VIII. to 1540. Henry (who in stories is reported to be 'multorum fundator monasteriorum'), Leofwine also, bishop of Dorchester; with other bishops more, about A. D. the time and reign of king Edgar. Odo, archbishop of Canterbury 1536 before Dunstan, after his election, A. D. 941, refused to take that dignity upon him, before he had received the habit of a monk in the abbey of Fleury in France, "because," as the story telleth (if it be true), "all the archbishops of Canterbury before him had been monks," &c. In like manner Baldwin also, A.D. 1184, after he was elected archbishop of Canterbury, took upon him the Cistercian habit in Ford Abbey:2 and so Reginald, his next successor after him, also took the habit of a monkish order, &c. Monks laymen, then regulars and vo length made churchmen. Difference As concerning therefore the origin of monks, ye have heard how first they began of laymen only, leading a straiter life from the society of other persons; who, then following the rule of St. Benedict, taries; at were called Regulars, and Votaries; and yet all this while had nothing to do with any ecclesiastical ministry, till the time of pope Boniface IV., A.D. 607; who then made a decree, that monks might use the office of preaching, of christening, of hearing confessions, and assoiling men of their sins; differing from priests only in this, that they were called Regulares,' and priests were called Seculares; the monks were votaries: the priests had free liberty to have wives, till the time of Lanfranc and Anselm, as is before said. Albeit Athanasius, in his epistle Ad Dracontium,' witnesseth also, that he knew monks in the old time, and bishops, who were married and had children. Furthermore, as ignorance and superstition with time increased, so the number and swarm of monks still more and more multiplied in such sort as not only they thrust out secular priests from their houses, but also out of them were made popes, cardinals, archbishops and bishops, to govern churches; of which number began Augustine, the first archbishop of the see of Canterbury, and the most part of all other archbishops after him, until the time of the conquest, and after. between monks and priests. The coming in of the friars. 6 All this while the friars were not yet come: neither the discipline of St. Dominic, nor the testament of St. Francis, nor the order of the Augustine brothers, nor of the Carmelites, was yet heard of; who, last of all, came in with their pageants, and played their part likewise, A.D. 1240, being much more full of hypocrisy, blindness, idolatry, and superstition, than were the monks. So that, what with monks on the one side, and with the friars on the other side, while all things were ruled by the rules of St. Benedict, by the canons of the pope, by the doctrine of St. Dominic, and by the testament of St. Francis, Christ's testament was trodden under foot, the rule of God's word neglected, true christian religion defaced, faith forgotten, the right way of salvation abolished, sound doctrine oppressed, Christ's servants persecuted, and the people's souls uncomforted; yea, and the true church of Christ almost clean extirpated, had not Almighty God (who cannot forget his promise) provided remedy in time, in raising up this Cromwell his servant, and other like champions, to cut up from the root the houses of them, that, otherwise, would utterly have rooted up the house of the Lord, and had subverted a great part already. (1) Nullus ad id tempus nisi monachali schemate indutus archiepiscopus fuisset,' &c. Ex VIII. to Wherefore, whosoever findeth himself aggrieved with Cromwell's Henry doings, in suppressing these monasteries of monks and friars, let him wisely consider with himself, first, the doctrine, laws, and traditions of A.D. these men, which he shall find rebelling to the religion of Christ, 1536 pernicious to our salvation, derogatory to Christ's glory, full of much 1540. blasphemy and damnable idolatry. Secondly, let him likewise well ad vise the horrible and execrable lives of these cloisterers, or at least The life search out the rolls and registers of matters found out by inquisition and friars in king Henry VIII.'s days, against them; which here is not to be considerspoken of, unless we will speak as Matthew Paris speaketh of the court of Rome," whose filthy stench," saith he, " did breathe up a most pestiferous fume, even unto the clouds of heaven," &c. of monks ed. defended abbeys, tion of England ent. All which things well considered, what marvel is it then, if God, Cromwell of his just judgment, did set up the aforesaid lord Cromwell to in sup destroy these sinful houses, whom their own corruptions could suffer pressing no longer to stand? And as touching the dissipation of their lands and possessions to the hands of