THE BEHAVIOUR OF DR. RIDLEY AND MASTER LATIMER AT THE TIME OF THEIR DEATH, WHICH WAS THE 16TH OF OCTOBER, 1555.
Source.—Foxe: Acts and Monuments. Ed. 1843-9. Vol. vii., p. 547.
Upon the north side of the town, in the ditch over against Balliol College, the place of execution was appointed: and for fear of any tumult that might arise, to let the burning of them, the lord Williams was commanded, by the queen’s letters, and the householders of the city, to be there assistant, sufficiently appointed. And when everything was in a readiness, the prisoners were brought forward by the mayor and the bailiffs.
Master Ridley had a fair black gown furred and faced with foins such as he was wont to wear being bishop, and a tippet of velvet furred likewise about his neck, a velvet night-cap upon his head, and a corner cap upon the same, going in a pair of slippers to the stake, and going between the mayor and an alderman, etc.
After him came master Latimer in a poor Bristol frieze[11] frock all worn, with his buttoned cap, and a kerchief on his head, all ready to the fire, a new long shroud hanging over his hose, down to the feet; which at the first sight stirred men’s hearts to rue upon them, beholding, on the one side, the honour they sometime had, and on the other, the calamity whereunto they were fallen.
Master doctor Ridley, as he passed toward Bocardo, looked up where master Cranmer did lie, hoping belike to have seen him at the glass window, and to have spoken unto him. But then master Cranmer was busy with friar Soto and his fellows, disputing together, so that he could not see him, through that occasion. Then master Ridley, looking back, espied master Latimer coming after, unto whom he said, “Oh, be ye there?” “Yea,” said master Latimer, “have after as fast as I can follow.” So, he following a pretty way off, at length they came both to the stake, the one after the other, where first Dr. Ridley entering the place, marvellously earnestly holding up both his hands, looked towards heaven. Then shortly after espying master Latimer, with a wondrous cheerful look he ran to him, embraced, and kissed him; and as they that stood near reported, comforted him, saying, “Be of good heart, brother, for God will either assuage the fury of the flame, or else strengthen us to abide it.”
With that went he to the stake, kneeled down by it, kissed it and most effectuously prayed, and behind him master Latimer kneeled, as earnestly calling upon God as he. After they arose, the one talked with the other a little while, till they which were appointed to see the execution, removed themselves out of the sun. What they said I can learn of no man.
Then Dr. Smith, of whose recantation in King Edward’s time ye heard before, began his sermon to them upon this text of St. Paul, “If I yield my body to the fire to be burnt, and have not charity, I shall gain nothing thereby.” Wherein he alleged that the goodness of the cause and not the order of death, maketh the holiness of the person; which he confirmed by the examples of Judas, and of a woman in Oxford that of late hanged herself, for that they, and such like as he recited, might then be adjudged righteous, which desperately sundered their lives from their bodies, as he feared that those men that stood before him would do. But he cried still to the people to beware of them, for they were heretics, and died out of the Church. And on the other side, he declared their diversity in opinions, as Lutherans, Æcolampadians, Zuinglians, of which sect they were, he said, and that was the worst: but the old church of Christ, and the Catholic faith believed far otherwise. At which place they lifted up both their hands and eyes to heaven, as it were calling God to witness of the truth: the which countenance they made in many other places of his sermon, where as they thought he spake amiss. He ended with a very short exhortation to them to recant, and come home again to the church, and save their lives and souls, which else were condemned. His sermon was scant; in all, a quarter of an hour.
Dr. Ridley said to master Latimer, “Will you begin to answer the sermon, or shall I?” Master Latimer said, “Begin you first, I pray you.” “I will,” said master Ridley.
Then, the wicked sermon being ended, Dr. Ridley and master Latimer kneeled down upon their knees towards my lord Williams of Thame, the vice-chancellor of Oxford, and divers other commissioners appointed for that purpose, who sat upon a form thereby: unto whom master Ridley said, “I beseech you, my lord, even for Christ’s sake, that I may speak but two or three words.” And whilst my lord bent his head to the mayor and vice-chancellor, to know (as it appeared) whether he might give him leave to speak, the bailiffs and Dr. Marshall, vice-chancellor, ran hastily unto him, and with their hands stopped his mouth, and said, “Master Ridley, if you will revoke your erroneous opinions, and recant the same, you shall not only have liberty so to do, but also the benefit of a subject: that is, have your life.” “Not otherwise?” said master Ridley. “No,” quoth Dr. Marshall. “Therefore if you will not so do, then there is no remedy but you must suffer for your deserts.” “Well,” quoth master Ridley, “so long as the breath is in my body, I will never deny my lord Christ, and his known truth: God’s will be done in me!” And with that he rose up, and said with a loud voice, “Well then, I commit our cause to Almighty God, which shall indifferently judge all.” To whose saying master Latimer added his old posy, “Well! there is nothing hid but it shall be opened.” And he said, he could answer Smith well enough, if he might be suffered.
Incontinently they were commanded to make them ready, which they with all meekness obeyed. Master Ridley took his gown and his tippet, and gave it to his brother in law master Shipside, who all his time of imprisonment, although he might not be suffered to come to him, lay there at his own charges to provide him necessaries, which from time to time he sent him by the serjeant that kept him. Some other of his apparel that was little worth, he gave away: other the bailiffs took.
He gave away besides, divers other small things to gentlemen standing by, and divers of them pitifully weeping, as to Sir Henry Lea he gave a new groat: and to divers of my lord Williams’s gentlemen some napkins, some nutmegs, and rases of ginger: his dial, and such other things as he had about him, to every one that stood next him. Some plucked the points off his hose. Happy was he that might get any rag of him.
Master Latimer gave nothing, but very quietly suffered his keeper to pull off his hose, and his other array, which to look unto was very simple: and being stripped into his shroud, he seemed as comely a person to them that were there present, as one should lightly see; and whereas in his clothes he appeared a withered and crooked silly old man, he now stood bolt upright, as comely a father as one might lightly behold.
Then master Ridley standing as yet in his truss, said to his brother, “It were best for me to go in my truss still.” “No,” quoth his brother, “it will put you to more pain; and the truss will do a poor man good.” Whereunto master Ridley said, “Be it, in the name of God”; and so unlaced himself. Then, being in his shirt, he stood upon the foresaid stone, and held up his hand and said, “O heavenly Father, I give unto thee most hearty thanks, for that thou hast called me to be a professor of thee, even unto death: I beseech thee, Lord God, take mercy upon this realm of England, and deliver the same from all her enemies.”
Then the smith took a chain of iron, and brought the same about both Dr. Ridley’s and master Latimer’s middles: and, as he was knocking in a staple, Dr. Ridley took the chain in his hand, and shaked the same for it did gird in his belly, and looking aside to the smith, said, “Good fellow, knock it in hard, for the flesh will have his course.” Then his brother did bring him gunpowder in a bag, and would have tied the same about his neck. Master Ridley asked, what it was. His brother said, “Gunpowder.” “Then,” said he, “I take it to be sent of God; therefore I will receive it as sent of him. And have you any,” said he, “for my brother?” meaning my master Latimer. “Yea, sir, that I have,” quoth his brother. “Then give it unto him,” said he, “betime; lest ye come too late.” So his brother went, and carried of the same gunpowder unto master Latimer.
In the meantime Dr. Ridley spake unto my lord Williams, and said, “My lord, I must be a suitor unto your lordship in the behalf of divers poor men, and especially in the cause of my poor sister: I have made a supplication to the queen’s majesty in their behalfs. I beseech your lordship, for Christ’s sake, to be a mean to her grace for them. My brother here hath the supplication, and will resort to your lordship to certify you hereof. There is nothing in all the world that troubleth my conscience, I praise God, this only excepted. Whilst I was in the see of London, divers poor men took leases of me, and agreed with me for the same. Now I hear say the bishop that now occupieth the same room will not allow my grants unto them made, but, contrary unto all law and conscience, hath taken from them their livings, and will not suffer them to enjoy the same. I beseech you, my lord, be a mean for them: you shall do a good deed, and God will reward you.”
Then they brought a faggot, kindled with fire, and laid the same down at Dr. Ridley’s feet. To whom master Latimer spoke in this manner: “Be of good comfort, master Ridley, and play the man. We shall this day light such a candle, by God’s grace, in England, as I trust shall never be put out.”
