Chapter VII: Letter II: By the King

Trusty and well-beloved, we greet you well. And of late being informed, to our no little marvel and discontentation, that a great part of the youth of that our University with contentious factions and manner, daily combining together, neither regarding their duty to us their Sovereign Lord, nor yet conforming themselves to the opinions and orders of the virtuous, wise, sage, and profound learned men of that University, wilfully to stick upon the opinion to have a great number of regents and non-regents to be associate unto the doctors, proctors, and Bachelors of Divinity, for the determination of our question; which we believe hath not been often seen, that such a number of right small learning in regard to the other, should be joined with so famous a sort, or in a manner stay their seniors in so weighty a cause: which as we think should be no small dishonour to our University there, but most especially to you the seniors and rulers of the same, assuring you that this their unnatural and unkind demeanour is not only right much to our displeasure, but much to be marvelled of, upon what ground and occasion they being our mere subjects, should show themselves more unkind and wilful in this matter, than all other universities both in this and in all other regions do. Finally, we trusting in the dexterity and wisdom of you and other the said discreet and substantial learned men of that University, be in perfect hope, that ye will condemn and frame the said young persons unto good order and conformity, as it becometh you to do. Wherefore we be desirous to hear with incontinent diligence, and doubt you not we shall regard the demeanour of everyone of the University, according to their merits and deserts. And if the youth of the University will play masteries, as they begin to do, we doubt not but that they shall well perceive that _non est bonum irritare crabrones_.

Given under, etc.

CARDINAL CAMPEGGIO'S JUDGMENT ON THE DIVORCE OF QUEEN KATHARINE (1529).

+Source.+--Cavendish's _Life of Wolsey_, p. 229.

"I will give no judgement herein until I have made relation unto the Pope of all our proceedings, whose counsel and commandment in this high case I will observe. The case is too high and notable known throughout the world, for us to give any hasty judgement, considering the highness of the persons and the doubtful allegations; and also whose commissioners we be, and under whose authority we sit here. It was therefore reason, that we should make our chief head of counsel in the same, before we proceed to judgement definitive. I come not so far to please any man, for fear, meed, or favour, be he king or any other potentate. I have no such respect to the persons that I will offend my conscience. I will not for favour or displeasure of any high estate or mighty prince do that thing that should be against the law of God. I am an old man, both sick and impotent, looking daily for death. What should it then avail me to put my soul in the danger of God's displeasure, to my utter damnation, for the favour of any prince or high estate in this world? My coming and being here is only to see justice ministered according to my conscience, as I thought thereby the matter either good or bad. And for as much as I do understand, and having perceivance by the allegations and negations in this matter laid for both the parties, that the truth in this case is very doubtful to be known, and also that the party defendant will make no answer thereunto, but doth rather appeal from us, supposing that we be not indifferent, considering the king's high dignity and authority within his own realm which he hath over his own subjects; and we being his subjects, and having our livings and dignities in the same, she thinketh that we cannot minister true and indifferent justice for fear of his displeasure. Therefore to avoid all these ambiguities and obscure doubts, I intend not to damn my soul for no prince nor potentate alive. I will therefore, God willing, wade no farther in this matter, unless I have the just opinion and judgement, with the assent of the pope, and such other of his counsel as hath more experience and learning in such doubtful laws than I have. Wherefore I will adjourn this court for this time, according to the order of the court in Rome, from whence this court and jurisdiction is derived. And if we should go further than our commission doth warrant us, it were folly and vain, and much to our slander and blame; and we might be accounted the same breakers of this order of the higher court from whence we have (as I said) our original authorities."

ANNE BOLEYN'S HATRED OF WOLSEY (1529).

+Source.+--Cavendish's _Life of Wolsey_ (published by Harding and Lepard, 1827), p. 241.

And as I[42] heard it reported by them that waited upon the king at dinner, that Mistress Anne Boleyn was much offended with the King, as far as she durst, that he so gently entertained my lord, saying, as she sat with the King at dinner, in communication of him, "Sir," quoth she, "is it not a marvellous thing to consider what debt and danger the cardinal hath brought you in with all your subjects?" "How so, sweetheart?" quoth the King. "Forsooth," quoth she, "there is not a man in all your realm, worth five pounds, but he hath indebted you unto him," (meaning by a loan that the king had but late of his subjects). "Well, well," quoth the King, "as for that there is in him no blame; for I know that matter better than you, or any other." "Nay, Sir," quoth she, "besides all that, what things hath he wrought within this realm to your great slander and dishonour? There is never a nobleman within this realm that if he had done but half so much as he hath done, but he were well worthy to lose his head. If my Lord of Norfolk, my Lord of Suffolk, my lord my father, or any other noble person within your realm, had done much less than he, but they should have lost their heads ere this." "Why, then, I perceive," quoth the king, "ye are not the Cardinal's friend?" "Forsooth, Sir," then quoth she, "I have no cause, nor any other that loveth your grace, no more have your grace if ye consider well his doings."