such as they were bestowed upon, if it so pleased the king, in bestowing those abbey-lands upon his nobles and gentlemen, either to restore them again unto them from whence they came, or else to gratify his nobility by that means of policy, not to mislike his doings, what is that to Cromwell? "But they might," say you, "have been much better employed to other more fruitful uses." Briefly to answer thereunto: what may be done presently in a com- Dissipamonwealth, it is not enough to say; but what may also follow must abbey be considered. If this throwing down of abbeys had happened in lands in such free and reformed cities and countries as are amongst the Ger- expedi mans, where the state, governed and directed by laws, rather than by rulers, remaineth always alike and immutable, who doubteth but such houses there standing still, the possessions might well be transposed to such uses above said, without any fear or peril? But, in such realms and kingdoms as this, where laws and parliaments be not always one, but are subject to the disposition of the prince, neither is it certain always what princes may come: therefore the surest way to send monkery and popery packing out of this realm, is to do with their houses and possessions as king Henry here did, through the motion and counsel of Cromwell. For else, who seeth not in queen Mary's time, if either the houses of monks had stood, or their lands had been otherwise disposed than into the hands of such as they were, how many of them had been restored and replenished again with monks and friars, in as ample wise as ever they were? And if dukes, barons, and the nobility, scarce were able to retain the lands and possessions of abbeys distributed to them by king Henry, from the devotion of queen Mary seeking to build again the walls of Jericho, what then should the meaner sort have done, let other men conjecture. Wherefore it is not unlikely but that God's heavenly providence did well foresee and dispose these things before by this man, in working the destruction of these abbeys; whereupon, as often as he sent out any men to suppress any monastery, he used most commonly to send them with this charge: that they should throw down those houses even to the foundation. Which words (1) Cujus fœtor usque ad nubes fumum teterrimum exhalabat.' Matt. Par. 1537 to Henry although they may seem, percase, to some, to be cruelly spoken by VIII. him; yet, contrariwise, do I suppose the doing thereof not to be A.D. without God's special providence and secret guiding. Or else we might, peradventure, have had such swarms of friars and monks possessed in their nests again before this day in England, in so great a number, that ten Cromwells, afterwards, scarcely should have sufficed to have unhoused them. Wherefore, if the plantation, which the Lord God never planted, be plucked up by the roots,' let God alone with his working, and let the monasteries go. 1540. The utter ruin of monas teries was God's work. 2 * Furthermore, as touching the godly use of the poor, schools, and stipends of preachers (for unto these three, diligent respect is to be had in every commonwealth), there are other means provided, which, as they are alike honest, so are they also much more sure, so that the ancient godliness do not slack in the nobility. And if the nobility, in times past, have been so liberal in bestowing so great costs and charges upon things wherein there is no godliness, how uncomely would it be, for the true gospellers to be more niggardly in preferring true godliness and the study of the gospel.* Now that you have seen what this "malleus monachorum" hath done in defacing the synagogue of the pope, let us see how the same Cromwell again did travail, in setting up Christ's church and congregation. After that the bishop of Rome's power and authority were banished out of England, the bishops of his sect never ceased to seek all occasion how, either to restore his head again, being broken and wounded, Cromwell or at least to keep upright those things which yet remained; wherein and de although their labours were not altogether frustrated, yet had they fence of brought much more to pass, if Cromwell (as a mighty wall and defence of the church) had not resisted continually their enterprises. the fort the church. An assembly of It happened that after the abolishing of the pope, certain tumults learned began to rise about religion; whereupon it seemed good unto king pointed by Henry, to appoint an assembly of learned men and bishops, who the king. should soberly and modestly treat and determine those things which pertained unto religion. Briefly, at the king's pleasure, all the learned men, but especially the bishops, assembled, to whom this matter seemed chiefly to belong. Cromwell thought also to be present himself