And so the fire being given unto them, when Dr. Ridley saw the fire flaming up towards him, he cried with a wonderful loud voice, “In manus tuas, Domine, commendo spiritum meum: Domine recipe spiritum meum.” And after, repeated this latter part often in English, “Lord, Lord, receive my spirit”; master Latimer, crying as vehemently on the other side, “O Father of heaven, receive my soul!” who received the flame as it were embracing of it. After that he had stroked his face with his hands, and as it were bathed them a little in the fire, he soon died (as it appeareth) with very little pain or none. And thus much concerning the end of this old and blessed servant of God, master Latimer, for whose laborious travails, fruitful life, and constant death, the whole realm hath cause to give great thanks to Almighty God.
But master Ridley, by reason of the evil making of the fire unto him, because the wooden faggots were laid about the gorse and over-high built, the first burnt first beneath, being kept down by the wood; which when he felt, he desired them for Christ’s sake to let the fire come unto him. Which when his brother-in-law heard, but not well understood, intending to rid him out of his pain (for the which cause he gave attendance) as one in such sorrow not well advised what he did, heaped faggots upon him, so that he clean covered him, which made the fire more vehement beneath that it burned clean all his nether parts, before it once touched the upper; and that made him leap up and down under the faggots, and often desire them to let the fire come unto him, saying; “I cannot burn.” Which indeed appeared well; for, after his legs were consumed by reason of his struggling through the pain (whereof he had no release, but only his contentation in God) he showed that side toward us clean, shirt and all untouched with flame. Yet in all this torment he forgot not to call unto God still, having in his mouth, “God have mercy upon me,” intermingling his cry, “Let the fire come unto me, I cannot burn.” In which pangs he laboured until one of the standers by with his bill pulled off the faggots above, and where he saw the fire flame up he wrested himself unto that side. And when the flame touched the gunpowder he was seen to stir no more, but burned on the other side, falling down at Master Latimer’s feet, which, some said, happened by reason that the chain loosed; others said, that he fell over the chain by reason of the poise of his body, and the weakness of the nether limbs.
Some said, that before he was like to fall from the stake, he desired them to hold him to it with their bills. However it was, surely it moved hundreds to tears, in beholding the horrible sight; for I think there was none that had not clean exiled all humanity and mercy, which would not have lamented to behold the fury of the fire so as to rage upon their bodies. Signs there were of sorrow on every side. Some took it grievously to see their deaths, whose lives they held full dear: some pitied their persons, that thought their souls had no need thereof. His brother moved many men, seeing his miserable case, seeing (I say) him compelled to such infelicity, that he thought then to do him best service, when he hastened his end. Some cried out of the fortune, to see his endeavour (who most dearly loved him, and sought his release) turn to his greater vexation and increase of pain. But whoso considered their preferments in time past, the places of honour that they some time occupied in this commonwealth, the favour they were in with their princes, and the opinion of learning they had in the university where they studied, could not choose but sorrow with tears, to see so great dignity, honour and estimation, so necessary members sometime accounted, so many godly virtues, the study of so many years, such excellent learning, to be put into the fire, and consumed in one moment. Well! dead they are, and the reward of this world they have already. What reward remaineth for them in heaven, the day of the Lord’s glory, when he cometh with his saints, shall shortly, I trust, declare.
INTERROGATORIES TO CHURCHWARDENS (1558).
Source.—Quarto (title as below), British Museum (Huth Bequest, 33).
Interrogatories,
upon which and everye part of the same, aswell the Churchwardens now being, as also all other hereafter to be appointed, shalbe charged withal, set foorth by the kyng and Quenes Majesties Commissioners for searche, inquiry, and certificat to be had of al such things as now be, or hereafter shalbe amysse in anye wyse concernyng the Commission to them geven, upon whych certificat duelye made, reformation and redresse shall be had thereof wyth all convenient speede and diligence. Anno 1558. Mense Aprilis.
First if there be within theyr parishe a Parson, Vicar or Curat, resident continuallie upon his benefice and cure, doyng his dutye there as he is bound to do in al things, especially in preaching, saying Matins, Masse, and Evensonge at due tyme....
ii. Item whether the said Parson, Vicar, or Curat, have been heretofore maried or no, and if he continue with his woman or either of them suspiciouslye doo resorte to other.
iii. Item whether within the said parish there be openly or secretly any maried priest, or any woman heretofore maried to a priest, and whether they be suspected of any evell rule and evel conversation or no....
iv. Item whether there be within the said parish any that doth maintayne or uphold the opinion that priestes and religious persones may lawfullye be maryed and continue together.
v. Item whether there be within your parish any prieste that taketh upon hym to serve the cure, not being before examined and allowed thereto by th’ordinary, and whether the said priest hath in the tyme of the late scisme here in the realme preached heresy or evil doctrine, and not recanted the same, or doth not now preache and sette forth the true doctrine of the catholike church, and also pray for the three estates of the catholike churche, and especiallye for the Kynge and Quenes Majesties, and also whether, prayinge for the thyrd estate, they do name Purgatorye or no.
vi. Item whether there be within the sayde parishe any that do obstinately persist and stande in any heresie or hereticall opinion, or be suspected of erronious and false doctrine, or a favorer, mainteiner or aider of any erronious or hereticall person or persones, or of any heresies or hereticall opinions or noughty doctrine.
vii. Item whether you know or have heard say of any person or persones within your said parish that hath kept, or at this present doth kepe, any hereticall, noughtye, or sedicious erronious booke or bookes, especially english testamentes or Bibles falsely translated, secretlye or otherwise, and whether ye have any suspectes thereof.
viii. Item whether ye knowe or have hearde of anye Prynters or Bookesellers wythin youre Parishe that hath solde, or now doth sell or keepe anye the sayde hereticall, nawghtye, or sedicious booke or bookes, letters or wrytynges, and whether ye have any suspectes thereof.
ix. Item whether ye knowe or have hearde saye of anye person or persones within your Parishe, that wyllynglye or obstinatelye dothe neglecte or refuse to make theyr confession to the Priest, and to receyve absolution and penaunce at hys hande for hys offences, or obstinatelye or wyllynglye do refuse to receyve the Sacramente of the Aultare, or extreme Unction, in extreme daunger of syckenesse, or to heare Masse, or to come to hys Paryshe Churche, or refuse to go on Procession, or to take Holywater, or otherwyse doo mysuse them selves in breaking the Rytes and Ceremonyes of the Catholyque Churche, speciallye in fastynge on the Ember dayes and other dayes by the Churche speciallye appoynted, or in prayinge, or other suche lyke.
x. Item whether ye knowe or have hearde of anye person or persones wythin your Paryshe that have murmured, grudged, or spoken directlye or indirectlye agaynste the Masse, or ... holye breade, holy water, ashes, palmes, creping to the crosse, holye Oyle and Chrisme, bearyng of Palmes or Candelles, buryinge of the deade, or praying for them, speciallye in sayinge of Diriges and Commendations, or in usinge anye other laudable or Godlye Ceremonye or usage of the Churche.
xi. Item whether there be within your Paryshe anye that dothe favoure, or is suspected to ... receyve any noughty person or persones, especiallye to rede the english service used in the time of King Edwarde the sixte, or the booke of Communion, or anye booke prohibited or forbydden to be redde or taught, or to set forth any noughtye opinion or doctrine.
xii. Item whether there be within the sayde parish any privie lectures or sermons, or other devises, or anye unlawfull conventicles or assembles.
xiii. Item whether there be within the sayde parishe any that at the sacring time of the Masse dothe hange downe theyr heades, or hyde them selves behinde pillers, or turneth away their faces, or departeth out of the church, because they woulde not looke upon the blessed sacrament of the Aultare.
xiv. Item whether ye knowe or have hearde saye of any person or persones within your parishe that have committed Lollardie, as in eatynge of fleshe at dayes and times forbydden, or otherwise practising or allowinge anye the opinions of the Lollardes.
xv. Item whether there be within the sayde parish any person, man, woman or childe, being of sufficient age and discretion, that can not saye theyr Pater noster, Ave Maria, and the Crede.
xvi. Item whether there be within your parish any schole master or scolemastresse ... not beyng first examined and admitted thereunto by th’ordinarie or his sufficiet deputie, and whether the said scolemaster and scolemaistresse be sound in religion, and of honest lyving and discrete behaviour, causing theyr scholers to fast, to praye, to come to the church, and to do theyr duties there, specially in hearing Masse and other divine service, and whether they teache them to helpe the Priest to Masse, and to saye their Pater noster, the Ave Maria, and the Crede with De profundis for all Christen soules, and whether the scholes, especially being commen,[12] be faithfully and diligently kept or no.
xvii. Item whether there be within the sayde Parish any that do absent themselves willynglie from the churche....
xviii. Item whether you knowe or have hearde of any in your parishe, that have bene, or is, a scold or a slaunderous person of his neighbours, or a sower of discorde and debate betwene partye and partie....
