Pope Julius, seeing the strangeness of the dishes, commanded, by and by, his cardinal to try them, who in tasting liked it so well, and so likewise the pope after him, that knowing what their suits were, and requiring them to make known the way for making that meat, he, without any more ado, sealed both their pardons, as well the greater as the lesser.

And thus were the pardons of the town of Boston obtained. The copy of which pardons (which I have in my hands) comes to this effect: That all the brethren and sisters of the guild of our Lady in St. Botolph's church at Boston, should have free licence to choose for their confessor or spiritual father whom they would, either secular priest, or religious person, to assoil them plenarily from all their sins, except only in cases reserved to the pope.

Also that they should have licence to carry about with them an altar-stone, whereby they might have a priest to say mass, or other divine service where they would, without prejudice of any other church or chapel, though it were also before day; yea, and at three of the clock after midnight in the summer time.

Furthermore, that all such brethren and sisters of the said guild, which should resort to the chapel of our Lady in St. Botolph's church at the feast of Easter, Whitsuntide, Corpus Christi, the Nativity or Assumption of our Lady, or in the octaves of them; the feast of St. Michael; and first sunday in Lent; should have pardon no less than if they themselves personally had visited the stations of Rome.

Provided that every such person, man or woman, entering into the same guild, at his first entrance should give to the support of seven priests, twelve choristers, and thirteen beadsmen, and to the lights of the same brotherhood, and a grammar school, six shillings and eight-pence; and for every year after twelve-pence.

And these premises being before granted by pope Innocent, and pope Julius II., these pope Clement also confirmed; granting moreover, that whatever brother or sister of the same guild, through poverty, sickness, or any other hindrance, could not resort personally to the chapel, yet he should be dispensed with, as well for that as for all other vows, irregularities, censures canonical whatsoever; only the vow of going the stations of Rome, and going to St. James of Compostella excepted, &c.

He also granted unto them power to receive full remission a pana et culpa, once in their life; or in the hour of death.

Also, that having their altar-stone, they might have mass said in any place, though it were unhallowed. And in the time of interdict, to have mass or any sacrament ministered: and also being departed, that they might be buried with christian burial, notwithstanding the interdict.

Extending moreover his grant to all such brethren and sisters, in resorting to the chapel of our Lady upon the Nativity, or Assumption of our Lady, and giving support to the chapel, at every such school festival day to have full remission of their sins. Or, if they could not be present at the chapel, yet if they came to their own parish church, and there said one Pater-noster, and an Ave Maria, they should enjoy the same remission; or whoever came every Friday to the same chapel, should have as much remission, as if he went to the chapel of our Lady, called, "the Ladder of Heaven."

shall not only have the full remission due to them who visit the chapel of "The Ladder of Heaven," or of St. John Lateran, but also the souls in purgatory shall enjoy full remission, and be released of all their pains.

Also, that all the souls departed of the brothers and sisters of the guild, also the souls of their fathers and mothers, shall be partakers of all the prayers, suffrages, almoses, fastings, masses, and matins, pilgrimages, and all other good deeds of all the holy church militant for ever, &c.

These indulgences, pardons, grants, and relaxations were given and granted by Nicholas V. Pius II. Sixtus IV. and Julius II.; of which Julius II. it seems that Cromwell obtained this pardon about the year 1510; which pardon afterwards, through the request of king Henry VIII. in 1526, was confirmed by pope Clement VII. And thus much concerning the pardon of Boston, renewed by the means of Thomas Cromwell.

All this while it appears, that Cromwell had yet no sound taste nor judgment of religion, but was wild and youthful, without sense or regard of God and his word, as he himself was wont ofttimes to declare to Cranmer archbishop of Canterbury, shewing what he was in his young days, and how he was in the wars of the Duke of Bourbon at the siege of Rome; also what a great doer he was with Geoffrey Chambers in publishing and setting forth the pardon of Boston every where in churches as he went; and so continued, till at length by learning the text of the New Testament translated by Erasmus in his going and returning from Rome, he began to be touched and called to a better understanding.

