1

Catholicism, Protestantism and Secularism

in Shakespeare and English/American Literary Culture
* On “Catholic,” see 1838.
** On “Protestant,” see 1529.
On “Puritan,” see 1573
Including
American Contexts
Continental Contexts
Irish Contexts

Home Page: Shakespeare and Religion Chronology

by Dennis Taylor, Boston College

Notes in process, Revised 13 Aug. 2012

**40?** By tradition, Joseph of Arimathea led Christian hermits to found abbey at Glastonbury, at foot of
Tor hill in Somersetshire. English Protestant historians (i.e. Camden in Remains (“The true
Christian Religion was planted heere most auntiently by Joseph of Arimathia … yea by Saint Peter
and Saint Paul …”); Foxe in Acts (“All this while about the space of foure hundred yeares,
Religion remayned in Britayne uncorrupt … till about the comming of Austen and of hys
companions from Rome, many of the sayd Britayne preachers were slayn by the Saxons”);
Harrison in Holinshed (Description of Britaine, prefixed to Holinshed’s Chronicles): how Philip
the Apostle sent Joseph of Arimathea to the Britons … [then Augustine and his monks] drowned
altogether in the pits of error digged up by Antichrist”); argued that Joseph founded a true
Christianity, established as the national religion by Lucius in 177; to be corrupted by the arrival of
Augustine and his monks (see 597). [but see 314 AD in answer to this myth] See Spenser, FQ
2.10.53:
… and after him good Lucius,
That first received Christianitie,
The sacred pledge of Christes Evangely;
Yet true it is, that long before that day
Hither came Joseph of Arimathy,
Who brought with him the holy grayle, (they say)
And preacht the truth, but since it greatly did decay.
**43** Conquest of England by Emperor Claudius.
**177** Athenagoras, “Plea for the Christians,” c. 177, to Marcus Aurelius: Christians should have
right to live unmolested like other philosophical dissidents.
**200** Clement of Alexandria, Stromateis, c. 200, classical philosophy is partial revelation to Greeks
of divine truth; thus faith and knowledge together give knowledge of God.
**364** Basil, “Against Eunomius,” c. 364, all statements about God are by analogy; Basil, Letters, c.
357-9, monastic life provides solitude where man through contemplation and deeds, can make
his life worthy to God.
**220** Origen, “On First Principles,” c. 220-230, scripture must be interpreted allegorically; thus
Augustine, Confessions 399-401
**245** Origen, “Contra Celsum,” c. 245-50, Christians, compatible with much classical thought, can
be loyal to Roman government, but government must follow natural law.
**313** Edict of Milan by emperor Constantine, granting toleration to Christianity. Constantine had
conquered his rival in 312, “in hoc signo vincis.” He convened the council of Nicaea (325) to
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deal with Arianism, moved the capital to Byzantium which he renamed Constantinople,
outlawed paganism there, divided the empire at death, providing for his three surviving sons,
and some others, with resultant wars between the three brothers.
**314** British bishops attend Council of Arles in Gaul; thus Britian fully part of the Catholic system.
**325** Eusebius, The History of the Church from Christ to Constantine (c. 325), celebrating the new
Christendom, with its union of chuch and state.
**356** Antony of the desert dies at age 105.
**400** 400-700 A.D., so called “Dark Ages,” with Rome losing grip on Europe, and Germanic tribes
waging war.
**410** Roman legions recalled from England.
**432** St. Patrick in Ireland. Palladius, first bishop, had been sent in 431 to combat
Pelagianism in alreadly existing body of Christians.
**434** St. Vincent of Lèrin, “A Comminatory,” opinion of whole body of church is to be preferred to
a dissenting part (“Quod ubique, quod semper, quod ad omnibus”); views of antiquity to be
given priority over novel views.
**451** Council of Chalcedon, Christ one person in two natures, fully part of Trinity, as well as fully
human. For Protestants “the last general council of the Church to make reliable decisions
about doctrine in accordance with the core doctrines proclaimed in scripture” (MacCulloch).
**500** Dionysius the Pseudo-Areopagite, “The Mystical Theology,” c. 500, via negativa is way of
going beyond all sight and knowledge to that which is beyond all existent things.
**506** Clovis unites Frankish tribes, to become most dominant force; eventually converts to
Christianity.
**520** St. Finnian founds Clonard monastery, parent of many others. In 563 St. Columba
leads monks to Iona, beginning of great missionary effort.
**528** Benedict founds his monastery at Monte Cassino, c. 528-9, destroyed by Lombards in c. 568,
refounded 720.
**597** Pope Gregory sends Augustine of Canterbury and forty monks to England; in 602, Augustine
founded the see at Canterbury. This Roman church became reconciled uneasily with earlier
British or Celtic church at Synod of Whitby in 664.
**657** Caedmon’s Hymn (657-80).
**705** Aldhelm of Malmesbury, great scholar monk, De Laude virginitatis sive de virginitate sanctorum
(c. 705).
**719** St. Boniface, from Devon, sent by Pope Gegory II on mission to Germanic lands, “had a deeper
influence on the history of Europe than any other Englishman who ever lived” (Dawson, Making
of Europe); prepared for the unification under Charlemagne. Cited as example of Britain’s early
international Catholicism by E. Jones (1998).
**731** Bede, Historia Ecclesiastica (Ecclesiastical History of the English Nation), to be trans. by King
Alfred (887-92). Bede reinforced the idea of Englishness begun by Pope Gregory’s pun on
Angles in 597.
**771** Charlemagne becomes king of the Franks; crowned Holy Roman Emperor by Pope Leo III in
800. Alcuin would write Charlemagne: “If many are infected by your aims, a new Athens
will be created in France, nay, an Athens finer than the old, for ours, ennobled by the
teachings of Christ, will surpass all the wisdom of the Academy.” Alcuin of York began great
age of copying Latin manuscripts, both classical and patristic.
First record of Norse invasions, establishing first cities of Dublin, Waterford, Limerick.;
but Brian Boru at Clontarf in 1014 broke their power, followed by great 150 years of
**795** religion, literature, art.
**796** Alcuin of York: from 796 until his death, abbot of the great monastery of St. Martin of
Tours monastery, center of learning, adviser to Charlemagne, inspired middle period of
Carolingian renaissance. He argued, “Faith is a free act of the will, not a forced act,” and
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influenced Charlemagne to abolish the death penalty for paganism in 797.

**890** King Alfred at height of power, recognized over most of England.
**960** Monastic Revival (960-88). In 910, the abbey of Cluny was founded, by 1050 the hub of
many monasteries.
**1000** Leif Erikson lands (c. 1000) on what seems to be Newfoundland; given mission by
King of Norway: “thither thou shalt go upon my errand to proclaim Christianity
[i.e. Catholicism] there”, acc. to “oldest document of American history,” ca. 1310-
**1043** Reign of Edward the Confessor (1043-66).
**1054** Great Schism between Catholic and Eastern Orthdox churches, formalized in 1439; attempted
resolutions. Less radical than the Reformation, because did not radically disrupt the
conventional understanding of the Christian sacred, pace the iconoclasm controversy. OED:
“‘Catholic’ was assumed as its descriptive epithet by the Western or Latin Church, as
‘Orthodox’ was by the Eastern or Greek.”
**1066** Norman invasion by William the Conqueror, victory at Battle of Hastings. Made England tri-
lingual and even more Europeanized.
**1073** Gregory VII becomes pope (1073-85); reformed abuses, consolidated power of
papacy against king; excommunicated and humiliated Henry IV, German king, at
Canossa in 1077; outlawed clerical marriage and concubinage; imposed celibacy
on clergy. Some Protestants see this as beginning of anti-Christ church. Falstaff’s
“Turk Gregory never did such deeds in arms as I have done this day” may
conflate the medieval power of Gregory VII, the ferocity of Gregory VIII (1572-
85) against Elizabeth, and also the papal support by Pius V of the victory over the
Turks at Lepanto, the year before Gregory VIII became pope.
**1095** First Crusade (1095-99), in response to Muslims invading Jerusalem and southern Spain;
Pope Urban II offers plenary indulgence, first such use. Last crusade ended 1291.
**1127** Bernard founds monastery at Clairvaux out of which came 68 houses. Preached Second
Crusade in 1146. Author of “On the Love of God” (c. 1127), “On Grace and Free Will” (c.
1127), etc.
**1127** Hugh of St. Victor, “Didascalion Concerning Pursuit of Learning,” c. 1127, both secular and
religious learning is part of wisdom and lead to God, and human perfection; Scripture may
have threefold meaning, historical (literal) allegorical (one thing mean another), and
tropological (moral).
**1130** Geoffrey of Monmouth, Historia Regum Britannniae (c. 1130-6): kings of
England descended from Brutus (grandson of Aeneas), original conqueror of
Albion, then infested with giants; stories of King Lear, Cymbeline, Arthur and
Round Table; source of Layamon’s Brut (c. 1200). Geoffrey’s celebration of
Britons vs. Romans used nervously (given its a-historicity) by Protestants to point
to an uncorrupted early British Christianity.
**1140** Beginnings of Gothic architecture in Ile-de-France, with St. Denis (ca.1140) and Chartres
Cathedral (ca.1145), built by Abbot Suger.
**1155** Henry II of England supposedly (acc. to Cambrensis) receives grant of Ireland from
Pope Adrian IV. Conquest by this (Catholic) Anglo-Norman invasion, led by Richard
Strongbow, completed by 1171. Beginning of English and Irish conflict, though not yet
Catholic-Protestant conflict; thus from now on the “Old English” in Ireland;
beginnings of the English Pale.
**1170** Thomas à Becket murdered by Henry II's men in Canterbury Cathedral.
Eleanor of Aquitaine establishes her cultured court at Poitiers, with courtly love, Chrétien de
Troyes, and other artists; encouraged the troubadours, and the beginning of the trouveres.
Mother of Richard the Lionhearted, and King John.
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**1189** Richard I on Third Crusade.

**1192** Robert Grosseteste, famous scholar and scientist, influencing Roger Bacon, begins career (c.
1192) at Oxford.
**1199** King John assumes throne.
**1200** St. Francis of Assisi, c. 1200-26, nature reflects God and should be loved.
**1215** Fourth Lateran Council, calling for “reform,” acknowledging that change in discipline may be
required by “the times;” defined transubstantiation, imposed yearly Penance and Eucharist on
faithful, promoted responsibility of pastors, and cura animarum, endorsed notion of Crusade
against Islam.
**1250** St. Bonaventure, “The Three Ways,” c. 1250, way to God is through purgation, illumination,
perfection, by means of meditation, prayer, and contemplation, which result in peace, truth,
and love: ideas expanded from Pseudo Dionysius. Bonaventure's “The Mind's Road to God,”
c. 1259, first step to God is contemplation of sensible world as showing forth God's power,
wisdom, benevolence; we realize God's reflection in our very observation and enjoyment; we
contemplate God's image in natural powers of our own mind; Bonaventure came to these ideas
after meditating near Assisi.
**1265** Roger Bacon, Opus Majus (c. 1265) sent to Pope Clement IV, major work on religious reform and
scientific method.
**1291** Fall of Acre, marking the end of the Crusades.
**1302** Pope Boniface's bull, Unam sanctam: “we are bound to believe in one holy Church, Catholic
and also Apostolic ... without which there is neither salvation nor remission of sins ... which
represents one mystical body, the head of which is Christ, and the head of Christ is God”:
“effort on the part of the spiritual power to answer and, if possible, to overcome the challenge
of the nascent self-sufficiency of the secular bodies politic. Pope Boniface was bent upon
putting political entities in what he considered their proper place, and therefore stressed, and
overstressed, the hierarchical view that the political bodies had a purely functional character
within the world community of the corpus mysticum Christi, which was the Church”
(Kantorowicz). Asserted ultimate papal authority over both spiritual and temporal realms.
**1308** Dante, Divine Comedy (c. 1308-1321). D. Sayers, intro to Penguin trans: “It was still
possible to be anti-clerical without being anti-Catholic, or to denounce ecclesiastical
corruption or the abuse of the Temporal Power without abating one’s reverence for the Chair
of Peter.” Guelfs, pro papacy, and Ghibellines, pro Empire; classic conflict of church and
state, where Dante saw the virtue of both sides; “the Church of Rome doth fall / Into the
mire, and stirving to combine / Two powers in one, fouls self and load and all” (Purg .
16.127-9).
**1341** Petrarch crowned poet laureate in Rome; first of humanists, sonnets to Laura; see Trinkaus,
1970. Richard Rolle’s The Fire of Love (ca. 1340).
**1348** Black death, plague 1348-70, decimated the clergy and crippled monastic institutions which
“never fully recovered from the … the loosening of their discipline, nor from the reduction in their
numbers and in their incomes” (Knott and Fowler, ed. Piers Plowman 1952; also promoted anti-
clericalism because of evident ineffectuality of clerical power against the plague. Plague
“accelerated changes already occurring” (Biggar).
**1352** Boccaccio’s Decameron (1349-53).
**1353** Statute of Praemunire ('to warn') under Edward III, preventing cases of the king’s temporal rights
to be appealed to Rome. Earlier statutes, controlling church appointments, passed 1351-1389.
But these did not dispute the spiritual authority of the Pope.
**1362** Langland, Piers Plowman, A text composed; B text in 1377, C text in 1392: Langland fierce in
criticism but never criticizes fundemental form of institutional church (Biggar).
**1370** Juliana of Norwich, Revelations of Divine Love.
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**1375** The Cloud of Unknowing (c. 1375).

**1377** John Wycliffe, source of Lollardy, De Veritate Sacrae Scripturae, made Bible sole basis for
doctrine, and should be available to laity; church defined as “community of the predestined;” in
1378 rejected primacy of Pope; in 1382 denounced monasticism and defended clerical marriage;
rejected transubstantiation. (Did not argue for solifidianism.) In 1382 condemned by Blackfriars
Synod.
Richard II assumes throne.
**1378** Great Schism in papacy: Urban VI at Rome, Clement VII at Avignon (see 1414).
**1381** Peasants’ Revolt.
**1387** Chaucer, Canterbury Tales (begun c. 1387). In Parson’s tale, “Chaucer adopts a warm, personal
tone of familiarity, respect, and reverence [toward ‘holy church’] that is also found in Langland’s
treatment of the Dreamer’s relation to Holy Church in Piers Plowman” (Biggar). Evidence shows
that “Wyclif often gets his ideas on priests from orthodox sources, not that Chaucer, or his Parson,
is Wyclifite.” (Biggar).
**1393** Gower, Confessio Amantis (c. 1390, 1393): Genius, true priest, persuades aging
Amans to give up love, howevever refined, for a higher love and wisdom.
**1395** Lollard 'Twelve Conclusions' “that exorcisms and hallowings, made in the Church, of wine, bread,
and wax, water, salt and oil and incense, the stone of the altar, upon vestments, mitre, cross, and
pilgrims' staves, be the very practice of necromancy, rather than of the holy theology” (Dutch
“lollaerd,” mumbler).
**1399** Henry IV deposes Richard II.
**1405** Christine de Pizan, The Book of the City of Ladies; also The Treasure of the City of Ladies,
contra the misogyny of Jean de Meun’s Romance of the Rose; represents the French humanism
of the court of Charles V of France; late in life wrote “A Hymn to Joan of Arc” (1429); in
1418, Christine had joined the convent at Poissy.
**1409** Bishop Thomas Arundel’s Constitution against Gospellers, severely repressing “vernacular
theology,” a “premature Counter-Reformation” as some thought a “massive act of intervention in
a vibrant tradition of vernacular writing”: “in the decades before 1410, theology in English was as
innovative as that in any vernacular during a comparable period of the Middle Ages, boasting
thinkers of the order of Rolle, Hilton, Langland, Julian, the authors of The Cloud of Unknowing
and Dives and Pauper, and the Pearl poet. … and large numbers of mostly anonymous Lollard
authors” (Nicolas Watson, “Censorship and Cultural Change in Late-Medieval England:
Vernacular Theology, the Oxford Translation Debate, and Arundel’s Constitutions of 1409,”
Speculum 70 (1995). “Duffy’s traditional religion … was itself the creation of a movement of
reform, a movement that was equally imposed on the English society from above, equally held in
place by decades of religious repression” (but there are impositions and impositions; “‘from
above’ can occur within an orthodox setting, or be an imposition from outside; distinguish in-
house reform from overthrowing the house; for fuller analysis, see After Arundel, 2011) Also see
David Aers critique of Eamon Duffy, “Altars of Power …,” Literature and History (Autumn
1994), citing Watson.
**1413** Henry V becomes king, has Richard II reburied with honors at Westminster
Abbey.
**1414** Council of Constance (-1418). Resolved the Western schism, with its three Popes, elected
Pope Martin V, condemned Wycliffism and John Hus, asserted supremacy of the Council
(thus a source of Gallicanism).
**1415** Poggio Bracciolini, papal secretary, discovers at Cluny a manuscript of Cicero’s discourses, the
first of many famous discoveries which would include Quintilian, Lucretius, Tacitus, Plautus,
and many others.
**1429** Henry VI crowned (succeeds as minor, 1422). The Book of Margery Kempe
begin its genesis ca. 1433.
**1438** Council of Florence (began in Ferrara) (1438-1445); considered reunion with the Eastern
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church (split since 11th century), allowing each to retain its traditional phraseology (on
Trinity), an idea lost sight of in Counter-Reformation; arrival of Greeks, 2 of whom inspire
Cosimo de Medici to found an Academy in Florence, soon to be directed by Ficino who
integrated Christianity and Neoplatonism; later Pico della Mirandola joined the Academy (see
1510). Pico's “Oration on the Dignity of Man” (“man is the intermediary among
all creatures” etc.), a source for Hamlet. Pico: “you are to establish your own
nature through your free will … You are free to be perverted into subhuman
forms, but you are equally free to be reborn in higher divine forms through your
own decision.” Academy will influence Castiglione (see 1528). In 1480's
William Grocyn and Thomas Linacre (teacher of More, Erasmus and Colet) will
come to study Greek at Florence.
**1440** Lorenzo Valla, Declamatio on the Donation of Constantine (Constantine granting Pope
Sylvester I and successors, as inheritors of St. Peter, dominion over Western Roman empire
and city of Rome) exposed as medieval 8th century forgery; Valla, a major Italian humanist
(see Trinkaus, 1970), opposed by Mendicant Friars. However recent scholarship suggest the
Donation was a hagiographical or foundation legend, a narrative composed by a lower cleric
at St. John Lateran to exalt the importance of that church (see N. Huyghebaert, 1976, 1979)
and discussions in The Papacy: An Encylopedia and Dictionary of the Middle Ages.
**1443** Beginning of High Catholic Renaissance (to 1527), when Pope Eugenius IV took up
permanent residence, acc. to Charles Singer, Renaissance in Rome.
**1448** Gutenberg sets up printing press in Mainz.
**1453** Fall of Constantinople to the Turkish Moslems.
Nicholas of Cusa, De Pace Fidei (inspired by previous): “first intellectual work in Christian
history to call for the unity of world religion” (Biehler and Bond edn., 1990). Archangel: “All
will know that there is only one religon in the variety of rites” (religio una in rituum
varietate) (its meaning much disputed). Dramatis Personae include a Greek, An Arab, a Jew,
an Englishman, etc. etc.; traditional use of dialogue form, as in Constable and Harington to
come. “Some have admired its tolerance of all religions; others, like Etienne Gilson [in
Metamorphosis of City of God 1992], believe that Christianity pays the whole price … Others
still look at Nicholas as trying to persuade his interlocutors of the claims of Christianity to
absoluteness. Henri de Lubac [in Mirandole] considers the author … a utopist and reckless
dreamer, without a true program of action. … von Balthazar [in Fragment] sees in the work
‘a rash enterprise … about which one wonders how it is that it was never placed on the index
… G. Castanelli believes that ‘The De pace fidei had the merit to face, perhaps for the first
time, the other religions with a positive outlook, even if it has had to share … the inevitable
limitation common to all pioneering work’ … P. Gaia … thinks that the negative
assessments … are based on the pre-Vatican II common theological opinion (examplified by J.
Daniélou) … Vatican II as well as studies in the theology of religion … have made a new
hermeneutics of orthodox faith possible … His theological view was [for Dupuis], perhaps,
at the least likely time, an unfinished attempt at proposing a universal convergence of
religions in Christ, the omega-point” (Jacques Dupuis, Toward a Christian Theology of
Religious Pluralism (Maryknoll NY: Orbis, 1997) 107-8.)
**1455** Gutenberg Bible. War of the Roses (1455-85).
**1461** Henry VI deposed, succeeded by Edward IV.
**1484** Richard III (crowned 1483) has Henry VI's body moved from Chertsey Abbey to Windsor where
pilgrimages nevertheless continued. All that's left now is inscription of “Henry VI” on the floor of
St. George's Chapel, Windsor.
Pope Innocent VIII’s Bull, Summa Desiderantes, sets off witchcraft persecution.
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**1485** Henry VII becomes king (1485-1509).