* * * * *
xx. Item whether ye knowe or have heard saye of any concelementes, contempts, conspiracies, false rumors, tales, sedicions, misbehaviours, slaunderous woordes, bruited or spred by anye person or persones against the King and Quenes Majesties, or either of them, or agaynst the quiet rule and governaunce of theyr subjectes or realmes.
xxi. Item whether the Patrones and other having advowsons of benefices have sincerly, truly, and justly presented in due time....
xxii. Item whether you know of anye Patrones or other having advowsons, that have ... covenanted or agreed ... to have anye summe of money for the same....
xxiii. Item whether ye know any Patrones or other having such advowsons, or any other persone that of his owne private authoritie and pleasure have pulled downe any church, chappel, or other ecclesiastical buildinge, or have taken away the lead, belles, ornaments, goodes, or landes of the said places, or anye of them, or spoyled anye of the same, or have converted the tithes profites, commodities, revenues and possessions of anye of the same to his owne private and prophane use.
* * * * *
xxvi. Item whether within the saide parishe there be any woman that doth exercise th’ office or room of a Midwyfe, not beyng before examined and admitted thereto by th’ ordinary or his sufficient deputy....
xxvii. Item whether the said Midwife have heretofore bene, and now is, catholike, faithfull, discrete, sober and diligent....
xxviii. Item whether the saide woman ... do use any Witchecraft ... or do omit or alter the laudable rytes and ceremonies accustomed and used of antiquitie.
xxix. Item whether the said midwife or other woman denieth or letteth the newe borne childe to be brought to the church....
* * * * *
xxxii. Item whether within your said parishe there be a roode and a roode loft, having the images of Mary and John, and lightes before the same, and whether in the Lente season there be a covering for the saide Crucifixe[13] decentlye provided, and whether there be any lightes upon the high Aultare, and whether there be an image of the patrone of the church or no.
xxxiii. Item whether there be any inventory made and kept of the church goodes, and a book concerning the registringe of those that are baptized, maried, or buryed.
xxxiv. Item whether the vestimentes for the priests and other ministers, and al the ornamentes for and about the altar, be kept clene and sufficiently repayred and maintained ... and whether there be a comely pixe to kepe the blessed sacrament in and upon the high Aultar ... and whether the blessed sacrament be caryed decentlye and devoutlye to the sicke, the Clerke goynge before the Prieste in a surplesse with lighte in his hand, and a little sacring bell ringing.
xxxv. Item whether the church or chauncel of your parish be in ruine or decay....
xxxvi. Item whether there have bene or be anye legacies or gyftes made for the repayringe and mayntenaunce of your church, or of highwaies, finding of the poore, marying of poore Maydens, or anye suche like, and the same not payde and aunswered accordingly.
* * * * *
xxxviii. Item whether ye knowe of anye man that hath two wives living, or of anye woman that hath two husbandes lyving, no lawfull divorce beyng made betwene them.
xxxix. Item whether you know of any usurers....
* * * * *
xlii. Item whether suche as can not reade upon the booke have everye one of them a payre of beades, and doo use the same devoutlye and accordingly.
xliii. Item whether anye Minstrels or anye other persons do use to syng or say any songes or ditties that be uncleane or vile, especiallye against any of the vii Sacraments, or against any the rites and ceremonies of this Churche of Englande, whyche is a notable member of Christes catholike Churche.
xliv. Item whether any do deprave or contempne the auctoritie or jurisdiction of the Popes holynes or the see of Rome....
xlv. Item whether any playes or interludes not beyng first examined, allowed, and approved by th’ordinary, are used at any tyme, especiallye in the Lent, or upon Sondaies or holydaies....
xlvi. Item whether there be any that doth use to buy and sel upon the sundayes or holydayes....
xlvii. Item whether ye have procured or consented in any wyse that duryng anye part of the Sermon made at Paules Crosse there shoulde be ryngyng of belles, playing of Children, cryinge or making lowde noyse, ryding of horses, or otherwyse, so that the Preacher there or his audience was troubled thereby....
xlviii. Item whether ye do know, or crediblye have heard that within any part of the citye of London there hath bene any set tables kept for such as woulde thyther resorte to eate and drynke, and whether it be not used at the said tables to have Diner and supper upon the Fryday and Embryng dayes, and all other dayes, as well within the Lent time as without, or whether there be at the saide tables any flesh eaten at times prohibited.
Finis.
Imprinted at
London by Robart Caly, wythin
the precinct of Christes Hospitall.
The vi. day of Aprill.
MDLVIII.
Cum privilegio ad imprimendum
solum.
PRESBYTERIAN DEMANDS (1572).
Source.—An Admonition to the Parliament. By John Field and Thomas Wilcox, 1572.
Seeing that nothing in this mortal life is more diligently to be sought for and carefully to be looked unto than the restitution of true religion and reformation of God’s church: it shall be your parts (dearly beloved) in this present Parliament assembled, as much as in you lieth to promote the same, and to employ your whole labour and study, not only in abandoning all popish remnants both in ceremonies and regiment,[14] but also in bringing in and placing in God’s church those things only which the Lord Himself in His word commandeth.... May it therefore please your wisdoms to understand, we in England are so far off from having a church rightly reformed according to the prescript of God’s word, that as yet we are not come to the outward face of the same.... For ... now by the letters commendatory of some one man, noble or other, tag and rag, learned and unlearned, of the basest sort of people ... are freely received. In those days[15] no idolatrous sacrificers or heathenish priests were appointed to be preachers of the Gospel: but we allow, and like well, of popish mass-mongers, men for all seasons, King Henry’s priests, King Edward’s priests, Queen Mary’s priests, who of a truth (if God’s word were precisely followed) should from the same be utterly removed.... Then[15] election was made by the common consent of the whole church: now everyone picketh out for himself some notable good benefice, he obtaineth the next advowson by money or by favour, and so thinketh himself to be sufficiently chosen.... Then it was painful: now gainful. Then poor and ignominious, now rich and glorious. And therefore titles, livings, and offices by Antichrist devised are given to them, as Metropolitan, Archbishop, Lord’s Grace, Lord Bishop, Suffragan, Dean, Archdeacon, Prelate of the Garter, Earl, County Palatine, Honour, High Commissioners, Justices of Peace and Quorum, etc. All which, together with their offices, as they are strange and unheard of in Christ’s Church, nay, plainly in God’s word forbidden, so are they utterly with speed out of the same to be removed.... Your wisdoms have to remove Advowsons, Patronages, Impropriations, and Bishops’ authority, claiming to themselves thereby right to ordain ministers, and to bring in that old and true election, which was accustomed to be made by the congregation.... Appoint to every congregation a learned and diligent preacher. Remove Homilies, Articles, Injunctions, a prescript order of service made out of the mass-book. Take away the Lordship, the loitering, the pomp, the idleness and livings of Bishops....
The officers that have to deal in this charge [ecclesiastical discipline] are chiefly three, ministers, preachers or pastors, of whom before; Seniors or Elders;[16] and Deacons. Concerning Seniors, not only their office but their name also is out of this English church utterly removed. Their office was to govern the church with the rest of the ministers.... Instead of these Seniors in every church, the pope hath brought in and we yet maintain the Lordship of one man over many churches, yea, over sundry shires.... Touching Deacons, though their names be remaining, yet is the office foully perverted and turned upside down; for their duty in the primitive church was to gather the alms diligently, and to distribute it faithfully.... Now it is the first step to the ministry, nay rather a mere order of priesthood....
To these three jointly, that is the Ministers, Seniors and Deacons, is the whole regiment of the church to be committed.... Not that we mean to take away the authority of the civil Magistrate and chief Governor, to whom we wish all blessedness, and for the increase of whose godliness we daily pray: but that, Christ being restored into his kingdom, to rule in the same by the sceptre of his word and severe discipline, the Prince may be better obeyed....