In the meantime cardinal Thomas Wolsey began to bear a great name in England, and to rule almost all under the king, or rather with the king.

In his establishment Thomas Cromwell was advanced, and there was about the same time in the household of the cardinal, Thomas More, afterwards knight and chancellor of England, and Stephen Gardiner, afterwards bishop of Winchester. All these three were brought up in one household, and all of the same standing; their ages were also not greatly discrepant; nor their wits much unequal; so neither was their fortune and advancement greatly different. And though in More and in Gardiner there was more skill of learning, yet there was in this man a more heavenly light of the mind, and more prompt and perfect judgment, equal eloquence, and more heroical and princely disposition.

It happened that Cromwell was solicitor to the cardinal, who had then in hand the building of certain colleges in Oxford now called Christ's church. By reason whereof certain small monasteries and priories were suppressed, and the lands seized into the cardinal's hands. The doing of this was committed to Thomas Cromwell, who shewed himself so very forward and industrious, that he procured to himself much grudge with the superstitious sort, and with some also of noble calling about the king. And thus was Cromwell first set to work by the cardinal to suppress religious houses; which was about the year 1525.

After the fall of Wolsey, Cromwell was for a time in disgrace with the king, but finding that none could so well serve him against the pope, he sent for him, willing to talk with him, to hear and know what he could say.

Also, to all brothers and sisters of the guild was granted free liberty to eat in time of Lent, or other fasting days, eggs, milk, butter, cheese, and also flesh, by the counsel of their spiritual father and physician, without any scruple of conscience.

Also, that all partakers of the guild, who, once a quarter, or every Friday or Saturday, either in the chapel in St. Botolph's church, or in any other chapel, shall say a Pater-noster, Ave Maria, and Creed, or shall say or cause to be said masses for souls departed in purgatory,

king in his garden at Westminster, which was about A.D. 1530.

Cromwell, after most loyal obeisance to the king, made his declaration in all points; especially making manifest to his highness that his authority was abused in his own kingdom by the pope and his clergy, who being sworn to him, were afterwards dispensed from the same, and sworn anew to the pope; so that he was but half a king, and they but half his subjects, in his own land: which, said he, was derogatory to his crown, and utterly prejudicial to the common laws of his realm. Declaring thereupon in what manner his majesty might accumulate to him

self great riches, so much as all the clergy in his realm was worth, if it so pleased him to take the occasion now offered. The king giving good ear to this, and liking right well his advice, required if he could give any evidence for that which he spake. All this, he said, he could establish; and that he had the copy of the oath to the pope there present to shew; and that no less also he could prove, if his highness would give him leave; and therewith shewed the bishops' oath to the king, and also their oath to the pope.

The king, following the spirit of his counsel, took his ring off his finger, and first admitting him his service, sent him to the convocation house among the bishops. Cromwell, having the authority of the king, boldly went into the clergy house; and there placing himself among the bishops (William Warham being then archbishop) began to make his oration; declaring to them the authority of a king, and the office of subjects, and especially the obedience of bishops and churchmen to the public laws, which were necessary to provide for the profit and quiet of the commonwealth. Which laws, notwithstanding they had all transgressed, and highly offended in derogation of the king's royal estate, and falling under the law of præmunire, in that they had not only consented to the power legatine of the cardinal, but also in that they had all sworn to the pope, contrary to the fealty of their sovereign lord the king; and therefore had forfeited to the king all their goods, chattels, lands, possessions, and whatever livings they had. The bishops hearing this were not a little amazed, and first began to excuse and deny the fact. But after Cromwell had shewed to them the very copy of the oath which they had made to the pope at their consecration; the matter was thus so plain that they could not deny it; and they began to shrink and to fall to entreaty, and desiring time to pause upon the matter. The end of it was, that to be quit of that præmunire by act of parliament, they had to pay to the king no less a sum than one hundred and eighteen thousand, eight hundred and forty pounds, (A.D. 1531.) After this, A.D. 1532, Sir Thomas Cromwell growing in great favour with the king, was made knight and master of the king's jewel-house; and shortly after was admitted also into the king's council, which was about the coming in of queen Anne Boleyn. Within two years after the same, (A.D. 1534,) he was made master of the Rolls, Dr. Tailor being discharged.

