergy as also of the laity, within our dominions, whatsoever they be, greeting. It is the part of kings (whom the Lord hath constituted and set for pastors of his people) not only to procure that a quiet and peaceable life may be led of all his universal subjects, but also that the same life may be passed over godly, devoutly, and virtuously, in the true worshipping and service of God, to the honour of him, and to the sanctifying of his name, and to the everlasting salvation of their own selves. But to godly devotion there belongeth many points, of which that same is not the least, the which doth purely and with perfect understanding make invocation to God the Father, and of the Author and Giver of all goodness earnestly craveth such things as be good, and for the soul health, for that part of the life that is behind to be well ordered; and rendereth thanks for the bounteous giving of good things past, and also for the putting away of evils; and therefore doth sacrifice unto God with the calves and burnt-offering of the lips. Dut the pureness thereof consisteth in this point, if the heavenly Father of lights be worshipped and served according to the prescription and appointment of the word of God; if we be wary and circumspect in this behalf, that we talk with him in our prayers according to his will: after whose appointing if we direct our prayers, we have assured trust and affiance (as the writing of the apostle teacheth) that we be heard of him. Now prayer is used or made with right and perfect understanding, if we sing with. our spirit, and sing with our mind or understanding; so that the deep contemplation or ravishing of the mind follow the pithiness of the words, and the guiding of reason go before: lest when the spirit doth pray, the mind take no fruit at all, and the party that understandeth not the pith or effectualness of the talk, that he frankly maketh with God, may be as an harp or pipe, having a sound, but not understanding the noise that itself hath made. And forasmuch as we have bestowed right great labour and diligence about setting a perfect stay in the other parts of our religion, we have thought good to bestow our earnest labour in this part also, being a thing as fruitful as the best, that men may know both what they pray, and also with what words, lest things special good and principal, being inwrapped in ignorance of the words, should not perfectly come to the mind and to the intelligence of men; or else things being nothing to the purpose, nor very meet to be offered unto God, should have the less effect with God, being the distributor of all gifts.
In consideration whereof we have set out and given to our subjects a determinate form of praying in their own mother tongue, to the intent that such as are ignorant of any strange or foreign speech may have what to pray in their own acquainted and familiar language with fruit and understanding; and to the end that they shall not offer unto God (being the searcher of the reins and hearts) neither things standing against true religion and godliness, nor yet words far out of their intelligence and understanding.
Nevertheless, to the intent that such as have understanding of the Latin tongue, and think that they can with a more fervent spirit make their prayers in that tongue, may have wherein to do their devotion to God, being none acceptor neither of any person ne tongue; we have provided the selfsame form of praying to be set forth in Latin also, which we had afore published in English, to the intent that we should be all things to all persons, and that all parties may at large be satisfied, and as well the wills and desire of them that perceive both tongues, as also the necessity and lack of them that do not understand the Latin.
And we have judged it to be of no small force, for the avoiding of strife and contention, to have one uniform manner or course of praying throughout all our dominions: and a very great efficacy it hath to stir up the ferventness of the mind, if the confuse manner of praying be somewhat holpen with the fellowship or annexion of understanding; if the ferventness of the prayer being well perceived do put away the tediousness or fainting of the mind, being otherwise occupied and turned from prayer; if the plenteousness of understanding do nourish and feed the burning heat of the heart; and finally, if the cheerfulness of earnest minding the matter put clean away all slothfulness of the mind tofore gathered.
Wherefore as great as our will and forwardness hath been to set forth and publish [crANMER, 11.7] 32
these things, so great ought your diligence and industry to be towards well and fruitfully using the same; that when all things hath been prepared and set forth to the glory of God and for your wealth, yourselves only may not be slack or negligent towards your own behoof, and toward your own benefits. XXIV. Injunctions given by the most Excellent Prince, Edward the Sixth, by the grace of God, King of England, France, and Ireland, Defender of the Faith, and in earth under Christ of the Church of England and of Ireland the Supreme Head: To all and singular his loving subjects, as well of the Clergy as of the Laity.
The first is, That all deans, archdeacons, parsons, vicars, and other ecclesiastical persons, shall faithfully keep and observe, and, as far as in them may lie, shall cause to be kept and observed of other, all and singular laws and statutes, made as well for the abolishing and extirpation of the bishop of Rome, his pretensed and usurped power and jurisdiction, as for the establishment and confirmation of the king’s authority, jurisdiction, and supremacy of the church of England and Ireland. And furthermore, all ecclesiastical persons, having cure of souls, shall, to the uttermost of their wit, knowledge, and learning, purely, sincerely, and without any colour or dissimulation, declare, manifest, and open four times every year at the least, in their sermons and other collations, that the bishop of Rome’s usurped power and jurisdiction, having no establishment nor ground by the laws of God, was of most just causes taken away and abolished; and that therefore no manner of obedience or subjection, within his realms and dominions, is due unto him: and that the king’s power, within his realms and dominions, is the highest power under God, to whom all men, within the same realms and dominions, by God’s laws, owe most loyalty and obedience, afore and above all other powers and potentates in earth.
Besides this, to the intent that all superstition and hypocrisy, crept into divers men’s hearts, may vanish away; they shall not set forth or extol any images, relics or miracles, for any superstition or lucre, nor allure the people by any enticements to the pilgrimage of any saint or image: but, reproving the same, they shall teach, that all goodness, health, and grace, ought to be both asked and looked for only of God, as of the very author and giver of the same, and of none other.
Item, ‘That they, the persons above rehearsed, shall make or cause to be made in their churches, and every other cure they have, one sermon every quarter of the year at the least, wherein they shall purely and sincerely declare the word of God: and in the same exhort their hearers to the works of faith, mercy, and charity, specially prescribed and commanded in scripture; and that works devised by men’s fantasies, besides scripture, as wandering to pilgrimages, offering of money, candles, or tapers, or relics, or images, or kissing and lieking of the same, praying upon beads, or such like superstition, have not only no promise of reward in scripture for doing of them, but contrariwise great threats and maledictions of God, for that they be things tending to idolatry and superstition, which of all other offences God Almighty doth most detest and abhor, for that the same diminish most his honour and glory.
ltem, That such images as they know in any of their cures to be or to have been abused with pilgrimage or offering of any thing made thereunto, or shall be hereafter censed unto, they (and none other private persons) shall, for the avoiding of that most detestable offence of idolatry, forthwith take down, or cause to be taken down, and destroy the same; and shall suffer from henceforth no torches nor candles, tapers, or images of wax, to be set afore any image or picture, but only two lights upon the high altar, before the sacrament, which, for the signification that Christ is the very true light of the world, they shall suffer to remain still: admonishing their parishioners, that images serve for no other purpose but to be a remembrance, whereby men may be admonished of the holy lives and conversations of them that the said 1mages do represent: which images if they do abuse for any other intent, they commit idolatry in the same, to the great danger of their souls.
ltem, That every holy day throughout the year, when they have no sermon, they shall, immediately after the gospel, openly and plainly recite to their parishioners in the pulpit the Pater Noster, the Credo, and Ten Commandments in English, to the intent the people may learn the same by heart: exhorting all parents and householders to teach their children and servants the same, as they are bound by the law of God and in conscience to do.