Amend therefore these horrible abuses and reform God’s church, and the Lord is on your right hand.... Is a reformation good for France? and can it be evil for England? Is discipline meet for Scotland? and is it unprofitable for this realm? Surely God hath set these examples before your eyes, to encourage you to go forward to a thorough and a speedy reformation. You may not do as heretofore you have done, patch and piece, nay rather go backward and never labour or contend to perfection. But altogether remove whole Antichrist, both head, body and branch, and perfectly plant that purity of the word, that simplicity of the sacraments, and severity of discipline, which Christ hath commended and commanded to His church.
THE ANGLICAN POSITION (1572).
Source.—John Whitgift: An Answere to a certen Libel intituled, An Admonition to the Parliament, 1572. Pp. 34, etc.
The proposition that these libellers would prove is that we in England are so far from having a church rightly reformed according to the prescript of God’s word, that as yet we are not come to the outward face of the same.... To prove that the word of God is not preached truly ... (thanks be to God) they allege not one article of faith, or point of doctrine, nor one piece of any substance to be otherwise taught and allowed of in this church (for not every man’s folly is to be ascribed to the whole church) than by the prescript word of God may be justified, neither can they.... The ministers are not rightly proved and elected, &c. Ergo the word of God is not truly preached: how wicked soever the man is; howsoever he intrude himself into the ministry, yet may he preach the true word of God: for the truth of the doctrine doth not in any respect depend upon the goodness or evilness of the man: I pray you how were you and some other of your adherents called, elected, &c.?...
It is true that in the old church trial was had of their ability to instruct, and of their godly conversation: But the place in the margin alleged out of the first chapter of the Acts of the Apostles maketh nothing for that purpose.... And the Book of Ordering Ministers and Deacons, set forth and allowed by this Church of England, requireth, that who soever is to be admitted into any order of the ministry, should so be tried, examined, and proved, both for learning and life, as Saint Paul there requireth. Read the Book with indifferency and judgment, and thou canst not but greatly commend it. If any man neglect his duty in that point, his fault must not be ascribed to the rule appointed, neither yet to the whole Church.... Again, if some be admitted into the ministry, either void of learning, or lewd in life, are all the rest for their sake to be condemned?... I think you will not deny, but that there is now within this Church of England, as many learned, godly, grave, wise, and worthy ministers of the Word, as there is in any one realm or particular Church in all Christendom, or ever hath been heretofore.
Touching letters commendatory of some one man noble or other, it may be that the parties which give these letters be of that zeal, learning, and godliness, that their particular testimony ought to be better credited, than some other subscribed with an hundred hands. And I think there is both noble men and other, who may better be trusted in that point, than a great number of parishes in England, which consist of rude and ignorant men, easily moved to testify any thing: and in many places for the most part, or altogether, drowned in Papistry. I know no reason to the contrary, and I see no Scripture alleged, why one learned, godly and wise man’s testimony, may not be received in such a case.... If tag and rag be admitted, learned and unlearned, it is the fault of some, not of all, nor of the law: and if they were called and elected according to your fancy, there would some creep in, as evil as any be now, and worse too.
I pray you what say you to master Luther, Bucer, Cranmer, Latimer, Ridley, &c., were not all these sometimes Massmongers, and yet singular and notable instruments of promoting the Gospel and preaching the same? Whereof many have given testimony by shedding their blood.
And by whose Ministry especially hath the Gospel been published, and is as yet in this Church of England, but by such as have been Massmongers, and now zealous, godly, and learned preachers?...
It is one thing wholly to worship false gods, another thing to worship the true God falsely and superstitiously. But among all other things I would gladly know wherein the Edward’s priests have offended you? It is happy you let Queen Elizabeth’s priests alone: I marvel whose priests you are?
God be thanked, there is a great number of ministers that can teach others, and may be your schoolmasters in all kind of learning, except you have more than you utter in these treatises.
THE ELIZABETHAN POOR LAW (1572).
An Act for the Punishment of Vagabonds, and for the Relief of the Poor and Impotent.
Anno 14 Eliz. cap. 5.
Source.—Statutes of the Realm, sub anno.
I. Where all the parts of this Realm of England and Wales be presently with Rogues, Vagabonds, and Sturdy Beggars exceedingly pestered, by means whereof daily happeneth in the same Realm horrible murders, thefts, and other great outrages, to the high displeasure of Almighty God, and to the great annoy of the Common Weal ... [previous Acts repealed.]
II. Be it also enacted ... as well for the utter suppressing of the said outrageous enemies to the Common Weal, as for the charitable relieving of the aged and impotent poor people ... that all and every person and persons ... being above the age of fourteen years, being hereafter set forth by this Act of Parliament to be Rogues, Vagabonds, or Sturdy Beggars, and be at anytime ... taken begging ... or taken vagrant, wandering, and misordering themselves ... shall upon their apprehension be brought before one of the Justices of the Peace or Mayor ... and ... be presently committed to the Common Gaol ... there to remain without bail or mainprise until the next Sessions of the Peace or General Gaol Delivery, ... at which Sessions or Gaol Delivery if such person or persons be duly convicted of his or her Roguish or Vagabond Trade of life, either by inquest of office, or by the testimony of two honest and credible witnesses upon their Oaths, that then immediately he or she shall be adjudged to be grievously whipped and burnt through the gristle of the right ear with a hot iron ... manifesting his or her roguish kind of life, and his or her punishment received for the same ... which judgement shall also presently be executed, except some honest person ... will of his charity be contented presently to take such offender ... into his service for one whole year next following....
V. And for the full expressing what person and persons shall be intended ... to be Rogues, Vagabonds, and Sturdy Beggars ... it is now ... declared ... that all and every such person and persons that be or utter themselves to be Proctors or Procurators going in or about any country or countries within this Realm, without sufficient authority ... and all other idle persons going about ... using subtle, crafty or unlawful games or plays, and some of them feigning themselves to have knowledge in physiognomy, palmistry, or other abused[17] sciences, whereby they bear the people in hand[18] they can tell their destinies, deaths and fortunes, and such other like fantastical imaginations; and all and every person being whole and mighty in body, and can give no reckoning how he or she doth lawfully get his or her living; and all fencers, bear-wards, common[19] players in interludes and minstrels, not belonging to any baron of this realm ... all jugglers, pedlars, tinkers and petty chapmen, which ... shall wander abroad and have not licence of two Justices of the Peace ... and all common labourers ... refusing to work for such reasonable wages as is ... commonly given in such parts ... and all scholars of the Universities of Oxford and Cambridge that go about begging, not being authorized under the Seal of the said Universities ... and all shipmen pretending losses by sea ... and all persons delivered out of gaols, that go by for their fees or do travel to their countries or friends, not having licence from two Justices of the Peace ... shall be taken, adjudged and deemed Rogues, Vagabonds, and Sturdy Beggars....
XI. Provided that this Act nor anything contained therein do in any wise extend to any harvest folks that travel into any country of this realm for harvest work ... neither yet to any that happeneth to be robbed or spoiled by the way ... neither yet to any serving men of honest behaviour that be turned from their masters, or whose master ... shall be dead....
XVI. And forasmuch as Charity would that poor aged and impotent persons should as necessarily be provided for as the said Rogues, Vagabonds and Sturdy Beggars repressed, and that the said aged, impotent and poor people should have convenient habitations and abiding places ... to the end that they nor any of them should hereafter beg or wander about; it is therefore enacted ... that the Justices of the Peace and all and singular the Shires of England and Wales ... shall ... make diligent search and enquiry of all aged poor impotent and decayed persons born within their said divisions and limits, or which were there dwelling within three years next before this present Parliament ... which live ... by alms ... and shall make a register book of the names and surnames of all such.... And ... shall ... devise and appoint ... meet and convenient places ... for their habitations and abidings, if the parish within which they shall be found shall not or will not provide for them ... and shall ... set down what portion the weekly charge towards the relief and sustentation of the said poor people will amount unto ... and, that done, they the said Justices ... shall by their good discretions tax and assess all and every the said inhabitants ... to such weekly charge as they and every of them shall weekly contribute towards the relief of the said poor people....
XVII. And be it further enacted ... that the Mayor of the City of London and the Mayors, Sheriffs, Bailiffs ... and the Constables ... within all ... the said shires of England and Wales shall once a month ... make a view and search of all the aged impotent and lame persons within the precinct of their jurisdictions, and all such ... persons as they shall find, not being born within that division ... then they shall presently see the same poor people (except leprous people and bed-rid people) ... to be conveyed on horseback, in cart or otherwise ... to the next constable, and so from constable to constable the directest way, till the said person ... be brought to the place where he or she was born or most conversant by the space of three years next before, and there to be put in the Abiding Place....