Cromwell increasing in favour and honour, after this, in the year 1537, a little before the birth of king Edward, was made knight of the garter, and not long after was advanced to the earldom of Essex, and made great chamberlain of England. Besides all which honours, he was constituted also vicegerent to the king, representing his person. Which office, although it stands well by the law, yet seldom has there been seen in it any besides this Cromwell.

Now somewhat should be said of the noble acts, the memorable examples and worthy virtues that were in him. Among which his worthy acts and manifold virtues, in this one thing above all others rises his commendation for his singular zeal and labour in restoring the church of Christ, and subverting the synagogue of antichrist, the abbeys, I mean, and religious houses of the friars and monks. For so it pleased Almighty God, by means of Lord Cromwell, to induce the king to suppress first the chantries, then the friars' houses and small monasteries, till at length all the abbeys in England, both great and small were utterly overthrown and plucked up by the roots. These acts of his, as they may give a precedent of singular zeal to all christian realms, which no prince yet to this day dare follow; so to this realm of England, it wrought such benefit, as the fruit yet remains, and will remain still in the realm of England, though we seem little to feel it.

But here I must answer the complaint of certain of our countrymen. For so I hear of many who speak of the subversion of these monasteries, as evil and wicked. The buildings, say they, might have been converted into schools and houses of learning; the goods and possessions might have been bestowed to much better and more godly use of the poor, and maintaining of hospitality.

Neither do I deny but that these things are well spoken, and could willingly embrace their opinion with my whole heart, if I did not consider a more secret meaning of God's holy providence, than at the first blush appears to all men.

And first to omit the wicked and execrable life of these religious orders, full of all vice, which were found out by the king's visitors, and in their registers recorded, so horrible to be heard, so incredible to be believed, so stinking before the face of God and man, that it is no marvel if God's vengeance from heaven would not suffer any stone or monument of these abominable houses to be left.

Whosoever finds himself aggrieved with Cromwell's suppressing these monasteries of monks and friars, let him wisely consider, First, the doctrine, laws, and traditions of these men, whom we shall find in rebellion against the religion of Christ; pernicious to our salvation; derogatory to Christ's glory; and full of much blasphemy and damnable idolatry. Secondly, let him well consider the horrible and execrable lives of the cloisterers, as appears in the rolls and registers of matters found out by inquisition in the time of king Henry VIII.; which cannot here be spoken of, unless we speak as Matthew Paris speaks of the court of Rome, "Whose filthy stink," saith he, "did breathe up a most pestiferous fume, even to the clouds of heaven," &c.

Then all things being considered, what marvel is it, if God in his just judgment did set up lord Cromwell to destroy these sinful houses, whom their own corruptions could suffer no longer to stand? And as to the dispersing of their lands and possessions, if it was agreeable to the king, to bestow these abbey lands upon his nobles and gentlemen, or to restore them again to them from whom they came, or otherwise to gratify his nobility; what was that to Cromwell? But, you say, they might have been much better employed to other more useful purposes. To this I answer, that in such a kingdom as this, where laws and parliaments are very much subject to the disposition of the prince; and where it is not certain always what princes may come; the surest way to get rid of monkery and popery was to pack it out of the realm; or at once to do with their houses and posses. sions as king Henry then did. For otherwise, who cannot see that in queen Mary's time, if either the houses of monks had stood, or their lands had not been otherwise disposed of into the hands of such as they were, that then many of them had been restored and replenished again with monks and friars? And if dukes, barons, and the nobility were scarce able to retain the lands and possessions of abbeys, which had been distributed to them by king Henry, from the devotion of queen Mary,-who sought again to build 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 foresce and dispose these things before, in the destruction of these abbeys. Or, otherwise we might have had such numerous swarms of friars and monks in their nests again before this day in England, as that ten Cromwells afterwards could not have unhoused them.