**1492** Columbus landing in Bahamas, gives credit “to the Holy Christian faith, and to the piety and
religion of our Sovereigns.” On his voyage, prayed daily the Salve Regina.
King Ferdinand and Queen Isabella order all Jews (some 800,000) to convert or leave the
country. Expulsion of Jews from England and Souther Italy in 1290, from France in 1306
and 1394, from most of Germany in 1350, from Portugal in 1497.
**1493** Pope Alexander VI rescinds charge of heresy against Pico della Mirandola.
**1494** Henry VII asks papacy to begin canonization inquiry for Henry VI.
Walter Hilton, Scala Perfectionis.
**1495** Leonardo Da Vinci's “Last Supper” (-1497); “Mona Lisa” in 1503-06. Da Vinci: “The divine
power, which lies in the power of the painter, transforms the mind of the painter into the
likeness of the divine mind, for with a free hand he can produce different beings, animals
plants, fruits, landscapes, open fields, abysses, terrifying and fearful places.”
Poyning’s Law, putting all Irish legislative initiative into hands of English
Parliament, only repealed in 1782.
**1497** Savonarola preaches his “Bonfires of the Vanities” sermon, against Florentine carnival;
executed in 1498.
**1499** Michelangelo sculpts Pietà.
Erasmus describing Prince Henry’s court after meeting Linacre, Grocyn, Colet and More, “made it
sound like Castiglione’s Urbino in its sophistication, its charm, and its learning” (Headlam Wells
2005): “I have never found such a quantity of refinement and scholarship … When I listened to
Colet it seems to me I am listening to Plato himself. Who could fail to be astonished at the
universal scope of Grocyn's accomplishments? Could anything be more clever or profound or
sophisticated than Linacre’s mind? Did nature ever create anything kinder, sweeter, or more
harmonious than the character of Thomas More ... It is marvelous to see what an extensive and
rich crop of ancient learning is springing up here in England. ”
**1500** Windsor Miracula in behalf of Henry VI's canonization completed about now.
Erasmus, Adagia, a collection of proverbs with detailed comments about their use in classics and
Bible.
**1501** “The Recuyt of the Ladie Katherine,” grand pageant put on for marriage of Katherine of Aragon,
daughter of Ferdinand and Isabella of Spain, and Arthur, King Henry VII's oldest son; with many
levels dramatized, Katherine's triumphal reception in London, search by just ruler for honor, union
of England and Spain symbolised by astrological conjunction of stars, and soul's translation from
earth to heaven. Arthur, however, will die in 1502.
Thomas Arden, father of Robert (Mary's father), used as trustee by the pious
Throckmorton of Coughton Court.
**1502** University of Wittenberg founded, with “Hamlet” and “Faust” among its early students.
**1503** Erasmus, Enchiridion Militis Christiani (1504?) attacking superstition, adoration of relics,
pilgrimages (i.e. 'the egg that Erasmus laid but which Luther hatched'), stressed inward
spirituality, “something to appeal to pious readers who had previously devoured literature of the
Devotio Moderna” (MacCulloch); often reprinted, translated in “definitive expression” of
Erasmus's Catholic humanism, calling in 1518 edn. for “a commission of pious and learned men to
make a simple and accurate resumé of the essentials of the faith from the purest biblical texts and
according to the best interpreters.” Its English translation in 1533, with many reprints, was most
popular of Erasmus's works. “Monachatus non est pietas” quoted in last pages.
Thomas à Kempis, Imitation of Christ trans. W. Atkinson, reflecting the “Devotio Moderna” of
northern Europe. (Louis Bouyer said that lamentations over Christ’s wounds etc. led to
subjectivity emphasized by Protestantism, acc. to E. Duffy, Faith of Our Fathers 2004)
**1504** Papal permission given for translation of Henry VI's body to Westminster (never carried out), in
view of coming canonization, as stories of Henry miracles multiply, making people forget his
incompetence.
Michelangelo completes sculpture, David.
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**1505** Raphael paints famous series of “Madonnas” (-1507).

**1506** Richard Rolle, Contemplations of the Dread and Love of God. Da Vinci’s Mona Lisa.
Pope Julius II blesses first stone of the new St. Peter’s Basilica, planned “as a Pantheon
placed over the hot springs of Caracalls” (Bramante), i.e the Church reborn on the foundations
of Greek and Roman civlization; also placed the recently discovered Laocoon in the Vatican,
whose figure becomes Michelangelo’s model for Jonah in Sistine chapel and Christ’s body in
the Universal Judgment (Christ’s face modeled after Belvedere Apollo).
**1507** Pope Julius II issues indulgence for reconstruction of St. Peter's.
**1508** Luther, priest, studies and teaches at University of Wittenberg which thus became the cradle
of the Reformation.
Sistine Ceiling begun by Michelangelo (-1512).

Reign of Henry VIII

**1509** Henry VIII succeeds Henry VII; marries Catherine of Aragon.
“Britain was used only as a historical term, until about the time of Henry VIII and Edward VI,
when it came again into practical politics in connexion with the efforts made to unite England and
Scotland; in 1604 James I was proclaimed ‘King of Great Britain’; and this name was adopted for
the United Kingdom, at the Union in 1707” (OED).
Erasmus, Moriae Encomium (“Praise of Folly”). Prefatory note: “this work … is pleasing to the
whole community of scholars … bishops … and even to the great pontiff Leo, who has read it
entirely from beginning to end.” Folly, in its various forms of self-deception, makes one happy:
“suppose a man could look from a high tower … To how many calamities would he see the life of
man subject!” etc.; thus folly can distract one from despair. “Self-love,” the great motive. Mocks
people deceived by “forged pardons for sins,” mathematical deductions from purgatory, charms
and prayers, praying special saint for toothache etc.; BVM given more power than her son; priests
support it for money: “Suppose that some odious wise man were to … [say], which is true: ‘You
will not die badly if you live well. You get quit of sins if you add to the money payment a hatred
of evil-doing, add tears, watchings, prayers, fastings; and if you alter the whole basis of your life’.”
“Plenty … will burn a little candle to the Virgin mother … but how few burn with zeal to imitate
her in chastity of life, temperance, love of heavenly things!” “still another man leaves his wife and
children at home and sets out on a pilgrimage to Jerusalem, Rome, or the shrine of St. James, where
he has no particular business.” “theologians … are protected by a wall of scholastic definitions,”
quick to cry “heretic!,” they define “how long the perfect Christ was in the Virgin’s womb, and
how accidents subsist in the Eucharist without their subject.” Apostles never said “that a picture
drawn with charcoal on a wall ought to be worshipped with the same worship as Christ himself;”
“the apostles preach grace, and yet they never determined what the difference is between grace
freely given and grace that makes one deserving … they inculcate charity, but do not distinguish
charity which is infused from that which is acquired;” “there is no doubt that the apostles
consecrated the Eucharist devoutly enough, but suppose you had questioned them about …
transubstantiation … they would have not answered with the same acuraacy [as] … the pupils of
Scotus;” “monks … bray out in church those psalms they have learned, by rote rather than by
heart;” “they get hold of everyone’s secrets by means of what they call confession.” Our popes
and bishops are more concerned with ceremonies and titles, and think “To work miracles is
primitive and old-fashioned, hardly suited to our times … to pray is otiose … to live in poverty is
sordid … to die on the cross a disgrace;” “impious pontiffs … by their silence allow Christ to be
forgotten … enchain Him by mercenary rules, adulterate His teaching by forced interpretations, and
crucify Him afresh by their scandalous life.” [sudden transition:] Christianity is allied with “some
sort of folly [i.e. true wisdom] … Observe first of all how children, old people, women, and fools
find pleasure… in holy and religious things, and to that end are ever nearest the altars … [such
fools] pour out their wealth, they overlook wrongs … shun pleasure, glut themselves with hunger
… and reproaches” On these Christian ‘fools’: “With regard to the Eucharist, they attach little
value to its physical reception unless what it symbolizes takes place in the soul … The common
 9

crowd, on the contrary, looks to the Mass only in terms of being close to the altar … and seeing the
ceremonies. There are many other examples of this contrast wherein he who is spiritual abandons
his association with the corporeal and is attracted to what is eternal, invisible, and spiritual.” “All
this life of mortal men, what is it else but a certain kind of stage play? Whereas men come forth
disguised, one in one array, another in another, each playing his part till at last the maker of the
play or book-bearer causeth them to avoid the scaffold and yet sometime maketh one man come in
two or three times with sundry parts and apparail, as who before represented a king, being clothed
all in purple, having no more but shifted himself a little should shew himself again like an
wobegone miser.”
Raphael, The School of Athens (1509-11), gracing a papal study; portrays the philosophers
under the vaults of St. Peter’s Basilica (under construction), and moving toward the altar with
its consecrated host.
**1510** Everyman (-1530). Thomas More translates the life of Pico della Mirandola into English. Pico,
Ficino, Castiglione, wd. reconcile Catholicism and neoplatonism, which took more atheistic turn
with Bruno.
**1512** John Colet's “Great Sermon on the Extirpation of Heresy,” demanding reformation of clerical
corruption; “needs to be read as part of a well-worn genre of prophetic admonition” (Peter
Marshall). In 1516, Colet will say: “The name of Erasmus will never perish.”
Fifth Lateran Council (-1517), supposed to be great reforming council, but failed.
**1513** Pope Leo X (1513-21), a worldly Medici, begins reign.
**1514** Erasmus poem, “Expostulatio Jesu,” on a dejected Christ to whom no one prayed any longer, a
poem later cited by Zwingli.
Erasmus letter, “It is the proper function of the Roman pontiff, of the cardinals, bishops, and
abbots, to settle disputes between Christian princes;” “a new view of the traditional medieval view
of the pope’s role as mediator” (James Tracy, The Politics of Erasmus, 1978).
John Blacman, Collectarium Mansuetudinum et Bonorum Morum Regis Henrici VI (pub. 1514-23,
written c. 1480) (James edn. says 1510 issued by R. Coplande), portrait of Henry VI's piety and
miracles, sees his impracticality as private rectitude, his trances as spiritual rapture; Henry
exemplifies deep Catholic lay piety, influenced by devotio moderna of Kempis, a Job in suffering,
great library of devotional literature.
**1516** Erasmus's Novum Instrumentum, his famous edition of the New Testament in original Greek
with his Latin translation.
More's Utopia influenced by Platonic dialogue model; great example of pre-Reformation
Catholicity, tolerant, emphasizing learning and virtue, debating but keeping debate in house, all
filtered through Utopian allegory. King Utopus decrees religious toleration; “For this is one of the
ancients laws among them, that no man shall be blamed for reasoning in the maintenance of his
own religion;” “Utopus had heard that before his arrival the inhabitants had been continually
quarreling among themselves about religion … he … ordained that it should be lawful for every
man to follow the religion of his choice, that each might strive to bring others over to his own,
provided that he quietly and modestly supported his own by reasons nor bitterly demolished all
others if his persuasions were not successful nor used any violence and refrained from abuse. If a
person contends too vehemently in expressing his views, he is punished with exile or enslavement.”
“He was uncertain whether God did not desire a varied and manifold worship and therefore did not
inspire different people with different views. But he was certain in thinking it both insolence and
folly to demand by violence and threats that all should think to be true what you believe to be true.
Moreover, even if it should be the case that one single religion is true and all the rest are false, he
readily foresaw that, provided the matter was handled reasonably and moderately, truth by its own
natural force would finally emerge sooner or later and stand forth conspicuously. But if the struggle
were decided by arms and riots, since the worse men are always the most unyielding, the best and
holiest religion would be overwhelmed because of the conflicting false religions, like grain choked
by thorns and underbrush." Their “religious principles” are “that the soul of man is immortal and
by divine beneficence has been ordained for happiness.” “The greatest number of the Utopians …
think there is one unknown, eternal, infinite, and unknowable deity … By degrees all the Utopians
are coming to forsake their various superstitions and to agree upon this one religion that seems to
excel the others in reason.” They prosecute over-hot Christian convert for causing public disorder.
 10

“They laugh at auguries and other superstitious forms of divination that are common among other
nations. But they revere miracles which cannot flow from the powers of nature, looking on them as
the works and witnesses of God.”
Some live to serve others: “These persons are of two kinds. The first are celibates … The
other kind … do not scorn the solace of marriage …The Utopians consider these the wise men but
the other kind the holier ones.” “No greater honor is paid to an magistrate among the Utopians
than to the priests.” “The temples are somewhat dark inside … by the advice of the priest, who
think that in a strong light the thoughts are scattered, but in rather dim light the thoughts are
collected and devotion heightened;” “they burn incense and scatter perfumes and offer wax candle,
not with the thought that it profits the Divine Nature in any way … But they say that this is a
harmless sort of worship, and that men are somehow elevated by odors, lights, and ritual, and take
part in divine worship with a more fervent spirit;” “they hold that the careful observation of nature
and the reflection on it and the reverence that arises from this is a kind of worship very pleasing to
God.” The Utopians do not believe that there is happiness in all pleasure, but only in good and
honest pleasures. To such, they believe, our nature is drawn as to its highest good by virtue itself
… They define virtue as living according to nature … nature herself prescribes a life of joy (that, if
pleasure) as the goal of life;” “they are inclined to believe that no kind of pleasure is forbidden, if it
has no bad effects;” “the chief aim of their institutions and government, above all else, is to give
all citizens as much time as public needs permit for freeing and developing their minds. In this
they suppose the felicity of man’s life to consist.” There is much time for this, since everyone
works, by contrast with other countries, where women, rich men, etc. do not work; “Because they
live in full view of all, they must do their accustomed labor and spend their leisure honorably.”
All wear uniformly wool-colored clothes (like monks!). Learning encouraged with public
lectures before daybreak. Gold used for chamber pots. “The Utopian wonder that there is any man
who delights in the faint gleam of a little gem when he can look at some star or even the sun itself;”
“they believe that the dead are present among us.”
“In Europe … treaty agreements are sacred and inviolable. This is partly owing to the justice
and goodness of princes, and partly to the reverence thye feel toward the popes, who themselves
observe these agreements very religiously.
Raphael Hythloday describes new lands and “reckoned up not a few things from which
patterns might be taken for correcting the errors of our own cities and kingdoms.” Hythloday is
reluctant “to enslave myself to any king whatsoever;” “most princes apply themselves to warlike
purposes … rather than to the useful arts of peace.” Visited England after the 1497 “uprising of the
Cornishmen against the King had been suppressed with great slaughter of the poor people.”
Thieves caused by aftermath of war and privilege; enclosures hurt the peasants. All beggars should
be sent to monasteries or nunneries. “A king who can only rule his people by taking from them the
pleasures of life shows that he does not know to govern free men.” Notes that in other countries
“there is the multitude of priests and so-called religious men, as numerous as they are idle.” “When
I weigh in my mind all the others states which flourish today ... I can discover nothing but a
conspiracy of the rich, who pursue their own aggrandizement under the name and title of the
Commonwealth.” “I cannot agree with everything ... Yet I must confess that there are many things
in the Utopian Commonwealth that I wish rather than expect to see followed among our citizens.”
More better known by his contemporaries for his translations of Lucian than for Utopia.
**1517** Luther posts his 95 theses at Wittenberg, on abuse of indulgences, applauded by exploited
peasantry and local officials resenting drainage of funds to Rome. At first Luther sees his role
as reforming the Church from within.
**1518** Erasmus, Encomium matrimonii (Epistle in laude and prayse of matrimony): echoed Devotio
Moderna’s insistence that married couples could experience as close and loving a relationship with
God as any monk. Thus Erasmus, “let us leave celibacy for bishops … the holiest kind of life is
wedlock, purely and chastely observed.”
**1519** Henry VII's Chapel completed at Westminster Abbey, prepared to celebrate sainthood of Henry VI;
never conferred because of the split with Rome.
Luther rejects primacy of Pope.
**1520** Luther, Babylonian Captivity of the Church denied priesthood as mediation between man and
God, and rejected sacraments except as aids to faith; rejects 4 sacraments; because of sola fide,
 11

free will “is utterly smashed to pieces.”

Luther, The Freedom of a Christian Man emphasizes justification by faith alone
(solifidianism); “the Roman church, once the holiest of all, has become the most licentious den
of thieves ... the most shameless of all brothels, the kingdom of sin, death, and hell. It is so bad
that even Antichrist himself, if he should come, could think of nothing to add to its
wickedness;” urges paradox: “A Christian is a perfectly free lord of all, subject to none. // A
Christian is a perfectly dutiful servant of all, subject to all.” Good works reflect but don’t
bestow grace.
Luther, An Appeal to the Ruling Class of the German Nationality as to the Amelioration of
the State of Christendom: defines priesthood of believers, urges leadership role of princes; urges
German princes to take over Church reform, urged communion in both kinds for laity, and
solifidianism; “when need requires it and the Pope is acting harmfully to Christian well-being,
let anyone who is a true member of the Christian community as a whole take steps as early as
possible to bring about a genuinely free council. No one is so able to do this as the secular
authorities.” Part 3, “Twenty-Seven Proposals for Improving the State of Christendom”:
national leaders should bestow benefices and ecclesiastical offices, local bishops should
consecrate new bishops, no cases should be sent to Rome; “the pope should exercise no
authority over the emperor except the right to crown and anoint him.” “The pope should let
temporal rulers rule land and people, while he himself preaches and prays;” no more pilgrimages
to Rome; “no more mendicant houses should be built ... Would to God they were all dissolved;”
“masses on anniversaries, or at celebrations, or for the dead ought to be either entirely
abolished, or at least reduced in number;” “all festival days should be abolished, and Sunday
alone retained;” “the question of fasting ought to be a matter of free choice;” “The extra-
parochial chapels and churches ... should be pulled down. I mean those which have recently
become the goal of pilgrimages;” “the numerous masses, which have been endowed in benefices
and cloisters, are both of very little use, and greatly incur the wrath of God;” “the number of
books on theology must be reduced ... Above all, the most important and most usual teaching,
in both the universities and the lower schools, ought to be concerned with the Holy Scriptures.”
Luther marries Catherine Von Bora.
**1521** Luther excommunicated. Mass abolished in Wittenberg. Luther protected by Frederick of
Saxony.
Machiavelli, “On the Art of War.”
Diet of Worms held by Charles V, but Luther refuses to capitulate to the Pope. This most
famous Diet widened gap between Catholics and Protestants.
Luther: “Unless I am convicted of error by the testimony of Scripture or (since I put no trust in the
unsupported authority of Pope or of councils, since it is plain that they have often erred … [unless]
by manifest reasoning I stand convicted by the Scriptures, to which I have appealed, and my
conscience is taken captive by God’s word, I cannot and will not recant anything, for to act against
our conscience is neither safe for us, nor open to us. On this I take my stand. I can do no other.
God help me. Amen”
Henry VIII publishes his “A Defense of the Seven Sacraments” against Luther and is given (1522)
by the Pope the title “Defender of the Faith,” resembling the title given Henry VI, “Defender of the
Church.”
**1522** Luther's New Testament in German vernacular, relying on Erasmus's edition. Old Testament
appears in 1534.
Andreas von Karlstadt, “On the Abolition of Images,” to justify Protestant iconoclasm at
Wittenberg; “first major Protestant treatise on ... religious imagery” (C. Eire).
Zwingli begins his Reformation movement.
**1523** More moves to Chelsea: “You would see there in that place Plato's academy ... for there is none
 12

therein but reads or studies the liberal science: their special care is piety and virtue” (Erasmus).
More's Responsio ad Lutherum “retreated from his humanist criticism of church and society into a
reactionary stance rooted in fear of the social and political anarchy which could result from over-
zealous reformism” (Margo Todd).
Luther, Secular Authority: To What Extent It Should be Obeyed but says: “every man is
responsible for his own faith, and he must see to it for himself that he believes rightly.”
Pope Adrian VI communiqué at Reichstag at Nuremberg in 1523, that corruptions of Rome
caused Reformation: “We freely acknowledge that God has allowed this chastisement to come
upon His Church because of the sins of men and especially because of the sins of priests and
prelates … we will take all pains to reform, in the first place, the court of Rome, from which
perhaps all these evils take their origin.” Pope Clement VII, worldly nephew of Medici Leo,
begins reign (1523-34).
Erasmus, Letter to Dorp: “What impious, what foul, what pernicious stuff did Poggio write? But
he is everywhere accepted as a Christian author … With what abuse, with what imprecations did
Pontano attack the clergy? But he is read as charming and amusing.”
Erasmus, Letter to Carondelet: “Once faith was more of a way of life than of a profession of
articles. Soon necessity inspired the imposition of articles, but these were few and apostolic in
their moderation. Then the wickedness of the heretics made for a more precise examination of the
sacred books, and intransigence necessitated the definition of certain matters by the authority of
synods. Finally faith began to reside in the written word rather than in the soul, and there were
almost as many faiths as men. Articles increased, but sincerity decreased … The teaching of Christ
… began to depend on the support of philosophy: this was the first step of the Church on the
downward path … At length the consequence of all this was sophistical controversy and the
eruption of thousands of articles. And then it became a matter of intimidation and threats … we
force men by intimidation to believe what they do not believe, … Compulsion is incompatible with
sincerity, and nothing is pleasing to Christ unless it is voluntary.”
**1524** Erasmus's “Inquisition into the Faith,” in Colloquia, 2nd edn, conversational dialogue between
Catholic and heretic, the last to suggest a common ground discoverable in dialogue; from now on,
dialogue becomes radicalized and impossible to negotiate (J. Curbet, “Lutheranism and the Limits
of Humanist Dialogue,” Literature and Theology 2003).
**1525** Peasant's War (1524-5) harshly ended. [Later Luther’s disagreements with Zwingli, and with
Calvin, over eucharist and predestination, led to division of Lutheran Church and Reformed
Churches.]
Tyndale's trans. of the New Testament (-1534, incl. Pentateuch, etc.), relying on Erasmus's edition;
coined “peacemaker, passover, long-suffering, scapegoat, flowing with milk and honey, filthy
lucre;” includes marginal notes which More would answer in his Dialogue (1529), answered by
Tyndale's Answere, in turn answered by Erasmus, “On the Freedom of the Will”: “so great is my
dislike of assertions that I prefer the view of the skeptics wherever the inviolable authority of
Scripture and the decision of the Church permits.”
Capuchins founded (1525-8); like Jesuits, major Catholic reforming force.
**1526** Erasmus, Institutio christiani matrimonii, repeating ideas of 1517 Encomium matrimonii.
**1527** Last printing of Caxton's Golden Legend, compendium of saints lives that would influence later
descriptions of Catholic martyrs. (Jacobus de Voragine’s Legenda aurea appeared in more than 150
editions 1470-1500.)
John Heywood, The Play of the Weather (c. 1527-28), Jupiter as peacemaker among factions,
includes “Merry Report,” Lear-like fool, urges king to act as umpire allowing all 'weathers;’ also
see Heywood's Four PP (c. 1520-22), despite anti-clericalism, upholds true palmers and friars, a
“plea for the conservative reform of the Catholic humanists” (Bevington, Tudor Drama and Politics
(1968); “The interludes ... contributed powerfully to the secularization of Tudor drama in the
thirties and forties.” See The Spider and the Fly (1556). (Interludes, short usually allegorical pieces
mixed with farce, played in universities, Court, noble houses, Inns of Court, successor to the
Moralities.)
Brutal sack of Rome by Charles V’s German troops.
 13