Item, That they shall charge fathers and mothers, masters and governors, to bestow their children and servants, even from their childhood, either to learning or to some honest exercise, occupation, or husbandry: exhorting and counselling, and by all the ways and means they may, as well in their sermons and collations as otherwise, persuading the said fathers and mothers, masters and other governors, diligently to provide and foresee that the youth be in no manner or wise brought up in idleness, lest at any time afterward, for lack of some craft, occupation, or other honest means to live by, they be driven to fall to begging, stealing, or some other unthriftiness: forasmuch as we may daily see, through sloth and idleness, divers valiant men fall, some to begging, and some to theft and murder; which, after brought to calamity and misery, do blame their parents, friends, and governors, which suffered them to be brought up so idly in their youth, where, if they had been well brought up in learning some good occupation or craft, they would, being rulers of their own household, have profited as well themselves as divers other persons, to the great commodity and ornament of the commonwealth.
Also, That the said parsons, vicars, and other curates shall diligently provide that the sacraments and sacramentals be duly and reverently ministered in their parishes. And if at any time it happen them in any of the cases expressed in the statutes of this realm, or of special licence given by the king’s majesty, to be absent from their benefices, they shall leave their cure not to a rude and unlearned person, but to an honest, well learned, and expert curate, that can by his ability teach the rude and unlearned of their cure wholesome doctrine, and reduce them to the right way that do err; which will also execute these Injunctions, and do their duty otherwise, as they are bound to do in every behalf, and accordingly may and will profit their cure, no less with good example of living than with the declaration of the word of God; or else their lack and default shall be imputed unto them, who shall straitly answer for the same if they do otherwise. And always let them see, that neither they nor their curates do seek more their own profit, promotion, or advantage, than the profit of the souls they have under their cure, or the glory of God.
Also, That they shall provide, within three months next after this visitation, one book of the whole bible, of the largest volume in English; and, within one twelve months next after the said visitation, the Paraphrasis of Erasmus, also in English, upon the gospels, and the same set up in some convenient place within the said church that they have the cure of, where as their parishioners may most commodiously resort unto the same, and read the same. The charges of which books shall be rateably borne between the parson and approprietary, and parishioners aforesaid, that is to say, the one half by the parson or proprietary, and the other half by the parishioners. And they shall discourage no man, authorised and licensed thereto, from the reading any part of the bible, either in Latin or in English; but shall rather comfort and exhort every person to read the same, as the very lively word of God, and the special food of man’s soul, that all christian persons are bound to embrace, believe, and follow, if they look to be saved: whereby they 32—2
may the better know their duties to God, to their sovereign lord the king, and their neighbour; ever gently and charitably exhorting them, and in his majesty’s name straitly charging and commanding them, that in the reading thereof no man to reason or contend, but quietly to hear the reader.
Also, The said ecclesiastical persons shall in no wise, at any unlawful time, nor for other any cause than for their honest necessity, haunt or resort to any taverns or alehouses. And after their dinner or supper they shall not give themselves to drinking or riot, spending their time idly, by day or by night, at dice, cards, or tables playing, or any other unlawful game; but at all times, as they shall have leisure, they shall hear and read somewhat of holy scripture, or shall occupy themselves with some other honest exercise: and that they always do the things which appertain to honesty, with endeavour to profit the commonweal; having always in mind that they ought to excel all other in purity of life, and should be an example to the people to live well and christianly.
Item, ‘That they shall in confessions every Lent examine every person that cometh to confession to them, whether they can recite the Articles of their Faith, the Pater Noster, and the Ten Commandments in English, and hear them say the same particularly: wherein if they be not perfect, they shall declare then, that every christian person ought to know the said things before they should receive the blessed sacrament of the altar, and admonish them to learn the said necessary things more perfectly, or else they ought not to presume to come to God’s board, without a perfect knowledge and will to observe the same; and if they do, it is to the great peril of their souls, and also to the worldly rebuke that they might incur hereafter by the same.
Also, That they shall admit no man to preach within any their cures, but such as shall appear unto them to be sufficiently licensed thereunto, by the king’s majesty, the lord protectors grace, the archbishop of Canterbury, the archbishop of York in his province, or the bishop of the diocese: and such as shall be so licensed, they shall gladly receive to declare the word of God, without any resistance or contradiction.
Also, If they have heretofore declared to their parishioners any thing to the extolling or setting forth of pilgrimages, relics, or images, or lighting of candles, kissing, kneeling, decking of the same images, or any such superstition, they shall now openly before the same recant and reprove the same; shewing them, as the truth is, that they did the same upon no ground of scripture, but were led and seduced by a common error and abuse, crept into the church through the sufferance and avarice of such as felt profit by the same. Also, If they do or shall know any man within their parish or elsewhere, that is a letter of the word of God to be read in English, or sincerely preached, or the execution of these the king’s majesty’s Injunctions, or a fautor of the bishop of Rome’s pretensed power, now by the laws of this realm justly rejected, extirpated, and taken away utterly, they shall detect and present the same to the king or his council, or to the justice of peace next adjoining.
Also, That the parson, vicar, or curate, and parishioners of every parish within this realm, shall in their churches and chapels keep one book or register, wherein they shall write the day and year of every wedding, christening, and burial, made within their parish for their time, and so every man succeeding them likewise; and therein shall write every person’s name that shall be so wedded, christened, or buried. And for the safe keeping of the same book, the parish shall be bound to provide of their common charges one sure coffer, with two locks and keys, whereof the one to remain with the parson, vicar, or curate, and the other with the wardens of every parish church or chapel, wherein the said book shall be laid up: which book they shall every Sunday take forth, and in the presence of the said wardens, or one of them, write and record in the same all the weddings, christenings, and burials made the whole week before; and that done, to lay up the book in the said coffer as afore. And for every time that the same shall be omitted, the party that shall be in the fault thereof shall forfeit to the said church 3s. 4d., to be employed to the poor men’s box of that parish.
Furthermore, Decause the goods of the church are called the goods of the poor, and at these days nothing is less seen than the poor to be sustained with the same, all parsons, vicars, pensioners, prebendaries, and other beneficed men within this deanery, not being resident upon their benefices, which may dispend yearly £20. or above, either
within this deanery or elsewhere, shall distribute hereafter among their poor parishioners, or other inhabitants there, in the presence of the churchwardens, or some other honest men of the parish, the fortieth part of the fruits and revenues of their said benefices, lest they be worthily noted of ingratitude, which, reserving so many parts to themselves, cannot vouchsafe to impart the fortieth portion thereof among the poor people of that parish, that is so fruitful and profitable unto them.
And to the intent that learned men may hereafter spring the more for the execution of the premises, every parson, vicar, clerk, or beneficed man within this deanery, having yearly to dispend in benefices and other promotions of the church an hundred pounds, shall give competent exhibition to one scholar; and for so many hundred pounds more as he may dispend, to so many scholars more shall he give like exhibition in the university of Oxford or Cambridge, or some grammar school; which, after they have profited in good learning, may be partners of their patron’s cure and charge, as well in preaching as otherwise, in the execution of their offices, or may, when need shall be, otherwise profit the commonweal with their counsel and wisdom.
Also, That the proprietaries, parsons, vicars and clerks, having churches, chapels, or mansions within this deanery, shall bestow yearly hereafter upon the same mansions or chancels of their churches, being in decay, the fifth part of that their benefices, till they be fully repaired; and the same so repaired shall always keep and maintain in good estate.
Also, That the said parsons, vicars, and clerks shall, once every quarter of the year, read these Injunctions given unto them, openly and deliberately before all their parishioners, to the intent that both they may be the better admonished of their duty, and their said parishioners the more moved to follow the same for their part.