After the power and authority of the bishop of Rome was banished out of England, the bishops of his sect never ceased to seek all occasion either to restore it again, or at least to keep upright the things which remained. It happened, that after the abolishing of the authority of the pope that certain tumults began about religion; when it seemed good to king Henry that an assembly of learned men and bishops should be appointed, who should soberly and modestly consider and determine those things which pertained to religion. All the learned men, but especially the bishops, to whom this matter seemed chiefly to belong, having assembled, Cromwell purposed also to be present himself at this convocation, and meeting by chance with Alexander Alesse, a Scotchman, brought him with him to the convocation house, where all the bishops were assembled together, (A. D. 1537.) The bishops and prelates, who were waiting for the coming of Cromwell, as he came in, rose up and did obeisance to him as to their vicar-general;

and he again saluted every one in their degree, and sate down in the highest place at the table, according to his degree and office; and after him every bishop in his order, and doctors. First over against him sate the archbishop of Canterbury; then the archbishop of York; the bishops of London, Lincoln, Salisbury, Bath, Ely, Hereford, Chichester, Norwich, Rochester, Worcester, &c. There Cromwell, in the name of the king, (whose secret councillor he was, and lord privy seal, and vicar-general of the realm) spake these words as follows:

"Right reverend fathers in Christ: The king's majesty gives you high thanks that you have so diligently, without any excuse, assembled hither according to his commandment. And you are not ignorant that you are called hither to determine certain controversies, which at this time are moved concerning the christian religion and faith, not only in this realm, but also in all nations throughout the world. For the king studies day and night to promote quietness in the church; and he cannot rest until all such controversies are fully debated and ended, through the determination of you and 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 knows these controversies well enough; yet he will suffer no common alteration but by the consent of you and his whole parliament. By which you may perceive his high wisdom, and also his great love towards you. And he desires you, for Christ's sake, that all malice, obstinacy, and carnal respect set apart, you will friendly and lovingly dispute among yourselves of the controversies moved in the church, and that you will conclude all things by the word of God, without any brawling or scolding; neither will his majesty suffer the scriptures to be wrested and defaced by any glosses; any papistical laws; or by any authority of doctors or councils; and much less will he admit any articles or doctrine not contained in the scriptures, but approved only by continuance of time and old custom, and by unwritten verities, as you were wont to do. You know well enough that you are bound to shew this service to Christ, and to his church, and yet his majesty will give you high thanks, if you will establish and conclude a godly and a perfect unity: whereunto this is the only way and means, if you will determine all things by the scriptures, as God commands you in Deuteronomy; which thing his majesty exhorts and desires you to

do."

When Cromwell had finished his speech, the bishops rose up altogether, giving thanks to the king's majesty, not only for his great zeal towards the church of Christ, but also for his most godly exhortation, so worthy of a christian prince.

Then they immediately commenced the disputation; when Stokesley, bishop of London, the first of all, being the most earnest champion and maintainer of the Romish decrees, (whom Cromwell a little before had checked by name, for defending unwritten verities,) endeavoured out of the old school glosses, to maintain the seven sacraments of the church; the archbishop of York, the bishops of Lincoln, Bath, Chichester, and Norwich, also favoured his part. On the contrary part, was the archbishop of Canterbury, the bishops of Salisbury, Ely, Hereford, Worcester, with many others.