[Footnote 42: "I" refers to Cavendish, who was Wolsey's Gentleman Usher.]

WOLSEY'S FALL (1529).

+Source.+--Cavendish's _Life of Wolsey_, p. 246.

After Cardinal Campeggio was thus departed and gone, Michaelmas Term drew near, against the which my lord returned unto his house at Westminster; and when the Term began, he went to the Hall in such like sort and gesture as he was wont most commonly to do, and sat in the Chancery, being Chancellor. After which day he never sat there more. The next day he tarried at home, expecting the coming of the Dukes of Suffolk and Norfolk, who came not that day: but the next day they came thither unto him: to whom they declared how the king's pleasure was that he should surrender and deliver up the great seal into their hands, and to depart simply unto Asher, (Esher) a house situate nigh Hampton Court, belonging to the Bishoprick of Winchester. My lord, understanding their message, demanded of them what commission they had to give him any such commandment, who answered him again, that they were sufficient commissioners in that behalf, having the King's commandment by his mouth so to do. "Yet," quoth he, "that is not sufficient for me, without further commandment of the King's pleasure; for the great seal of England was delivered me by the King's own person, to enjoy during my life, with the ministration of the office and high room of Chancellorship of England: for my surety whereof, I have the King's letters patent to show." Which matter was greatly debated between the Dukes and him, with many stout words between them; whose words and checks he took in patience for the time; in so much that the dukes were fain to depart again, without their purpose at that present: and returned again unto Windsor to the King: and what report they made I cannot tell; howbeit the next day they came again from the King, bringing with them the King's letters. After the receipt and reading of the same by my lord, which was done with much reverence, he delivered unto them, the great seal, contented to obey the King's high commandment: and seeing that the King's pleasure was to take his house, with the contents, was well pleased simply to depart to Asher, taking nothing but only some provision for his house.

A LETTER WRITTEN BY CARDINAL WOLSEY TO DR. STEPHEN GARDNER (1530).

+Source.+--Cavendish's _Life of Wolsey_ (published by Harding and Lepard, 1827), p. 474.

MY OWN GOOD MASTER SECRETARY,

After my most hearty commendations I pray you at the reverence of God to help, that expedition be used in my pursuits, the delay whereof so replenisheth my heart with heaviness, that I can take no rest; not for any vain fear, but only for the miserable condition that I am presently in, and likelihood to continue in the same, unless that you, in whom is my assured trust do help and relieve me therein; For first, continuing here in this moist and corrupt air, being entered into the passion of the dropsy, _Cum prostatione appetitus et continuo insomnio_. I cannot live: Wherefore of necessity I must be removed to some other dryer air and place, where I may have commodity of physicians. Secondly, having but Yorke, which is now decayed, by £800 by the year, I cannot tell how to live, and keep the poor number of folks which I now have, my houses there be in decay, and of everything meet for household unprovided and furnished. I have no apparel for my houses there, nor money to bring me thither, nor to live with till the propice time of the year shall come to remove thither. These things considered, Mr. Secretary, must needs make me in agony and heaviness, mine age therewith and sickness considered, alas Mr. Secretary, ye with other my lords showed me, that I should otherwise be furnished and seen unto, ye know in your learning and conscience, whether I should forfeit my spiritualities of Winchester or no. Alas! the qualities of mine offences considered, with the great punishment and loss of goods that I have sustained, ought to move pitiful hearts; and the most noble king, to whom if it would please you of your charitable goodness to show the premises after your accustomed wisdom and dexterity, it is not to be doubted, but his highness would have consideration and compassion, augmenting my living, and appointing such thing as should be convenient for my furniture, which to do shall be to the king's high honour, merit, and discharge of conscience, and to you great praise for the bringing of the same to pass for your old bringer up and loving friend. This kindness exhibited from the king's highness shall prolong my life for some little while, though it shall not be long, by the means whereof his grace shall take profit, and by my death not. What is it to his Highness to give some convenient portion out of Winchester, and St. Albans, his Grace taking with my hearty good will the residue. Remember, good Mr. Secretary, my poor degree, and what service I have done, and how now approaching to death, I must begin the world again. I beseech you therefore, moved with pity and compassion, succour me in this my calamity, and to your power which I know is great, relieve me; and I with all mine shall not only ascribe this my relief unto you, but also pray to God for the increase of your honour, and as my poor shall increase, so I shall not fail to requite your kindness. Written hastily at Asher,[43] with the rude and shaking hand of

Your daily bedesman and assured friend, T. CARLIS EBOR.