with the bishops, and, by chance, meeting with Alexwith Ale- ander Alesius by the way, a Scottish man, brought him with him to sius resort the Convocation-house, where all the bishops were assembled togeassembly. ther. This was in the year 1537. The bishops and prelates Cromwell to the (3) The whole of this account of what passed in the Convocation-house, is taken by Foxe verbatim, with the exception of the necessary change of pronouns, from a statement made by Alexander Alesius himself in a rare tract, an imperfect copy of which is in the library of St. Paul's cathedral. The title of the work (which is wanting in the copy alluded to) runs thus: Of the auctoritye of the Word of God agaynst the Bisshop of London, wherein are conteyned certen disputacyons had in the Parlement Howse betwene the Bisshops, abowt the nomber of the Sacraments, and other things, very necessary to be known: made by Alexander Alane, a Scot, and sent to the Duke of Saxon.' 16mo. From the same work it appears that the author had been 'specially called into Ingland (from Antwerp) by the right noble Lord Crumwel and the Archbisshop of Caterbery,' by whom he had not only been lovingly received,' but also by the King himself. He was subsequently sent to Cambridge, to reade a lecture of the scripture there,' but was stopped by the opposite party, on an alleged infringement of the Statutes. On this, for a while, he abandoned theology for physic, studying under Doctor Nicolas' of London. The meeting of Alesius with Cromwell, on this occasion, appears to have been entirely accidental. For a further account of Alesius, whose name is sometimes translated Hales, or Ales, and sometimes Alan: see M'Kenzie's Scots Writers, fol. vol. ii. p. 183; also Herbert's Account of Printing, vol. iii. pp. 1547 and 1553.—ED. sat Henry 1537 to 1540. attending upon the coming of Cromwell, as he was come in, rose up and did obeisance unto him as to their vicar-general, and he again saluted, every one in their degree, and sat down in the highest place A. D. at the table, according to his degree and office; and, after him, every bishop in his order, and doctors. First, over against him, the archbishop of Canterbury; then the archbishop of York, the bishops of London, Lincoln, Salisbury, Bath, Ely, Hereford, Chichester, Norwich, Rochester, and Worcester, &c. There Cromwell, in the name of the king (whose most dear and secret counsellor at that present he was, and lord privy seal, and vicar-general of the realm), spake these words in manner following: Cromwell's Oration to the Bishops assembled in the Convocation Right reverend fathers in Christ! The king's majesty giveth you high thanks that ye have so diligently, without any excuse, assembled hither according to his commandment. And ye be not ignorant that ye be called hither to determine certain controversies, which at this time be moved concerning the christian religion and faith, not only in this realm, but also in all nations throughout the world. For the king studieth day and night to set a quietness in the church; and he cannot rest until all such controversies be fully debated and ended, through the determination of you, and of his whole parliament. For, although his special desire is to set a stay for the unlearned people, whose consciences are in doubt what they may believe; and he himself, by his excellent learning, knoweth these controversies well enough, yet he will suffer no common alteration, but by the consent of you and his whole parliament: by which thing ye may perceive both his high wisdom, and also his great love toward you. And he desireth you, for Christ's sake, that all malice, obstinacy, The and carnal respect set apart, ye will friendly and lovingly dispute among your- king's selves of the controversies moved in the church; and that you will conclude all request things by the word of God, without all brawling or scolding: neither will his bishops. majesty suffer the Scripture to be wrested and defaced by any glosses, any papistical laws, or by any authority of doctors and councils; and much less will he admit any articles or doctrine not contained in the Scripture, but approved only by continuance of time and old custom, and by unwritten verities, as ye were wont to do. Ye know well enough, that ye be bound to show this service to Christ and to his church; and yet, notwithstanding, his majesty will give you high thanks, if ye will set and conclude a godly and a perfect unity whereunto this is the only way and mean, if ye will determine all things by the Scripture, as God commandeth you in Deuteronomy; which thing his majesty exhorteth and desireth you to do. When Cromwell had ended this his oration, the bishops rose up altogether, giving thanks unto the king's majesty, not only for his great zeal toward the