Erasmus in letter: “I wished for a little curtailment of ceremonies and a great increase in true piety,
but now ceremonies are abandoned in such a way that instead of spiritual freedom we have
uncontrolled carnal license.” Erasmus tells friend that he was living through a long tragedy of
religious division, and foresaw a bloody century ahead.
**1528** Henry VIII's ambassadors write from Italy to Wolsey: “We have moved the Pope's holiness as
towching the Canonization of K. Henry VI, who answerith that he is very well content to make
schort process therein; but the matters must be examined here ... ”.
Tyndale, Obedience of a Christian Man, arguing for royal absolutism: “the kyng is in the worlde
without lawe and may at his lust doe right or wrong and shall geue accomptes but to God onely;”
celebrates King John as quasi-Protestant royal martyr, an idea later picked up by Bale in King
Johan (see 1536).
William Harrington, Commendacions of Matrymony, early English humanist defence of marriage,
followed by trans. of Erasmus, Encomium matrimonii (Epistle in laude and prayse of matrimony)
in 1532.
Castiglione, Il Cortegiano (itself based on Ficino's 1469 Convivium, a commentary on Plato's
Symposium), later translated by Sir Thomas Hoby (see 1561): “The lover ... who considereth only
the beauty in the body, loseth this treasure and happiness as soon as the woman beloved with her
departure leaveth the eyes without their brightness ... To avoid, therefore the torment of this
absence, and to enjoy beauty without passion, the courtier by the help of reason must fully and
wholly call back again the coveting of the body to beauty alone ... and frame it within his
imagination sund'red from all matter, and so make it friendly and loving to his soul ... And thus
shall he behold no more the particular beauty of one woman, but an universal that decketh out all
bodies.”
Johns Fisher's “Sermon ... concernynge certaine heretickes” (Fisher, chancellor of Cambridge, had
been spiritual adviser to Lady Margaret Beaufort, Henry VII's wife.)
**1529** Thomas More, The Supplication of Souls, defending Purgatory against Simon Fish's 1529 A
Supplication for the Beggars, denouncing ruinous alms etc.; Fish's book shown to Henry VIII by
Anne Boleyn (acc. to Foxe) (see 1533). More helped by John Rastell's New Book of Purgatory
(1530), which was answered by Fish in Disputation of Purgatory (1531).
Thomas More, new chancellor, opens “Reformation Parliament” (1529-1536) to deal with clerical
abuses; Wolsey deposed; rise of Thomas Cromwell; Henry meets Cranmer.
Cranmer, Preface to A Defence of the True and Catholic Doctrine, ed. C. Wright, 1907, p. xxiv:
“What availeth it to take away beads, pardons, pilgrimages and such other popery, so long as the
two chief roots remain unpulled up … The rest is but branch and leaves … but the very body of the
tree or rather the roots of the weeds, is the popish doctrine of transubstantiation, of the real
presence of Christ’s Flesh and Blood in the sacrament of the altar (as they call it) and of the
sacrifice and oblation of Christ made by the priest for the salvation of the quick and the dead.” See
Malcolm Ross, Poetry and Dogma (1954): “We are thus reminded that image-smashing, the
conversion of the altar into communion table, even the desecration of church windows, originates
not with Puritan partisans but with Anglican churchmen of Cranmer’s cast of mind.”
Diet of Speyer (Spires), reformers came to be known as “Protestant*” (first usage, 1539, OED)
because of their formal Protestatio to Charles V’s attempt to limit spread of Lutheranism and re-
affirm Diet of Worm’s edict against Reformers; and so used in this sense in English for next 20
years. Then came to signify Christians repudiating the Pope (early usage, 1551, Becon: “Into how
many sects is Christendome yet deuided? Are not some called papists, some protestants, some
Anabaptists, some sacramentaries?”); then more specifically Church of England versus
Presbyterians, Quakers, and Separatists (early usage 1583 [Fulke: “We speake indifferently against
Protestants, Caluinists, Bezites, and Puritans, without any curious distinction of them”], 1605,
1642). Then, “Since the Catholic Revival in the Church of England in the 19th cent., the name has
been disfavoured or disowned by Anglicans who lay stress on the claim of the Church of England
to be equally Catholic with the Church of Rome. [But!] It is now generally opposed to Roman
Catholic, or (after common Continental and R.C. use) to Catholic.” Then applied to non-
conformists outside Church of England (early usage, 1862) (OED).
**1530** 9,118 male religious in England.
Augsburg confession, Lutheran creed, presented at diet of Augsburg, written by Melanchthon
 14

and approved by Luther, attempt to to reconcile with moderate Catholics who might join them
in reform, concluded : “Only those things have been recounted which it seemed necessary to say
in order that it may be understood that nothing has been received among us, in doctrine or in
ceremonies, that is contrary to Scripture or to the church catholic. For it is manifest that we
have guarded diligently against the introduction into our churches of any new and ungodly
doctrines.”
Threatened with praemunire (offense of procuring legal processes from pope against crown), clergy
give Henry 100,000 pounds.
Tyndale, The Examinacion of the Honorable Knight Syr John Oldcastell Lorde Cobham (1530?),
attacked by More in 1532.
Michelangelo's “David” (c. 1530).
**1531** Cornelius Agrippa, De Occulta Philosophia. Zwingli, Swiss reformer, killed in battle; had
argued for unity of church and state (vs. Luther).
Erasmus letter: “all these turmoils in the Church will eventually turn out, as in a drama, with a
happy ending, thanks to the skill of the Supreme Director whose inscutable designs controls the
affairs of men.” “And yet this raging continues to grow more and more violent and threatens the
complete disruption of society unless some god--a deus ex machina--suddenly appears on the scene
and gives this stormy tragedy an unexpected ending.”
Luther, Commentary on Galations: “they are works notwithstanding, and they which do them
are and remain, not Christians, but hirelings, whether they be called Jews, Mahometists,
Papists,&c.”
**1532** Sir Thomas Elyot, Boke named the Governour, Bk 1: “A public weal is a body living, compact or
made of sundry estates and degrees of men, which is disposed by the order of equity and governed
by the rule and moderation of reason ... Moreover, take away order from all things, what should
then remain? Certes nothing finally, except some man would imagine eftsoons Chaos, which of
some is expound a confuse mixture. Also where there is any lack of order needs must be perpetual
conflict ... Hath nat He [God] set degrees and estates in all His glorious works ... Behold also the
order that God hath put generally in all his creatures, beginning at the most inferior or base, and
ascending upward ... Another public weal was among the Athenians, where equality was of estate
among the people, and only by their whole consent their city and dominions were governed; which
mought well be called a monster with many heads ... This manner of governance was called in
Greek Democratia ... Wherefore undoubtedly the best and most sure governance is by one king or
prince.”@ “Achilles, renouncing the obedience that he with all other princes had before promised,
at the battle first enterprised against the Trojans. For at that time no little murmur and sedition was
moved in the host of the Greeks, which natwithstanding was wonderfully pacified, and the army
unscattered by the majesty of Agamemnon.”@ “Now let us return to the order of learning apt for a
gentleman ... Greek and Latin authors ... Aesop's fables ... Lucian ... Homer ... Virgil ... Ovid;” (a
source of Shakespeare's idea of order); influenced by Erasmus, argues that gentlemen can be
learned; Elyot was fearful of Protestantism but believed support of Henry was necessary for order;
admired Catherine and More). (In 1538 Elyot will dedicate his Latin-English Dictionary to Henry
VIII as the “supreme head of the Church under Christ.”)
More, Confutacion of Tyndales Answere (1532-33) (see 1525): will urge Erasmus to 'explain' his
earlier views. More: it was once possible for Erasmus to “jest upon the abuses” of saints, images,
holy relics, etc.”after the manner of the dusours [jester's] part in a play ... yet hath Tyndale by
erroneous books in setting forth Luther's pestilent heresies, so envenomed the hearts of lewdly
disposed persons that men can not almost now speak of such things in so much as a play, but that
such hearers were a great deal the worse.” More: “he changeth the name grace into this word
favour ... Confession he translateth into knowledge, Penance into repentance. A Contrite heart he
changeth into a troubled heart.”
Chaucer, Works, ed. William Thynne.
Erasmus, regretting Netherland Catholic Church's execution of two Lutheran heretics, commented
that they had died “not for the articles of faith but for Luther's paradoxes; for which I should not be
willing to die myself, because I do not understand them.”
 15

Henry divorces Catherine of Aragon. “Submission of the Clergy”: act subjects clerical canons to
government approval. Thomas More resigns.
Macchiavelli, Il Principe.
Rabelais, Gargantua and Pantagruel (-1567). Gargantua builds Abbaye de Thélème for
cheerful Friar John and a new order, excluding monks and nuns, and including only lay people
of both sexes, but well ordered, to pursue Renaissance learning and entertainment, and Gospel
in Erasmus’s spirit. Rabelais much influenced by Erasmus and like him avoided Reform
movement.
**1533** Henry, divorced from Catherine, marries Anne Boleyn, “spleeny Lutheran” (Henry VIII), who will
be executed in 1536. Cranmer becomes Archbishop of Canterbury. Act in Restraint of Appeals to
Rome (in cases of marriage); see 1353; reaffirmed royal prerogatives, and embodied principle of
divine right of kings. Preambles to this Act and Ecclesiastical Appointments Act of 1534 argued
that England had always been an independent empire, and its church indigenous, resisting the
“foreign” papacy: these became basis of the myth of anti-Roman Englishness begun by the
Reformation (see E. Jones, 1998); T. Cromwell’s language would be relied on by Bale and Foxe;
also eventual basis of England as elect nation.
Sir Thomas Elyot, The Knowledge that maketh a Wise Man, satirizing Gnato as Protestant and
hypocrite, one who “will be in the bowells of divinitie before they know what belongeth to good
humanitie;” Plato probably represents More. Elyot “was one of the few to criticize Henry VIII in
the 1530s and remain alive in the 1540s” (Rude, ed., Boke, citing Lehmberg). In his 1540 Defence
of good Women, his admired Queen Zenobia may be Catherine.
Erasmus, De sarcienda ecclesiase concordia, “On Mending the Peace of the Church”: ”in this [83rd]
psalm the Holy Spirit ... urges to our attention this beautiful and holy unity within the Church. This
message ... is ... especially ... of importance, in this vicious age of sects.” “Concerning The
Freedom of the Will, this is a thorny question rather than something that can be profitably debated.
If it must be ironed out, however, let us leave it to competent theologians. Meanwhile we can at
least agree that, of his own power, man does nothing and is wholly dependent on the grace of
God.” “If you feel that the images of the saints are devoid of any sense and are not to be honored,
keep your thoughts to yourself. But do not disturb those who without superstition lovingly cherish
images, as for example a newlywed kisses the ring or the bracelet her absent husband has left
behind or sent to her. This affection is certainly pleasing to God when it is done, not out of
superstition, but rather proceeds from an abundance of love. We might say the same of those who
from the same motive kiss the bones and other relics of saints … St. Paul would allow each person
to follow his own opinion in this matter;” concerning a theologian condemned as a “Lutheran,” a
man in conversation who did not lift his hat to a crucifix: “Obviously he was mistaken, and I think
the same applies to those who loudly attack the importance of images. I think we can say without
vexing anyone that the saints are best venerated by imitating their lives.” “Those problems relating
to the quality of the Mass ... ought to be laid aside until a general council ... The expressions,
'sacrifice' and 'immolation,' were accepted by the ancient Fathers.” “Only recently someone has
conceived of the impious idea that there can be a sacrament without an external sign, an idea that
would eliminate the sacraments altogether and make them a mere state of mind.” “How happy
would we be if we could lay aside dissensions and dwell with one head and one mind in the House
of the Lord.”
More's Apology. More, in letter, warmly recommends Erasmus's reformism as orthodox.
Copernicus, Catholic cleric and probably a priest, in Austria, gives synopsis of his heliocentric
theory. Attacked by Protestant theologians, and much later by Catholics because of the
Galileo case. De revolutionibus orbium coelestium (On the Revolutions of the Celestial
Spheres), pub. 1543.
RICHARD SHAKESPEARE (FATHER OF JOHN), PERHAPS FROM INTENSELY CATHOLIC
ROWINGTON WITH LARGEST CONCENTRATION OF SHAKESPEARES, REFERRED TO AS
“SHAKSTAFF” IN SNITTERFIELD.
**1534** Act of Supremacy: Parliament declares that “the King our Sovereign Lord, his heirs and
successors, kings of this relam, shall be taken, accepted, and reputed the only Supreme Head on
 16

earth of the Church of England, called Anglicana Ecclesia,” “insofar as the law of Christ allows.”
“It is probable that he did not clearly know how much he was doing then; and it is very tenable that
we do not know it now” (Chesterton, Short History of England).
Act requires oath to the lawfulness of Henry's second marriage.
Act of Succession establishes Henry's successors, not subject to papal interference.
Thomas More sent to Tower. At trial he said: “Howbeit (as help me God), as touching the whole
oath, I never withdrew any man from it, nor never advised any to refuse it, nor never put, nor will,
any scruple in any man's head, but leave every man to his own conscience.”
Clerics required to renounce the authority of the Pope and defend the Supremacy.
Polydore Vergil's History, commissioned by Henry VIII offers most sophisticated
view of English history as ordained process of sin (the deposition and murder of
RII, the last legitimate Plantagenet), expiation (the interminable warfare of 15th
century culminating in RIII), and redemption (accession of Tudors and unification
of Yorks and Lancasters): a pattern reflected later in Hall and Holinshed. Polydore
emphasizes sanctity of Henry VI (“God shewed many miracles in his life-time”)
and, to some degree, Henry VII, as hopeful models for Henry VIII.
Ignatius and six companions take vows.
Paul III becomes pope (1534-49), makes Contarini cardinal, thus signaling reform.
Affair of the Placards, Protestant broadsheets denouncing the Mass, in Paris; turned Francis
from policy of toleration. Chief spark was Antoine Marcourt’s True Articles on the Horrible,
Enormous, and Unbearable Abuse of the Papal Mass.
**1535** Thomas More executed: “I hope, my Lords, in the divine goodness and mercy, that as St. Paul, and
St. Stephen whom he persecuted, are now friends in Paradise, so we, though differing in this world,
shall be united in perfect charity in the other. And I pray God to protect the King, and give him
good counsel.” More is immediately compared to Becket in the biographies soon to appear.
John Fisher executed. Thomas Cromwell replaces him as chancellor at Cambridge, combines new
learning with Protestant emphasis.
Henry now “supreme head on earth.” Treason Act begins series of executions of Catholics, causing
horror in Catholic Europe. Many monks executed. 6 Carthusians put to death for refusal to take
Oath of Supremacy.
From the pulpits was read: “Ye shall understand that the unlawful jurisdiction, power and authority
of long time usurped by the bishop of Rome in this realm, who was then called pope, is now by
God’s law justly, lawfully, and upon good ground, reason and causes … extinct and ceased for
ever, and of no strength, value or effect in this realm of England.”
Coverdale, first complete English Bible, coined “tender mercies, lovingkindness, respect of
persons, the valley of the shadow of death.”
Thomas Sharkey, Exhortation to the People Instructing them to Unity and Obedience, early
argument for via media, between those who “stiffly stick in old ceremonies and rite” and those who
arrogantly and indiscriminately deny all customs.
Calvin, Institutes of the Christian Religion. Method: “true knowledge of the Creator ... is
self-taught ... from the womb;” “the Second Book treats of the knowledge of God;” “Man ...
finds his entire salvation out of himself.” Bk 1, first sentence, “Our wisdom ... consists almost
entirely of two parts: the knowledge of God and of outselves;” “the miserable ruin [of the fall]
... compels us to turn our eyes upwards.” Bk 2, chap. 5, title, “The Arguments Usually Alleged
in Support of Free Will Refuted.” Bk 3, title, “The Mode of Obtaining the Grace of Christ” [=
i.e. the mode of His giving it to us, whether we want it or not]. 3.2: “Faith consists not in
ignorance [i.e. “submitting your convictions implicitly to the Church”], but in knowledge--
knowledge not of God merely, but of the divine will.” [i.e. God (we) (Calvin) know God]. 3.3
“repentance is a special gift of God.” 3.11: “Christ ... by some wondrous way ... transfuses its
[righteousness] power into us.” Concluding Aphorisms: 1. “The true wisdom of man consists
in the knowledge of God.” 46. Faith, therefore, is a steady and certain knowledge of the divine
 17

kindness toward us.” Calvin argued elsewhere that miracles ceased after New Testament
times (see All's Well 2.3; Henry V 2.3), demanded that Christians “conform to the pure
doctrine of God ... if we add any of our fantasies or borrow anything from men, everything
will be perverted and corrupted;” argued for certitude of grace, and absolute predestination
(double predestination--heaven, hell); regarded sacraments only as signs of interior change, of
grace already infallibly received.
Beza attacked the “Nicodemism” of attending papal rites “provided one's heart did not
consent.”
Ursulines founded, major women's religious order, for education of girls and care of needy.
Ignatius's Spiritual Exercises completed (earliest autograph, 1541): urged a profound
interiorization, emphasizing imagination and subjectivity, anti-hierarchical, thus spread
widely (see Anthony Raspa, The Emotive Image: Jesuit Poetics in the English Renaissance,
1983). Includes “Rules for Thinking with the Church”: “obey promptly and in all things …
our Holy Mother, the hierarchical Church … praise sacramental confession … praise frequent
hearing of Mass … recitation of long prayers … the whole Divine Office … praise highly
religious life, virginity, and continence; and matrimony, but not as highly as any of the
foregoing … praise the vows of religious, obedience, poverty chastity … praise the relics of the
saints by venerating them and by praying to these saints … praise the stations, pilgrimages,
indulgences, jubilees, Crusades, indulgence, and the lighting of candles in the churches …
praise the precepts concerning fasts and abstinences … praise acts of penance … praise the
adornments and buildings of churches as well as sacred images, and … venerate them
according to what they represent … Although it is true that no one can be saved unless it be
predestined and unless he have faith and grace, still we must be very careful of our manner of
discussing and speaking of these matters … We should not make predestination an habitual
subject of conversation. If it is sometimes mentioned we must speak in such a way that no
person will fall into error, as happens on occasion when one will say, ‘it has already been
determined …’ As a result, they become apathetic and neglect works that are conducive to
their salvation and to the spiritual growth of their souls … We may therefore speak of faith
and grace to the extent that God enables us to do so, for the greater praise of His Divine
Majesty. But in these dangerous times of ours, it must not be done in such a way that good
works or free will suffer any detriment or be considered worthless.”
**1536** Henry VIII, worried about popular resistance to destruction of traditional religious practices, writes
letter against contentious preaching: let not clergy “indict or speak of any of the said days and
feasts abolished, whereby the people might take occasion either to murmur, or to condemn the
order taken therein ... but to pass over the same with such secrete silence, as they may have the like
abrogation by disuse, as they have already by our authority in convocation.” Ann Boleyn executed,
Henry marries Jane Seymour who gives birth to Edward VI in 1537 and dies 12 days later (had
reconciled Henry to his daughter, Mary).
Erasmus deplored the “unfortunate split between two spirits that, according to him, were meant to
complement each other, to interpenetrate, and ultimately to be fused in the vital unity of a
philosophy of Christ with unlimited possibility for development and change--the spirit of free and
critical inquiry stemming from the Renaissance and the spirit of respectful, trusting adherence to
dogma that formed the traditional strength and unity of the Church” (L. Febvre, Problem of
Unbelief in the Sixteenth Century, 1942).
Dissolution of small monasteries.
Ten Articles, first official formulary of Church of England, approved veneration of images (as
representers of virtue) and cult of saints (but denied saints’ patronage for specific needs) and
intercession for the dead (though Purgatory is considered undefinable). Customs, rites, exorcisms,
are given only didactic and symbolic significance. Only three sacraments (Eucharist, Penance,
Baptism) called essential.
 18

Act of Union incorporates Wales and imposes English law and language (but Welsh
gravitated toward Dissent); Edward I had conquered Wales in 1284 (established Prince
of Wales); grandson of Owen Tudor ascended English throne as Henry VII in 1495;
patron St. David (d. 588?).
The Pilgrimage of Grace: the largest rebellion in English history, caused by government's religious
policy and suppression of monasteries: In response to the Ten Articles, the Catholics of the North
responded, in the rendition of Edward Hall: “See, friends now is taken from us four of the seven
sacraments, and shortly we shall lose the other three also, and thus the faith of Holy Church shall
be utterly suppressed and abolished.” In fact a series of uprisings in the north, the Lincolnshire
Rising, the Pilgrimage of Grace, and new revolts in East Riding and north-west. Ended with truce
and promised pardon March 1537, but promises broken and many executed. The name, “pilgrimage
of grace,” was challenge to the royal hostility to pilgrimages and saints.
Coverdale's English Bible.
English Poor Law passed, influenced by Vives's tract and the Ypres scheme (see Todd, Christian
Humanism).
John Bale's Kynge Johan (c. 1536), established use of history play for (Protestant)
ideological purpose, combined old Morality play with new historical form;
predecessor of The Troublesome Raigne (see 1588) and Shakespeare's King John.
Tyndale burnt.
Erasmus dies, without priest or confessor. In 1536, turned down reported offer of cardinal’s hat
from admirer, Pope Paul III.
Act abrogates certain holydays, wiped out a multitude of local festivals: “a potentially explosive
measure, which caused very widespread discontent ... At a stroke, the act abolished or demoted
most of the major regional festivals, many of which were the most important social events as well
as religious celebrations of the year” (Duffy) Cranmer referred to “the phantasy of ceremonies,
pilgrimage, purgatory, saints, images, works and such like, as hath these three or four hundred
years been corruptly taught.” (qu. Duffy, 2001)
Reginald Pole, Pro Ecclesiasticae Unitatis.
**1537** Cranmer's “Institution of a Christian Man” (in Bishop's Book) allows use of images, but only as
concession to dullness of men's wits. All remaining monasteries dissolved by 1538, for a total of
800 monasteries in four years, 9000 religious men and women removed from their cloisters. More
uprisings.
Revised enumeration of the Ten Commandments gave second place to the prohibition of graven
images, separating it out from the first commandment, to worship God alone.
Calvin's Theocracy begins at Geneva.
Consilium de emendanda ecclesia by a “select commission” including Contarini, Carafa (one of
founders of Theatines), Gilberti, Pole, represented the “Italian Reformation”, the “child of the
Renaissance,” that preceded the Counter-Reformation (Collinson, Reformation, 2004). This
ur-‘Catholic’ reformation inspired Ficino, Mirandola, Colet, Neri, Contarini, and new
religious orders, also influenced by Savonarola.
**1538** Henry VIII eliminates the Friday fast. Royal Proclamation declaring that Thomas Becket should
no longer be esteemed as a saint, ordering the erasure of his name from all liturgical books, and that
his images be “put down and avoided out of all churches, chapels and other places.” Becket's
Canterbury shrine is destroyed; Becket proclaimed retrospectively a traitor by the Privy Council;
his saint's name ordered removed from the calendar. Becket's bones unearthed, burnt, ashes
mingled with earth, and shot out of a cannon, to shock of Europe (according to one account; some
say bones merely mingled with others). Pole condemned the “sacrilege,” “barbarity,” and
“ungodliness” of plundering the shrine. (Eventually, the Chapel of Thomas à Becket at
Holy Trinity, Stratford, will be stripped.)
Henry VIII excommunicated.
Cromwell's Injunctions eliminated pilgrimages and cult of the saints; instructed
clergy to exhort people to works of charity, mercy and faith as prescribed in
Scripture, “and not to repose their trust and affiance in any other works devised by
 19

men's phantasies, besides Scripture; as in wandering to pilgrimages, offering of

money, candles, or tapers to images or relics, or kissing or licking the same, saying
over a number of beads, list* ood or minded on, or in such-like superstition” (qu.
Duffy, 2001).
English Bible ordered placed in every church.
Image of Our Lady of Walsingham and other images of our Lady also from
Ipswich sent by cart to Chelsea and there publicly burned; occasions later ballad,
sometimes attributed to Philip Howard, Earl of Arundel, or to Southwell:
...
Bitter, bitter, Oh, to behould
The grasse to growe
Where the walles of Walsingham
So starly did shewe …

Levell, levell with the ground

The towres doe lye,
Which with their golden glitteringe tops
Pearsed once to the skye.