Also, Forasmuch as by a law established every man is bound to pay his tithes, no man shall, by colour of duty omitted by their curates, detain their tithes, and so redub and requite one wrong with another, or be his own judge; but shall truly pay the same, as he hath been accustomed, to their parsons, vicars, and curates, without any restraint or diminution: and such lack and default as they can justly find in their parsons and curates, to call for reformation thereof at their ordinaries and other superiors hands, who upon complaint and due reproof thereof shall reform the same accordingly.
Also, that no person shall from henceforth alter or change the order and manner of any fasting day that is commanded, or of common prayer or divine service, otherwise than is specified in these Injunctions, until such time as the same shall be otherwise ordered and transposed by the king’s authority.
Also, That every parson, vicar, curate, chauntry-priest, and stipendiary, being under the degree of a bachelor of divinity, shall provide and have of his own, within three months after this visitation, the new Testament both in Latin and in English, with the paraphrase upon the same of Erasmus, and diligently study the same, conferring the one with the other. And the bishops and other ordinaries, by themselves or their officers, in their synods and visitations, shall examine the said ecclesiastical persons how they have profited in the study of holy scripture.
Also, In the time of high mass, within every church, he that saith or singeth the same shall read or cause to be read the epistle and gospel of that mass in English, and not in Latin, in the pulpit, or in such convenient place as the people may hear the same. And every Sunday and holy day they shall plainly and distinctly read, or cause to be read, one chapter of the new Testament in English in the said place at matins immediately after the lessons; and at evensong, after Magnificat, one chapter of the old Testament. And to the intent the premises may be more conveniently done, the king’s majesty’s pleasure is, that when nine lessons should be read in the church, three of them shall be omitted and left out with the responds; and at evensong-time the responds, with all the memories, shall be left off for that purpose.
Also, Because those persons which be sick and in peril of death, be oftentimes put in despair by the craft and subtlety of the devil, who is then most busy, and especially with them that lack the knowledge, sure persuasion, and stedfast belief that they may be made partakers of the great and infinite mercy which Almighty God of his most bountiful goodness and mere liberality, without our deserving, hath offered freely to all per-
sons that put their full trust and confidence in him: therefore, that this dammable vice of despair may be clearly taken away, and firm belief and stedfast hope surely conceived of all their parishioners, being in any danger, they shall learn and have always in a readiness such comfortable places and sentences of scripture as do set forth the mercy, benefits, and goodness of Almighty God towards all penitent and believing persons, that they may at all times, when necessity shall require, promptly comfort their flock with the lively word of God, which is the only stay of man’s conscience.
Also, To avoid all contention and strife, which heretofore hath risen among the king’s majesty’s subjects in sundry places of his realms and dominions, by reason of fond courtesy, and challenging of places in procession, and also that they may the more quietly hear that which is said or sung to their edifying, they shall not from henceforth in any parish church at any time use any procession about the church or churchyard, or other place; but immediately before high mass the priests, with other of the quire, shall kneel in the midst of the church, and sing or say plainly and distinctly the Litany, which is set forth in English, with all the suffrages following; and none other procession or Litany to be had or used but the said Litany in English, adding nothing thereto, but as the king’s grace shall hereafter appoint: and in cathedral or collegiate churches, the same shall be done in such places as our commissaries in our visitation shall appoint. And in the time of the Litany, of the mass, of the sermon, and when the priest readeth the scripture to the parishioners, no manner of persons, without a just and urgent cause, shall depart out of the church; and all ringing and knolling of bells, shall be utterly forborne at that time, except one bell in convenient time to be rung or knolled before the sermon.
Also, Like as the people be commonly occupied the work-day with bodily labour for their bodily sustenance, so was the holy day at the first beginning godly instituted and ordained, that the people should that day give themselvss wholly to God. And whereas in our time God is more offended than pleased, more dishonoured than honoured upon the holy day, because of idleness, pride, drunkenness, quarrelling, and brawling, which are most used in such days, people nevertheless persuading themselves sufficiently to honour God on that day, if they hear mass and service, though they understand nothing to their edifying: therefore all the king’s faithful and loving subjects shall from henceforth celebrate and keep their holy day according to God’s holy will and pleasure; that is, in hearing the word of God read and taught, in private and publie prayers, in knowledging their offences to God, and amendment of the same, in reconciling their selves charitably to their neighbours where displeasure hath been, in oftentimes receiving the communion of the very body and blood of Christ, in visiting of the poor and sick, in using all soberness and godly conversation. Yet notwithstanding all parsons, vicars, and curates shall teach and declare unto their parishioners, that they may with a safe and quiet conscience, in the time of harvest, labour upon the holy and festival days, and save that thing which God hath sent: and if for any scrupulosity, or grudge of conscience, men should superstitiously abstain from working upon those days, that then they should grievously offend and displease God.
Also, Forasmuch as variance and contention is a thing which most displeaseth Godand is most contrary to the blessed communion of the body and blood of our Saviour Christ; curates shall in no wise admit to the receiving thereof any of their cure and flock, who hath maliciously and openly contended with his neighbour, unless the same do first charitably and openly reconcile himself again, remitting all rancour and malice, whatsoever controversy hath been between them: and nevertheless their just titles and rights they may charitably prosecute before such as have authority to hear the same.
Also, That every dean, archdeacon, master of collegiate church, master of hospital, and prebendary being priest, shall preach by himself personally twice every year at the least, either in the place where he is intituled, or in some church where he hath jurisdiction, or else which is to the said place appropriate or united.
Also, That they shall instruct and teach in their cures, that no man ought obstinately and maliciously to break and violate the laudable ceremonies of the church, by the king commanded to be observed, and as yet not abrogated. And on the other side, that whosoever doth superstitiously abuse them, doth the same to the great peril and danger of his
soul’s health: as in casting holy water upon his bed, upon images, and other dead things, or bearing about him holy bread or St John’s gospel, or making of crosses of wood upon Palm Sunday, in time of reading of the passion, or keeping of private holy days, as bakers, brewers, smiths, shoemakers, and such other do; or ringing of holy bells, or blessing with the holy candle, to the intent thereby to be discharged of the burden of sin, or to drive away devils, or to put away dreams and fantasies; or in putting trust or confidence of health and salvation in the same ceremonies, when they be only ordained, instituted, and made to put us in remembrance of the benefits which we have received by Christ. And if he use them for any other purpose, he grievously offendeth God.
Also, That they shall take away, utterly extinct, and destroy all shrines, covering of shrines, all tables, candlesticks, trindles or rolls of wax, pictures, paintings, and all other monuments of feigned miracles, pilgrimages, idolatry, and superstition; so that there remain no memory of the same in walls, glass windows, or elsewhere within their churches or houses. And they shall exhort all their parishioners to do the like within their several houses. And that the churchwardens, at the common charge of the parishioners, in every church, shall provide a comely and honest pulpit, to be set in a convenient place within the same, for the preaching of God’s word.