To the right honourable and my assured friend, Master Secretary.

[Footnote 43: Esher.]

THE KING'S LAST LETTER TO THE POPE (1532).

+Source.+--Burnet's _History of the Reformation_, Part I.; _Collection of Records_, Book II. xlii.

"After most humble commendations, and most devout kissing of your blessed feet. Albeit that we have hitherto deferred to make answer to those letters dated at Bonony, the 7th day of October; which letters of late were delivered unto us by Paul of Casali. Yet when they appear to be written for this cause, that we deeply considering the contents of the same, should provide for the tranquillity of our own conscience, and should purge such scruples and doubts conceived of our cause of Matrimony. We could neither neglect those letters sent for such a purpose, nor after that we had diligently examined and perpended the effects of the same, which we did very diligently, noting, conferring and revolving every thing in them contained, with deep study of mind, pretermit nor leave to answer unto them. For since that your Holiness seemeth to go about that thing chiefly, which is to vanquish those doubts, and to take away inquietations which daily do prick our conscience: and insomuch as it doth appear at the first sight to be done of zeal, love and piety, we therefore do thank you of your good will. Howbeit since it is not performed in deed, that you pretend, we have thought it expedient to require your Holiness to provide us other remedies: wherefore forasmuch as your Holiness would vouchsafe to write unto us concerning this matter, we heartily thank you greatly lamenting also both the chance of your Holiness and also ours, unto whom both twain it hath chanced in so high a matter of so great moment to be frustrated and deceived: that is to say, that your Holiness not being instructed, nor having knowledge of the matter, of your self should be compelled to hang upon the judgement of others, and so put forth and make answers, gathered of other men, being variable and repugnant among themselves. And that we being so long sick and exagitate with this same sore, should so long time in vain look for remedy: which when we have augmented our aegritude and distress, by delay and protracting of time, you do so cruciate the patient and afflicted as who seeth it should much avail to protract the cause, and thorough vain hope of the end of our desire to lead us whither you will. But to speak plainly to your Holiness; forasmuch as we have suffered many injuries, which with great difficulty we do sustain and digest; albeit that among all things passed by your Holiness, some cannot be laid, alleged, nor objected against your Holiness, yet in many of them some default appeareth to be in you, which I would to God we could so diminish as it might appear no default; but it cannot be hid, which is so manifest and though we could say nothing, the thing itself speaketh. But as to that that is affirmed in your letters, both of God's law, and man's, otherwise than is necessary and truth, let that be ascribed to the temerity and ignorance of your Counsellors, and your Holiness to be without all default save only for that you do not admit more discreet and learned men to be your Counsellors, and stop the mouths of them which liberally would speak the truth. This truly is your default, and verily a great fault, worthy to be alienated and abhorred of Christ's Vicar, in that you have dealt so variably, yea, rather so inconstantly and deceivably. Be ye not angry with my words and let it be lawful for me to speak the truth without displeasure; if your Holiness shall be displeased with that we do rehearse, impute no default in us, but in your own deeds, which deeds have so molested and troubled us wrongfully that we speak now unwillingly, and as enforced thereunto. Never was there any prince so handled by a Pope, as your Holiness hath intreated us. First when our cause was proponed to your Holiness, when it was explicated and declared afore the same; when certain doubts in it were resolved by your Counsellors, and all things discussed, it was required that answer might be made thereunto by the order of the Law. There was offered a commission, with a promise also that the same commission should not be revoked; and whatsoever sentence should be given, should straight without delay be confirmed. The judges were sent unto us, the promise was delivered to us, subscribed with your Holiness' hand; which avouched to confirm the sentence and not to revoke the Commission, nor grant anything else that might let the same; and finally to bring us in a greater hope, a certain Commission Decretal, defining the cause, was delivered to the Judges' hands. If your Holiness did grant us all these things justly, you did injustly revoke them; and if by good and truth the same was granted, they were not made frustrate or annihilate without fraud; so as if there were no deceit nor fraud in the revocation, then how wrongfully and subtly have been done those things that have been done! Whether will your Holiness say, that you might do those things that you have done, or that you might not do them? If you will say that you might do them, where then is the faith which becometh a friend, yea, and much more a Pope to have those things not being performed, which lawfully were promised? And if you will say that you might not do them, have we not then very just cause to mistrust those medicines and remedies with which in your letters you go about to heal our conscience, especially in that we may perceive and see those remedies to be prepared