Where weare gates no gates ar now;

The waies unknowen
Where the press of peares did passe,
While her fame far was blowen.

Oules do scrike wher the sweetest himnes

Lately weer songe;
Toades and serpents hold their dennes
Wher the palmers did thronge.

Weepe, weepe, O Walsingham,

Whose dayes are nightes;
Blessings turned to blasphemies,
Holy deedes to dispites.

Sinne is where our Ladie sate,

Heaven turned is to hell;
Sathan sittes wher our Lord did swaye;
Walsingham, Oh, farewell.
Henry's proclamation backtracks, saying only that clergy need to instruct laity in “true meaning of
... rites,” versus “superstitious abuses,” reflecting Henry's conservative religious trend in his last
years. Haigh says that in November “Henry VIII stopped the Reformation dead” (English
Reformations 152).
**1539** Henry VIII, nervous, warns against erroneous private reading of the Bible, and makes a point of
receiving communion. Six Articles halted further reform (defended celibacy, private masses,
confession, transubstantiation, etc.), called the “Whip with Six Stings;” makes heresy a Common
Law felony.
The “Great Bible,” as revised by Coverdale; from now on English Bibles are compilations of
various translations. Mary Tudor will implicitly recognize the Geneva Bible.
Greater abbeys suppressed.
After dissolution of houses of Minoresses, Elizabeth Throckmorton assembles her Clarist
community at Coughton Court (lasted until her death in 1547).
**1540** Pope Paul III approves Jesuit constitution.
Cromwell executed. Henry marries Catherine Howard, niece of Duke of Norfolk, supported by
Stephen Gardiner as part of pro-reconciliation policy; her execution for adultery in 1542 may be a
 20

cover for the victory of the Cranmer faction. For this minority view (vs. Protestant orthodox view
that she was promiscuous), see Lingard (1819) (“it is difficult to resist the suspicion of a political
intrigue, having for its object to effect the downfal [sic] of the dominant party”), Ainsworth
(1871), Ford Madox Ford, The Fifth Queen (1906), Hughes (1950) (cites “theory that the exposure
of Catherine was engineered by Crammer’s allies with the hope of finally discrediting the whole
anti-Protestant section of the council”), and the Columbia Encyclopedia (1950) (“Her execution
was dictated more by political than by moral reasons; Henry was anxious to rid himself of the
dangerous power of the Howard family”).
**1541** Henry turns to Cranmer to enforce the reformation. Bishops instructed to remove shrines, and
other objects of pilgrimage.
Irish Parliament summoned to make Henry “King of Ireland” and “Head of the
Church in Ireland,” which six Gaelic chiefs approve, but all power remained with
English Parliament, and Ireland sank into poverty. (But most of Ireland and many of
the “old English” in Ireland remained Catholic; but many Old English liked Henry’s
ambition, to control all of Ireland, (as a result of which many Protestant “New
English” came to Ireland to manage things) which cemented their position, and many
Old English officials became Protestant). But Anglo-Irish Proterstants ternded to resist
forceful measures of English Protestants, and preferred Erasmian persuasive approach
(N. Canny, Jrnl Eccl. Hist. Oct 1979), thus helping Catholicism to survive.
Regensburg (Ratisbon) Colloquy, with Contarini as chief papal delegate, attempt to achieve
Protestant-Catholic reconciliation, where Martin Bucer said that transubstantiation and
intercession of saints could be tolerated; emphasized scriptural and patristic language, not to
be identified with either papist or protestant; Reginald Pole welcomed the Ratisbon articles
but they were rejected by Pope. “We now know that it was to prove impossible for
Christendom as a whole to recover anything like a common discourse. Yet this was altogether
unclear at the time to the participants in the drama, to the apocalyptic Luther ... or the
Catholic evangelical, Contarini” (see Peter Matheson, The Rhetoric of the Reformation 1998).
Last chance to achieve Lutheran-Catholic reconciliation. The Regensburg Council agreed on
justification, as Calvin wrote colleague: “You will marvel when you read the copy … that
our adversaries have conceded so much.”
Luther, “Wider Hans Worst”: “The papists assert that they have remained in the old church as it
existed since apostolic times ... it is we who have stayed with the true ancient church ... and ...
you, the papists, have broken with the ancient church and established a new church ... ”
**1542** Roman Inquisition established.
Hall's Chronicle, first version (see 1548).
**1543** The King's Book (“The Necessary Doctrine and Erudition of any Christian Man”), conservative
reworking of Bishop's Book, redefended a proper understanding of the various rites and customs;
but denounced the abuses of Purgatory and misuse of prayers for the dead; contained none of
traditional prayers to Virgin or saints to Blessed Sacrament.
Cranmer attacked auricular confession, and tried to remove images wherever possible.
Act “for the Advancement of True Religion” restricts Bible reading and condemns unauthorized
translations.
New Succession Act of 1543 confirms Mary Tudor as legitimate heir.
Thomas More's History of Richard III published.
**1544** John Bale's Chronicle concerning Sir John Oldcastle, Lord Cobham, proclaiming
him a Lollard saint.
**1545** Henry's last address to Parliament: “I hear ... and alas the while, that the special foundation of our
religion, being charity between man and man is so refrigerate ... as there was never more
dissension.”
Council of Trent begins, first session to 1547 (see 1551, 1562).@ .
Chantries confiscated.
**1546** Luther dies.
 21

Schmalkaldic Wars (1546–47), Charles V defeated Protestant German princes, moved

Lutherans toward resistance theory.

Reign of Edward VI
**1547** Henry VIII dies. Edward Seymour, duke of Somerset Regency (later replaced by more radical
Duke of Warwick) for Edward VI. Fabric of medieval religion, despite prunings, was intact:
rosary, Eucharist, blessings, Holy Week ceremonies, Lent, masses still sung, requiems and dirges
put in wills.
Cranmer at Edward's coronation proclaimed that kings “be God's Anointed, not in respect of the
oil which the bishop useth, but in consideration of their power which is ordained ... and of their
persons, which are elected of God and indued with the gifts of his Spirit for the better ruling and
guiding of this people. The oil, if added, is but a ceremony;” succession alone conferred kingship.
(Thus Persons, Conference, 1594, wd. argue for alliance of Papal sovereignty and popular will,
over hereditary succession.)
1547 cont. Cranmer's Injunction condemned relics, pilgrimages, rosary, ordered destruction of images even in
windows, abolished processions traditional before Mass, abolished wills that invoke pardons etc.
for Purgatory. Thirty commissioners appointed to travel and enforce the Injunctions; inventories
were commanded to be made of the removables of churches.
Gardiner letter to Cranmer: “If the wall of authority which I accounted established ... be once
broken and new water let in at a little gap, the vehemency of novelty will flow farther than your
Grace will admit.” Gardiner objected to the Homilies.
Cranmer et al, Book of Homilies, first volume of 12 sermons (see 1563, 1571), became official
program of the Reformation; “For Elizabeth ... a minister who did not deviate from the text of the
homilies was a minister who could not lapse into theological error” (Bond, ed. Homilies);
Tillotson, archbishop of Canterbury in 1690 “chafed under the stringent solifidianism of the
original book.” Homily 1: “A Fruitefull Exhortacion to the Readyng of Holye Scripture”: “if we
lacke a learned man to instruct and teache us, yet God hymself from above will geve light unto our
myndes.” Homily 2: “Of the Misery of All Mankynde” (by John Harpesfield, chaplain to
Bonner): “Let us not. therfore, be ashamed to confesse plainly our state of imperfeccion ... even in
all our awne best workes;” “If wee thus humbly submit our selfes in the sight of God, wee maie
bee sure ... he will lifte us upon unto the kyngdome.” Homily 3 (by Cranmer): “Of the Salvacion
of All Mankynde”: “yet that faithe dooth not exclude repentaunce, hope, love, dread and the
Favor of God to be joyned with faithe ... but it excludeth them from the office of justifying ... Nor
that faithe also doeth not exclude the justice of oure good workes necessarily to bee doen
afterward;” “we must renounce the merite of all our saied vertues of faith, hope charities, and all
other vertues and good dedes.” i.e. Good works don't justify, but feel nervous if you're not doing
them. Homily 4 (by Cranmer). Homily 5 (by Cranmer): “Of Good Woorkes”: “Let us reherse
some other kyndes of papisticall superstitions and abuses, as of beades, of Lady Psalters and
rosaries, of .xv. Oos,* of Sainct Bernardes Verses, of Sainct Agathes letters, of purgatory, of
masses satisfactory, of stacions and jubilies, of feyned reliques, of halowed beades, belles, breade,
of fraternities, of pardons ... ” (*i.e. prayers to the Blessed Virgin beginning “O,” 15 of which
were said by St. Bridget and made into indulgences; St. Bernard said whole psalter in order to
meet devil's claim that one psalm verse, unspecified, would save). Homily 6, “Of Christian Love
and Charitie” (by Edward Bonner, would participate in Marian persecution of protestants, write
homilies for Mary): “he that foloweth not hys awne appetite and wil, but geveth hymself earnestly
to God to do his wil and commaundementes, he may be sure that he loveth God above all things.”
Homily 9, “An Exhortacion against the Feare of Deathe”: “now let us repent in tyme, and
hereafter study to correct our life, and doubt not that we shall finde hym as mercifull unto us as ...
to the thefe;” “whatsoever dolorous paynes we suffre ... be nothynge els in Christen men but the
rodde of our heavenly and lovynge Father, wherewith he mercifully correcteth us, either to trie and
declare the faythe of hys pacient children ... or els to chastise and amende in them whatsoever
offendeth hys fatherly and gracious goodnesse, lest they shoulde peryshe everlastingly.” Homily
10, “An Exhortacion concernyng Good Ordre and Obedience to Rulers and Magistrates”: “Some
 22

in high degre, some in lowe ... For where there is no right ordre, there reigneth all abuse, carnall
libertie, enormitie, syn and babilonicall confusion.” “The high power and aucthorities of kynges ...
are the ordinaunces not of man, but of God.” Thus Christ to Pilate: “Thou couldest have no
power ... except it were geven from above.” [!] Homily 11, “Against Whoredom and Adultery”:
“vice is grown into such an height, that in a manner among many it is counted no sin at all, but
rather a pastime, a dalliance, and but a touch of youth.” Homily 12, “An Homelie agaynst
Contencion and Braulynge” (traditionally by Latimer): “Saint Paul could not abyde to heare
emong the Corinthians these wordes of discord or dissencion, I holde of Paul, I of Cephas, and I of
Apollo: What would hee then say, if hee heard these woordes of contention, whiche be nowe
almost in euery mans mouth: hee is a Pharisei, he is a Gospeller, he is of the newe sort, he is of
the olde faythe, he is a new broched brother, he is a good catholique father, he is a papist, he is an
heretique? O how the churche is diuided? Oh how the cyties be cutte and mangled? O how the
coote of Christ, that was without seame, is all to-rent and torne? O body misticall of Christe,
where is that holy and happy vnitie, out of the which whosoeuer is, he is not in Christ? If one
membre be pulled from another, where is the body? If the body be drawen from the head, where
is the lyfe of the body? ... There is but one fayth, and howe can we then saye, he is of the olde
fayth, and he is of the new faythe?”
Sternhold and Hopkins, first book of Psalms.
**1548** All laymen excused, if they wished, from observing existing ceremonies (using holy water, palms
on Palm Sunday, etc): “under pretext of protecting the traditional ceremonies, the revised
proclamation effectively abolished them.”
Chantries Act. Chantries abolished, “the main form of organized lay religious activity” (1547
chantries). Many date the time of schism “not from the breach with Rome in the early 1530s but
from the second year of King Edward VI” when “all godly ceremonies & good uses were taken
out of the Church within this Realme” (qu. Duffy).
Preaching forbidden without special license from Cranmer or Somerset (thus, silencing the non-
official clergy).
Feast of Corpus Christi (most popular feast for Mystery cycle) abolished, and its mystery plays
discouraged. (RIII likens himself to the “formal Vice, Iniquity.”)
Edward Hall's The Union of the Two Noble and Illustrious Families of Lancaster
and York, 2nd edn., begins: “What mischiefe hath insurged in realmes by
intestine devision, what depopulacion hath ensued in countreis by civill
discencion, what detestable murder hath been committed in citees by seperate
faccions, and what calmaitee hath ensued in famous regions by domestical discord
& unnatural controversy.” 2nd para: “ ... the olde devided controversie betwene
the fornamed families of Lancastre and Yorke, by the union of Matrimony
celebrate and consummate betwene the high and mighty Prince Kyng Henry the
seventh and the lady Elizabeth his moste worthy Quene ... was suspended and
appalled in the person of their most noble, puissant and mighty heire kyng Henry
the eight, and by hym clerely buried and perpectually extinct.” Argued that Henry
VII, Henry Tudor, was providentially provided to resolve the crime committed
against Richard II; supported Henry VIII's religious reforms, opposed papal
power; Henry V starts not by founding religious houses, but by encouraging
preaching (a change Holinshed also made).
Erasmus's Paraphrases on the New Testament (trans. 1548-9) (orig. 1517-1524), ordered placed in
parish churches alongside Bible, praised by Protestants for its reformist language (Erasmus's
dislike of any threat to Christian unity and his tenacious adherence to Rome is passed over).
**1549** Book of Common Prayer (called First Prayer Book of Edward VI) (see 1552,
1559, 1662), combined elements of old Sarum rite (with saints pruned away) and
new German liturgies, influenced by 1535 revised breviary of Cardinal de
Quinones: new communion service (eliminates many aspects of the Mass
 23

(elevation, etc.), eliminates most of the feasts of the year (exc. Christmas, Easter,
and Whitsun, etc.); switch from Latin to English; eliminates entire musical
repertoire; invocation of saints, etc. prohibited at Mass; but other elements kept
(sermon, offertory, preface, sanctus, intercession, consecration, Lord's prayer,
communion, etc.); claimed that the “uniform quiet and godly order” of this
common prayer would oppose “divers forms ... and sundry rites” caused by the
old religion and by new innovations. Yet kept the Sarum mass-readings, and the
fundamental medieval liturgical year. “In this ecumenical age, we ... realise what
an immense and honourable task was attempted by Cranmer and his associates in
trying to span the Catholic and Protestant chasm with the bridge of liturgy”
(Horton Davies).
“First marriage liturgy in Christian history officially to say,” that one of the purposes of marriage
is “for the mutual society, help, and comfort, that the one ought to have of the other”
(MacCulloch)
Martin Bucer (d. 1551), Lutheran from Strasbourg, moves to England, tutors Edward, influences
Cranmer.
Edward VI, Act for the abolishing and putting away of divers books and images: “We strongly ...
command and charge you, that immediately upon the receipt hereof, you do command the dean
and prebendaries of the cathedral church, the parson, vicar or curate and church wardens of every
parish, within your diocese, to bring and deliver unto you or your deputy--all antiphoners, missals,
grails, processionals, manuals, legends, pixes, portasses, journals, and ordinals, after the use of
Sarum, Lincoln, York, or any other private use, and all other books of service, the keeping
whereof should be a let to the use of the said book of common prayer, and that you take the same
books into your hands--and them so deface and abolish that they never after may serve ether to
any such use, as they were provided for, or be at any time a let to that godly and unform order”
(see Duffy, The Voices of Morebath, 2001).
1549 cont. Uprisings. Western Rebellion in Cornwall, spread to the midlands, into Oxford, and
Northamptonshire. “You must leave beads now, no more holy bread for ye, nor holy water. It is
all gone from us or to go, or the gentlemen will burn your houses over your heads” (old woman
testimony). The rebels' demands: “Fyrst we wyll have the general counsall and the holy decrees
of our forefathers observed, kept and performed ... we will have the masse in Latten, as before ...
we will have the Sacrament hange over the hyghe aulter, and there to be worshypped as it was
wount to be, and they which will not thereto consent, we wyl have them dye lyke heretykes
against the Holy Catholyques faith … we wyl have palmes and asshes at the tymes accustomed,
Images to be set up again in every church, and all other auncient olde Ceremonyes used
heretofore, by our mother the holy church ... we will not receyve the newe servyce because it is
like a Christmas game, but we wyll have oure old service of Mattens, masse, Evensong, and
procession in Latten not in English, as it was before.” According to Gasquet, “the imposition of
the book of the new service was only effected through the slaughter of many thousands of
Englishmen by the English government ... The old dread days of the Pilgrimage of Grace [see
1536] were renewed, the same deceitful methods were employed with success, the same ruthless
bloodshed was allowed in the punishment of the vanquished. Terror was everyday struck into the
minds of the people by the sight of the executions, fixed for the market days, of priests dangling
from the steeples of their parish churches, and of the heads of laymen set up in the high places of
the towns;” the parish priest of St. Thomas (Exeter) was hanged on a gallows erected on his
church tower in his Mass vestments, with “a holy water bucket, a sprinkler, a sacring bell, a pair of
beads and such other like popish trash hanged about him.”
Cheke, The Hurt of Sedition.
John Leland, Journey and Search for England's Antiquities.
**1550** Act orders defacing images in books of Old Service, and all images in the church. Altars replaced
by wooden tables.
Langland, Piers Plowman, B Text, published by Puritan Robert Crowley (who began Puritan
Vestiarian controversy--see 1559).
 24

Vasari, Life of Painters (-1578).

John Knox: “O Papists! Where shall you hide from the presence of the Lord? You have perverted
the law; you have taken away his ordinances; you have placed up your own statues instead of his.
Woe and damnantion abide you!” (“A Vindication of the Doctrine that the Sacrifice of the Mass is
Idolatry”). Somewhere Knox says: “the only sure way to banish the rooks is to pull down their
nests” (qu. Walsham, Landscape, 93): compare “bare ruined choirs”
**1551** Council of Trent’s second session to 1552.
**1552** 42 Articles of Church of England pub. by Cranmer. 2nd Act of Uniformity.
5th edn. of Edward Hall's The Union of ... Lancaster and York, major source for
Shakespeare.
Second Prayer Book of Edward VI (see 1549), second edn. of Book of Common Prayer;
eliminates exorcism prayer at Baptism, all anointings in Baptism, ordination. Prayers over the
Sacred Host eliminated, vestments eliminated, left-over communion bread and wine to be taken
home for domestic consumption; no prayers for the dead; but kept sermon, offertory, preface,
sanctus, consecration, communion, Lord's Prayer, etc. Holy Communion no longer called Mass,
penitential emphasis strengthened, 10 commandments added, emphasis not on transformation of
bread but on communicants. “The difference between the first and the second Prayer Books could
be said simply to be the difference between Lutheranism and Calvinism” (Vidmar, 2005). “Black
rubric” (eliminated in 1559 and later editons) attacked transubstantiation.
The Ordinal of 1552, new Protestant rite for appointment of bishops, on which the Holy See based
its definitive decree of 1896. [In 1559, Archbishop Parker of Canterbury appointed by Elizabeth,
would be consecrated by Barlow (ambiguously a bishop) using the Protestant ordinal. (In 1662,
language was added to the Anglican rite, stating “for the office of a bishop.”)]
Attendance at Sunday service made compulsory, but subject only to church censure, not civil
penalty. Term “recusauntes” (recusants) used in one of Edward's Acts. (Term used exclusively
for Catholics until 1777 (OED).)
JOHN SHAKESPEARE FINED FOR UNAUTHORIZED DUNGHILL IN STRATFORD.

Reign of Queen Mary

**1553** Edward VI died, Jane Grey proclaimed Queen, but Mary prevails because of respect for hereditary
legitimism. Queen Mary reigns 1553-1558. Protestant years had created a politically active
Catholic core. Catholic bishops restored. Bishop Gardiner made chief minister.
Cranmer imprisoned. More, Dialogue of Comfort pub.
Servetus burned at Geneva by Calvinists for denying the Trinity.
**1554** Marriage of Mary and Philip of Spain. England reconciled to Rome. Flight of Marian exiles to
Germany and Switzerland. Some two hundred English Protestant divines flee England and come
in close contact with radical continental ideas of Calvin and Zwingli. Reginald Pole arrives as
Papal Legate: “I come to reconcile, not to condemn. I come not to compel but to call again. I am
not come to call anything in question already done, but my commission is of grace and clemency
to such as well receive it.” Church lands not restored. Parliament refuses to revive heresy laws.
Mary still “supreme head.” Elizabeth committed to Tower, but later removed to Woodstock.
Parliament denies Mary the right to alter the succession. Pole, influenced by Neoplatonic
academy tradition, emphasizes church reform and compromise with Protestants (Yates, French
Academies). Pole’s ideas influenced Council of Trent.
“Marian England became the first country to introduce a new piece of church furniture to reserve
consecrated Eucharistic bread: a container or tabernacle placed at the center of a church’s main
altar” (MacCulloch).
Anthony Browne (conservative courtier under Henry VIII), made Viscount Montague on occasion
of Mary's marriage to Philip II; led delegation to present reconciled country to Pope. Elizabeth
herself later used Montague, who wd. retain Queen's favor as patriotic Catholic, on embassy to
Spain in 1561. Married Catholic, Magdalen Dacre, in 1556, would have 8 children; used as
ambassador by Elizabeth in 1560 to Philip of Spain, and in 1565-6 to Netherlands; daughter Mary
marries 2nd Earle of Southhampton in 1566. (On Montague and Catholic networks, see Questier,
 25

Catholicism and Community 2006).