Also, They shall provide and have within three months after this visitation a strong chest, with a hole in the upper part thereof, to be provided at the cost and charge of the parish, having three keys; whereof one shall remain in the custody of the parson, vicar, or curate, and the other two in th custody of the churchwardens, or any other two honest men to be appointed by the parish from year to year: which chest you shall set and fasten near unto the high altar, to the intent the parishioners should put into it their oblation and alms for their poor neighbours. And the parson, vicar, or curate, shall diligently from time to time, and specially when men make their testaments, call upon, exhort, and move their neighbours, to confer and give, as they may well spare, to the said chest; declaring unto them, whereas heretofore they have been diligent to bestow much substance otherwise than God commanded, upon pardons, pilgrimages, trentals, decking of images, offering of candles, giving to friars, and upon other like blind devotions, they ought at this time to be much more ready to help the poor and needy, knowing that to relieve the poor is a true worshipping of God, required earnestly upon pain of everlasting damnation; and that also, whatsoever is given for their comfort, is given to Christ himself, and so is accepted of him, that he will mercifully reward the same with everlasting life: the which alms and devotion of the people the keepers of the keys shall at times convenient take out of the chest, and distribute the same in the presence of their whole parish, or six of them, to be truly and faithfully delivered to their most needy neighbours; and if they be provided for, then to the reparation of highways next adjoining. And also the money which riseth of fraternities, guilds, and other stocks of the church, (except by the king’s majesty’s authority it be otherwise appointed, ) shall be put into the said chest, and converted to the said use; and also the rents and lands, the profit of cattle, and money given or bequeathed to the finding of torches, lights, tapers, and lamps, shall be converted to the said use, saving that it shall be lawful for them to bestow part of the said profits upon the reparation of the church, if great need require, and where as the parish is very poor, and not able otherwise to repair the same.
And forasmuch as priests be public ministers of the church, and upon the holy days ought to apply themselves to the common administration of the whole parish, they shall not be bound to go to women lying in childbed, except in time of dangerous sickness, and not to fetch any corpse before it be brought to the churchyard; and if the woman be sick, or the corpse brought to the church, the priest shall do his duty accordingly, in visiting the woman, and burying the dead person.
Also, To avoid the detestable sin of simony, because buying and selling of benefices is execrable before God; therefore all such persons as buy any benefices, or come to them by fraud or deceit, shall be deprived of such benefices, and be made unable at any time after to receive any other spiritual promotion. And such as do sell them, or by any colour do bestow them for their own gain and profit, shall lose the right and title of patronage and presentment for that time, and the gift thereof for that vacation shall appertain to the king’s majesty.
Also, Because, through lack of preachers in many places of the king’s realms and dominions, the people continue in ignorance and blindness, all parsons, vicars, and curates shall read in the churches every Sunday one of the homilies, which are and shall be set forth for the same purpose by the king’s authority, in such sort as they shall be appointed to do in the preface of the same.
Also, Whereas many indiscreet persons do at this day uncharitably contemn and abuse priests and ministers of the church, because some of them, having small learning, have of long time favoured fancies rather than God’s truth; yet, forasmuch as their office and function is appointed of God, the king’s majesty willeth and chargeth all his loving subjects, that from henceforth they shall use them charitably and reverently, for their office and administration sake, and especially such as labour in the setting forth of God’s holy word.
Also, That all manner of persons which understand not the Latin tongue, shall pray upon none other Primer, but upon that which was lately set forth in English by the authority of king Henry the Eighth, of most famous memory; and that no teachers of youth shall teach any other than the said Primer. And all those which have knowledge of the Latin tongue, shall pray upon none other Latin Primer, but upon that which is likewise set forth by the said authority. And that all graces to be said at dinner and supper shall be always said in the English tongue. And that none other grammar shall be taught in any school or other place within the king’s realms and dominions, but only that which is set forth by the said authority.
Item, That all chauntry-priests shall exercise themselves in teaching youth to read and write, and bring them up in good manners and other virtuous exercises.
Jtem, When any sermon or homily should be had, the prime and hours shall be omitted.
The Form of bidding the Common Prayer
You shall pray for the whole congregation of Christ’s church, and especially for this church of England and Ireland: wherein, first, I commend to your devout prayers the king’s most excellent majesty, supreme head, immediately under God, of the spirituality and temporality of the same church; and for queen Catharine, dowager; and also for my lady Mary and my lady Elizabeth, the king’s sisters.
Secondly, You shall pray for the lord protector’s grace, with all the rest of the king’s majesty’s council; for all the lords of this realm, and for the clergy and commons of the same: beseeching Almighty God to give every of them, in his degree, grace to use themselves in such wise as may be to God’s glory, the king’s honour, and the weal of this realm.
Thirdly, Ye shall pray for all them that be departed out of this world in the faith of Christ, that they with us, and we with them, at the day of judgment may rest, both body and soul, with Abraham, Isaac, and Jacob in the kingdom of heaven.
All which singular Injunctions the king’s majesty ministereth unto his clergy and their successors, and to all his loving subjects; straitly charging and commanding them to observe and keep the same, upon pain of deprivation, sequestration of fruits or benefices, suspension, excommunication, and such other coercion, as to ordinaries, or other having ecclesiastical jurisdiction, whom his majesty hath appointed for the due execution of the same, shall be seen convenient; charging and commanding them to see these Injunctions observed and kept of all persons, being under their jurisdiction, as they will answer to his majesty for the contrary: and his majesty’s pleasure is, that every justice of peace, being required, shall assist the ordinaries, and every of them, for the due execution of the said Injunctions.
XXV. King Edward VI/s Injunctions particularly delivered to the Bishops.
First, that they should, to the uttermost of their wit and understanding, see and Ea. cause all and singular the i A theretofore given, or after to be given from
! To the utmost of their power, wit, Heylyn and Wilkins.
time to time, in and through their diocese”, duly, faithfully, and truly to be kept, Heylyn’s observed, and accomplished; and that they should personally preach within their diocese tur, every quarter of a year once at the least, that is to say, once in their cathedral churches, 1670. and thrice in other several places of their dioceses, where as they should see it most conve- Nur nient and necessary, except they had a reasonable excuse to the contrary. Likewise, IV that they should not retain into their service or household any chaplain, but such as were learned, or able to preach the word of God, and those they should also cause to exercise the same.
Moreover, that they should not give orders to any person, but such as were learned in holy scripture; neither should deny them to such as were learned in the same, being of honest conversation and living. And lastly, that they should not at any time or place preach or set forth unto the people any doctrine contrary or repugnant to the effect and intent contained and set forth in the king’s highness homilies, neither yet should admit or give licence to preach to any within their diocese, but to such as they should know (or at the least assuredly trust) would do the same. And if at any time by hearing, or by report proved, they should perceive the contrary, they should then incontinent not only inhibit that person so offending, but also punish him, and revoke their licence.
XXVI. Letter from the Privy Council concerning Homilies and Injunctions.
AFTER our most hearty commendations unto your good lordship. Where the king’s majesty, with the advice and consent of my lord protector and the whole council, hath commanded a general visitation to be begun through his majesty’s realm, in the which his majesty’s commissioners, for the better setting forth of the true honouring of God and extinguishment of all superstition and popery, have in commandment to deliver to men of all sorts several Injunctions meetest for their vocations, and to the priest and curates certain Homilies to be by them read to their parishioners, according to the order of the said Injunctions: forasmuch as we would wish the same to be in like sort set forth with you, whereas yet no commissioners be specially addressed, we have thought good to send you herewith certain of the said Homilies and Injunctions, which your lordship may cause to be delivered to the curates, and others, within the limits of your jurisdiction, by the of high Bolloigne; after the delivery whereof, we trust that as the same be godly, and set forth by the king’s majesty for the good instruction of his majesty’s loving subjects, so you will both yourselves in your own families observe the same, and help also to have them well obeyed and kept of others.
T. CANTUARIEN. ANTONY WYNGFELD. “S W. ΒΕΙΧΤ Jonx. WirLIAM Pace.
T. SEYMOUR. Epwanp Norra.
Ricnarp Rvenr. WinLiAM PETRE.