XVIII. And be it enacted ... that if any of the said poor people ... refuse to be bestowed to any of the said Abiding Places ... but covet still to hold on their trade of begging, or ... do depart and beg, then the said person so offending ... to be accounted a Rogue or Vagabond....
XXII. And it is also further enacted, that if any of the said aged and impotent persons, not being so diseased lame or impotent but that they may work in some manner of work, shall be by the overseer of their said Abiding Place appointed to work, if they refuse, then in form aforesaid to be whipped and stocked for their first refusal, and for their second refusal to be punished as in case of Vagabonds....
XXIII. Provided always ... that three Justices of Peace ... shall ... place and settle to work the Rogues and Vagabonds that shall be disposed to work ... to get their livings and to live and to be sustained only upon their labour and travail.
XXIV. Be it also farther enacted that if any Beggar’s Child being above the age of five years and under fourteen years ... shall be liked of by any subject ... of honest calling who shall be willing to take the said Child into service, the said Subject shall ... have the said Child bound with him....
THE CONDITION OF IRELAND (1571-2).
Source.—Carew MSS. (Record Commission). Vol. iii. (1589-1600), p. xci., App. A.
A. The Disorders of the Irishry in the Irish Pale of Ireland, and the cause of Waste and Decay of the same. The State of the English Pale: the cause of waste and Decay thereof: with the cause of Debate between them both.
First it is to be understand that the land of Ireland was divided into several Kingdoms, and so continued of long time, until the coming of King Henry the Second, who then did win by conquest the most part of the same land, and the same gave and departed amongst his nobles and certain English gentlemen and others that went with him into Ireland, in reward of their service there done, where they both planted themselves and remained as obedient subjects to the King and Crown of England and his laws, and maintained the same. The rest of the land some he put under tribute, other some were never by him conquered, and they both so left continued and maintained their old customs, which were the laws of the Brehons, which before the conquest was used. And as those then planted by the King maintained the laws of England, and continued the same by them and theirs successively until this day, as the English Pale and civil towns doth maintain and use the same, even as the others, as well [they] that were put under tribute and they that were never conquered, as also those by them since subdued brought under their rule, doth maintain the Brehon’s law as they did before the conquest, which custom they continue in the Irish Pale, who are now the more part of the realm. The race and stirpe of them this day do maintain and use the same contrary to God his law, and also repugnant to the Queen’s Majesty’s laws and all other good and civil orders.
So all the lords and gentles of the Irish Pales that are not governed under the Queen’s laws are driven and compelled of necessity to keep and maintain a number of idle men of war, as they may be able always to rule their own people at home and exact their neighbours abroad, as their need shall require in their wars, which they commonly use and maintain against those that pretendeth any right to that they at any time have or do sometimes possess by wrong: giving neither place to law nor yet good orders, but working every one his own wilful will for a Law, to the spoil of the country and decay and waste of the common weal of the same.
The charge and finding of the men of war of every private Irish lord is such a burden to his country as keepeth the same ever in great poverty, and by that means bringeth them that taketh most pain to most penury, and those that getteth all to gain nothing: whereby husbandry is so hard to live by as very few covet it, as no plenty can prosper, but ever scarcity, where this is used, not only hindering the good but forwarding the evil, so far that the most mischief of all the land is fed and nourished withal. This is called Coyne and Livery. Besides this they have many other customs, exactions, and undertreddinges, so that in a manner all that ever the tenants can win with their weary working the lord hath at last, if his need be such in wars, or otherwise he will take all that his tenants have and destroy them in a day: and he never the better himself, for (as aforesaid) idle men of war eateth all together.
And thus their countries are impoverished as inhabitants having nothing left to cherish or care for (unless sometime a few cattle which the poor people are forced to drive with them wheresoever they go, for finding their Lords’ men of war), they, as careless of their behaviour, become as idle as the rest, stealing by night and robbing by day, as at last stirreth them to war one Lord against another. Although [they do so] until they have spoiled and wasted one another’s country, yet no malice can increase their enmity so much one against another but upon every occasion they become friends, and join their former dispersed strength in one force against the Queen’s Majesty and her liege people.
For their Religion.
The appearance of their outward behaviour sheweth to be the fruits of no good trees, for they exercise no virtue, nor yet refrain or forbear any vice, but think it lawful to do every one what him listeth, as thereby should seem they neither love nor dread God, nor yet hate the Devil. They are superstitious and worshippers of images and open idolaters. Their common oath they swear is by books, bells and other ornaments, which they use as holy relics. If for any greater cause they take the name of God, they seldom perform unless to do a shrewd turn. Their chief and solemnest oath that bindeth them is by their lord’s or master his hand, which whoso forsweareth is sure to pay a fine or sustain a worse turn. The Sabbath day they rest from all honest exercise, and the week days they are not idle but worse occupied. They do not honour their fathers and mothers so much as they do reverence strangers.
For any murder they commit [it] should seem they do not so soon repent for whose blood they once shed. They lightly never cease killing of all that name, although nothing akin, so many as they find ever after, whom they may overcome.
They did not so commonly commit adultery, not for that they do profess or keep such chastity, but for that they seldom or never marry, and therefore few of them [are] lawful heirs, by the laws of the realm, to those lands they presently possess.
They steal but from the strong, and take by violence from the poor and weak. They know not so well who is their neighbour, as whom they favour, with him they will witness in right and wrong.
They covet not their neighbour’s goods, but command all that is their neighbour’s as their own.
And this ungodly life they lead, and pass their years without amendment, until their dying day, that they are able to do no more harm, without knowledge of God or understanding of his Word, which they never hear truly taught, nor can, for lack of good ministers to instruct and preach the same: nor yet will any minister take pains without living, which is not to be had where there is neither church nor parish, but all decayed and waste, nor can be inhabited to increase a parish without people, nor anywise people will come to inhabit and dwell where there is neither defence of Law nor equity of Justice maintained, as they might enjoy the fruit of their labour.
Which is every King’s part and charge, to minister Justice to his people, and the Queen’s Majesty’s our liege sovereign presently more bound thereto than any her Grace’s noble progenitors hitherto were, who by style had but the name of Lords of Ireland (although all princely prerogative withal) before her Highness’ father, of most famous memory, King Henry the Eight, to whom by Parliament was given the title, style and name of King of Ireland, and now her Majesty’s possession by lawful succession.
And withal her Majesty, under God, of whom her Highness hath received also the charge, as most worthy for the supreme government of his creatures, her people, within these her Highness’ own realms and dominions, as besides Christian charity and princely dignity her Highness oweth to God, by that title to reform and direct and lead those blind and wilful ignorant people to the knowledge of God his most holy Word, to the salvation of their souls, which he so dearly bought; as, if the Angels of Heaven rejoiced so much at the conversion of one sinner to repentance, what joy, solace, and welcome shall our most dear Sovereign Lady Queen Elizabeth have for converting, or rather recovering, of so many a thousand lost souls as at this present are in Ireland, ready to go on headlong to the Devil, if her Grace seek not speedy remedy to prevent the same, as by their fruits shewed there is already a great many gone to his dam!
B. The State of the English Pale and Civil Shires and the Queen’s Majesty’s great charge in keeping and maintaining an Army there for the defence of the same.
Who lying in the English Pale, where commonly the most number of soldiers do sojourn at cess,[20] both footmen and horsemen, with their double horse and horse boys dispersed in the civil shires, which is such a burden to the liege people of the same as hath greatly impaired the good state of the Pale, where they are not so serviceable: for when the Irish maketh any entry by sudden roads upon the borders of the English Pale, although the Governor might within four hours assemble the captains for the defence of the Pale, no captain is able to assemble his band in four days, which is too late to pursue the enemy, who is gone three days before with the spoil of the country.
When for more ease and better defence of the Pale the soldiers are sent to lie upon the borders in peace time, where, a great number being cessed upon a small territory, the burden is so heavy to the inhabitants, upon whom if they but lie one quarter of a year, the poor people liven the worse seven years after. And although in war time the living of the soldiers there be such service indeed as causeth enemies to forbear that border for the time, yet is that service so dear bought as all that the poor man saveth by the defence of the soldier’s presence, when the soldier is gone, the enemy cometh and taketh all away: so as between the soldier and the enemy the poor man hath nothing left.