Pole in letter praised Gardiner as example of those who “though they fell ito the first grave error”
of separation from the Church nevertheless maintained “constancy and fortitude in defending the
true and holy doctrine against heretics” (qu. Shagan, ed. Catholics and the ‘Protestant’ Nation).
Gardiner, Advent Sermon: “Now … it is time we awake out of our sleep, who have slept or rather
dreamed these twenty years past. For as men intending to sleep do separate themselves from
company, and desire to be alone, even so we have separated ourselves from the See of Rome, and
have been alone, no realm in Christendom like us; as in sleep men dream of killing, maiming,
burning, and such beastliness as I dare not name, so among us one brother has destroyed another
… as in sleep all senses are stopped, so the ceremonies of the Church, which were instituted to
move our senses, were taken away; as the candle is put out when a man would sleep.”
A plaine and godlye treatise, anon., included with later Marian primers, on Protestant times:
“Amitie and frendshyp was fled the realme, truth exiled, the very norysh of chastity in maydens
cast off cleane, so that what eche man lyke and lusted that he thoughte lawful.”
A notable Oration made by John Venaeus a Parisien, trans. Bullingham: “Hereby it cometh to
passe, that all things are foule disordred, nothing quiete and peasable; that charitie is exiled and
banished every where, that true and faithful hartes with the loving concord of Turtle doves can not
be founde amonge men ... hereby chrystiane bloude is shedde unmeasurablye: hereby also be at
variance and discorde (I will not saye prince with prince, the Commons with the magistrates, the
servant with the mayster) but even under one roufe and in one house (O miserable and pitifull
case) the father dissenteth from the sonne, the mother from the doughter: so christes churche that
in old time before us knew nothing but unities and concord, that embraced peace, and hereby did
flouurishe, nowe is altogether confounded.”
Castellio, De Haereticis an Sint Persequendi, follower of Erasmus, argued toleration based on
'imitatio Christi' and human reason; influenced Locke and Bayle.
**1555** (Roman) Catholicism officially reestablished.
Iphigeneia at Aulis (1555?), first extant Englishing of Greek tragedy (in ms), by Jane Lumley,
Catholic noblewoman.
Wayland Primer, lacks indulgence rubrics, and miracle legends of the past; many prayers taken
from the Henrician primer; veneration for saints etc. subordinated to centrality of Passion of
Christ. Thus, Reformation was influencing Catholics. English Bible still permitted, and Bible
reading encouraged by some Catholic ministers.
Bishop Edmund Bonner begins vigilance to ensure that every parishioner confessed and received
the Eucharist. Bonner's catechism, Profitable and Necessary Doctrine, with attached homilies,
preface: “Whereas in the tyme of the late outragious and pestiferous scisme ... all godlynes &
godnes was dyspysed, and in maner banyshed, and the Catholique trade and doctryne of the
churche (with a new envyouse and odious terme) called and named papistrye, like also as devoute
religion and honest behavioure of men was accounted and taken for superstition and hypocrisye.”
Bonner's 13 homilies closely follow pattern of 1547 homilies.
1555 cont. Burning of Protestants: Latimer, Ridley, many others. “England had never experienced the
hounding down of so many religious deviants over so wide an area in so short a time.” Eventually
273 Protestants burnt (while, between 1570-1681, over 500 Catholic martyrs or deaths in prison)
(219 priests and 93 lay martyrs between 1535-1680). Pole opposed the persecution, Gardiner
supported it.
Peace of Augsburg, temporary settlement of religious wars within Holy Roman Empire; each
prince would determine predominant religion (“cujus regio, illius religio,” [formula adopted at
Peace of Westphalia 1648?]), Catholicism or Lutheranism, thus accepting the fact of religious
division, and making secular control the religious.
Willliam Roper, The Life of Sir Thomas More in ms. (c. 1555), “probably the most perfect little
biography in the English language” (R. W. Chambers), in ms for seventy years (see 1626). “Now
I would to our Lord God, Sonne Roper, that three things were well established ... First, that where
the most parte of Christian Princes are now at mortal warres, I would they were al at an universall
peace. The second is, that where the Church is at this present, sore afflicted with Errors &
Heresyes, that it were setled in perfect uniformity of Religion. The third is, that where the Kings
matter of his marriage is now coming into question, wish it were, to the glory of God, and quietnes
 26

of all parties, brought to a good conclusion.” “I pray God, that some of us (as high as we seeme to
sit upon the Mountaynes, treading Heretiques under our feete like Ants) live not to see the day,
when we gladly would wish to be in league and composition with those whome you call
Heretiques, & so to let them have their Churches quietly to themselves, upon condition, that they
woulde be content to let us have ours, quietly to our selves.”
ANNE HATHAWAY BORN (1555/1556); HER NEIGHBOURS WOULD INCLUDE ROBERT
DEBDALE AND PERHAPS FULK GYLLOM (GILLOM, GILLAM) .
**1556** Cranmer and others burned. Conspirators (incl. Dudley) aiming to dethrone Mary are executed.
Puritan and Marian exile, Bishop John Ponet (like Persons later), argues, in Short Treatise of
Politic Power, that RII was rightfully deposed, and that kings are subject to laws; advocates
tyrranicide against Mary Tudor.
John Foxe's Christus Triumphans.
John Heywood, The Spider and the Fly, Catholic (or Henrician?) flies, Edwardian Protestant
spiders, maid at end with cleansing broom is Queen Mary; Erasmian satire of clericalism, but the
Protestant “murmuring mutt'ring” crushed by the maid in behalf of a new dispensation: “The
spiders and flies are the creatures of God / And all his creatures in their creation good ... I love all,
as behoveth maidenly mood ... Be they spiders, be they flies, whatever they be-- / But I can use all,
as stand'th with charity ... This ancient order ... Is all that I ax in you to be used; / In lack whereof
in all sorrow you are dreven, / In use thereof in solace you included, Misorder bringing you thus
confused, / Let order by your leaving of misorder / Quietness on your sides and all sides ... keep
order, wherein you obeying me, / We may love all, each in his degree ... Each in his degree, I say:
mark that point well. / Your lack of living, so ye see, marr'd you all, / Chiefly you spiders,
usurping to excel / In governaunce out of your place natural.” Spiders and flies “thankfully”
receive maid's advice, and “joyfully depart” to live in amity.
ROBERT ARDEN, MARY'S FATHER, SIGNS CATHOLIC WILL AND DIES, BEQUEATHS HIS
SOUL “TO ALLMIGHTYE GOD AND TO OUR BLESSED LADYE SENT MARYE”;
FAVORED MARY ARDEN BY MAKING HER EXECUTOR AND GIVING HER MOST
VALUABLE PROPERTY. ROBERT SON OF THOMAS, SECOND SON OF WALTER ARDEN
OF PARK HALL. JOHN SHAKESPEARE ELECTED BOROUGH ALE-TASTER.
**1557** War with France--French defeated.
Geneva Bible (New Testament) published (OT in 1560), to be used (along with
Bishop's Bible) by Shakespeare (first to divide text into verses, is influenced by
Calvin, Beza, and the French, coined “vanity of vanities,” “except a man be born
again,” etc.)
Michelangelo designs St. Peter's Basilica dome (-1561).
JOHN SHAKESPEARE MARRIES (1556-8) MARY ARDEN FROM PROMINENT
WARWICKSHIRE CATHOLIC FAMILY (HEAD OF CLAN, EDWARD ARDEN, HER SECOND
COUSIN, KEPT A PRIEST (Ardens of Park Hall entertained Robert Persons). JOHN
SHAKESPEARE LISTED AS ONE OF FOUR STRATFORD CONSTABLES; thus his career
begins in Marian time.

Reign of Queen Elizabeth

**1558** Last 2 Protestants burned.
John Knox, The First Blast of the Trumpet Against the Monstrous Regiment of
Women, against Mary Tudor. Oops, see following.
Death of Queen Mary.
[Period of “Half-Hearted non-resistance” 1558-68; willing to acknowledge
Elizabeth's temporal supremacy] (Holmes categories).
Accession of Queen Elizabeth (1558-1603); gradually restores Protestantism.
 27

Pageant, “The uniting of the two houses of Lancastre and Yorke,” presented at the
Coronation. Sir William Cecil (d. 1598), made Elizabeth's sole secretary, made
Baron Burghley in 1571. Calais finally surrendered to French, after 211 years of
occupation, the last remnant of English continental empire.
Elizabeth’s Coronation Day, Nov. 17, becomes major national holiday esp. after
Northern Rebellion of 1569.
Elizabeth walks out of Christmas mass before the Consecration.
Mary Queen of Scots marries Dauphin (Francis II), promises to convert Scotland
to Catholicism.
Marguerite of Navarre, Heptameron.
Teresa of Avila begins Carmelite reform, joined by John of the Cross in 1568; Teresa will
publish The Way of Perfection (1583), The Interior Castle (1588), etc.
Charles V, holy Roman emperor (1519-58) and king of Spain, dies; tried to turn back
Protestantism; expanded Spanish empire (married Philip to Mary Tudor); in 1554 began a
series of abdications; made over Naples, Netherlands, Spain to son, Philip; practically
surrendered the empire to Ferdinand and in 1558 formally abdicated; retired to monastery of
Yuste (had done so earlier in response to his wife, Isabella’s, death), though kept a hand in
politics. “If we may credit his son’s account, his repentance commenced the very day of his
resignation” (Hume, Dialogues)
JOHN SHAKESPEARE'S FIRST CHILD, JOAN (d. pre-1569), CHRISTENED BY CATHOLIC
PRIEST, JOHN DYOS. ADDITIONAL CHILDREN: MARGARET 1562-1563; WILLIAM,
1564-1613; GILBERT, 1566-1612; JOAN, 1569- 1646; ANNA, 1571-1579; RICHARD,
1574-1613; EDMUND, 1580- 1607.
**1559** Act of Uniformity (shilling fine of twelve pence for non-attendance at church on Sunday and
Holydays) and Act of Supremacy (Elizabeth “to be the only supreme governor [not “Supreme
Head”] of this realm ... as well in all spiritual or ecclesiastical things or causes, as in temporal;”
imposed oath on all clergy); abolishes the Mass and substitutes modified second Prayer Book of
Edward VI; it omits litany against papal tyranny, as well as the Black rubric denying any form of
real presence; the new primer is close to Henrician primer, reintroduces prayers for the dead.
People not sure which direction Elizabeth will go. She inserts favorable Ornaments Rubric into
Uniformity bill--leading to the long “Vestiarian Controversy” with the Puritans, her left flank.
Replacement of Marian bishops refusing to take oath (all refused except one; but nearly all inferior
clergy accepted). Defending Papal authority is made punishable by loss of all goods for first
offense, second by life imprisonment, third by traitor's death. These penalties not consistently
applied, used at discretion of Queen and ministers in part, or in full. Catholics tended to attend
Morning and Evening prayer, until Pius IV (1559-1565) pronounced attendance unlawful.
Uniformity Act will not be repealed until 1791.
Royal Injunctions of Queen Elizabeth reinstated Edwardian injunctions; now hidden images were
to be hunted out (the Marian years showed they were hidden). Clergy enjoined to “take away,
utterly extinct and destroy all shrines, covering of shrines, all tables and candlesticks, trundles or
rolls of ware, pictures, paintings and all other monuments of feigned miracles, pilgrimages,
idolatry and superstition, so that there remain no memory of the same in walls, glasses, windows
or elsewhere within their churches or houses.”
Return of Protestant reformers from continent. John Knox begins Reformation in Scotland. Mary
takes title “Queen of England and Scotland.”
1559 cont. Popular iconoclasm and looting of churches.
Elizabeth avoids marriage with Philip II of Spain and keeps him waiting (dashing reunion hopes?
Her successive suitors periodically arouse hopes).
John Jewel preaches “Challenge Sermon,” challenging Catholics to justify their belief in
Purgatory, papal primacy, veneration of saints, the Mass, as being in the early church; argued that
primitive church only lasted first 600 years; answered by Harding (1564).
 28

Book of Common Prayer, revised: “Of Ceremonies, Why Some Be Abolished and Some
Retained”: “For as those be taken away which were most abused and did burden men’s
consciences without any cause, so that others that remain are retained for discipline and order,
which upon just causes may be altered and changed, and hereafter are not to be esteemed equal
with God’s law.” “The Order for the Administration of the Lord’s Supper, or Holy Communion”:
“it is your duty to receive the communion together in the remembrance of his death, as he himself
commanded … for then we spiritually eat the flesh of Christ, and drink his blood, then we dwell in
Christ and Christ in us … Jesus Christ … made there (by his one oblation of himself once offered)
a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world;
and did institute, and in his holy gospel command us to continue, a perpetual memory of that his
precious death, until his coming again.” “And to take away the superstition, which any person
hath or might have in the bread and wine, it shall suffice that the bread be such as is usual to be
eaten at the table with other meats, but the best and purest wheat bread that conveniently may be
gotten. And if any of the bread or wine remain, the curate shall have it to his own use … every
parishioner shall communicate at the least three time in the year.”
“The 24 of June the Book of Common Prayer was established, and the Mass clean suppressed in
all Churches.// In August following al ancient Church relics and new made Images in Queen
Mary's reign, were beaten down and burned in the open streets” (John Stow).
Royal Proclamation to ban dramas dealing explicitly with religious or political matters, May 16,
forbidding plays, “Wherein either matters of religion or of the governance of the estate of the
commonweal shall be handled or treated, being no meet maters to be written or treated upon, nor
to be handled before any audience, but of grave and discrete persons” (thus, allowed some plays in
upper class settings).
Pope Paul IV isssues first Index of Prohibited Books; declares all of Erasmus's works
anathema.
A Mirror for Magistrates, orig. version unpub. 1554, then “suppressed by the lord
chancellor himself as (presumably) a threat to the precarious status quo of Mary's
reign”; probably because of poems on Humfrey Duke of Gloucester, protector during minority of
HVI, seen as parallel to duke of Somerset, protector for young Edward VI; on Elinour Cobham,
Gloucester’s wife, all by George Ferrers (ally of Seymour) all deleted for this edn; proud Cardinal
Beaufort made parallel to Gardiner; tale of Collinbourne complains: “The Muses freedom,
graunted them of elde, / Is barde, slye reasons treasons hye are held,” like plays thereafter
protesting political application (Feasey, 1922); Lily Campbell sees Elinor Cobham as parallel to
young Elizabeth; source of Richard III, possible source of 3 Henry VI, RII, 1 Henry
IV.
JOHN SHAKESPEARE RECORDED AS ASSESSOR OF FINES AT STRATFORD COURT;
VOTES TO OUST THE CATHOLIC CURATE OF TRINITY, JOHN DYOS, who had
christened his first child.
**1560** Presbyterianism established in Scotland.
Statute against destruction of church monuments.
Vicar of Stratford ejected for popery; successor does nothing at first about
removing Catholic images; next successor in 1564, William Butcher, will be
Catholic (but see Bearman, 2005). Throughout country, sacred objects were
profaned, pyxes used for spice containers, Mass bells hung on cows, etc. Notice
the Becket chapel in Trinity Church, later despoiled.
Catholics arrested at French embassy in London for attending Mass.
JOHN SHAKESPEARE ELECTED ONE OF FOURTEEN CAPITAL BURGESSES.
**1561** Mary Queen of Scots returns to Scotland as its Queen, after death of husband
Francis II, clashes with Knox, but accepts Presbyterian establishment.
Spanish ambassadors play matchmakers between Elizabeth and Leicester, under notion that if
Spain supported this, England would return to Catholicism (see Eliot's The Waste Land).
Leicester listed among the nobles “well affected to Catholics” in 1567 by Papal Nuncio, but in
 29

1580’s Leicester’s hostility to Catholics began. Cecil’s reluctant support for the Dudley plan
represents “the high water-mark of effort for reunion with Rome during Elizabeth’s reighn” (C. G.
Bayne, Anglo-Roman Relations 1558-1565 (Oxford, 1913) p. 92; but plan died partly because
Cecil was hostile, Protestantism strong, and even Catholics were reluctant about the Dudley
marriage.
Chaucer, Works, ed. Stow, with “The Knight's Tale” (source for Two Noble
Kinsmen and MND), “Legend of Good Women,” “Troilus and Criseyde”
(TCressida).
Hoby trans. The Book of the Courtier by Castiglione, source for Much Ado.
Calvin, Institution of Christian Religion, now trans. Thomas Norton (who wrote first three acts of
Gorboduc, 1561; Norton became notorious rackmaster (i.e. of Campion) and persecutor of
Catholics).
Gorboduc by Norton and Thomas Sackville (Sackville authored Mirror for
Magistrate's Buckingham tale): story from Geoffrey of Monmouth, King
Gorboduc divides kingdom between 2 sons who quarrel, with much Senecan
horror.
George Cassander (1513-66), Flemish theologian, De Officiis pii ac publicae tranquillitatis
vere amantis viri in hoc dissidio religonis (Basle) (1561) steering between Protestantism and
Catholicism; then Consultatio de Articulis Fidei inter Catholicos et Protestantes Controversis
(1565), putting Catholic interpretation on Protestant formularies; attacked both by
Protestants and Catholics. In this year, he said: “All Gaul is divided in to three factions,” i.e.
“Papists,” “Huguenots,” “the third party”, i.e. the moderates, Catherine de Medici, l’Hospital,
king of Navarre. Under their leadership, and with an opening speech by Beza, occurred the
Colloquy of Poissy; “the last great colloquy of the sixteenth century” (D. Nugent, Ecumenism
in the Age of the Reformation 1974). Montaigne on Beza in “On Vanity”: “When I was a
youth I saw a fine gentleman offering to the public, with one hand, poetry excelling in beauty
and eroticism both, and with the other, at the same instant, the most cantankerous
reformation of theology that the world has had for breakfast for many a long year” (Screech
trans.).
St. Paul’s steeple struck by lighning on 4 June; Catholics said punishment, but Protestant Bishop
Pilkington hastily blamed the sins of current parishioners. John Morwen, An Addicion with an
Apologie to the causes of brinnynge of Paules Church, answering Pilkington “yet there be worse
abuses, as blaspheming God in lyinge Sermons, polluting the Temple with Schismatical service,
destroying and pullying downe holye aulters, that were set up by good blessed men ... Yet where
the alter stode of the holy Ghost, the new Bishops have made a place to set their tales upon, and
there sit in the judgment of such as be Catholycke and live in the feare of God. Some they deprive
from livinges, some they commit to prison, except they will forsake the Catholicke faith and
embrace a faith and religion that has no foundacion layde by generall Counsell, nor blessed fathers
in times past but invented by Heretikes that do not agree one with another nor themselfes.”
Morwen defended Middle ages against Pilkington’s charge of superstition: “God was served
devoutly night and day, the people lived in fear of God, every one in his vocation, without
reasoning and contention of matters of religion, but referred all such things to learned men in
general councils and universities … then was the commandments of God and virtue expressed in
living, now all is talk … then was prayer, now is prating … then was the building up of churches
… now is pulling down and destroying … then was plenty of all things, now is scarceness of all
things.”
Bishop Pilkington in commentary on Haggeus attacked the complaints he heard in church:
“‘What shall I do at Church? I may not have my beades; the church is like a waste barn; there is
no images nor saints to worship and make curtsey to: little God in the box is gone: there is
nothing but a little reading or preaching, that I cannot tell what it means: I had as lief keep me at
home:’ This is a woeful saying.”
JOHN SHAKESPEARE ELECTED CHAMBERLAIN OF STRATFORD CORPORATION (-
 30

1565).
**1562** French civil wars, Catholics vs. Huguenots aided by Elizabeth.
Lord Montague gives House of Lord speech arguing against the anti-papist legislation: “What
man is there so without courage and stomach, or void of all honour, that can consent ... to receive
an opinion and new religion by force and compulsion?”: “regarded as a model of moderate and
principled not just non-resistance but actual fidelity to the new regime.” Also Sir Nicholas Bacon
gave moderating speech, bidding his audience banish “all contentious, contumelious, or
opprobrious words, as heretic, schismatic, Papist, and such like names and nurses of sedition,
factions, and sects.”
Jewel, Apologia Ecclesiae Anglicanae (trans. in 1564), appeals to primitive Christian ages, versus
medieval perversions; mocks those who in ceremonial matters sought “a golden, or as it seems to
me, a leaden mediocrity;” said general reformation had been necessary, that local churches had
right to legislate for their own needs through provincial synods, first use (though in Latin) of
“Anglican Church” (though trans. in 1562-3 as “Church of England”); answered by Harding
(1565). Jewel: “I aske here of this Roman clergye, where was this church of theirs which now is,
in the ancient time of the primitive church of Rome, with this pomp and pride, with this riches and
superfluity, with this gloria mundi, and name of cardinals; with this prancing dissoluteness, and
whoring of the courtesans; with this extortion, bribing, buying and selling of spiritual dignities;
these annates, reformations, procurations, exactions and other practices for money; this avarice
insatiable, ambition intolerable, fleshly filthiness most detestable, barbarousness and negligence in
preaching, promise-breaking faithlessness poisoning and supplanting one another.”
Latimer, XXVII Sermons.
John Wigand: “men compt it a light trifling matter, nay marry, they reckon it a singular witty part,
that they can craftily cloak and dissemble religion, and handle themselves in all outward affairs
after such sort, as if a man were familiarly linked to both parts [Catholic and Protestant].”
Sternhold and Hopkins, Whole Book of Psalms (metrical), 270 edns. to 1640.
Council of Trent, third session begins (to 1563); Charles Borromeo plays leading role.
“Borromeo … popularized a new item of furniture for churches, the confessional—a wooden
double sentry box divided by a latticed partition, in which a kneeling penitent could be
distanced from the invisible confessor yet still experience an intense one-to-one relationship
during the course of confession.” (MacCulloch)
Re. Trent on Erasmus. “The atmosphere in the first days was benign but before the end of the
Council a more rigorous spirit had appeared, expressing itself in Erasmus’s appearance upon
the Index and in the harsh judgment by Loyola of his Enchiridion … However, a more
sympathetic tradition lived on among Catholics and notably in the Gallican church. Thus
Bossuet’s judgment is, on the whole, approving” (Mansfield, Jrnl of Politics and History
(1962)).
**1563** Adoption by Church of England of the 39 Articles (replacing Cranmer's 42), to
which all clergy must subscribe:
VI. Holy Scripture containeth all things necessary to salvation: so that whatsoever is not
read therein, nor may be proved thereby, is not to be required of any man …
XI. Of the Justification of Man. We are accounted righteous before God, only for the merit
of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings.
XII. Of Good Works. Albeit that Good Works, which are the fruits of Faith, and follow
after Justification, cannot put away our sins ... yet are they pleasing and acceptable to God
in Christ, and do spring out necessarily of a true and lively Faith …
XVII. Of Predestination and Election. Predestination to Life is the everlasting purpose of
God, whereby ... he hath constantly decreed by his counsel secret to us, to deliver from
curse and damnation those whom he hath chosen ... As the godly consideration of
Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable
comfort to godly persons ... So, for curious and carnal persons, lacking the Spirit of Christ,
to have continually before their eyes the sentence of God's Predestination, is a most
dangerous downfall, whereby the Devil doth thrust them either into desperation, or into …
 31

most unclean living, no less perilous than desperation.