for us, not to relieve the sickness and disease of our mind, but for other means, pleasures and worldly respects? And as it should seem profitable that we should ever continue in hope or despair, so always the remedy is attempted; so that we being always a-healing, and never healed, should be sick still. And this truly was the chief cause why we did consult and take the advice of every learned man, being free without all affection, that the truth (which now with our labour and study we seem partly to have attained) by their judgements more manifestly divulged, we might more at large perceive; whose judgements and opinions it is easy to see how much they differ from that, that those few men of yours do shew unto you, and by those your letters is signified. Those few men of yours do affirm the prohibition of our marriage to be inducted only by the law positive, as your Holiness has also written in your letters; but all others say the prohibition to be inducted, both by the law of God and Nature. Those men of yours do suggest, that it may be dispensed for avoiding all slanders. The others utterly do contend, that by no means it is lawful to dispense with that, that God and Nature have forbidden. We do separate from our cause the authority of the See Apostolic, which we do perceive to be destitute of that learning whereby it should be directed; and because your Holiness doth ever profess your ignorance and is wont to speak of other men's mouths, we do confer the sayings of those, with the sayings of them that be of the contrary opinion; for to confer the reasons it were too long. But now the Universities of Cambridge, Oxford in our realms; Paris, Orleans, Biturisen,[44] Andegavon[45] in France; and Bonony[46] in Italy, by one consent; and also divers other of the most famous and learned men, being freed from all affection, and only moved in respect of verity, partly in Italy, and partly in France, do affirm the Marriage of the brother with the brother's wife to be contrary both to the Law of God and Nature, and also do pronounce that no dispensation can be lawful or available to any Christian man in that behalf. But others think the contrary by whose counsels your Holiness hath done that, that since you have confessed you could not do, in promising to us as we have above rehearsed, and giving that Commission to the Cardinal Campeggio to be shewed unto us; and after, if it so should seem profitable to burn it, as afterwards it was done indeed as we have perceived. Furthermore, those which so do moderate the power of your Holiness, that they do affirm that the same cannot take away the Appellation which is used by man's law and yet is available to Divine matters everywhere without distinction. No princes heretofore have more highly esteemed, nor honoured the See Apostolic than we have, wherefore we be the more sorry to be provoked to this contention which to our usage and nature is most alienate and abhorred. Those things so cruel we write very heavily, and more glad would have been to have been silent if we might, and would have left your authority untouched with a good will and constrained to seek the verity, we fell, against our will into this contention, but the sincerity of the truth prohibited us to keep silence and what should we do in so great and many perplexities! For truly if we should obey the letters of your Holiness in that they do affirm that we know to be otherwise, we should offend God and our conscience and we should be a great slander to them that do the contrary, which be a great number, as we have before rehearsed. Also, if we should dissent from those things which your Holiness doth pronounce we would account it not lawful, if there were not a cause to defend the fact as we now do, being compelled by necessity, lest we should seem to contemn the Authority of the See Apostolic. Therefore, your Holiness ought to take it in good part though we do somewhat at large and more liberally speak in this cause which does so oppress us, especially forasmuch as we pretend none atrocity, nor use no rhetoric in the exaggerating and increasing the indignity of the matter; but if I speak of anything that toucheth the quick, it proceedeth of the mere verity, which we cannot nor ought not to hide in this cause, for it toucheth not worldly things but divine, not frail but eternal; in which things no feigned, false nor painted reasons, but only the truth shall obtain and take place; and God is the truth to whom we are bound to obey rather than to men; and nevertheless we cannot but obey unto men also, as we were wont to do, unless there be an express cause why we should not, which by those our letters we now do to your Holiness, and we do it with charity, not intending to spread it abroad nor yet further to impugn your authority, unless you do compel us; albeit also, that that we do, doth not impugn your authority, but confirmeth the same, which we revocate to its first foundations; and better it is in the middle way to return than always to run forth headlong and do ill. Wherefore if your Holiness do regard or esteem the tranquillity of our mind, let the same be established with verity which hath been brought to light by the consent of so many learned men; so shall your Holiness reduce and bring us to a certainty and quietness, and shall deliver us from all anxiety, and shall provide both for us and our realm and finally shall do your office and duty. The residue of our affairs we have committed to our Ambassadors to be propounded unto you, to whom we beseech your Holiness to give credence, etc."