Anthone Browne
XXVII. A Proclamation concerning the irreverent Talkers of the Sacrament. Dated
the day of December, anno regni reg. Edward. primo. [1547.7]
Whereas the king’s highness hath of late, with the assent and consent of the lords spiritual and temporal, and the commons in the parliament held the fourth day of November’, in the first year of his most gracious reign, made a good and godly act and estatute against those who do contemn, despise, or with unseemly and ungodly words deprave and revile the holy sacrament of the body and blood of our Lord, commonly called the “sacrament of the altar;” and the said estatute hath most prudently declared, [? Our diocese. Foxe.] [5 Them that were learned. Foxe.]
[^ And secondly, that they should not. Heylyn [7 A blank space is left in Strype for the words, [? More convenient. Wilkins.] [9 i.e. Bishop Moore.]
[and Wilkins. ] fourth, and November. ]]
by all the words and terms which scripture speaketh of it, what is undoubtedly to be accepted, believed, taken and spoken by and of the said sacrament: yet this notwithstanding, his majesty is advertised, that some of his subjects, not contented with such words and terms as scripture doth declare thereof, nor with that doctrine which the Holy Ghost by the evangelists and St Paul hath taught us, do not cease to move contentious and superfluous questions of the said holy sacrament and supper of the Lord, entering rashly into the discussing of the high mystery thereof, and go about in their sermons or talks arrogantly to define the manner, nature, fashion, ways, possibility or impossibility, of those matters; which neither make to edification, nor God hath by his holy word opened:
Which persons,—not contented reverently and with obedient faith to accept that the said sacrament according to the saying of St Paul, “The bread is the communion,” or partaking, “of the body of the Lord; the wine,” likewise, the partaking of the blood of Christ,” by the words instituted and taught of Christ; and that the body and blood of Jesus Christ is there; which is our comfort, thanksgiving, love-token of Christ’s love towards us, and of ours as his members within ourself,—search and strive unreverently, whether the body and blood aforesaid is there really or figuratively, locally or circumscriptly, and having quantity and greatness, or but substantially and by substance only, or else but in a figure and manner of speaking; whether his blessed body be there, head, legs, arms, toes and nails, or any other ways, shape, and manner, naked or clothed; whether he is broken or chewed, or he is always whole; whether the bread there remaineth, as we see, or how it departeth; whether the flesh be there alone, and the blood, or part, or each in other, or in the one both, in the other but only blood; and what blood, that only which did flow out of the side, or that which remained: with other such irreverent, superfluous, and curious questions, which, how and what, and by what means, and in what form may bring into them, which of human and corrupt curiosity hath desire to search out such mysteries as lieth hid in the infinite and bottomless depth of the wisdom and glory of God, and to the which our human imbecility cannot attain; and therefore ofttime turneth the same to their own and others’ destruction, by contention and arrogant rashness; which simple and christian affection reverently receiving, and obediently believing, without further search, taketh and useth to most great comfort and profit:
For reformation whereof, and to the intent that further contention, tumult, and question, might not rise amongst the king’s subjects, the king’s highness, by the advice of the lord protector, and other his majesty’s council, straitly willeth and commandeth, that no manner person from henceforth do in any wise contentiously and openly argue, dispute, reason, preach or teach, affirming any more terms of the said blessed sacrament, than be expressly taught in the holy scripture, and mentioned in the foresaid act; nor deny none, which be therein contained and mentioned; until such time as the king’s majesty, by the advice of his highness’ council and the clergy of this realm, shall define, declare, and set forth an open doctrine thereof; and what terms and words may justly be spoken thereby, other than be expressly in the scripture contained in the act before rehearsed.
In the meanwhile the king’s highness’ pleasure is, by the advice aforesaid, that every his loving subjects shall devoutly and reverently affirm and take that holy bread to be Christ’s body, and that cup to be the cup of his holy blood, according to the purport and effect of the holy scripture, contained in the act before expressed, and accommodate themselves rather to take the same sacrament worthily, than rashly to enter into the discussing of the high mystery thereof.
Yet the king’s highness mindeth not hereby to let or stop the ignorant and willing to learn, reverently or privately to demand of those, whom he thinketh knoweth more, the further instruction and teaching in the said blessed sacrament; so that the same be not done with contention, nor in open audience, with a company gathered together about them, nor with tumult: nor doth prohibit any man hereby likewise so quietly, devoutly, and reverently to teach or instruct the weak and unlearned, according to the more talent and learning given to him of God: but only, that all contention, strife and tumult, and irreverentness might be avoided, and in open audience and preaching nothing taught, but which may have the holy scripture for warrant.
Upon pain that whosoever shall openly, with contention or tumult, and in a company
gathered together, either in churches, alehouses, markets, or elsewhere, contrary to the form and effect of this proclamation, defend and maintain, or irreverently and contentiously demand of any man, any of the questions before rehearsed, either on the one part or of the other, or any such like, or do otherwise revile, contemn, or despise the said sacrament, by calling it an “idol,” or other such vile name, shall incur the king’s high indignation, and suffer imprisonment; or to be otherwise grievously punished at his majesty’s will and pleasure.
Giving further in authority to all justices of peace within the shires where they dwell, to apprehend and take all such as contentiously and tumultuously, with companies or routs assembled about them, do dispute, argue, or reason, or stiffly maintain, or openly preach and define the questions before rehearsed, or any of them, or such like, either on the one part or the other; and to commit the same to prison, until such time as the king’s majesty’s pleasure herein be known; and that they immediately do certify the name or names of the party so offending, and of them who were there at the same time present, making the rout or assemble, to the king’s highness’s council: willing and commanding the said justices, with all diligence, to execute the premises, according to the purport, effect, and true meaning of the same, and their most bound duties, as they tender his highness’s will and pleasure, and will answer to the contrary upon their peril. XXVIIL Α Proclamation for the abstaining from Flesh in Lent time. Dated the 16th
day of January, an. reg. prim. [1549.]
Tur king’s highness, by the advice of his most entirely beloved uncle, Edward duke of Somerset, governor of his person, and protector of all his realms, dominions, and subjects, and other of his privy council; considering that his highness hath not only cure and charge of the defence of his realms and dominions, as a king, but also as a christian king, and supreme head of the church of England and Ireland, a desire, will, and charge, to lead and instruct his people, to him committed of God, in such rites, ways, and customs, as might be acceptable to God, and to the further increase of good living and virtue; and that his subjects, now having a more perfect and clear light of the gospel and true word of the Lord, through the infinite clemency and mercy of Almighty God by the hands of his majesty, and his most noble father of famous memory, promulgate, shewed, declared, and opened unto them, should and ought thereby in all good works and virtues increase, be more forward, and diligent, and plentiful; as in fasting, prayer, and alms-deeds, in love, charity, obedience, and other such good works commanded to us of God in his holy scripture:
Yet his highness 15 advertised and informed, that divers of his subjects be not only to all these more slow and negligent, but rather contemners and despisers of such good and godly acts and deeds; to the which if they were of their own minds bent and inclined, they needed not by outward and princely power be appointed and commanded. But forsomuch as at this time now alate, more than at any other time, a great part of his subjects do break and contemn that abstinence, which of long time hath been used in this his majesty’s realm upon the Fridays and Saturdays, and the time commonly called Lent, and other accustomed times; his highness is constrained to sce a convenient order herein set and appointed: not minding thereby that his subjects should think any difference to be in the days or meats, or that the one should be to God more holy, more pure, ι or more clean, than the other; for all days and all meats be of one and equal purity, cleanness, and holiness, that we should in them, and by them, live to the glory of Godand at all times, and for all meats, give thanks unto him, of the which none can defile us at any time, or make us unclean, being christian men, to whom all things be holy and pure, so that they be not used in disobedience and vice: but his majesty hath allowed and approved the days and times before accustomed to be continued and still observed here in this church of England; both that men should on those days abstain and forbear their pleasures, and the meats wherein they have more delight, to the intent to subdue à their bodies unto the soul and spirit; unto the which to exhort and move men is the office of a good and godly head and ruler; and also for worldly and civil policy certain
days in the year to spare flesh, and use fish, for the benefit of the commonwealth and profit of his majesty’s realm; whereof many be fishers, and men using that trade of living unto the which this realm on every part environed with the seas, and so plentiful of fresh waters, doth easily minister occasion; to the great sustenance of this his highness’s people: so that hereby both the nourishment of the land might be increased by saving flesh, and specially at the spring time, when Lent doth commonly fall, and when the most common and plenteous breeding of flesh is; and also, divers of his loving subjects have good livings, and get great riches thereby, in uttering and selling such meats as the sea and fresh water doth minister unto us; and this his majesty’s realm hath more plenty of ships, boats, crays, and other vessels, by reason of those which by hope of lucre do follow that trade of living.