XXII. Of Purgatory. The Romish Doctrine concerning Purgatory, Pardons, Worshipping
and Adoration, as well of Images as of Relics, and also Invocation of Saints, is a fond thing
…
XXIV. Of Speaking in the Congregation in such a Tongue as the people understandeth.
XXV ... There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say,
Baptism, and the Supper of the Lord.
XXVIII. Of the Lord's Supper ... Transubstantiation (or the change of the substance of
Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is
repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath
given occasion to many superstitions.
The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and
spiritual manner. And the means whereby the Body of Christ is received and eaten in the
Supper, is Faith.
The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried
about, lifted up, or worshipped.
XXX. Of both Kinds. The Cup of the Lord is not to be denied to the Lay-people …
XXXI. Of the one Oblation of Christ finished upon the Cross. The Offering of Christ once
made is that perfect redemption, propitiation, and satisfaction ... Wherefore the sacrifices
of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick
and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous
deceits.
XXXII. Of the Marriage of Priests ... it is lawful for them, as for all other Christian men, to
marry at their own discretion, as they shall judge the same to serve better to godliness.
XXXVII. Of the Power of the Civil Magistrates. The King's Majesty hath the chief power
in this Realm of England, and other his Dominions ... whether they be Ecclesiastical or
Civil ... The Bishop of Rome hath no jurisdiction in this Realm of England.
Penal Bill against Catholics. Fine increased for non-attendance at church on Sunday and
Holydays; refusing Oath of Supremacy results in confiscation of property and life imprisonment
for first offense, traitor's death for second offense. Robert Atkinson, Catholic sympathizer in the
Commons, attacked the bill, and preached reconciliation: “Since you have the sword in your hand
to strike, be well ware whom you strike. For some shall you strike that are your near friends,
some your kinsmen, but all your countrymen, and even Christian.”
1563 cont. Elizabeth keeps the succession vague, so as not to alienate Scotland, while the Protestant
Parliament pushes to establish the Protestant succession, and disallow Mary.
Montague speaks against 1563 Act toughening up administration of Act of Supremacy.
Thomas Sackville meets Pope in Rome to discuss possible reconciliation of England and
Catholicism.
Second Book of Homilies (see1547), with twenty sermons, attacked Roman tenets, in particular
“the three chief principal points, which they called the three essential (or three chief foundations)
of religion, that is to say, obedience, chastity and wilful poverty.” Discussed images, matrimony,
sacraments
Plague in London.
First notice of Lord Strange's players.
John Foxe's Acts and Monuments of these latter and perilous days, touching matters of the
Church, wherein are comprehended and described the great persecutions and horrible troubles, that
have been brought and practised by the Romish prelates, specially in this Realm of England and
Scotland, from the year of our Lord a thousand, unto the time now present, also known as Foxe's
Book of Martyrs, new edns. in Foxe’s lifetime in 1570, 1576, 1583 (Title Page of 1583 edn.
revised “Martyrs” to “True Martyrs”), making effective use of Marian martyrs, established
influential thesis that England was elected by God to restore the Church, claimed Protestantism
also had medieval pedigree in Lollard martyrs, etc.; argued that rulers should have more power
than hierarchy over church. “For although the right Church of old be not so invisible in the world,
that none can see it; yet neither is it so visible agayne that every worldly eye may perceave it. For
like as the nature of truth: so is the proper condition of the true Church, that commonly none seeth
 32

it, but such onely as be the members and partakers therof.” (1579 edn.)Ordered placed in each
cathedral church in 1571: source for “miracle of St. Alban's” in 2 Henry VI, Cranmer's
trial in Henry VIII, probably for Sir Thomas More, possible source for King John.

Shakespeare Chronology 1564-1599

on Shakespeare and his religious, especially Catholic, contexts

**1564** Thomas Harding, An Answer to Master Jewel's Challenge (see 1559), first Catholic salvo in
response to Jewel's challenge in “the great controversy” of the 1560s (Southern): because of
government spies, “the evil lies in the universal distrust, for a father dares not trust his own son.”
John Rastell, A confutation of a sermon: “by breaking of ceremonies ... by overturning of
monasteries ... by false liberties of conscience ... they have so crossed the wayes, and broken down
so many hedgis, and troden downe so much good corn, & so many faire pastures of all pietie and
devotion: that, except they com back to the beginning againe, they can never com to good end.”
Committee of Council of Trent and Holy Office declares that English Catholics might not attend
Church of England services, a decision repeated by Pius V in 1566.
Thomas Dorman, Proof of Certain Articles against Jewel, speaks of “my poor countrymen,” “the
most miserable face of this our age” and “the miserable face of our native country.”
John Martial, A Treatise of the Cross: “because they [images] quicken the memory which in many
is fickle, help ignoraunce, which in some is lurd, stirre up love which waxen cold, helpe hope
which is almost dead, move devotion which in al men decayes, revive faith which almost fayleth,
they might right wel be suffred amongest Christen men, without any dishonour to god, or
hinderaunce to Christen religion”: fifteen editions eventually, and over 20,000 smuggled into
England; dedicated to Elizabeth who, Martial emphasizes, kept cross in her royal chapel.
IMAGES IN STRATFORD'S GUILD CHAPEL (whitewash over medieval paintings
[though not mutilated], of St Helena and Finding of Cross, St. George and the
Dragon, Murder of Becket, Day of Judgement) DEFACED BY TOWN COUNCI,
PROBABLY BECAUSE OF VISITATION OF BISHOP OF WORCESTER (IN OTHER PLACES,
THE DESTRUCTION WAS CARRIED OUT IN 1560; THUS SOME DELAY IN STRATFORD).
Also, Rood loft pulled down with its Cross, altar broken and replaced by TABLE.
CATHOLIC CLOPTON FAMILY LEAVES TOWN. BUT WILLIAM BUTCHER, A CATHOLIC
SYMPATHIZER, MADE CURATE OF HOLY TRINITY (SEE 1569).
JOHN SHAKESPEARE LISTED AMONG STRATFORD CAPITAL BURGESSES, GIVES MONEY
FOR RELIEF OF PLAGUE VICTIMS.
Shakespeare born; christened April 26 by Protestant curate, John
Bretchgirdle (curate, 1561-64); carefully nurtured by mother in midst of
plague conditions (1 in 15 dying in Stratford).
**1565** Mary Queen of Scots marries Henry Stuart, Lord Darnley, joins Catholic Alliance. Will Elizabeth,
under great pressure to marry, marry Charles, Grand Duke of Austria?
William Allen's Defence ... of ... Purgatory and Prayers for the Souls Departed (Allen will continue
to hope for English reconciliation with Rome.) Allen now in Lancashire, staying with Thomas
Hoghton.
Thomas Stapleton, trans. of Bede's Ecclesiastic History; preface urged Elizabeth to extirpate heresy
just as Henry V had rejected Oldcastle; argues against anti-Roman theories of British Christianity
based on Joseph of Arimathea (see Camden, Foxe, Harrison); shows “in how many and weighty
points the pretended reformers of the Church in Your Grave’s dominions have departed from the
pattern of that sound and Cathoic faith planted first among Englishmen by holy St Augustine, our
apostle”; argument expanded into A fortresse of the faith first planted amonge us englishmen, and
continued hitherto in the universall church of Christ. The faith of which time Protestants call,
 33

papistry (1565).
Thomas Harding's A Confutation of ... [Jewel's] Apologie of the Church of England: “Your gospel
invadeth Christes heavenly kingdome the church, it murdereth soules brought with a most dere
price, it causeth a hellish garboile in mennes consciences, in the end it bringeth to everlasting
weping and gnashing of teeth”; “Are not many matters huddled up in corners? examined in
chambres? and determined without ordinary processes of the law” etc.N. Sander, The Supper of
Our Lord: “Did they not ... overthrow monasteries, Churches, altars, images of Saintes, and mine
owne image and crosse? Did they not denie the sacrifice of the Masse, praying of the dead, and
such like auncient usages ... ”
Ronsard's Elegies, Mascarades et Bergereìe “had a great influence on the subsequent development
of the English masque.” It included warring families of shepherds (Navarin versus Guisin), it
laments the desecration of churches and the decay of religion, bemoans the exiled fauns, Pans and
other faery creatures, and prophesies that in the days of Charles IX, “men will see the gods return to
the land” (Yates French Academies).
Spanish Catholics settle in St. Augustine Fla, the beginning of the American “South.”
John Stow, Summarie of Englyshe Chronicles, described Katherine of Aragon as
“a blysyd lady and a good,” also positive image of Mary’s restoration of the old
religion, for which he was questioned; later dropped these references: “In this tyme
the people shewed themselves so ready to receive their old religion, that in many
places of the realme, understandyng the queens plesure, before any law was made
for the same, they erected agayne theyr aultars …”
JOHN SHAKESPEARE APPOINTED AN ALDERMAN AND FROM NOW ON ADDRESSED AS
“MASTER SHAKESPEARE.”
**1566** Rizzio, Mary's secretary, murdered by Darnley; James born; Elizabeth does nothing about the
succession.
John Rastell, A Treatise intitled, Beware of M. Iewel: “What is that among Christians which hath
brought them unto the Faith, and Staied, and Governed them in it? Is not the Authority of the
Churche ... By Fathers, By Councils, By Custome and Tradition ... Emong all which if no one, may
safely be leaned unto, what remaineth in all the world worthy of credite? And except there be an
Authoritye and Order, which we may and must follow, what Faith can we have at all?”
A Notable Discourse, plainely and truely discussing, who are the right Ministers of the Catholike
Church, trans. of a work by John de Albine, with a preface by Anon.; from the preface: “I have
hearde, read and seene, manye thinges, yet can I not reade, here, or see any worlde more
contaminate and prone to all kind of vices then this our age is. And how be it afore our dayes have
been in all times and ages men and women very vitious and monstrous in their living, yet then
vertue was vertue, and vice was vice: But nowe in our corrupt time, we have lost the true names
and use of all thinges ... If any be vertuous, & folowers of the Catholike, which be true religion,
they be called Phariseys & Papists” etc..
1566 cont. John Martial, A Reply to M. Calfhills blasphemous answer: contrasted rebelliousness of Protestants
under Mary and even under Elizabeth with Catholic loyalty: “There is no blast blown against the
monstrous regiment of women; there is no libel set forth for order of succession; there is no word
uttered against due obedience to the sovereign” (on James Calfhills 1565 attack on Martial’s 1564
Treatise of the Cross.)
Anthony Gilby and William Turner, The Hunting of the Romish Wolf.
Campion at Oxford (-1570): “There existed then in his stricken mind a bitter civil war ... while
different opinions about either concealing or professing the Catholic religion fought it out”
(Persons), writes Sancta salutiferi nascentia semina verbi ('on the birth of the church'), dedicated to
Montague, transcription sponsored by Sir John Harington [changed phrasing in 1602 from
“Religion thear was treason to the Queene” to “Religion now is treason to the Queen”—Kilroy
2005] and father,, using Virgilian epic story to talk about grand struggle of the two Romes.
“Campion transforms Virgil into a politically subversive and theologically prophetic poem”
(Kilroy, TLS 3/8/02): “O my country, O piety, O Britons ('Britanni” used to evoke noble past),
hearts once so praised: if your sacred rites had stood firm like that, if you had prayed and fasted
like that (would that you had done so) your sacred rites too would now have stood firm.”
 34

Roman Catechism, trans. 1829(!), published, uner direction of Charles Borromeo.

The Catechism of the Council of Trent, or the Roman Catechism, or the Catechism of Pius V:
“it is the duty of the pastor to seek the holiness ... of the faithful ... in ... accordance with ... the
Apostle when writing to the Corinthians: I would that all men were even as myself, that is,
that all should embrace the virtue of continence ... But as, according to the same Apostle, every
one hath his proper gift from God ... and as marriage is gifted with great and divine blessings,
so much so as truly and properly to hold a place among the other Sacraments of the Catholic
Church, and as its celebration was honoured by the presence of our Lord Himself ... we find
that St. Paul and the Prince of the Apostles have in many places minutely described to us not
only the dignity but also the duties of the married state ... [and] well understood the numerous
and important advantages which must flow to Christian society from a knowledge, and an
inviolable observance by the faithful of the sanctity of marriage ... nature itself by an instinct
implanted in both sexes impels them to such companionship.” “Images are prohibited only
inasmuch as they are used as deities to receive adoration, and so to injure the true worship of
God ... who can be so ignorant as to believe that such forms are representation of the Deity?--
forms ... which only express some attribute or action ascribed to God.”
Trent also decreed: 1) “If anyone says that man can be justified before God by his own works,
whether done by his own natural powers or through the teaching of the law, without divine
grace through Jesus Christ, let him be anathema.” 2) “If anyone says that the sinner is justified
by faith alone, meaning that nothing else is required in order to obtain the grace of
justification, and that it is not in any way necessary that he be prepared and disposed by the
action of his own will, let him be anathema.” Vs. Luther's notion “that the struggle to muster
individual contrition so as to make Penance efficacious ... was a kind of psychological 'good
work'” (Mullett ).
Trent also decreed: Re: “Those who may administer Baptism”: “This office extends in case of
necessity, even to Jews, infidels and heretics, provided, however, they intend to do what the
Catholic Church does in that act of her ministry. These things were established by many decrees
of the ancient Fathers and Councils; and the holy Council of Trent denounces anathema
against those who dare to say, that Baptism, even when administered by heretics, in the name
of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the
Church does, is not true Baptism.”
**1567** Darnley murdered. Mary marries Bothwell, one of murderers, and is forced to abdicate; son James
VI, 13 months old, crowned king in Scotland.
Laurence Vaux's A Catechisme or Christian Doctrine (eight editions through 1605) (with The Use
and Meaning of the Holy Ceremonies of Gods Church in English edns.), first post-Reformation
catechism in English, the manual for Louvain exiles, record of full Catholic ritual, now banned in
England. Vaux is (with Allen) one of leading Lancashire Catholics who insist on duty of recusancy.
Catechisme, Chap. 1 begins: “What is Man? Man is a reasonable creature of God which God hath
made marveilouslie of a body and a soule. As concerning the body, hee is mortall like unto beastes;
But as concerning the soule, he is immortally like unto Angels, made after the likeness and image
of God, that is to say, with power of knowledge and love, apt to receave felicity, and true
blessedness, which consisteth in the cleare knowledge & fruition of God. Whom doe ye call a
Christian Catholike man? Him that hath received the Sacrement of Baptisme, whereby he is made
a member of the Catholicke Church, and doth professe in hart, word, and deed, the holesome
Doctrine of Iesus Christ, and of the Catholicke church, and doth not consent, nor agree to any
strang sects or opinions, that the Catholicke church dost disallow or condemne.” ... “By what
entrance must wee come unto God? First we must come unto God by faith, for without faith it is
impossible to please God ... Why is the Church called one? ... Christ his churche is called one,
being gathered together in one spirit of Iesu Christ. In this church is confessed and worshipped one
God, one faith is confessed and taught, one Baptisme, and one uniforme order of Sacrementes are
 35

ministered without Schisme or devision, having one Head in earth, Gods Vicar in the Apostolicke
See, successor to S. Peter.”
Nicholas Sander, The Rocke of the Church: “what have they which we lack? have they a faith
iustifying? so have we, but not iustifying alone, but iustifying with charity ... Have they two
Sacraments? We have seven. Have they an inwarde priesthood whereby Christ is offered in their
harts? we have an inward, and an outward ... ” Argued against Foxe and against imperialist theory
of rights of emperors in councils of the church; Catholics now saw “Protestantism, not as a
separate church vying for control, but as a selection of doctrines imperfectly cast and only partially
understood” (Wooding).
Nicholas Sander, A Treatise of Images: “We albeit we sett not up Images principally to be
worshiped nor to be worshipped at all for their owne sakes, yet seeing a certaine worship maie
laufully be geuen to them for the truthes sake whiche they signified, we iudge it much better, to let
them be worshipped (teaching the people what worshippe is due to them) then wholly to abolishe
the great profit which cometh by Images.”
William Allen, In Defense of the Lawful Power of the Priesthood to Remit Sins.
Sanctae Inquisitionis hispanicae artes detectae (anon.), on horrors of Inquisition, pub. in
Heidelberg, best-seller became key to formation of the “Black Legend” of the Spanish
Inquisition.
Jewel's Defense (see 1562), followed by Harding's Rejoindre to M. Jewels Replie against the
sacrifice of the Masse: “Ye have examined us, ye have deprived us, ye have condemned us, some
to prisons, some to certaine places, ye have debarred us of libertie to see our deare frendes, to
enioye our swete Countrie, ye have taken from us great summes of money, ye have thirsted our
bloude, ye have oftetimes called for the Princes sword to be drawen against us, ye have geuen the
cause of the loss of many of our lives. This and much more have ye done touching our parte.// But
as touching Gods parte, what iniurie, what dishonour, what pillages, what roberries, what
Sacrileges, what spoiles, what prophane and Turkish sagges of Churches, what contempt, what
despite, what villainies, ye and your breathers, have done in sundry places of Christendome, what
needeth it any man to speak, the secrete of hartes do speake, the sighing of Gods people speaketh,
the Earth, the Heaven, God him self by his brute and dumme Creatures speaketh.”
**1568** Mary Queen of Scots flees to England and raises hope for eventual Catholic succession, but she is
imprisoned by Elizabeth.
Bishop's Bible published (basis of James's 1611 version), also to be used by Shakespeare; in
preface, Archbishop Parker claimed Christian origins in early England, i.e. the conversion of
England under its second century king, Lucius.
Catholic English College at Douai founded by William Allen (-1578 when moved to Rheims), for
training of seminary priests, “to drawe into this College the best wittes out of England, that were
either Catholikly bent or desirous of more exact education then is these daies in either of the
Universities” (Allen, Apologie, 1581); seminary will return to Douai in 1593, presided over by
Allen until his death in 1594; will begin sending priests to England in 1574: ”we feared that if the
schism should last much longer, owing to the death of the few who, at its beginning, had been cast
out of the English universities for the faith, no seed would be left hereafter for the restoration of
religion, and that heresy wold thus obtain a perpetual and peaceful possession of the realm, there
being no one to make reclamation, though an opportunity should offer at the death of the queen or
otherwise.” Allen promoted at the college a new rigorous spirituality, and use of the Jesuit
exercises. See founding of English College at Rome 1576 for English missionaries; also Valladolid
1589 and Seville 1592.
Queen's Players play at Stratford (or 1569) also 1587; also Worcester's Men (or
1569) also 1575, 1576, 1581, 1582, 1584.
JOHN SHAKESPEARE ELECTED BAILIFF OF STRATFORD, ITS HIGHEST OFFICE; SERVES
UNTIL 1569. Normally required to swear oath of supremacy, but enforcing sheriff
of Warwickshire, Robert Middlemore, was a Catholic.
**1569** [Resistance and Return to Non-Resistance 1569-1579: political pamphlets against the government,
1569-73, then drew back because Allen wanted to send missionaries] (Holmes); resistance
coincides with arrival and imprisonment of Mary Queen of Scots.]
 36

Northern Rebellion by Northern Earls (including Duke of Norfolk, Earl of Northumberland) in

favor of Mary (occasioned by her arrival) fails; Duke of Alva never came to their aid. 800 rebels
executed. Northumberland at his trial: “our first object ... was the reformation of religion and the
preservation of the person of the Queen of Scots, as next heir, failing issue of Her Majesty, which
causes I believed were greatly favoured by most of the noblemen of the realm.” Many parallels to
York rebellion in 1 and 2 Henry IV. Norfolk pardoned. See Georgiana Fullerton, Constance
Sherwood: An Autobiography of the Sixteenth Century (1875): “since this rising in the north, to be
a Catholic and a traitor is one and the same in their eyes who have to judge us” (31). Robert Hugh
Benson, By What Authority? (1904): “In spite of the Holy Sacrifice and the piteous banner and the
call to fight for the faith, the Catholics hung back and hesitated, and the catastrophe was complete”
(21).
Thomas Hoghton, recusant, having rebuilt Hoghton Tower, goes into exile; his son, Thomas, dies a
priest; his brother, Alexander “of Lea Hall” succeeded Thomas Sr. as head of family (see 1580).
Also into exile goes Alexander's half-brother Richard, of Park Hall. Thomas write nostalgic poem,
“The Blessed Conscience:
At Hoghton hygh, which is a bower
Of sports and lordly pleasure,
I wept, and lefte that loftie tower
Wich was my chiefest treasure.
To save my soul and lose ye rest
Yt was my trew pretence;
Lyke frighted bird, I lefte my neste
To kepe my conscyènce ... (last line repeated as refrain)
(Honigmann, 1985, gives different form, says it is by Roberton Anderton, Thomas’s butler)
John Leslie, bishop of Ross, and Mary's ambassador, A Defence of the honour of the right highe,
mightye and noble Princesse Marie Queene of Scotlande ... with a declaration as well of her riht,
title & intereste to the succession of the crowne of Englande, defending Mary's succession (against
Knox’s First Blast (1558)), defends her against charge of murder, argues she was unlawfully
deposed from Scotland. Says Elizabeth coming to Mary's help will be like “our noble Cordell, that
sett up agayne in the Royall throne of our Britannie, her father driven from thence by hys two other
unkinded and unnaturall dowghters. Some Princes of our realme have in theyre greate calamitie, &
amonge other, kinge Henrie the sixte fownde muche comforte, frendshippe, succour and relief, at
the kinges handes of Scotlande. This Ladie & Quene deserveth nowe to taste the like at our Quenes
handes ... And yt were not altogether from the purpose here to consider and weighte, with what and
howe greavouse plagues this realme hath bene ofte afflicted and scowrged by reason of wrongfull
and usurped titles.” Thus, “the pitifull reigne of the saide John who doth not lamente with the
lamentable loss of Normandie ... Wherof the crowne of Englande was robbed and spoiled by the
unlawful usurping of him against his nephewe Arthur.” “He that remembrethe the tragicall
procedinges of the last by name, and not by right kinge Richarde, neadeth not gretely to dowbte, but
that, as he coulde finde in his harte to bastarde his eldeste brother, and lawfull kinge, and to diffame
his owne natural mother as an harlott, even so nowe there will some be fownded that will easilie be
induced for the avancinge and settinge forthe of their supposed right and title to the crowne ...
Which unhappie daye if yt should once chance (as God forrebid) then may we crye owte and singe
a wofull and dolefull songe: Then may we, not with owte cause, loke for the botomlesse Ocean sea
of infinite trobles, miseries and myscheiffes to overwhelme the realme, the Which my mynde and
harte abhorreth to thincke upon, and my penne in my hande trembleth to write therof.”
Reginald Pole, A Treatise of Justification (Louvain): “it is truly sayd in the Scripture, a man is
iustified by faith without woorkes, and it is truly said, a man is iustified by workes.” “Leet no man
goe to farre on the left hande, and saie that there is no free wil: Let no man turne to farre on the
right hande, and thinke that free will without grace may suffise him to live well. Manicheus toke of
the left hand, Pelagius on the right.”
Sir Ralph Sadler of Lancaster, to Cecil: “There be not in all this country of the North x. gentilmen,
that do favour and allowe of her majesties proceedings in the cause of religion, and the common
people be ignorant, full of superstition, and altogither blynded with tholde popish doctryne.”
Stratford Council pays nine shilling to Queen's players and 1 shilling to all of
 37