After much communication on both sides, and after a long controversy about the testimony of the doctors, who, as it seemed to them, dissented and disagreed among themselves, the archbishop of Canterbury, at last, spoke as follows:

"It becomes not men of learning and gravity to make much babbling and 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 as mean deceit and subtlety, who delight in the debate and dissension of the world, and in the miserable state of the church; and not of them who should seek

the glory of Christ; and should study for the unity and quietness of the church. There are 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 are forgiven; of comforting doubtful and wavering consciences, by what means 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 justi fication by faith. Also, which are the good works, and the true service and honour which please God; and whether the choice of meats, the difference of garments, the vows of monks and priests, and other traditions which have not the word of God to confirm them; whether these, I say, are right good works, and such as make a perfect christian man, or not? Also, whether vain service and false honouring of God, and man's traditions, bind men's consciences, or not? Finally, whether the ceremony of confirmation, of orders, and of annealing, 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 not?

"These are no light matters, but even the principal points of our christian religion. Wherefore we contend not about words and titles, but about high and earnest matters. Christ saith, Blessed are the peacemakers, for they shall be called the children of God.' And St. Paul, writing unto Timothy, commands bishops to avoid brawling and contention about words, which are profitable to nothing but unto the subversion and destruction of the hearers; and admonishes him especially, that he should resist with the scriptures, when any man disputes with him of the faith; and he adds a cause where he says, 'Doing this thou shalt save both thyself, and them who hear thee.' Now, if you will follow these counsellors, Christ and St. Paul, all contention and brawling about words must be set apart, and you must establish a godly and a perfect unity and concord out of the scriptures. Wherefore in this disputation we must first agree on the number of the sacraments, and what a sacrament signifies by the holy scriptures; and when we call baptism and the supper of the Lord, sacraments of the gospel, we must decide what we mean thereby. I know right well that St. Ambrose and other authors call the washing of the dis ciples' feet and other things, sacraments, which I am sure you yourselves would not suffer to be numbered among the other sacraments."

When he had ended his speech, Cromwell commanded Alesse, who stood by, to give his mind and opinion, declaring first to the bishops that he was the king's scholar, and therefore desired them to hear him.

Alesse, after he had first done his obeisance to the lord Cromwell, and to the other prelates of the church, then spoke as follows:

Right honourable and noble lord; and you most reverend fathers and prelates of the church; although I come unprepared to this disputation, yet trusting in the aid of Christ, who promises to give both mouth and wisdom to us when we are questioned of our faith, I will utter my judgment of this disputation. And I think that my lord archbishop hath given you a profitable exhortation, that you should first agree on the signification of a sacrament, and whether you will call a sacrament a ceremony instituted of Christ in the gospel, or merely to signify a special or a singular virtue of the gospel, and of godliness (as St. Paul names remission of sins to be); or whether you mean every ceremony generally, which may be a token, or a signification of a holy thing, to be a sacrament? For according to this latter signification, I will not object to grant to you that there are seven sacraments, and more too, if you will. But yet St. Paul seems to describe a sacrament after the just signification, where he saith, "That circumcision is a seal of the righteousness of faith." This definition of one parti.

"And St. Augustine describes a sacrament thus :'The word of God coming into the element maketh the sacrament.' And in another place he says, A sacrament is a thing wherein the power of God, under the form of visible things, doth work secretly salvation.' And the Master of the Sentences' doth describe a sacrament no otherwise: A sacrament,' says he, is an invisible grace, and hath a visible form; and by this invisible grace I mean remission of sins.' Finally, St. Thomas denies that any man has authority to institute a sacrament. Now if you agree to this definition of a sacrament, it is an easy thing to judge of the number of those sacraments which have the manifest word of God, and are instituted by Christ, to signify unto us the remission of our sins."

When Alesse had concluded, after a learned account of the judgment of St. Augustine, the bishop of London, who could scarcely refrain himself all the while, broke out in this manner : "First of all," said he, "where you allege, that all the sacraments which are in the church were instituted by Christ himself, and have either some manifest ground in the scriptures, or ought to shew some signification of remission of sin, it is false, and not to be allowed."