Wherefore, his majesty, having consideration, that where men of their own minds do not give themselves, so oft as they should do, to fasting, a common abstinence may and should be by the prince enjoined and commanded; and having an eye and mind to the profit and commodity of his realm and subjects, and to a common and civil policy, hath willed and commanded, and by these presents doth will and command, by the advice aforesaid, all manner of person and persons, of what estate, degree, or condition he or they be, (other than such as already be, or hereafter shall be excused by law, or licensed or authorised sufficiently to the contrary,) to observe and keep from henceforth such fasting days, and the time commonly called Lent, in abstaining from all manner of flesh, as heretofore in this realm hath been most commonly used and accustomed: upon pain that whosoever shall, upon any day heretofore wont to be fasted from flesh, and not by the king’s highness or his predecessors abrogate and taken away, eat flesh contrary to this proclamation, shall incur the king’s high indignation, and shall suffer imprisonment, and be otherwise grievously punished, at his majesty’s will and pleasure.
And further the king’s highness, by the advice aforesaid, straitly chargeth and commandeth all mayors, bailiffs, and other head-officers and rulers of cities and towns, and all justices of peace in the shires where they be in commission, to be attendant and diligent to the execution of this proclamation; in committing to prison the offenders contrary to this proclamation!, upon sufficient proof thereof by two sufficient witnesses, before them had and made, there to remain during the king’s pleasure, according to the true purport, effect, and meaning of the same; as they tender the king’s majesty’s will and pleasure, and will answer the contrary at their peril.
And where the late king of most famous memory, father to his highness, hath given divers years licence to his subjects in the time of Lent to eat butter, cheese, and other meats, commonly called white meats; the king’s highness, by the advice aforesaid, considering the same to have been done not without great considerations, doth give likewise licence and authority to all his loving subjects from henceforth freely for ever in the time of Lent, or other prohibited times by law or custom, to eat butter, eggs, cheese, and other white meats, any law, statute, act, or custom to the contrary notwithstanding. XXIX. A Proclamation against those that do innovate, alter, or leave undone any Rite or Ceremony in the Church, of their private authority; and against them which preach without licence. Set forth the 6th day of February, in the second year of the Kings Majesty’s most gracious reign. [1548.7]
Tur Kings Majesty, by the advice of his most entirely beloved uncle, the duke of Somerset, governor of his most royal person, and protector of all his realms, dominions, and subjects, and others of his council; considering nothing so much to tend pti. to the disquieting of this realm, as diversity of opinions, and variety of rites and ceremonies concerning religion and worshipping of Almighty God; and therefore studying ^ all the ways and means which can be to direct this church, and the cure committed
’ To the proclamation, Strype.
to his highness, in one and most true doctrine, rite, and usage; yet is advertised, that certain private curates, preachers, and other laymen, contrary to their bounden duty of obedience, do rashly attempt, of their own and singular wit and mind, in some parish churches, and otherwise, not only to persuade the people from the old and accustomed rites and ceremonies, but also themselves bringeth in new orders every one in their church, according to their fantasies; the which, as it is an evident token of pride and arrogance, so it tendeth both to confusion and disorder, and also to the high displeasure of Almighty God, who loveth nothing so much as order and obedience: Wherefore his majesty straitly chargeth and commandeth, that no manner of person, of what estate, order, or degree soever he be, of his private mind, will, or fantasy, do omit, leave undone, change, alter, or innovate any order, rite, or ceremony commonly used and frequented in the church of England, and not commanded to be left undone at any time in the reign of our late sovereign lord, his highness’ father, other than such as his highness, by the advice aforesaid, by his majesty’s visitors, injunctions, statutes, or proclamations, hath already, or hereafter shall command to be omitted, left, innovated, or changed; but that they be observed after that sort as before they were accustomed, or else now sith prescribed by the authority of his majesty, or by the means aforesaid, upon pain, that whosoever shall offend contrary to this proclamation, shall incur his highness’s indignation, and suffer imprisonment and other grievous punishment, at his majesty’s will and pleasure. Provided always, that for not bearing a candle upon Candlemass-day; not taking ashes upon Ash-Wednesday; not bearing palm upon Palm-Sunday; not creeping to the cross; not taking holy bread or holy water; or for omitting other such rites and ceremonies concerning religion and the use of the church, which the most reverend father in God, the archbishop of Canterbury, by his majesty’s will and commandment, with the advice aforesaid, hath declared, or hereafter shall declare, to the other bishops, by his writing under seal, as heretofore hath been accustomed, to be omitted or changed, no man hereafter be imprisoned, nor otherwise punished; but all such things to be reputed for the observation and following of the same, as though they were commanded by his majesty’s injunctions. And to the intent that rash and seditious preachers should not abuse his highness’s people, it is his majesty’s pleasure, that whosoever shall take upon him to preach openly in any parish church, chapel, or any other open place, other than those which be licensed by the king’s majesty, or his highness visitors, the archbishop of Canterbury, or the bishop of the diocese where he doth preach, except it be bishop, parson, vicar, dean, warden, or provost, in his or their own cure, shall be forthwith, upon such attempt and preaching, contrary to this proclamation, be committed to prison, and there remain until such time as his majesty, by the advice aforesaid, hath taken order for the further punishment of the same. And that the premises should be more speedily and diligently done and performed, his highness giveth straitly in commandment to all justices of peace, mayors, sheriffs, constables, headboroughs, churchwardens, and all other his majesty’s officers and ministers, and rulers of towns, parishes, and hamlets, that they be diligent and attendant to the true and faithful execution of this proclamation, and every part thereof, according to the intent, purport, and effect of the same. And that they of their proceedings herein, or, if any offender be, after they have committed the same to prison, do certify his highness the lord protector, or his majesty’s council, with all speed thereof accordingly, as they tender his majesty’s pleasure, the wealth of the realm, and will answer to the contrary at their uttermost perils.
God save the King.