Worcester's players.
**1570** Elizabeth excommunicated and 'deposed' by Pope Pius V's Bull Regnans in Excelsis in belated
support of Northumberland's doomed rebellion: major moment made it seem that loyal Catholic
could not be loyal Englishman; (“a political mistake, but it sent a signal that English Catholics were
not to be left to the fate of slow absorption into a Protestant Church” (Collinson 2003)). Thus the
beginning of “recusancy,” whereas before papists mixed in with Church of England attendees; “first
step in recalling catholics from ... half-hearted opposition ... to the rejection of all compromise;”
“both sides at this time were content to let sleeping dogs lie; the government because they were not
anxious to publicize such a vigorous indictment, and the Catholics because it soon became evident
for the time being that the Bull was a dead letter ... The Bull only became a subject of acute
controversy after the arrival in England in 1580 of the first ... missionaries” (Clancy 1961). “Pius’s
action was so generally recognized as a political blunder that it was even remembered in the 1930s
when the papacy considered how to react to Adolf Hitler’s regime: Discrete voices in the Vatican
privately recalled the bad precedent” MacCulloch) Resulted in polarization, that may have led John
Shakespeare to become recusant.
“it was so far from raising all the Papists in the Nation against her … that it was contemned and
slighted by most, and instead of alienating their duty and their affections from the queen, it did
alienate them both from him, who was so ill advised, as by such hasty, unreasonable and ridiculous
provocations, to bring the severity of Laws and Trouble upon them, who had hitherto been suffered
quietly to enjoy in private the exercise of their Religion” (Edmund Gee, intro. to Persons’
Memorial) (see 1596). Robert Hugh Benson, By What Authority? (1904): “From every point of
view the Bull was unfortunate, though it may have been a necessity, for it marked the declaration of
war between England and the Catholic Church” (47).
Elisabeth's “Declaration of the Queen's Proceedings” assured subjects that while they remained law
abiding and went to church, they would not be molested by “inquisition of their opinions for their
consciences in matters of their faith.”
“An homilie against disobedience and willful rebellion” added to Book of Homilies (see 1563),
because of Northern Rebellion (influences Troilus etc.): “with the breach of obedience, and
breaking in of rebellion, al vices and miseries did withall breake in, and ouerwhelme the world.” “A
rebel is worse then the worst prince.” Thus blessed Virgin obeyed Augustus decree to go to
Bethlehem: “The obedience of this most noble and vertuous ladie to a forraigne and pagan prince
doth well teache us, who in comparison to her are most base and vile, what redie obedience we do
owe to our naturall and gratious Soveraigne.” Jesus “openly dyd teache the Jewes to pay tribute
unto the Romane Emperour, “obeyed paciently” Pilate's sentence. On the “mischiefe and
wickednes when the subjectes unnaturally do rebell against their prince ... countreymen to disturbe
the publique peace and quietnesse of their countrey, for defence of whose quietnesse they should
spende their lives; the brother to seeke and often to worke the death of his brother, the sonne of the
father; the fathers to seeke to procure the death of his sonnes, being at mans age, and by their
faultes to disherite their innocent children and kinsmen their heyres for ever, for whom they might
purchse livinges and landes ...” On King John: “Nowe, had Englishmen at that tyme knowen their
dutie to their prince set foorth in Gods Worde, would a grreat manye of the nobles and other
Englishmen ... upon so sclender or no grounde at all, have rebelled against their soveraigne lorde,
the Kynge? ... Would they have sent for and receaved the dophlin of Fraunce ... Would they have
driven their naturall soverainge lorde, the King of Englande, to such extremities, that he was
inforced to submit him selfe unto that forraigne false usurper, the Byshop of Rome? ... “ [much
vitriol on this subject]
Googe, Popish Kingdom, or Reign of Antichrist.
Papal Bull makes Roman Missal obligatory for entire Catholic Church, thus “excluded the
development which is natural in the life of the Catholic church” (Horton Davies).
1570 cont. William Lambarde's Perambulations of Kent, a Protestant's conflicted response to
the terrible ruins at Canterbury: “The Gods each one, by whose good ayde this
empire stoode upright / Are flowne: their entries and their altars eke, abandoned
quight”
Elizabeth's marriage with Duc d'Anjou (later Henri III, 1574-89) proposed by his
 38

mother, Catherine de' Medici, to unite French Catholics and English Protestants
against Spain, then dropped. Suit renewed with d’Anjou’s younger brother,
d’Alençon; suit revived in 1572-76, then dropped.
Roger Ascham, The Schoolmaster, Or plain and perfect way of reaching children,
to understand, write, and speak the Latin tongue, but specially purposed for the
private bringing-up of youth in gentlemen’s and noblemen’s house …: “when the
busy and open papists abroad could not by their contentious books turn men in
England fast enough from truth and right and judgment in doctrine, then the subtle
and secret papists at home procured bawdy books to be translated out of the Italian
tongue, whereby overmany young wills and wits, allured to wantonness, do now
boldly contemn all severe books that sound to honesty and godliness. In our
forefathers’ time, when papistry as a standing pool covered and overflowed all
England, few books were read in our tongue, saving certain books of chivalry …
which, as some say, were made in monasteries by idle monks or wanton canons.”
Such “Italianated” persons “have in more reverence the Triumphs of Petrarch than
the Genesis of Moses; they make more account of Tully’s Offices than St. Paul’s
Epistles, of a tale in Boccaccio than a story of the Bible;” “most vigorous and
memorable expression of a prejudice … shared by many Elizabethans” (intro by L.
Ryan ); sees Malory as Italianate.
First French academy founded by Jean Antoine de Baïf, member of “La Pléiade,” encouraged
by Catherine de' Medici: Charles IX's 1570 Académie de Poésie et Musique “in which
Protestants and Catholic musicians collaborated in the effort to the recover the music of the
ancients and its effects upon the souls of men” (Yates, Valois 63); eventually became Palace
Academy under Henry III, also a model for Henri de Navarre's Huguenot academy (with both
Catholic and Protestant members), promoted by Philippe du Plessis-Mornay (see 1581) and
Pierre de la Primaudaye, whose book L'Académie Francaise (1577, see 1586), given popular
translation in England, was source for Shakespeare. Both Italian and French academies
evolved in religous direction; Henri of Navarre, under Borromeo's influence, pledged to do
penance for his people (Yates, French Academies). Influenced by the academy, Ronsard (d.
1585, leader in the Pléiade 1549-) saw himself as a poet reviving Christian mysticism against
the Protestant challenge.
William Butcher, Stratford Catholic vicar (1564-70), sacked (c. 1569-70) along
with schoolmaster for sympathy with the Northern Rebellion; replaced by
Protestant Henry Heycroft at Trinity in Stratford.
**1571** Treasons Act (inspired by Northern rebellion of 1569 and papal Bull): made treason to call
Elizabeth a heretic, infidel, usurper, etc.; made it treason to absolve anyone or reconcile them to
Rome; to import Catholic objects caused praemunire.
First parliament to take the oath of Supremacy, thus the first with no avowed Catholics.
John Leslie's preface to new edition of his 1569 Defense of ... Marie: “If manifest injustice should
so far prevail (which God of His infinite mercy forbid) as that her just and rightful title be suffered
any way to be touched or defaced by colour or pretence of any law or authority, then undoubtedly,
as the same unjust law must be accounted by all wise and good men, non lex ... even so will the
horrible and irrecoverable confusion, desolution and utter subversion of the whole realm
necessarily and certainly ensue thereupon by continual terrible wars, and many bloody battles, with
fire and sword to be most cruelly pursued, the end whereof Almighty God only knoweth, and few
or none now alive are ever like to see.”
1571 cont. Ridolfi (London Italian banker) plot, including Duke of Norfolk, to depose Elizabeth and crown
Mary (see 1572) (largely engineered by Cecil, and also with his success with Babington Plot
(1586), assured his supremacy on Royal Council).
 39

Elizabeth vetoes bill to require reception of Communion.

Nicholas Sander, magnum opus, De Visibili Monarchia Ecclesiae, responding to Jewel, defense of
papal authority, first attempt to chronicle the sufferings of English Catholics; seventh chapter is
first to gather stories of Catholic martyrs; first to give a theoretical justification for resistance, and
for the Bull of Excommunication; thus became basis for the “bloody questions.”
Battle of Lepanto, first Christian victory, by Catholic forces under Don John of Austria, over
the Turks, stopped Ottoman supremacy in the Mediterranean: much rejoicing in London. In
1573 Pius V will institute Oct 7 as a special Feast of the Rosary to commemorate the victory;
he will also insert “Our Lady, Help of Christians” in the Litany of Loretto.
Shakespeare taught by Catholic schoolmaster, Simon Hunt (taught 1571-
1575) (but see Bearman 2005 for alternative Hunt) perhaps remembered in
schoolroom scene of Merry Wives IV.
JOHN SHAKESPEARE NOW CHIEF ALDERMAN. Shakespeare aetat 7.
**1572** Leicester's men play at Stratford, also 1576, and 1586 or 1587.
Duke of Norfolk, England’s premier peer, executed; thus end of great Ridolfi plot
to restore Catholicism. (Norfolks remain staunch Catholic nobility, one of few
remaining noble Catholic families in following centuries).
John Leslie (or Northern nobles according to Bossy), A Treatise of Treasons against Queen
Elizabeth and the crow of England, out of Louvain, graphic details of Catholic suffering, blames
Cecil, now Lord Burghley, emphasizes Queen's mercy (compare later Merchant of Venice speech
addressed to government): if Mary were excluded, “no man should look for an end thereof, when it
were come to that, nor expect any less, but that when these two first families shall be weeded out
for that third, that also shall be weeded out for another, and so that fourth for a fifth, till none be left
of the blood royal, but the realm come to be governed, either by a foreigner, or by a popular state;”
incited Somerville acc. to Burghley (see Martin 2000); heresy will ultimately cause overthrow of
English civilization. Considered by Thomas Clancy the first political statement to come from
English Catholics, it argued that heresy would lead to disorder and to overthrow of English
civlization.
Massacre of Saint Bartholomew, slaughter of Protestants (beginning with Henri of Navarre's
wedding guests in Paris) throughout France, led to renewed religious war; fanned anti-Catholic
persecution in England; Henri’s marriage to Margaret of Valois, daughter of Catherine de Medici,
was supposed to signal apparent union of Catholic and Protestant parties; thus the massacre was a
terrible betrayal; and a blow to Catherie de' Medici's (the Queen Mother) attempts to promote
religious reconciliation.
Vestiarian controversy begins (ca. 1569?); Admonition Controversy in early ‘70s about imposition
of uniform Prayer Book on all services.
R. H., trans. of Lavater, Of Ghosts and Spirits (influence Hamlet?).
Campion to Bishop of Gloucester: “Once more consult your own heart, my poor old friend; give
me back your old beauty, and those excellent gifts which have been hitherto smothered in the mud
of dishonesty. Give yourself to your mother [Church], who begot you to Christ, nourished you,
consecrated you; acknowledge how cruel and undutiful you have been; let confession be the salve
of your sin. You have one foot in the grave, you must die, perhaps directly, certainly in very short
time, and stand before that tribunal, where you will hear, Give an account of thy stewardship; and
unless while you are on the way you make it up quickly and exactly with the adversary of all sin, it
shall be required to the last farthing, and you shall be driven miserably from the land of the living
by Him whom you wil never be able to pay. Then those hands which have conferred spurious
orders on so many wretched youths shall for very pain scratch and tear your sulphurous body; that
impure mouth, defiled with falsehood and schism, shall be filled with fire and worms and the breath
of tempests,” etc..
Shakespeare aetat 8.
**1573** Leicester's men, led by James Burbage, perform in Stratford (or 1572?).
Walter Travers, finest statement of Puritan position, Ecclesiasticae Disciplinae et Anglicanae (“A
Clear ... Exposition from the Word of God ... and the Anglican Church's Deviation Therefrom”).
 40

OED on “Puritan*” (can be given positive or negative connotations): “Originally the name applied
chiefly to those within the Church of England who sought further reform, especially in the direction
of Presbyterianism … Subsequently (and especially after the Restoration of 1660) it was applied to
those who separated from the established episcopal Church as Presbyterians, Independents
(Congregationalists), or Baptists, including many who were prominent in the colonization of the
North American seaboard (especially New England).”
Poland grants religious liberty to all non-Catholics, in the year following the death of
ecumenical Catholic, Sigismund II; “one major exception in the later sixteenth century to
Catholicism's general intolerance” (Zagorin, 2003).
Francis Walsingham, horrified at St. Bartholemew's massacre year before, appointed Secretary of
State (until death in 1590). Shakespeare aetat 9.
**1574** First Douai missionaries arrive in England; by the end of Elizabeth's reign, new
seminaries had been founded in Rome, Lisbon, Madrid, Seville, San Lucar near
Seville (for a time), and Valladolid.
Catholics undergo major persecution.
Earl of Warwick's men play at Stratford (or 1575).
Richard Bristow's [Motives to the Catholike Faith] A Briefe Treatise of diverse plaine and sure
wayes to finde out the truthe in this doubtful and dangerous time of Heresie: pulls back from
resistance a little, first attempt to reconcile Catholic loyalty with the deposing bull, a balancing act
widely followed thereafter; Bristow's 1575 edn. published without the offending political passages.
“Between 1574 and 1579 twenty-two other English Catholic books were published; all studiously
non-political” (Holmes). Bristow gloried in the name “Catholic,” one of his “motives.” He
celebrated Catholic martyrs, against Foxe’s, like Fisher ad More, but also the Northern Rebellion.
1574 cont. Sir Geoffrey Fenton, A Form of Christian Policy (early attack on theatres).
In Padua (where Protestant could discuss canon law “in a more relaxed world”), “Philip Sidney,
the white hope of militant internationalist English Protestantism, was among those witnessing the
doctoral examination in law of the self-exiled English Catholic John Hart” (MacCulloch).
Lord Burghley to Sir Thomas Copley: “And now, Mr. Copley, wherein make you the difference so
great in matters of religion ... that you will for that lose the sweet benefit of your native soil, your
friends, your kindred, yea, incur the infamy that wilful exile doth bring, to be accompted, if not a
traitor, yet a companion of traitors and conspirators, a man subject to the curses and imprecations of
zealous good subjects, your native countrymen, yea, subject to lack of living by your own and
thereby compelled to follow strangers for maintenance of livelihood and food? The cause must
needs be of great force to induce you thereto.” Copley's reply: “Your Lordship, being so wise and
learned, cannot be ignorant of the grounds that we Catholics stand on for our faith, to wit, antiquity,
universality, unity; the confirmation by miracles and the blood of most holy and approved martyrs;
the continual assistance of the Holy Ghost usque ad consummationem saeculi; the conquest in time
of all other sects and heresies that have sprung up in any age; apostolical succession of our pastors,
not by intrusion but by ordinary vocation; assuredness by the promises of Our Saviour that hell-
gates shall not prevail against it, and divers other such-like marks and evidence which no sect can
with any reason or truth show for itself.”
Henri III becomes king of France, agrees to Protestant-Catholic cooperation; but this is
opposed by formation of the Holy League led by the Duc de Guise.
Richard Shakespeare, brother, born (d. 1613).
Shakespeare aetat 10, about now passes to advanced curriculum of upper
school.
**1575** Queen on progress to Midlands, stays 2 weeks as guest of Leicester at Kenilworth Castle,
Warwickshire, with festivities.
First seminary priests come to midlands about this time.
Simon Hunt, Shakespeare's first schoolmaster, takes student Robert Debdale
and leaves post for Douai (where he leaves Debdale (Dibdale) and then on to
Rome to become a Jesuit priest.
 41

Thomas Jenkins, Protestant, fellow with Campion at St. John's College,

becomes schoolmaster; to be succeeded by John Cottam (Cottom) in 1579.
Jenkins probably told anecdotes of Campion's story at Oxford and his
defection to Rome. Shakespeare aetat 11.
JOHN SHAKESPEARE BUYS TWO HOUSES.
**1576** Earl of Worcester's men perform at Stratford; Leicester's men play at Stratford.
236 Englishmen estimated at Douai.
James Burbage erects The Theatre at Shoreditch in Liberty of Holywell, first
London regular playhouse, beginning of playhouses in “the margins ... where the
contradictions of the community ... were ... dramatically set on stage” (Mullaney);
outside the jurisdiction of the Lord Mayor, stages associated with taverns, brothels,
lazar houses, and onetime monasteries.
Pacification of Ghent, treaty creating concord between Protestants and Catholics in
Netherlands, against Spain, engineered by William of Orange, aided by Duc d'Alençon and
d’Anjou, both now associated with Catholic/Protestant reconciliation, d'Alençon with
“politique” Catholicism, contra the conservative pro-Spanish Guises.
English College founded in Rome by Pope Gregory XIII, eventually administered by Jesuits.
(Additional seminaries to be founded at Valladolid in 1589 and Seville in 1592.)
JOHN SHAKESPEARE APPLIED TO COLLEGE OF HERALDS FOR COAT OF ARMS, BUT
NONE ISSUED (or 1575) (reasons unknown, perhaps shelved and forgotten) (claims
some vague ancestor honored by Henry VII) (see 1596, when his son renews
application).
JOHN SHAKESPEARE DROPS OUT OF MAYORAL OFFICE, STOPS ATTENDING COUNCIL
MEETINGS THROUGH 1586. Shakespeare aetat 12.
**1577** Cuthbert Mayne first secular priest to suffer death, hung, drawn and quartered for having copy of a
Papal bull. Beginning of increased surveillance by government. Between now and 1603, 183
Catholics put to death, including 123 priests (out of perhaps 400 priests). (Francis Tregian had
harbored Mayne and was imprisoned for 24 years.)
In interrogation of priests, the “bloody question” was posed: “if the Pope invaded England, would
you take his part?” Thus in 1581 Campion will refer to the “bloody questions” (i.e. could Pope
excommunicate the Queen?) pressed on Catholics. See Patrick McGrath, “The Bloody Questions
Reconsidered,” Recusant History (1991): “In their full form, they consisted of the following six
questions? 1. Whether the bull of Pius the Fifth against the Queen’s majesty be a lawful sentence
and ought to be obeyed by the subjects of England?” etc.
Sidney visits Campion in Prague who describes him as eager to hear Catholic talk (see 1991): “Tell
this to Dr. Nicholas Sander, because if any one of his labourers sent into the vineyard from the
Douai seminary has an opportunity of watering this plant, he may watch the occasion for help a
poor wavering souls. If this young man, so wonderfully beloved and admired by his countrymen,
chances to be converted, he will astonish ... all the young courtiers, and Cecil himself.” Earlier
(1574) Sidney had socialized with Catholics to such an extent that he was warned in 1575 by his
tutor: “I see that your friends have begun to suspect you on the score of religion.” After Prague,
despite his support of Protestant causes against the Spaniards etc., Sidney “made no advance in his
public career for several years” (Simpson, Edmund Campion). “His religious allusions and banter
savour of Catholic, not of Protestant, sentiment; he refers to Saints, Sacraments, and Purgatory, not
like a man who hates them and spurns them, but like one who believes in them, yet without
trembling” (Simpson). At Prague (for 5 years), Campion composed and directed Latin drama; thus
might have talked to young Shakespeare at Lapworth (or more likely, Ashby St. Leger), about
drama, and then recommended him to the Hoghtons.
John Leslie, De Origine, Moribus et Res Gestis Scotorum, gives genealogical tree of 8 Stuart rulers,
to support Mary's claim to throne (thus Macbeth).
“In no other European country did Catholic clergy have such zeal. Heroism was the offspring of
 42

persecution … eagerness for martyr's crown” (Lutheran testimony).

George Buchanan, Baptistes: Buchanan had defended his play to the Inquisition in Lisbon: “I used
to disagree with the English [i.e. on Pope’s authority, free will, purgatory, etc.] … Accordingly as
soon as possible when I escaped thence, I recorded my opinion of the English in that tragedy which
deals with John the Baptist, wherein, so far as the likeness of the material would permit, I
represented the death and accusation of Thomas More and set before the eye an image of the
tyranny of that time.”
1577 cont. Holinshed's Chronicles, first and last volumes, attempts to create sense of
Englishness over and above religious/political divisions; emphasizes holiness of
Henry VI and Henry V. Holinshed on Turkish threat: “It is therefore to be wished
of all those that tender the suretie of the christian commonwealth, that princes
would permit their subjects to live in libertie of conscience, concerning matters of
faith; and that subjects againe would be readie in dutifull wise, to obeie their
princes in matters of civill government.”
Sir Francis Drake's voyage round the world in the Pelican (-1580) which he renamed “The Golden
Hind.”
John Northbrooke, A Treatise Wherin Dicing, Dauncing, Vaine Playes or Enterluds With Other Idle
Pastimes etc. Commonly Used on the Sabboth Day, Are Reproved: playgoers “shame not to say
and affirm openly, that Plays are also good as Sermons, and that they learn as much or more at a
Play, than they do at God's word preached.”
John Whitgift appointed bishop of Worcester diocese, visits Stratford with Queen's
instructions to certify names of recusants, with the value of their properties.
JOHN SHAKESPEARE'S FORTUNES BEGIN DECLINE, CITED FOR VARIOUS DEBTS.
Shakespeare aetat 13; removed from school.
**1578** Lord (Ferdinand) Strange's men, and Lord Essex's men play at Stratford.
Performances now once a year at Stratford.
Systematic tracts against conformity date from now: being a martyr “was now the
foremost duty of every layperson,” i.e. Persons, Brief Discourse (below).
“The return of Sir Francis Walsingham to England from his embassy to the Netherlands in October,
1578, was signalized by a series of unprecedentedly strenuous efforts to seek out and punish
recusants. For the next five years this able and strongly Protestant minister ... [directed] an
extensive spy-system seldom equaled and never surpassed for efficiency in England” (Merriman,
AHR, 1908).
Gregory Martin, A Treatise of Schisme, Shewing, that al Catholikes ought in any wise to abstaine
altogether from heretical Conventicles, to witt, their prayers, sermons, &c: “As long as we remaine
in this bodye mistical, in this vine, as true members, as true branches, so have we life, grace, &
giftes proportionable unto the part, that we occupie in the mistical body. If we cutt off our selves
by heresie, by schisme, by going into the Church, where it is, or where any part of the schismatical
service therof is said or preached, we have no more the life, graces, and giftes of the holy Ghost, to
merite life everlasting, then hath the leg or arme, cut off from the body, the life of the soul, which
onely remaineth in the body ... What haltering, what hanging, what hewing downe of christians,
what murdering, what quartering, what martyring of Catholikes hath there bene, since the partie
Protestant began “ (Preface).
English College moves from Douai to Rheims (1578-1593) under protection of Duke of Guise.
Allen still hopes for conversion of England by peaceful methods, and looks to the seminary as the
sole hope (Meyer). At Douai, a new English translation of the Bible begins to “counter the
corruptions whereby the heretics have so long lamentably seduced almost the whole of our
countrymen.”
1578 cont. Discovery of St Priscilla’s catacombs in Rome, encouraged recusants.
Martin, The Loue of the Soule: “Deare Sisters ... how many are there thinke yo of secrete
catholickes? ... all the prisons not only of London, but of England are full of them, because they
will not yeeld to these new proceedings, nor contaminate their soules with this newe service, and
 43