And where a certain number of soldiers continually do lie in garrison at the Newery and Knockfargus they are also most commonly found for their provision by cess out of the English Pale to as great a charge as before. Although some more ease they find by their absence than when they are lodged in their houses, and to the Queen’s Majesty an increase of charge by as much as freights and carriages by sea and land, with great allowances to victuallers and clerks, as sometime the charges is more than the principal provision so transported is worth at the arrival, and sometime the whole perisheth by shipwreck, as every way the Queen’s Majesty is a loser. And lying thus in garrison, as they use their service, they are a defence to themselves only, and a burden to the poor inhabitants dwelling about them (who dependeth upon the Queen’s defence), whom they daily oppress and spoil, and cannot defend them when they have done; nor yet defence can they be to the English Pale, which is so far off from the one (which is Knockfargus) and may be diversly and many ways annoyed by the Neles, the Fewes, and others, as those which is in the Newery can neither prevent nor let the enemy coming in, nor yet rescue at their going forth anything they take away. Nor yet can so few as they are in those garrisons be a scourge to any enemy of force, who may easily keep from them that he listeth not to lose, as nothing they can get themselves unless they make a sudden raid, as commonly they do upon those with whom they have no war, and take a prey of them: who, to revenge the same, cometh and spoileth all the poor people that dwelleth about those forts, to their utter decay and waste. As at this day there is not any way within ten mile about Knockfargus six plough land manured with tillage [or] any kind of grain, but all that province waste, where was five or six hundred ploughs before the garrison were planted there: so neither can any of those garrisons plant or sow anything abroad whereof they can assure themselves to reap the fruit: nor yet will the enemies suffer their own people to plant or improve any commodity near those forts, lest the soldiers should thereby be relieved: and so between both all waste.
And when they lie in garrison in the Irish enemy’s country, as sometimes was maintained a garrison at Ardmaughe, Belefarst, and of late in Glanarme, Mountsendall, Island Sydneye, Castle-Town, Don-Lewse and other places, they were also furnished for their provision for the most part by like cess out of the English Pale as before, and to the Queen’s Majesty more charge than any the others were, by as much as the English Pale for carriages by sea and land is further distant to those remote places than the other garrisons upon the borders were; and keeping of fort in the heart of the enemy’s country, they were a defence and stay and strength only to themselves in those pieces which they kept, wherein they were shut up as they could neither relieve themselves by anything they could get in the country itself, being waste, as it is always so kept by the enemy of purpose; nor yet could they be so easily victualled of the Queen’s provision, but sometime with conduct, to more charge and trouble than the rest, as was Ardmaughe, which cost the English Pale many men’s lives and their garrisons lost with victualling thereof; and of late Glanarme, Mount Sendall, Donnlewse, Island Sydneye, and others, whereof some were lost by casualty, as of late Castle-Town, Island Sydneye, Donlewse; and those that were kept and impregnable to the enemy were, after great charge bestowed, abandoned and voluntary given up to the Irishry again in better case than it was before.
And when in time of war with any Irishry of power, as of late with one Nele, and such like occasion moveth the Governor to proclaim a main journey for 30 or 40 days to invade the enemies’ country, the Governor goeth with the army and force of the English Pale, to their great charge, where they continue out their days, whilst their victuals last, and then fain to return home again, as many times they do, without booty or other harms they do or yet can be done to a waste country, the inhabitants thereof, whilst the English host is in their country, shunneth all their cattle into woods or pastures, where they continue until the English Army be gone; and then do they come into the plains of their country with their cattle again, where they are as ready anew to invade and spoil the English Pale as before; as commonly they do bring with them great booties out of the borders of the same, whereof if recovery be not made by hot pursuit of some part of that they take away, very seldom or never can be found anything of theirs worth the having to be taken from them for the same again. So as by these appearances, wheresoever the service is done, the same is a charge to the Queen’s Majesty, a burden to the liege people, to the decay both of them and the English soldiers, fretting one another of themselves, with small defence to the Pale, nor yet can be any great scourge to the enemy, who always gaineth by our losses, and we never gain by them, although we win all that we play for, the stakes being so unequal, viz., not a penny against a pound, for that the English Pale is planted with towns and villages, inhabited with people resident, having goods, chattels, corn and household stuff, good booties for the Irish enemies to take from us, and their countries being kept of purpose waste uninhabited, as where nothing is, nothing can be had.
And thus the crown of England, being at charge this 37 years past since the rebellion of Thomas FitzGerrelde,[21] at which time the same army were sent into Ireland, which hath cost your late father, of worthy memory, King Henry the Eighth, and your late brother and sister, and now your Highness’ time, not so little as the sum of thirteen or 14 hundred thousand pounds in all that time. And until this day they have neither won to your Majesty obedience of people, nor yet increased your revenue by any territory of ground they have annexed to your Crown, saving Lexe and Ophale, which yieldeth to your Crown a yearly rent, although not so much as it standeth your Majesty in wages to the farmers thereof that do dwell upon the same for the only keeping and defending of the same, unto whom was paid wages before 30 thousand pounds for keeping thereof waste, and could not find the means to make twenty acres worth a penny a year rent to the Queen’s Majesty; but since they have had property and fee-farm thereof, they have learned the way to make every acre worth 20d. a year rent to themselves, and that well paid by the poor churls and native inhabitants of those countries, whom they could not frame to any better use but as enemies to the Queen’s Majesty whilst her Highness was at the charge of keeping; but since they have obtained and had the fee-farm thereof to themselves they have found the mean to make of those that erst were called rebels to the Queen to become to themselves profitable tenants.
Where the Queen’s Majesty’s charges is increased of late extraordinarily four or five thousand pounds a year, bestowed upon presidents and judges, with their retinue, for deciding of causes, in remote parts, as it was then devised, for more ease and less charges for the people inhabiting thereabouts than to go to the Courts to Develyn, so far off; and where the laws was executed but in one place within the realm, the train now of the president[s and] justices at hand is such a burden to the poor liege people of those provinces, who dependeth upon the Queen’s Majesty’s laws to be defended, as they are all by the same now impoverished and decayed in worse case than they were before, as they complaineth; and saith that when they went to Develyn to sue for their right, though their charges was great, yet they saved somewhat; but now, since justice is come to their doors, it, say they, leaveth them nothing: and as for the Irishry of that province, that are of power of themselves able to take by violence and hold the same perforce, they will neither go to justice to give right to their neighbours, nor tarry at home to take wrong. And thus all service in Ireland, as the same is yet used, is a great and continual charge to the Crown of England, no ease nor benefit to the liege people of Ireland, but pain and penury, a consuming of them and the English soldiers, as a bough with the wind, and native people fretting one another of themselves, and the Irish unreformed, or yet the rebels and enemies repressed, who keepeth their countries waste of purpose, as having nothing to lose, but living by the spoil of others.
THE RISING IN THE NORTH (1569).
Source.—Record Office (State Papers, Domestic, 1566-1579, Addenda, p. 111).
A. Proclamation by Thomas Earl of Northumberland and Charles Earl of Westmoreland, the Queen’s true and Faithful Subjects, to all the same of the old and Catholic Faith.
Know ye, that we, with many other well-disposed of the nobility and others, have promised our faith for the furtherance of this our good meaning. As divers ill-disposed persons about Her Majesty have, by their crafty dealing, overthrown in this realm the true and Catholic religion towards God, abused[22] the Queen, dishonoured the realm, and now seek to procure the destruction of this nobility, we have gathered ourselves together to resist force by force, and rather, by the help of God and you good people, to redress those things amiss, with the restoring of all ancient customs and liberties to God and this noble realm. If we shall not do it ourselves, we might be reformed by strangers, to the great hazarding of the state of this our country.
Staindrop,
15 Nov., 1569,
B. Another Proclamation by the same.
Source.—Dodd’s Church History of England. Edited by M. A. Tierney, 1840. Vol. iii., App. i.
Whereas it hath been, by the sinister and wicked reports of sundry malicious persons, enemies both to God’s word and the public estate of this commonwealth, devised and published, that the assembly of these noblemen, the earls of Northumberland and Westmoreland, with sundry of the greatest worship and credit in this part of the realm, is and hath been to the overthrow of the commonwealth and the crown, it was therefore thought good to [sic] the earls and their council, to signify to all and every the queen’s majesty’s subjects the true and sincere meaning of the said earls, their friends and allies.