Then said Alesse, that he would prove it, not only by manifest authorities of scripture, but also by evident testimonies of ancient doctors and school-writers.

Bat the bishop of Hereford (who had then lately returned from Germany, where he had been ambassador from the king to the protestants), being moved with the bishop of London's frowardness, turning himself first to Alesse, desired him not to contend with the bishop in such manner, by the testimonies of doctors and schoolmen; forasmuch as they do not all agree; neither are they steadfast among themselves in all points; but vary; and in many points are utterly repugnant. Wherefore if this disputation shall be decided by their minds and verdicts, there shall be nothing established. Further

more,

we are commanded by the king, that these controversies should be determined only by the rule and judgment of the scriptures. This he spoke to Alesse. Then turning himself to the bishops, he likewise admonished them in a grave speeeh, as follows:

"Think you," said he, "that we can by any sophistical subtleties steal out of the world again the light which every man sees ? Christ hath so lightened the world at this time, that the light of the gospel hath put to flight all misty darkness, and it will shortly have the higher hand of all clouds, though we resist in vain ever so much. The lay-people do now know the holy scriptures much better than many of us. And the Germans have made the text of the Bible so plain and easy by the Hebrew and Greek tongues, that now many things may be better understood without any glosses at all, than by all the commentaries of the doctors. And they have so opened these controversies by their writings, that women and children may wonder at the blindness and falsehood that has been hitherto. Wherefore you must consider earnestly what you will determine in these controversies, that you make not yourselves to be mocked and laughed to scorn of all the world; and that you bring them not to have this opinion of you, to think that you have neither one spark of learning, nor yet of godliness in you. And thus shall you lose all your estimation and authority with them, who before took you for learned men and profitable members to the commonwealth of Christendom. For that which you hope for, that there was never a heresy in the church so great, but that process of time with the power and authority of the

pope, has quenched it, is nothing to the purpose. But you must change your opinion, and think, that there is nothing so feeble and weak, so that it be true; but it shall find place, and be able to stand against all falsehood. Truth is the daughter of Time, and Time is the mother of Truth. And whoever is besieged by truth cannot long continue; and upon whose side truth stands, that ought not to be thought transitory; or that it will ever fall. All things consist not in painted eloquence, and strength or authority. For the truth is of so great power, strength, and efficacy, that it can neither be defeated with words, nor be overcome by any strength; but after she has hidden herself for a long time, at length she puts up her head and appears, as it is written in Esdras, A king is strong; wine is strong; yet women are more strong; but truth excelleth all.'" 1 Esdras iv.

To this effect, and much more, did he speak and utter in that convocation, both copiously and discreetly. Through whose speech Alesse, being encouraged, proceeded further, to urge the bishop with arguments.

When he had spoken, the bishop of London interrupted him, and said, "Let us grant that the sacraments may be gathered out of the word of God; yet you are deceived if you think that there is no other word of God. And if you think that nothing pertains to the christian faith, but that only which is written in the Bible, then you err plainly with the Lutherans; for St. John saith, that Jesus did many things which are not written.' John xxi. 25. And St. Paul commands the Thessalonians to observe and keep certain unwritten traditions and ceremonies. Moreover, he himself did preach not the scriptures only, but even also the traditions of the elders. Finally, we have received many things of the doctors and councils, which, although they are not written in the Bible, yet we ought to grant that we received them of the apostles; and that they are of like authority with the scriptures; and finally, that they may worthily be called the unwritten word of God."

Now, when the lord Cromwell, the archbishop, with the other bishops, who defended the pure doctrine of the gospel, heard this, they smiled a little one to another, as they saw him fly off, even in the very beginning of the disputation, to his old rusty sophistry and unwritten verities. Then Alesse would have proceeded further to have confuted these sophistries, but the lord Cromwell bade him be content; and so he made an end with this protestation. "Right reverend bishop, you deny that our christian faith and religion leans only upon the word of God, which is written in the Bible: which, if I can prove and declare, then you will grant me that there are no sacraments but those that have the word of God to confirm them." To this he consented, and then immediately the assembly was dissolved for that day.