[Footnote 44: Bourges.]

[Footnote 45: Anjou.]

[Footnote 46: Bologna.]

THE SUBMISSION OF THE CLERGY AND RESTRAINT OF APPEALS (1534).

+Source.+--25 H. VIII. cap. 19. (_Statutes of the Realm_, III 469.)

... And be it further enacted by authority aforesaid, that from the Feast of Easter, which shall be in the year of our Lord God, 1534, no manner of appeals shall be had, provoked, or made out of this realm, or out of any of the King's Dominions, to the Bishop of Rome, nor to the See of Rome, in any causes or matters happening to be in contention, and having their commencement or beginning in any of the courts within this realm, or within any of the King's dominions, of what nature, condition, or quality soever they be of; but that all manner of appeals, of what nature or condition soever they be of, or what cause or matter soever they concern, shall be made and had by the parties agreed, or having cause of appeal, after such manner, form and condition, as is limited for appeals to be had and prosecuted within this realm in causes of matrimony, tithes, oblations and observations, by a statute made and established since the beginning of this present Parliament, and according to the form and effect of the said statute: any usage, custom, prescription or any thing or things to the contrary hereof notwithstanding.

And for lack of justice at or in any the courts of the Archbishops of this realm, or in any the king's dominions, it shall be lawful to the parties grieved to appeal to the King's Majesty in the King's Court of Chancery; and that upon every such appeal, a commission shall be directed under the great seal to such persons as shall be named under the King's Highness, his heirs or successors, like as in case of appeal from the Admiral's Court, to hear and definitely determine such appeals and the causes concerning the same. Which commissioners, or appointed, shall have full power and authority to hear and so by the King's Highness, his heirs or successors, to be named definitively determine every such appeal, with the causes and all circumstances concerning the same; and that such judgement and sentence as the said commissioners shall make and decree, in and upon any such appeal, shall be good and effectual, and also definitive; and no further appeals to be had or made from the said commissioners for the same.

THE ECCLESIASTICAL APPOINTMENTS ACT. THE ABSOLUTE RESTRAINT OF ANNATES, ELECTION OF BISHOPS AND LETTERS MISSIVE ACT (1534).

+Source.+--25 H. VIII. cap. 21. (_Statutes of the Realm_, III. 462.)

And for as much as in the said Act it is not only plainly and certainly expressed in what manner and fashion archbishops and bishops shall be elected, presented, invested, and consecrated within this realm and in all other the King's Dominions; be it now therefore enacted by the King our sovereign Lord, by the assent of the Lords spiritual and temporal, and the Commons, in this Present Parliament assembled, and by the authority of the same, that the said Act, and everything herein contained shall be and stand in strength, virtue, and effect; except only, that no person or persons hereafter shall be presented, nominated, or commended to the said Bishop of Rome, otherwise called the Pope, or to the See of Rome, to or for the dignity or office of any archbishop or bishop within this realm, or in any other the King's Dominions, nor shall send nor procure there for any manner of bulls, briefs, palls or other things requisite for an archbishop or bishop, nor shall pay any sums of money for Annates, first-fruits or otherwise, for expedition of any such bulls, briefs or palls; but that by the authority of this act, such presenting, nominating, or commending to the said Bishop of Rome, or to the See of Rome, and such bulls, briefs, palls, annates, first-fruits, and every other sums of money heretofore limited, accustomed, or used to be paid at the said See of Rome, for procuration or expedition of any such bulls, briefs or palls, or other thing concerning the same, shall utterly cease and no longer be used within this realm or within any of the King's Dominions: anything contained in the said Act aforementioned, or any use, custom, or prescription to the contrary thereof notwithstanding.

ACT FORBIDDING PAPAL DISPENSATIONS AND THE PAYMENT OF PETER'S PENCE (1534).

+Source.+--25 H. VIII. cap. 21. (_Statutes of the Realm_, III. 464.)

For where this your Grace's realm recognizing no superior under God, but only your Grace, has been and is free from subjection to any man's laws, but only to such as have been devised, made, and ordained within this realm, for the wealth of the same, or to such other as, by sufferance of your Grace and your progenitors, the people of this your realm have taken at their free liberty, by their own consent, to be used amongst them, and have bound themselves by long use and custom to the observance of the same, not as to the observance of the laws of any foreign prince, potentate, or prelate, but to the accustomed and ancient laws of this realm, originally established as laws of the same, by the said sufferance, consents, and custom, none otherwise.