Know ye, therefore, that where of late it hath been faithfully and deliberately considered and devised by the right high and mighty prince, Thomas, Duke of Norfolk, Henry earl of Arundel, William, earl of Pembroke, together with the said earls of Northumberland and Westmoreland, and divers others of the ancient nobility of this realm, with a common consent of sundry the principal favourers of God’s word (and the same as well for the avoiding of bloodshed and utter subversion of the commonwealth, as the reforming of certain disorders crept in by the abuse and malicious practices of sundry wicked and evil-disposed persons), to make manifest and known to all manner of men, to whom of mere right the true succession of the crown appertaineth; dangerously and uncertainly depending, by reason of many titles and interests pretended to the same: the which godly good and honourable meaning of the said nobility hath been sought by all manner of means to be prevented by certain common enemies of this realm about the Queen’s person,[23] by whose sinister and detestable counsel and practice, well known to us and to the rest of the nobility, their lives and liberties are now endangered, and daily devices made to apprehend our bodies, the true remain of their virtuous counsel and intent; the which their unjust and ambitious policies and practices can by no submission on our parts be avoided, but only by the sword:
We have therefore, of just and faithful meaning to the queen’s majesty, her commonwealth, and the true successors of the same,[24] assembled ourselves, to resist force by force; wherein we commit ourselves (seeing no intercession will help) to the exceeding mercy and goodness of God, and to all true favourers of this realm of England, resolved in ourselves, in this so just and godly enterprise, wholly to adventure lives, lands, and goods: whereunto we heartily crave the true aid and assistance of all faithful favourers of the quietness of the commonwealth, and the ancient nobility of the same.
God save the queen and the nobility.
C. Proclamation by Thomas Earl of Sussex, Lord-Lieutenant in the North, in answer to the preceding.
Source.—State Papers, Domestic, as above, p. 113.
Whereas Thomas Earl of Northumberland and Charles Earl of Westmoreland, being commanded upon their allegiance to repair to Her Majesty, have contemptuously disobeyed her command, and have, with Christopher Nevill, Rich. Norton of Norton Conyers, Tho. Markenfeld of Markenfeld, John Swinburne, Robt. Tempest, Fras. Norton, and others, committed divers offences, levied great numbers of horse and foot and put them in armour, and do daily draw to them great forces, abusing her name and authority to further their wicked purpose, and intend to proceed further in their rebellious enterprise, if not resisted in time; we therefore, in Her Majesty’s name, and by her warrant, denounce the said Earls, and the others named, to be rebels and disturbers of the peace, and in her name command that they henceforth be reputed rebels.
And we in Her Majesty’s name, do command all faithful subjects to flee from the company or aiding of rebellious persons, and do by these presents receive to her grace and free pardon all such persons, other than hereafter be exempted, as have accompanied the said Earls and others, if before the 22nd inst. they repair to their dwelling houses, and there remain quiet, and do not abide in company of the said persons aforesaid after 21 Nov.
Her Majesty’s pleasure is that the said Earls and the others named, and Thos. Jennings, be exempted from this pardon, and also any person adhering to or accompanying any of the before exempted after 21 Nov., and she commands all her subjects to repute them rebels.
[York], 19 Nov., 1569.
D. Border-Ballad of the Rising in the North (1569-70).
Source.—Percy’s Folio MS. Ed. by Furnivall and Hales. Vol. i., p. 210. Pub. 1867.
Listen lively lordings all,
and all that beene this place within!
if you’ll give eare unto my songe,
I will tell you how this geere did begin.
It was the good Erle of Westmorlande;
a noble Erle was callèd hee;
and he wrought treason against the crowne;
alas, it was the more pittye!
And soe it was the Erle of Northumberland,
another good noble Erle was hee;
they tooken both upon one part,
against their crowne they wolden bee.
Earle Percy is into his garden gone,
and after walks his awne ladye;
“I heare a bird sing in my eare
that I must either fight or flee.”
“God forbid,” shee sayd, “good my Lord,
that ever so that it shalbee,
but goe to London to the court,
and faire fall truth and honestye!”
“But nay, now nay, my Ladye gay,
that ever it shold soe bee;
my treason is knowen well enoughe;
at the court I must not bee.”
“But goe to the Court! yet, good my Lord,
take men enowe with thee;
if any man will doe you wronge,
your warrant they may bee.”
“But nay, now nay, my Lady gay,
for soe it must not bee,
if I goe to the court, Ladye,
death will strike me, and I must dye.”
“But goe to the Court! yett, good my Lord,
I my-selfe will ryde with thee;
if any man will doe you wronge,
your borow[25] I shalbee.”
“But nay, now nay, my Lady gay,
for soe it must not bee;
for if I goe to the Court, Ladye,
thou must me never see.
But come hither, thou litle footpage,
come thou hither unto mee,
for thou shalt goe a message to Master Norton
in all the hast that ever may bee.
Comend me to that gentleman;
bring him here this letter from mee,
and say I pray him earnestlye
that he will ryde in my companye.”
But one while the foote page went,
another while he rann;
untill he came to Master Norton,
the foot page never blanne.[26]
And when he came to Master Norton,
he kneled on his knee,
And tooke the letter betwixt his hands,
and lett the gentleman it see.
And when the letter it was reade
afore all his companye,
I-wis, if you wold know the truth,
there was many a weeping eye.
He said, “Come hither, Kester[27] Norton,
a fine fellow thou seemes to bee;
Some good councell, Kester Norton,
this day doe thou give to mee.”
“Marry, I’ll give you councell, father,
if you’ll councell take at mee,
that if you have spoken the word, father,
that backe againe you doe not flee.”
“God amercy, Christopher Norton,
I say, God amercy!
if I doe live and scape with life,
well avancèd shalt thou bee.
But come you hither, my nine good sonnes,
in men’s estate I thinke you bee;
how many of you, my children deare,
on my part that wilbe?”
But eight of them did answer soone,
and spake full hastilye,
sayes, “We wilbe on your part, father,
till the day that we doe dye.”
“But God amercy, my children deare,
and ever I say God amercy!
and yet my blessing you shall have,
whethersoever I live or dye.
But what sayst thou, thou Francis Norton,
mine eldest sonne and mine heyre trulye?
some good councell, Francis Norton,
this day thou give to me.”
“But I will give you councell, father,
if you will take councell at mee;
for if you wold take my councell, father,
against the crowne you shold not bee.”
“But fye upon thee, Francis Norton!
I say Fye upon thee!
When thou was younge and tender of age
I made full much of thee.”
“But your head is white, father,” he sayes,
“and your beard is wonderous gray;
it were shame for your countrye
if you shold rise and flee away.”
“But fye upon thee, thou coward Francis!
thou never tookest that of mee!
when thou was younge and tender of age
I made too much of thee.”
“But I will goe with you, father, quoth hee,
like a naked man will I be;
he that strikes the first stroake against the crowne,
an ill death may hee dye!”
But then rose up Master Norton that Esquier,
with him a full great companye;
and then the Erles they comen downe
to ryde in his companye.
Att Whethersbye they mustered their men
upon a full fayre day;
thirteen thousand there were seene
to stand in battel ray.
The Erle of Westmoreland, he had in his ancyent[28]
the Dunne Bull in sight most hye,
and three doggs with golden collers
were sett out royallye.
The Erle of Northumberland, he had in his ancyent
the Halfe Moone in sight so hye,
as the Lorde was crucifyed on the Crosse,
and sett forthe pleasantlye.
And after them did rise good Sir George Bowes,
after them a spoyle to make;
the Erles returned backe againe,
thought ever that Knight to take.
This Baron did take a Castle[29] then,
was made of lime and stone;
the uttermost[30] walls were ese to be wonne;
the Erles have won them anon;
But tho they won the uttermost walls
quickly and anon,
the innermost walls they cold not winn,
they were made of a rocke of stone.
But newes it came to leeve[31] London
in all the speed that ever might bee;
and word it came to our royall Queene
of all the rebélls in the north countrye.
She turned her grace then once about,
and like a royall Queene she sware,
sayes, “I will ordeine them such a breake-fast
as was not in the North this thousand yeere!”
She caused thirty thousand men to be made
with horsse and harneis all quicklye;
and shee caused thirty thousand men to be made
to take the rebélls in the North countrye.
They took with them the false Erle of Warwicke,
soe did they many another man;
untill they came to Yorke Castle,
I wis they never stinted nor blan.
“Spread thy ancyent, Erle of Westmoreland!
The halfe moone faine wold we see!”