XXX. Mandatum amovendas delendas Imagines
TuoMAS, permissione divina Cantuariensis archiepiscopus, totius Angli: primas et metropolitanus, per illustrissimum in Christo principem et dominum nostrum dominum Edvardum Sextum Dei gratia Anglis, Francie, et Hibernie Regem, Fidei Defensorem, et in terra Ecclesie Anglicane et Hibernie supremum caput, sufficienter et legitime
? Vid. Letter CCLXXXI. p. 417.
auctorizatus; venerabili confratri nostro domino Edmundo eadem permissione London-ensi episcopo, vestrove vicario in spiritualibus generali et officiali principali, salutem et fraternam in Domino caritatem. — Literas missivas clarissimorum et prudentissimorum dominorum de privato consilio suc regize majestatis manibus subscriptas, nobis inscriptas et directas, nuper recepimus, tenorem subsequentem complectentes. Acts After our right hearty recommendations! to your good lordship, where now of late, in the king’s majesty’s visitation, among other godly injunctions commanded to be i503. generally observed through all parts of this his highness’ realm, one was set forth for VoL. the taking down of all such images as had at any time been abused with pilgrimages, offerings, or censings: albeit that this said injunction hath in many parts of the realm been well and quietly obeyed? and executed, yet in many other places much strife and contention hath risen, and daily riseth, and more and more increaseth about the execution of the same; some men being so superstitious, or rather wilful, as they would by their good wills retain all such images still, although they have been most manifestly abused; and in some places also the images, which by the said injunctions were taken down, be now restored and set up again; and almost in every place is contention for images, whether they have been abused or not; and whiles these men go about on both sides” contentiously to obtain their minds, contending whether this? or that image hath been offered unto, kissed, censed, or otherwise abused, parties have in some places been taken, in such sort as further inconvenience is very like to ensue, if remedy be not provided in time’: considering therefore that almost in no places of this realm” is any sure quietness, but where all images be wholly taken away and pulled down already; to the intent that all contention in every part of this realm for this matter may be clearly taken away, and that the lively images of Christ should not contend for the dead images, which be things not necessary, and without which the churches of Christ continued most godly for many years; we have thought good to signify unto you, that his highness’s pleasure, with the advice? and consent of us the lord protector and the rest of the council, is, that immediately upon the sight hereof, with as convenient diligence as you may, you shall not only give order that all the images remaining in any church or chapel within your diocese be removed and taken away, but also by your letters signify unto the rest of the bishops within your province his highness’ pleasure” for the like order to be given by them and every of them within their several dioceses: and in the execution thereof we require both you and the rest of the bishops foresaid”, to use such foresight as the same may be quietly done with as good satisfaction of the people as may be. Thus fare your good lordship well”. From Somerset Place, the twenty-first of F ebruary, 1547. [1548.] Your lordships assured friends”, E. Somerset, Jo. Russell, Henricus Arundell, T. Seymour, Anthony Wyngefelde, William Pagett.
Quibus quidem literis pro nostro erga suam regiam majestatem officio, uti decet, obtemperare summopere cupientes, vestre fraternitati tenore presentium. committimus, et regi: majestatis vice et nomine, quibus in hac parte fungimur, mandamus, quatenus attento diligenter literarum hujuscemodi tenore, omnibus et singulis confratribus coepiscopis nostris, et ecclesie nostre Christi Cantuariensis suffraganeis, cum ea qua poteritis celeritate accommoda pracipiatis, ut ipsorum singuli in suis cathedralibus, necnon civitatum et diocesium suarum parochialibus ecclesiis, exposito publice literarum hujuscemodi tenore, omnia et singula in literis preinsertis comprehensa, deducta et descripta, quatenus eos concernunt, in omnibus et per omnia exequi et perimpleri sedulo et accurate curent, et fieri non postponant; sicque a vobis, frater carissime, in civitate et diocesi vestris London per omnia fieri et perimpleri volumus et mandamus, Dat
[[! Hearty commendations. Foxe and Burnet.] ofthis realm. Foxe.] [? Vid supra, p 499.] [ Be clean taken away. Foxe.] [’ Been quietly obeyed Foxe.] [ With advice. Burnet, ]: [ Go on both sides Id.] [10 This his highness’ pleasure. Burnet and [^ Whether this image. Id.], Foxe.] [$ Further inconveniences be like to ensue, if [ Rest of the said bishops. Burnet and Foxe.]]
[remedy be not found in time. Id.] [’? Lordship heartily well. Foxe.] [7 No places of the realm. Burnet. No place [^ Assured loving friends. 1d.]]
in manerio nostro de Lambehithe vigesimo quarto die mensis Februari, anno Domini, juxta computationem. ecclesize Anglicanz, 1547, 8, et nostre consecrationis anno decimo quinto. XXXL Letter Missive from the Council to the Bishops of the Realm concerning
the Communion to be ministered in both Kinds
AFTER our most hearty commendations untoyour lordship. Where in the parliament lately holden” at Westminster it was, amongst other things, most godly established, that, according to the first institution and use of the primitive church, the most holy sacrament of the body and blood of our Saviour Jesus Christ should be distributed to the people under the kinds of bread and wine: according to the effect whereof, the king’s majesty, minding, with the advice and consent of the lord protectors grace, and the rest of the council, to have the said statute well executed in such sort, or like as is agreeable with the word of God, (so the same may be also faithfully and reverently received of his most loving subjects, to their comforts and wealth,) hath caused sundry of his majesty’s most grave and well learned prelates, and other learned men in the scripture’^, to assemble themselves for this matter; who, after long conference together, have with deliberate advice finally agreed upon such an order to be used in all places of the king’s majesty’s dominions, in the distribution of the said most holy sacrament, as may appear to you by the book thereof, which we send herewith unto you: albeit, knowing your lordship’s knowledge in the scriptures, and earnest goodwill and zeal to the setting forth of all things according to the truth thereof, we be well assured you will of your own good-will, and upon respect to your duty, diligently set forth this most godly order here agreed upon, and commanded to be used by the authority of the king’s majesty; yet, remembering the crafty practice of the devil, who ceaseth not, by his members, to work by all ways and means the hinderance of all godliness; and considering furthermore that a great number of the curates of the realm, either for lack of knowledge cannot, or for want of good mind will not, be so ready to set forth the same as we would wish, and as the importance of the matter and their own bounden duty requireth”; we have thought good to pray and require your lordship, and nevertheless in the king’s majesty our most dread lord’s name to command you, to have an earnest diligence and careful respect both in your own person and by all your officers and ministers; also to cause these books to be delivered to every parson, vicar, and curate, within your diocese, with such diligence as they may have sufficient time well to instruct and advise themselves for the distribution of the most holy communion according to the order of this book before this Easter time; and that they may by your good means be well directed to use such good, gentle, and charitable instruction of their simple and unlearned parishioners, as may be to all their good satisfactions as much as may be: praying you to consider, that this order is set forth to the intent there should be in all parts of the realm, and among all men, one uniform manner quietly used; the execution whereof, like as it shall stand very much in the diligence of you and others of your vocation, so do we eftsoons require you to have a diligent respect thereunto, as ye tender the king’s majesty’s pleasure, and will answer for the contrary. And thus we bid your lordship right heartily farewell. From Westm’, the thirteenth of March, 1548.
Your lordship’s loving friends
Tuo. CANTERBURY, ANTHONY WINGFIELD,
R. Ricu, WirLiAM PETRE,
[Jouw RvussELL,”] Wir. Sant Jon,
Epwarp Norra, HENRY ARUNDELL,
Epwarp Wooton
[4 Late holden. Foxe.] [17 Duties requireth. Id.] [^ As itis agreeable. 1d.] [18 This name is omitted in Wilkins’ Cencilia.] [5 In the Scriptures. Id.]]
XXXII. A Letter sent to all those Preachers which the King’s Majesty hath licensed to preach, from the Lord Protector’s Grace and other of the King’s Majesty’s most honourable Council, the 13th day of May, in the second year of the reign of our Sovereign. Lord, King Edward the Vth. [1548.]