The next day, when the bishops had met, the archbishop of Canterbury sent his archdeacon, and commanded Alesse to abstain from any further disputation. Whereupon he wrote his mind, and delivered it to Cromwell, who afterwards shewed the same unto the bishops. Thus, through the industry of Cromwell, the discussions were brought to this end; that although religion could not then wholly be reformed, yet at that time there was some reformation throughout all England.

How desirous and studious this Cromwell was in the cause of Christ's religion, examples need not be brought. His whole life was nothing else but a continual care how to advance the right knowledge of the gospel, and to reform the house of God. He caused the people to be instructed in the Lord's prayer and in the apostles' creed in English. He also procured the scriptures to be translated and set forth in the same language, so that they might be read and understood by every Englishman: after that, to rescue the vulgar people from damnable idolatry, he caused certain of the grossest places of pilgrimage to be destroyed. And further, for the benefit of the poorer sort, who get their living by their daily abour, and by the work of their hands, he provided that various idle holydays should be abolished. He procured for them liberty to eat eggs and white meat in Lent. It was by him also provided, for the better instruction of

the people, that beneficed men should be resident in their cures and parishes, to teach and to keep hospitality; as well as many other regulations for the reformation of religion: as by the proclamations, injunctions, and necessary articles of christian doctrine, which were set forth, by his means, in the king's name, may more abundantly appear.

It would require a long discourse to add his private benefits in helping good men and women out of troubles and great distresses; his whole life was full of such examples, being a man ordained of God to do many men good; and especially such as were in danger of persecution for religion's sake.

It were long to recite what innumerable benefits this worthy counsellor wrought and brought to pass in the realm, and especially in the church of England; what good orders he established; what wickedness he suppressed; what corruptions he reformed; what abuses he brought to light; what crafty jugglings; what idolatrous deceptions, and superstitious delusions he detected and abolished out of the church. What will posterity think of the church of the pope, which, for so many years, abused the people's eyes with an old rotten stock (called the Rood of Grace) in which were one hundred wires to make the image goggle with the eyes; to nod with the head; to hang the lip; to move and shake his jaws, according to the value of the gift which was offered? If it were a small piece of silver he would hang a frowning lip; if it were a piece of gold, then would his jaws go merrily! Thus miserably were the people of Christ abused; their souls seduced; their senses beguiled; and their purses spoiled; until this idolatrous forgery was disclosed by Cromwell's means, and the image, with all its machinery, openly exhibited at St. Paul's cross, and there torn in pieces by the people. The same was done with the blood of Hales, which, in the same way, was brought by Cromwell to St. Paul's cross, and there proved to be the blood of a duck!

What shall I speak of Darvel Gartheren; of the Rood of Chester; of Thomas Becket; our Lady of Walsingham; with an infinite multitude of the same kind? All which stocks and blocks of cursed idolatry Cromwell removed out of the way of the people, that they might walk more safely in the sincere service of Almighty God.

While the Lord Cromwell was thus occupied in profiting the commonwealth, and purging the church of Christ, it happened to him, as commonly it does to all good men, that where any virtue appears, there envy creeps in, and where true piety seeks most after Christ, there some persecution follows.

This, I say, as he was labouring in the commonwealth and doing good to the poor afflicted saints, and helping them out of trouble, the malice of his enemies was continually employed in hunting out for matter against him, and in this they never ceased, till in the end, by false trains and crafty surmises, they brought him out of the king's favour.