But the halfe moone is fled and gone,
and the Dun Bull vanished awaye;
And Richard[32] Norton and his eight sonnes
are fled away most cowardlye.
Ladds with mony are counted men,
Men without mony are counted none;
but hold your tounges! why say you soe?
Men wilbe men when mony is gone.[33]
E. London Ballad on the Rising, by William Elderton (1569-70).
Source.—Original in British Museum, Huth Bequest, 50, No. 4. Reprinted in Ancient Ballads, 1867.
A Ballad intituled, A newe well a daye,
As playne, maister Papist, as Donstable waye.
Amonge manye newes reported of late
As touchinge the rebelles their wicked estate,
Yet Syr Thomas Plomtrie[34] their preacher, they saie,
Hath made the North Countrie to crie well a daye.
Well a daye, well a daye, well a daye, woe is me,
Syr Thomas Plomtrie is hanged on a tree.
And now manie fathers and mothers be theare,
Are put to their trialles with terrible feare,
Not all the gaye crosses nor goddes they adore
Will make them as merrie as they have ben before;
Well a daye, etc.
The widowes be woful whose husbandes be taken,
The childerne lament them that are so forsaken,
The church men thei chaunted the morowe masse bell,
Their pardons be graunted, they hang verie wel.
Well a daye, etc.
It is knowne they bee fled that were the beginers,
It is time they were ded, poore sorofull sinners:
For all their great haste they are hedged at a staye,
With weeping and waylinge to sing well a daye.
Yet some hold opynion, all is well with the highest;
They are in good saftie wher freedome is nieste;
Northumberland need not be doubtefull, some saye,
And Westmorelande is not yet brought to the bay;
Well a daye, etc.
No more is not Norton, nor a nomber beside,
But all in good season they may hap to be spide;
It is well they be wandred whether no man can say,
But it will be remembered, they crie well a daie;
Well a daye, etc.
Where be the fyne fellowes that caried the crosses?
Where be the devisers of idoles and asses?
Wher be the gaie banners were wont to be borne?
Where is the devocion of gentyll John Shorne?[35]
Well a daye, etc.
* * * * *
Leave of your lyinge, and fall to trewe reason
Leave of your fonde spieng, and marke every season;
Against God and your countrie to taulke of rebelling,
Not Syr Thomas Plomtrie can bide by the telling.
Well a daye, etc.
And such as seduce the people with blyndnes,
And byd them to trust the Pope and his kyndnes,
Make worke for the tynker, as prouerbes doth saie;
By such popishe patching still comes well a daye.
Well a daye, etc.
And she that is rightfull your Queene to subdue ye,
Althoughe you be spitefull, hath gyven no cause to ye;
But if ye will vexe her, to trie her hole force,
Let him that comes next her take heed of her horse.
She is the lieftennante of him that is stowtest,
She is the defender of all the devowtest;
It is not the Pope, nor all the Pope may,
Can make her astonyed, or singe well a daie,
Well a daye, etc.
God prosper her highnes, and send her his peace,
To governe good people with grace and increase;
And send the deservers, that seeke the wronge way,
At Tyborne some carvers, to singe well a daie,
Well a daye, well a daye, well a daye, woe is me,
Sir Thomas Plomtrie is hanged on a tree.
Finis.
W. E.
Imprinted at London in Fleetstrete beneath the
Conduit, at the signe of S. John Evangelist,
by Thomas Colwell.
BULL DEPOSING QUEEN ELIZABETH
(1569-1570).
Source.—Camden: Annales (1615). English translation, 1625, sub anno.
The Sentence Declaratory of the Holy Father Pope Pius the Fifth against Elizabeth the pretended Queen of England and those Heretics adhering to her: And finally all such as obey her, to be ensnared in the same:
Pius, Bishop, a servant of the servants of God, for the future memory of the business.
* * * * *
He that rules in the Heavens above, and to whom all power is given both in heaven and earth, gave unto one only upon earth, viz. to Peter, the chiefest amongst the Apostles, and to the Pope of Rome, Peter’s successor, a Holy, Catholic and Apostolic Church (without which there is no salvation) to govern it in the fulness of power. And this he ordained as chief above all nations and kingdoms, to pull down, destroy, dissever, cast off, plant and erect, to combine in the unity of spirit his faithful people, connext together through mutual charity, and present them whole and sound to his Saviour. Which charge We, who through the grace of God are thereunto called, submitting ourselves to the government of the same Church, cease not with all our best labours and endeavours to preserve this unity and Catholic Religion, which He who was the Author thereof so suffered to be encumbered for the trial of the faith of his,[36] and for our correction. But the number of the ungodly is so great in power, that there is not a corner left upon the whole earth now untainted with their wicked doctrines. Amongst which Elizabeth, pretended Queen of England, is above all the shelter and refuge of error and most noisome enemies. It is she, who, after she had possessed the Kingdom, usurping (monster-like) the place of the chief Sovereign of the Church in England and the principal jurisdiction and authority thereof, hath thrown into miserable ruin the whole kingdom, when it was even brought to the Catholic Faith, and began to bring forth good fruits. For she with a powerful hand forbiddeth the exercise of the true religion (which was heretofore overthrown by Henry VIII., the forsaker thereof, and afterwards repaired, with the help of this See, by Mary, lawful Queen of England, of famous memory), and embraceth the heresies of obscure persons; the Royal Council, once composed of the English nobility, she hath broken off, oppresseth such as made profession of and exercised the Catholic Religion, re-established the wicked ministers and preachers of impiety, abolished the sacrifice of the Mass, prayers, fastings, the dividing of the meats, the celibate, and all Catholic ceremonies, sent books over her whole kingdom containing manifest heresies, commended to her subjects the profane mysteries and institutions which she had received and observed from the decree of Calvin, displaced the Bishops, Rectors and Catholic Priests from their Churches and Benefices, and disposed of them to heretics, and is bold to take upon her to judge and determine ecclesiastical affairs; forbade the Prelates, the Clergy, and People, to acknowledge the Roman Church or observe her commandments and canonical duties, enforced divers to swear obedience to her detestable Ordinances, to renounce the authority due to the Roman dignity, and acknowledge her the only sovereign over temporal and spiritual things; imposed penalties and taxes upon such as were refractory to her Injunctions; inflicted punishments upon those who persisted in the unity of the faith and obedience; imprisoned the Prelates and Governors of the Catholic Churches, where divers being, with a tedious languishing and sorrow miserably finished their unhappy days. All which things being thus evident and apparent to all nations, and so manifestly proved by the grave testimony of divers, that there is no place left for any excuse, defence, or tergiversation: Wee, perceiving that these impieties and mischiefs do still multiply one by another, and that the persecution of the faithful and the affliction of the Church doth daily increase and wax more heavy and grievous, and finding that her heart is so obstinate and obdurate, that she hath not only despised the wholesome prayers and admonitions which the Christian Princes have made for her better health and conversion, but that she hath denied passage to the Nuncios who for this end were sent from this Siege[37] into England; and being compelled to bear the arms of justice against her, We cannot moderate the punishment that We are bound to inflict upon her, whose ancestors merited so well of the Christian Commonwealth. Being thus supported by His Authority, who hath placed us upon this sovereign throne of Justice, howsoever incapable of so great a charge, out of the fulness of our Apostolical power do pronounce and declare the said Elizabeth an heretic and favourer of heretics, and those who adhere unto her in the aforesaid things, have incurred the Sentence of Anathema, and are cut off from the unity of the Body of Christ. That she is deprived of the right which she pretends to the foresaid kingdom, and of all and every Seigniory, Royalty and privilege thereof; and the Peers, Subjects, and People of the said kingdom, and all others upon what terms soever sworn unto her, freed from their oath and from all manner of duty, fidelity and obedience: As We do free them by the authority of these presents and exclude the said Elizabeth from the right which she pretendeth to the said kingdom, and the rest before mentioned. Commanding moreover and enjoining all and every the nobles, as subjects, people, and others whatsoever, that they shall not once dare to obey her, or any her directions, laws, or commandments, binding under the same curse those who do anything to the contrary. And for as much as it may seem difficult for them to observe these presents in every place where they have occasion for them, Our will is, that copies hereof being written by some public notary, and sealed with the seal of some ecclesiastical Prelate, or of his Court, shall be of as good effect through the whole world, as these presents might do, if they were exhibited and represented.
Given at Rome, at S. Peter’s, the 5 of March,[38]
in the year of the incarnation of our Saviour
1569,[39] and of our Pont[ificate] the 5.