ArrER our right hearty commendations: as well for the conservation of the quiet.97. ness and good order of the king’s majesty’s subjects, as that they should not by evil Jol. and unlearned preachers be brought unto superstition, error, or evil doctrine, or otherwise be made stubborn and disobedient to the king’s majesty’s godly proceedings, his highness, by our advice, hath thought good to inhibit all manner of preachers, who have not such licence as in the same proclamation is allowed, to preach, or stir the people in open and common preaching of sermons, by any means; that the devout and godly homilies might the better in the mean while sink into his subjects’ hearts, and be learned the sooner, the people not being tossed to and fro with seditious and contentious preaching, while every man, according to his zeal, some better some worse, goeth about to set out his own fantasy, and to draw the people to his opinion. Nevertheless it is not his majesty’s mind hereby clearly to extinct the lively teaching of the word of God by sermons made after such sort, as for the time the Holy Ghost shall put into the preacher’s mind, but that rash, contentious, hot, and undiscreet preachers should be stopped; and that they only which be chosen and elect, be discreet and sober men, should occupy that place, which was made for edification, and not for destruction; for the honour of God, and peace and quietness of conscience to be set forward, not for private glory to be advanced; to appease, to teach, to instruct the people with humility and patience, not to make them contentious and proud; to instil into them their duty to their heads and rulers, obedience to laws and orders, appointed by the superiors who have rule of God, not that every man should run before their heads have appointed them what to do, and that every man should choose his own way in religion: the which thing yet being done of some men, and they being rather provoked thereto by certain preachers, than dehorted from it, it was necessary to set a stay therein. And yet, forasmuch as we have a great confidence and trust in you, that you will not only preach truly and sincerely the word of God, but also will use circumspection and moderation in your preaching, and such godly wisdom as shall be necessary and most convenient for the time and place, we have sent unto you the king’s majesty’s licence to preach; but yet with this exhortation and admonishment, that in no wise you do stir and provoke the people to any alteration or innovation, other than is already set forth by the king’s majesty’s injunctions, homilies, and proclamations; but contrarywise, that you do in all your sermons exhort men to that which is at this time more necessary; that is, to the emendation of their own lives, to the observance of the commandments of God, to humility, patience, and obedience to their heads and rulers: comforting the weak, and teaching them the right way, and to flee all erroneous superstitions, as the confidence in pardons, pilgrimages, beads, religious images, and other such of the bishop of Rome’s traditions and superstitions, with his usurped power; the which things be here in this realm most justly abolished: and straitly rebuking those, who of an arrogancy and proud hastiness will take upon them to run before they be sent, to go before the rulers, to alter and change things in religion without authority; teaching them to expect and tarry the time which God hath ordained to the revealing of all truth, and not to seek so long blindly and hidlings after it, till they bring all orders into contempt. It is not a private man’s duty to alter ceremonies, to innovate orders in the church; nor yet it is not a preacher’s part to bring that into contempt and hatred, which the prince doth either allow, or is content to suffer. The king’s highness, by our advice, as a prince most earnestly given to the true knowledge of God, and to bring up his people therein, doth not cease to labour and travail by all godly means that his realm might be brought and kept in a most godly and christian order, who only may and ought to do it, Why should a private man, or a preacher, take this royal and kingly office upon him; and not rather, as his duty is, obediently follow himself, and teach likewise others to follow and observe, that which is commanded? What is abolished, taken away,
reformed, and commanded, it is easy to see by the acts of parliament, the Injunctions, Proclamations, and Homilies; the which things most earnestly it behoveth all preachers in their sermons to confirm and approve accordingly: in other things which be not yet touched, it behoveth him to think, that either the prince doth allow them, or else suffer them; and in those it is the part of a godly man, not to think himself wiser than the king’s majesty and his council, but patiently to expect and to conform himself thereto, and not to intermeddle further to the disturbance of a realm, the disquieting of the king’s people, the troubling of men’s consciences, and disorder of the king’s subjects.
These things we have thought good to admonish you of at this time, because we think you will set the same so forward in your preaching, and so instruct the king’s majesty’s people accordingly, to the most advancement of the glory of God, and the king’s majesty’s most godly proceedings, that we do ποὺ doubt but much profit shall ensue thereby, and great conformity in the people, the which you do instruct: and so we pray you not to fail to do; and having a special regard to the weakness of the people what they may bear, and what is most convenient for the time, in no case to intermeddle in your sermons, or otherwise, with matters in contention or controversion, except it be to reduce the people in them also to obedience, and following of such orders as the king’s majesty hath already set forth, and no others; as the kings majesty and our trust is in you, and as you tender his highness’ will and pleasure, and will answer to the contrary at your peril.
Fare you well.
Printed at London, June 1, 1548. XXXIII. A Proclamation for the Inhibition of all Preachers; the second of Edward
the VIth, September 23
Wnznzas of late, by reason of certain controversious and seditious preachers, the king’s majesty, moved of tender zeal and love which he hath to the quiet of his subjects, by the advice of the lord protector, and other his highness’ council, hath by proclamation inhibited and commanded, that no manner of person, except such as was licensed by his highness, the lord protector, or by the archbishop of Canterbury, should take upon him to preach in any open audience, upon pain in the said proclamation contained, and that upon hope and esperance that those being chosen and elect men should preach and set forth only to the people such things, as should be to God’s honour and the benefit of the king’s majesty’s subjects; yet nevertheless his highness is advertised, that certain of the said preachers so licensed, not regarding such good admonitions as hath been by the lord protector and the rest of the council on his majesty’s behalf by letters or otherwise given unto them, have abused the said authority of preaching, and behaved themselves irreverently and without good order in the said preachings, contrary to such good instructions and advertisements as were given unto them; whereby much contention and disorder might rise and ensue in this his majesty’s realm: wherefore his highness, minding to see very shortly one uniform order throughout this his realm, and to put an end of all controversies in religion, so far as God shall give? grace, (for which cause at this time certain bishops, and notable learned men, by his highness’ commandment are congregate,) hath by the advice aforesaid thought good, although certain and many of the said preachers so before licensed. have behaved themselves very discreetly and wisely, and to the honour of God and to his highness contentation; yet at this present, and until such time as the said order shall be set forth generally throughout his majesty’s realm, to inhibit, and by these presents doth inhibit? generally, as well the said preachers so before licensed, as all manner of persons whosoever they be, to preach in open audience in the pulpit or otherwise, by any sought colour or fraud, to the disobeying of this commandment; to the intent that the whole clergy in this mean space might apply [! Assurance. Wilkins.] [5 God should give. Id.]
[? To all controversies, Id.] [ Do inhibit. Id.]
[[CRANMER, τι. 33]
themselves to prayer to Almighty God for the better achieving of the same most godly intent and purpose; not doubting but that also his loving subjects in the mean time will occupy themselves to God’s honour, with due prayer in the church and patient hearing of the godly Homilies heretofore set forth by his highness’ Injunctions unto them; and so endeavour themselves that they may be the more ready, with thankful obedience, to receive a most quiet, godly, and uniform order to be had throughout all his said realms and dominions: and therefore hath willed all his loving officers and ministers, as well justices of peace as mayors, sheriffs, bailiffs, constables, or any other his officers, of what estate, degree, or condition soever they be, to be attendant upon this proclamation and commandment, and to see the infringers or breakers thereof to be imprisoned, and his highness or the lord protectors grace, or his majesty’s council, to be certified thereof immediately, as they tender his majesty’s pleasure, and will answer to the contrary at their peril.
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