FIRST ACT OF SUCCESSION (1534).

+Source.+--25 H. VIII. cap. 22. (_Statutes of the Realm_, III. 471.)

... In consideration whereof, your said most humble and obedient subjects, the nobles and Commons of this realm, calling further to their remembrance that the good unity, peace and wealth of this realm, and the succession of the subjects of the same, most especially and principally above all worldly things consists and rests in the certainty and surety of the procreation and posterity of your Highness, in whose most royal person, at this present time, is no manner of doubt nor question; do therefore most humbly beseech your Highness, that it may please your Majesty, that it may be enacted by your Highness, with the assent of the Lords Spiritual and Temporal, and the Commons, in this present Parliament assembled, and by the authority of the same, that the marriage heretofore solemnized between your Highness and the Lady Katherine, being before lawful wife to Prince Arthur, your elder brother, shall be, by authority of this Present Parliament, definitively, clearly and absolutely declared, deemed, and adjudged to be against the laws of Almighty God, and also accepted, reputed, and taken of no value nor effect, but utterly void and annulled, and the separation, thereof, made by the said Archbishop, shall be good and effectual to all intents and purposes; any licence, dispensation, or any other act or acts going afore, or ensuing the same, or to the contrary thereof, in anywise notwithstanding; and that every such licence, dispensation, act or acts, thing or things heretofore had, made and done or to be done, to the contrary thereof, shall be void and of none effect; and that the said Lady Katherine shall be henceforth called and reputed only dowager to Prince Arthur, and not Queen of this realm, and that the lawful matrimony had and solemnized between your highness and your most dear and entirely beloved wife Queen Anne, shall be established, and taken for undoubtful, true, sincere, and perfect ever hereafter, according to the just judgement of the said Thomas, Archbishop of Canterbury, metropolitan and primate of all this realm, whose grounds of judgement have been confirmed, as well by the whole clergy of this realm in both the Convocations, and by both the universities thereof, as by the Universities of Bologna, Padua, Paris, Orleans, Toulouse, Anjou, and divers others, and also by the private writings of many right excellent well-learned men; which grounds so confirmed, and judgement of the said Archbishop ensuring the same, together with your marriage solemnized between your Highness and your said lawful wife Queen Anne, we your said subjects, both spiritual and temporal, do purely, plainly, constantly, and firmly accept, approve and ratify for good and consonant to the laws of Almighty God, without end or default, most humbly beseeching your Majesty, that it may be so established for ever by your most gracious and royal assent.

THE SUPREMACY ACT (1534).

+Source.+--25 H. VIII. cap. I. (_Statutes of the Realm_, III. 492.)

Albeit the King's Majesty justly and rightfully is and ought to be the supreme head of the Church of England, and so is recognized by the clergy of this realm in their Convocations, yet nevertheless for corroboration and confirmation thereof, and for increase of virtue in Christ's religion within this realm of England, and to repress and extirpate errors, heresies, and other enormities and abuses heretofore used in the same; be it enacted by the authority of this present parliament, that the king our sovereign lord, his heir and successors, kings of this realm, shall be taken, accepted and reputed the only supreme head in earth of the Church of England, called Anglicana Ecclesia: and shall have and enjoy, annexed and united to the imperial crown of this realm, as well the title and style thereof, as all honours, dignities, pre-eminences, jurisdictions, privileges, authorities, immunities, profits and commodities to the said dignity of supreme head of the same Church belonging and appertaining. And that our said sovereign lord, his heirs and successors, kings of this realm, shall have full power and authority from time to time to visit, repress, redress, reform, order, correct, restrain, and amend all such errors, heresies, abuses, offences, contempts, and enormities, whatsoever they be, which by any manner, spiritual authority or jurisdiction ought or may lawfully be reformed, repressed, ordered, redressed, corrected, restrained, or amended, most to the pleasure of Almighty God, the increase of virtue in Christ's religion, and for the conservation of the peace, unity, and tranquillity of this realm; any usage, custom, foreign law, foreign authority, prescription or any other thing or things to the contrary hereof notwithstanding.

LETTERS OF HENRY VIII. TO ANNE BOLEYN.

CIRC. 1534.

+Source.+--_Henry VIII. Lettres à Anne Boleyn._ Crapelet, Paris.