church of Christ, but also for his most godly exhortation, worthy so christian a prince. to the defend sacra Immediately they rose up to disputation, where Stokesley bishop Stokesley of London, the first of all. being the most earnest champion and eth the maintainer of the Romish decrees (whom Cromwell a little before seven had checked by name, for defending unwritten verities), endeavoured ments. himself, with all his labour and industry, out of the old school glosses, to maintain the seven sacraments of the church: the archbishop of York, and the bishops of Lincoln, Bath, Chichester, and Norwich, also, favoured his part and sect. On the contrary part were the archbishop of Canterbury, the bishops of Salisbury, Ely, Hereford, Worcester, with many others. Henry VIII. After much communication had on either part, and when they had long contended about the testimonies of the doctors, who, as it seemed A. D. unto them, dissented and disagreed among themselves, the archbishop 1537 of Canterbury at last spake, and said thus unto them: to 1540. Sophis. of words The Archbishop of Canterbury's Oration to the Bishops. It beseemeth not men of learning and gravity to make much babbling and tication brawling about bare words, so that we agree in the very substance and effect of the matter. For to brawl about words, is the property of sophisters, and such avoided. as mean deceit and subtlety, who delight in the debate and dissension of the to be Questions of religion to be ed. False world, and in the miserable state of the church; and not of them that should seek the glory of Christ, and should study for the unity and quietness of the church. There be weighty controversies now moved and put forth, not of ceremonies and light things, but of the true understanding, and of the right difference of the law and of the gospel; of the manner and way how sins be forgiven; of comforting doubtful and wavering consciences, by what means discuss they may be certified that they please God, seeing they feel the strength of the law accusing them of sin; of the true use of the sacraments, whether the outward work of them doth justify man, or whether we receive our justification by faith. Item, which be the good works, and the true service and honour worship which please God; and whether the choice of meats, the difference of garments, the vows of monks and priests, and other traditions, which have no word of God to confirm them; whether these, I say, be right good works, and such as make a perfect christian man, or no? Item, whether vain service and false honouring of God, and man's traditions, do bind men's consciences, or no? Finally, whether the ceremony of confirmation, of orders, and of annoiling, and such others (which cannot be proved to be instituted of Christ, nor have any word in them to certify us of remission of sins), ought to be called sacraments, and to be compared with baptism and the supper of the Lord, or no? ping. Cere monies. : These be no light matters, but even the principal points of our christian religion wherefore we contend not about words and trifles, but about high and earnest matters. Christ saith, Blessed be the peacemakers, for they shall be called the sons of God." And Paul, writing unto Timothy, commanded bishops to avoid brawling and contention about words, which be profitable to nothing, but unto the subversion and destruction of the hearers; and admonisheth him especially, that he should resist with the Scriptures, when any man disputeth with him of the faith: and he addeth a cause, whereas he saith, 'Doing this thou shalt preserve both thyself, and also them which hear thee.' Now, if ye will follow these counsellors, Christ and Paul, all contention and brawling about words must be set apart, and ye must establish a godly and a perfect unity and concord out of the Scripture. Wherefore, in this disputation, we must first agree of the number of the sacraments, and what a sacrament doth signify in the holy Scripture; and when we call baptism and the supper of the Lord, have the sacraments of the gospel, what we mean thereby. I know right well that St. Ambrose, and other authors, call the washing of the disciples' feet, and other things, sacraments; which I am sure you yourselves would not suffer to be numbered among the other sacraments. All be not sacra ments which name. Alesius reasoneth with the When he had ended his oration, Cromwell commanded Alesius, who stood by (whom he perceived to give attentive ear to that which was spoken), to show his mind and opinion, declaring to the bishops before, that he was the king's scholar; and therefore desired them to be contented to hear him indifferently. Alesius, after he had first done his duty unto the lord Cromwell, bishop. and to the prelates of the church, said in this wise: |