The chief and principal enemy against him was Stephen Gardiner bishop of Winchester; who, ever envying the state and felicity of the Lord Cromwell, and taking his occasion by the marriage of Lady Anne of Cleves being a stranger and foreigner, whispered in the king's ears what a perfect thing it would be to the quiet of the realm, and establishment of the king's succession, to have an English queen, and a prince purely English; so that the king's affection, the more it was diminished from Anne of Cleves, the less favour he bare to Cromwell.

After this, in the month of April 1540, was held a parliament, which after divers prorogations was continued till the month of July. In which month the Lord Cromwell being in the council-chamber, was suddenly apprehended and committed to the Tower. Many good men lamented and prayed heartily for him; so there were others on the contrary that rejoiced, especially of the religious sort, and of the clergy, such as had been of some dignity before in the church, and now by his means were put from it. For such was his nature, that in all his doings he could not abide any kind of popery, or false religion under the garb of hypocrisy, and less could

he abide the ambitious pride of popish prelacy, which while professing deep humility was so elated with pride, that kings could not rule in their own realms for them. These prelates he never could abide; so on the other hand they hated him as much, which was the cause of the shortening of his days; for he was afterwards attainted by parliament.

In the attainder many crimes, surmises, and accusations were brought against him; but chiefly and above all others he was charged and accused of heresy, as a supporter of them whom they accounted heretics; as Barnes, Clark, and others, whom, by his authority and letters written to sheriffs and justices, he had discharged out of prison. Also that he did disperse abroad among the king's subjects a great number of books, containing, as they said, manifest heresy; that he caused to be translated into our English tongue books comprising matter expressly against the sacrament of the altar; and that after the translation, he commended and maintained the same for good and christian doctrine. Over and besides all this, they brought in certain witnesses who especially charged him with having spoken words against the king in the church of St. Peter the Poor, in the month of March, in the thirtieth year of the king's reign (1539); which, if true, there are three things I have much to marvel at. First, if his adversaries had such sure matter against him, then what should move them to make such haste to have him dispatched out of the way, and not allow him to come to his purgation? Secondly, if the words had been so heinous against the king as his enemies pretend, why then did those witnesses who heard the words conceal such treason for the space of almost two years? Thirdly, if the king had known and believed these words to be true, and that Cromwell had indeed been such a traitor to his person, why then did the king so shortly afterwards lament his death, wishing to have Cromwell alive again? What prince will wish the life of him whom he undoubtedly suspects to have been a traitor to his life and person?

So long as Cromwell went with full sail of fortune, how moderately and how temperately he always bore himself, hath been declared before. So now the Lord Cromwell, being overthrown by the contrary wind of adversity, received the same with no less constancy and patience of a christian heart; nor yet was he so unprovided with counsel, but that he foresaw this tempest long before it fell, and prepared for it; for two years before, suspecting the conspiracy of his adversaries, and fearing what might happen, he called his servants, and there shewing to them in what a slippery state he stood, and also perceiving some stormy weather to gather already, required them to look diligently to their order and doings, lest through their fault any occasion might arise against him. And before the time of his apprehension, he introduced such order among his servants, that many of them, especially the younger, who had little else to take to, had left for them in their friends' hands means to relieve them, whatever should befal him. Cromwell was such a loving and kind master to his servants, that he provided beforehand almost for them all; insomuch that he gave to twelve children who were his musicians, twenty pounds a piece, and so committed them to their friends.

When a prisoner in the Tower, it is worthy noting how quietly he bare it; how valiantly he behaved himself; how gravely and discreetly he answered the commissioners sent to him. Whatever articles and interrogatories they propounded, they could put nothing to him, either concerning matters ecclesiastical or temporal, wherein he was not more ripened and more furnished in every condition than they themselves.

Among the rest of those commissioners who came to him, there was one whom the Lord Cromwell desired to carry for him a letter to the king, who, when he refused, by saying that he would carry no letter to the king from a traitor; then the Lord Cromwell desired him at least to convey from him a message to the king. To that the other was content, so that it were not against his allegiance. Then the Lord Cromwell taking witness of the other lords what he had promised, "You shall