leave the olde true and Catholicke fayth: besides a number of sundrye degrees, which are deade in
prison ... I omit Doctors, Deanes, Archdeacons, Knights, Squires, partlie in prison, partly departed
the Realme and forsaking all, rather than they will forsake God, and his moste true and vndoubted
religion.”
The meeting of Henry of Navarre and Marguerite de Valois at Nerac, with grand masques and
games, to negotiate their reunion, which itself symbolized the attempt to reconcile warring religious
factions of France, a union portrayed in one of the Valois tapestries. One result was Treaty of
Nerac, forerunner of 1598 Edict of Nantes.
JOHN SHAKESPEARE STARTS SELLING PROPERTY, CONVEYS PROPERTY (REVERTIBLE
HOWEVER) IN WILMCOTE AND NEXT YEAR IN SNITTERFIELD TO WIFE'S BROTHER IN
LAW, “PRESUMABLY IN EXCHANGE FOR CASH.” CANNOT PAY OFF LOAN.
Shakespeare aetat 14.
**1579** Priests, from Rheims, start coming to England, 216 priests between now and 1585.
Papal force lands in Ireland to stir up revolt, led by James Fitzmaurice Fitzgerald
whose earlier revolts in 1569 had been stamped out by Philip Sidney and Humphrey
Gilbert; revolt quashed and Ireland became the spoils of the English; the “New English”
become powerful, over against Old English (many Protestantized) and Gaelic Irish.
Jesuits say English Catholics are not bound by the Pope's deposition of Elizabeth to be followed
“but only when public execution of the said bull shall be possible.”
Thomas Hide, A Consolatorie Epistle to the afflicted Catholikues: “What haltering, what hanging,
what hewing down of christians, what murdering, what quartering, what martyring of Catholikes
hath there bene, since the partie Protestant began his newe no gospel ... What lamentable tragedies
have they made, that nowe shake so mightily the whole frame of Christes faith? And yet
nothwithstanding all their possible oppressions, al their pernitious plots, faith endureth, the Church
standeth, the Catholike encreaseth ... As there be many in many quarters of our countrie that suffer
for the catholike cause: so be there many that be brought by their suffering to know the cacholike
name, to enquire of the catholike Churche, and to learne to confesse the catholike faith ... Indeed it
is rather miraculous then marvelous there should be any, considering there hath not bin for some
number of yeres any outward face, any open exercise of the catholik faith, considering there is no
place where Catholikes be not pried for, apprehended and imprisoned, no prison so vile where they
be not harbored, yea those places which were ordained for theeves, murtherers, bankroutes,
heretikes, and traytors, be made the lodgings of holy fathers, of reverend Bishops, of Priestes, of
Gentlemen, and Gentlewoman ... Christe hath but one shippe, that is, one Churche, one in unitie of
fayth, one in unitie of profession, one in unitie of Sacramentes, one in unitie of head ... It is no lesse
glory to suffer martyrdome for the conservation of unity, then it is not to offer to idols, yea rather it
is a greater martyrdome, for in the one each man suffereth for him selfe, in the other ech man
suffereth for the whole church ... Though they pray, though they fast, though they give almes,
though they live continent, though they keep virginitie, al doth not helpe, al doth not profite,
because they breake unitie ... The Lutheran , the Calvinian, and Puritane faithe, is a newe no faith, a
new no religion, founded upon manes fancy, without Goddess word of authority.”
Sidney in Letter ... to Queen Elizabeth notes, by the way, the Papists as “men whose spirits are full
of anguish; some being forced to oaths they account damnable; some having their ambition
stopped, because they are not in the way of advancement; some in prison and disgrace; some whose
best friends are banished practisers ... all burdened with the wealth of their consciences ... ”
Catholic casuist manual, Douai ms., discussed what answers a Catholic should make to a heretic
judge.
1579 cont. Gosson, The School of Abuse, answered by Lodge. Lodge became Catholic probably at least by
1580, under influence of Trinity College Oxford; has also been an intimate retainer of the Stanley-
Derby family (see Tenney).
Spenser, The Shepheards Calendar, defending Protestantism; May and September attack Roman
clergy; E.K. in Glosses on April and June expresses Protestant detestation of medieval or 'Gothic'
mythology, feigned by “bald Friers ... which sought to nousel the comen people in ignorounce,”
etc., though such was “Spenser's delight” (C.S. Lewis).
Union of Utrecht unites northern provinces of Holland.
Elizabeth formally engaged, sort of, to Duc François d’Alençon and d’Anjou, promoted by
 44

Catherine de Medici, with her proto-devout Catholic humanism; in July 1581, Elizabeth will write
him Dear John letter; but then suit renewed, until d’Alençon’s death in 1584.
Last performance of the Coventry Corpus Christi cycle; medieval plays associated
with Catholic ritual and holidays were eliminated; “the padgins were layd downe”
(Coventry annals).
John Cottom (Cottam), from Dilworth and neighbor of Thomas Hoghton, begins to
teach at Stratford (1579-81); leaves in 1581, a month after his brother’s
arraignment (his brother Thomas Cottom, initially a Jesuit, then a seminary priest,
then readmitted as Jesuit, executed in 1582). Thomas had been found with letter
home by Robert Debdale. Other Lancashire teachers at Stratford: Walter Roche
1569-71 (from Lancaster), Simon Hunt 1571-5 (from Lancaster), Thomas Jenkins
1575-9 (from St. John’s College, Oxford), Cottom (1579-81) from Tarnacre near
Hoghton, Alexander Aspinall 1582-1624 (from Lancaster near Hoghton).
JOHN SHAKESPEARE SELLS OFF MORE PROPERTY, THE SNITTERFIELD PROPERTY TO
NEPHEW.
Shakespeare works for father and helps with his various trades. John Cottam
may have directed Shakespeare to Hoghton Tower at this time. Shakespeare
aetat 15, just finishing Stratford school. Sister, Anna, dies.
Shakespeare may have been at Hoghton's place from 1579-1581.
**1580** [Enthusiastic non-resistance 1580-83, esp. as proclaimed by Persons and Campion]
(Holmes)
First Jesuit missionaries, incl. Campion and Persons, arrive, in a group of 12 (3
Jesuits, 5 English seminary priests, 4 chaplains). Synod of Southwark by
prominent Catholics to discuss strategies: they decide to concentrate on Lancashire
and the north, Wales, and East Anglia. Also the Synod ruled: “So public an act as
is going to the church, where profession is made to impugn the truth and to deface,
alienate and bring into hatred Christ’s Catholic Church, is the highest iniquity that
can be committed.” Persons spelled “Parsons” by enemies to imply he was bastard
son of a parson. Persons comes disguised as “a captain returned from the Low
Countries,” “with air of braggadocio and bluster.”
1580 cont. Persons begins putting together thoughts toward his Memorial for the reformation of Englande (see
1596).
Persons' Confessio Fidei: “And that obedience which they [Christians] owe to their sovereign we
inculcate not less but truly much more than does any of the Protestants. For we preach that princes
should be obeyed not merely for fear of punishment ... but for conscience's sake as well.” Campion
and Persons stop in Milan to visit Cardinal Borromeo; they set up Jesuit mission in England. (They
were dismayed to hear of Irish expedition as they arrived.) Campion put up by Sir William Catesby
(father of Robert, the Gunpowder-plotter) at Lapworth Hall, 12 miles north of Stratford; Persons
later said he stayed with the Ardens of Park Hall, Mary Arden's relatives. At Lapworth, Campion
might have given John Shakespeare the Borromeo will, and even have given William the Spiritual
Exercises. “The harvest is great”--Campion. Campion's Decem Rationes, giving his “Ten
Reasons” against Protestantism (printed at Stonor Park in 1581): “Lest I might be arrested before I
had got a hearing from any one, I at once put my purpose in writing …” Campion composes his
“Challenge” or “Brag” (see 1581) “The expense is reckoned, the enterprise is begun; it is of God, it
cannot be withstood. So the faith was planted, so it must be restored.” “My assignment is to preach
the gospel free of charge, to administer the sacraments, to instruct the unlearned, to reform sinners,
to refute errors—in short to sound a spiritual alarm against the foul vice and proud ignorance
wherewith many of my dear countrymen are abused,” “I never had in mind and am strictly
forbidden by our Father [General] who sent me to deal in any respect with matters of state or policy
of this realm since these things do not pertain to my vocation, and from them I gladly restrain and
 45

withdraw my thoughts.” They bring Papal Bull (Gregory XIII's Mitigation) allowing political
obedience, for now, by Catholics--confirming Protestant belief in Catholic duplicity but offering a
way of being loyal to Catholics. Pope agrees that “in all matters pertaining to the secular State they
should regard her as lawful queen ... until such time as the Apostolic See should make a further
decision in this matter.” Campion and Persons told to explain that “the bull always binds Elizabeth
and the heretics, but, while things remain as they are [rebus sic stantibus], in no way binds the
Catholics, except when public execution of the the Bull shall become possible.”
Campion: “our enemies are determined to make an end, if possible, of all Catholics ... the Catholics
are equally determined, when the occasion presents itself, to suffer any extremity rather than deny
their faith.” “Everywhere ... men, women and even children are being dragged to prison. They are
bound in iron chains, stripped of their possessions, deprived even of light, and in proclamations,
harangues and sermons their reputations are destroyed ... as traitors and rebels.”
Persons' Brief Discourse contayning certayne reasons why Catholiques refuse to goe to Church:
“Catholiques ... by goinge to Protestante Churches, must neede bee brought ... to flat atheisme, that
is, to leave of all conscience, and to care for no relygion at all ... or else to live in continual torment
of mind;” appealed to Elizabeth to grant Catholics “more favour ... or at least leastwise equal
toleration,” a landmark appeal for toleration since Atkinson (see 1563); argued that Lutheranism
had led to disorder and Peasants war in Germany. Even Turks allowed their subjects to follow their
own religion; while Catholic Church punished heretics, “it was the Protestants who had rejected
Church unity, not the Catholics, and so the latter could not reasonably be persecuted.”“The
adversaries are very mad that by no cruelty can they move a single Catholic from his resolution, no,
not even a little girl” (Persons).Answered by Alban Langdale, Montague’s chaplain, who urged
accommodating moderation, defended Catholic conformity against Jesuit radicalism; argued that
martyrdom was supererogation for laity.
Drake in triumph for looting Spanish shipping.
Kempis Imitation of Christ trans. J. Roger.
1580 cont. Montaigne (d. 1592), Essais, bks. 1 and 2, including “Apology for Raymond Sebond” written
probably for Margaret of Valois. Bk 3 pub. in 1588, M. died 1592. “Apology” first para.
describes a sort of academy at Montaigne, “open to men of understanding,” received and
entertained as “holy persons” (Henri of Navarre visited in 1584). Montaigne says that Peter
Bunel made gift of Sebond's treatise: “It was even at what time the new fangles of Luther
began to creepe in favour, and in many places to shake the foundation of our ancient beleefe.”
Bunel foresaw that “this budding disease would easily turne to an execrable Atheisme: For the
vulgar ... if once it be possessed with the boldnesse to despise, and malapertnesse to impugne
the opinions which tofore it held in awfull reverence ... they wil soone and easily admit an
equall uncertainty in all parts of their beleefe ... and immediately reject (as a tyrannical yoke)
all impressions they had in former times received by the authoritie of Lawes, or reverence of
ancient custome.” Montaigne's father asked him to translate Sebonde. Montaigne: “Had we
a divine foundation, then should not humane and worldly occasions have the power so to shake
and totter us, as they have. Our hold would not then yeeld to so weake a batterie: The love of
noveltie; the constraint of Princes; the good successe of one partie; the rash and casuall
changing of our opinions ... we should withstand these boistrouse billowes with an inflexible
and immoveable constancie.” “This solemne proposition; Whether it be lawful for a subject, for
the defence of religion, to rebell and take armes against his Prince: Call but to minde, in what
mouthes but a twelve-moneth ago [1579, when Henri III was assassinated] the affirmative of
the same was the chiefe pillar of the one part; the negative was the maine-underprop of the
other.” “Presumption is our naturall and original infirmitie. Of all creatures man is the most
miserable and fraile, and therewithall the proudest and disdainfulest. Who perceiveth and
seeth himselfe placed here, amidst their filth and mire of the world, fast tied and nailed to the
worst, most senseless, and drooping part of the world, in the vilest corner of the house, and
farthest from heavens coape ... and yet dareth imaginarily place himselfe above the circle of the
 46

Moone, and reduce heaven under his feet. It is thorugh the vanity of the same imagination,
that he dare equall himselfe to God, that he ascribeth divine conditions unto himselfe ... “what
ever is under the coape of heaven ... runneth one law, and followeth one fortune ... “All things
enfolded are, / In fatall bonds as fits their share.” [Lucretius] “Our faith hath not been
purchased by us: it is a gift proceeding from the liberality of others. It is not by our discourse
or understanding, that we have received our religion, it is by a forreine authority, and
commandement.” “How many weighty strifes, and important quarrels, hath the doubt of this
one sillable, hoc, brought forth in the world.” “How could that ancient God [Apollo] more
evidently accuse ... the ignorance of divine essence, and teach men that their religion was but a
peece of their owne invention ... then in declaring ... that the true worshipping of God, was
that, which he found to be observed by the custome of the place, where he lived? Oh God,
what bond, or duetie is it, that we owe not to our Soveraigne Creators benignities, in that he
hath been pleased to cleare and enfranchize our beliefe from those vagabonding and arbitrary
devolution, and fixt it upon the eternall Base of his holy word? What will Philosophy then
say to us in this necessity? that we follow the lawes of our country, that is to say, this
wavering sea of a peoples or of a Princes opinions, which shall paint me forth justice with as
many colours, and reforme the same into as many visages as there are changes and alterations
of passions in them. I cannot have my judgement so flexible.” Called “Catholic Pyrrhonism” by
R. Popkin, The History of Scepticism (1979). See E. Dowden on M's Catholicism. Influenced
by devout humanism's “skeptical generosity,” was read by De Sales; see Friedrich's Montaigne
(1949).
Essay “Of three Good Women,” all about suicides.
Montaigne not put on Index until 1676, in the midst of philosophical skeptical controversies.
Letter from Cardinal of Como to nuncio Sega pronouncing Pope's “santa benedizione” for Sega’s
opinion of the right “to take up arms against the Queen with impunity.”
1580 cont. Stow's Annales, or, a Generall Chronicle of England (c. 1580), source for RIII and HIV.
John Dowland converts to Catholicism (see 1595 for his deconversion).
A discourse, containing many wonderful examples of God’s indignation, poured forth upon divers
people for their intolerable sins, &c.: “On Easter Wednesday, being the 6th of April, 1580,
somewhat before six o’clock in the afternoon, happened this earthquake … this earthquake was not
natural, but of God’s own determinate purpose; to make the very foundation and pillars of the earth
to shake, the mountains to melt like wax, the seas to dry up … to shew the greatness of his glorious
power, in uttering his heavy displeasure against sinners” (Strype, Annals, new edn. II.ii.25, p. 402).
Spain takes over Portugal, as Philip II asserts claim to the Portugese throne, thus new cause of
concern to Elizabeth: in 1588 Armada will sail from Lisbon.
Lord Berkeley's men at Stratford; earl of Derby's men, and Worcester's (-1581).
JOHN SHAKESPEARE FINED £20 FOR NOT OBEYING ORDER TO APPEAR IN COURT, FOR
NOT KEEPING QUEEN'S PEACE (often the charge for not attending church--see Smart,
1928); WHEN FRIEND, JOHN AUDELEY ALSO FAILED TO APPEAR, JOHN FINED
ADDITIONAL £20 INVOLVED IN DISPUTE ABOUT NOT PAYING TITHES ON CROPS. “We
can only guess what he had done to incur so severe a penalty. It may have been his
continued attendance at forbidden Catholic services,” thus put on recusancy list
(Campbell and Quinn, Reader’s Encyclopedia: see 1966.) “Was it because of his
wool brogging, or some drunken quarrel … or a suspicion that he held the wrong
religious beliefs?” (Greenblatt, Will in the World 63)
Robert Debdale, Shakespeare's older schoolfellow, now a seminary priest, who had
returned to England as a missionary, is arrested.
Hoghton gravestone in Liége (later moved to Douai): “Over against this spot lies
buried the illustrious man Mr. Thomas Houghton, Englishman, who after ten years
 47

of voluntary exile, despoiled by the sectaries of his patrimony and all his goods for
his confession of the Catholic faith, died June 2, 1580, aged 63.” Alexander
Hoghton is now head of the family (after his brother Thomas was declared a
Catholic outlaw; see 1569), and would need to hire a Catholic school-master, either
for Lea Hall or Hoghton Tower. Shakespeare “was in his younger years a
schoolmaster in the country” (Aubrey, later; but Aubrey mistaken about John
Shakespeare as butcher). Lancashire was an important point of Catholic resistance
to the government. Two theatrical companies, Earl of Derby’s men and Lord
Strange’s men (Ferdinando, son of Earl), active in the area, the latter company very
active in court performances in early 1590’s.
Shakespeare aetat 16.
**1581** Act, “To Retain the Queen's Majesty's subjects in their due Obedience,” heavily raised recusancy
fines; attending mass earned year in prison and fine of 100 marks; failure to attend Common Prayer
service would be £20 per month. Made treason to be reconciled with Catholic Church (because of
failed Irish expedition, a failure which diminished work of Campion et al). Proclamation against
Catholics studying abroad, and against retaining of Jesuits and “massing Priests” (Stow). “The act
... was now rigorously applied with no need, after the departure of the French mission, to observe
even perfunctory moderation in the persecution of the Catholics.”“No man could enjoy security in
the privacy of his own house, where he was liable at all hours, but generally in the night, to be
visited by a magistrate at the head of an armed mob” (Lingard).
Privy Council instructs Bishop of Chester to endorse recusancy laws to reduce people to
conformity “and terrifie the rest.”
Pamphleteer cites “the hotter sort of protestants called puritans.” Campion stays with Richard
Hoghton, Alexander's half-brother, at Park Hall at Charnock (where his books were) or perhaps
Hoghton Tower. Campion arrested 17 July at Lyford Grange. In this context and at this time,
Alexander Hoghton made his will and died shortly after. Did “Shakeshafte” return to Stratford?
Campion and 2 other priests executed. Execution of Catholics every year now until 1603.
Campion: “In condemning us you condemn all your own ancestors--all the ancient priests, bishops
and kings--all that was once the glory of England, the island of saints, and the most devoted child
of the See of Peter;” “they were bloody questions and very pharisaical, undermining of my life.”
Campion seems to have given up some names of recusant houses (though perhaps retrieved from
other sources), but not confessional secrets: “I never discovered any secretes there declared, and
that I will not come Rack come Rope.” G. M. Hopkins: “Then what a genius was Campion
himself! was he not a poet? perhaps a great one, if he had chosen. His History of Ireland, written in
hiding and hurrying from place to place, Mr. Simpson in his Life says … shewd an eloquence like
Shakespere’s; and in fact Shakespere made use of the book. He had all and more than all the
rhetoric of that golden age and was probably the most vigorous mind and eloquent tongue engaged
in theological strife then in England, perhaps in Europe. It seems in time he might have done
anything. But his eloquence died on the air, his genius was quenched in his blood after one year’s
employment in his country” (letter to Dixon, 1 Dec. 1888).
Queen’s Council at Campion trial: Catholic priests mission is “to dissuade the people from their
Allegiance to their prince, to reconcile them to the pope, to plant the Romish Religion, to supplant
both prince and province—by what means? By saying of Mass, by administering the Sacraments,
by hearing Confessions” (qu. Dailey 2006).
Meredith Hanmer, The Great Bragge and Challenge of M. Champion a Jesuite, refutation reprinted
Campion's Brag in its entirety. Hanmer reproaches a Pope who “hath set the mother against her
own son, the son to take armor against his own father, the subject against the prince, and the princes
together at mortal wars.” (Matthew 10:35-38, “I have come to set a man against his father,” etc.
also well known.) Allen said the declarations of Campion and Persons “pass from hand to hand
everywhere among people in England and are a source of strength to many.”
Secret recusant press established in Essex.
French Ambassador: “The Queen said to me, I knew quite well her favorable attitude towards
Catholics who did not place their conscience in antagonism to the state.” on Elizabeth’s reputation
 48

of toleration.)
1581 cont. William Allen, rector of English College at Rheims, France, writes that Father
Persons “wants three or four thousand or more of the Testaments, for many
persons desire to have them” (i.e. Borromeo template will).
Persons, De persecutione Anglicana Epistola, trans. as An epistle of the persecution of Catholiques
in Englande (1582), giving priests's letters from Tower describing torture, first work to develop
idea of English persecution and martyrdom (but also see Sander 1571), followed by other books,
that made England “a show-piece of the Counter-Reformation” (Holmes), a dreadful warning to
other countries, and a great fund-raising success for the seminaries. Beginning of Catholic
martyrologies. On Protestant martyrs, Persons writes: “They were punished by an aucient generall
lawe, for brynginge in of new opinions, never heard of in England before, and condemned by the
highe Consistorie and parliament of Christiandome … We are persecuted by new nationall statutes,
for holdinge the auncient faith of Christianitie, and onelie religon of our forefathers in England.”
1581 cont. Allen's Apologie of and True Declaration of the Institution and endevours of the two English
Colleges, the one in Rome, the other now resident in Rhemes; attacked Elizabeth's supremacy, but
praised her humanity; indeed, apart from the religious disaster, he would describe her reign as
“glorious, renowned to the world” and “secure and happy at home”: “being by rigor of penal
statues, diligent enquiry of temporal Officers, watchfulness of Ministers, spies, and promoters,
continually restrained, and by them often chased from their houses, spoiled of their goods,
disgraced and discouraged in al their affaires, many thousands yea the farre greater part of her
Ma.ties subiectes languish away in sorrow and sadness irremediable ... very lamentable it is to
thinke upon al the distressed consciences that through out the Realme repine with inconsolable
sighes and grones against their receiving, hearing, and using of the pretended Sacraments, Service,
Sermons, and other actions, whereunto they be involuntarily and against their wil drawen.” “the
othe of the Queenes soveraintie in spiritual regiment ... is nothing els, but wittingly to drive men to
pitiful torment of mind, remorse, and utter desperation.” We should be loyal to the Pope “whose
predecessors gave us our first faith in the time of the Britannes, restored it afterward in the daies of
the English.” Priests from the Colleges “(beside other virtuous and lerned Priests) have duly and
happily done [priestly duty], to the benefite and unspeakable solace of infinite persons, great
alteration of mindes throughout the whole Realme, and wondeful encrase of courage in al sortes,
not onely to thinke wel in hart, but openly ... boldly to professe their faith. Which was thought a
hard thing to the worldly at the beginning, but now they would not be in their former case for al the
goods the Realme yeldeth: acknowledging it to be an extreme miserie, that the greatest part of the
Countrie should be Catholikes in their hartes, and in their mouths and actions, Protestants. And this
they have done onely by the power of Priesthood ... by travails, watchings, fastings, perils at the
portes, perils in the sea, perils on the land, perils of open enemies, perils of false brethren, fears of
the lawes, feares of hurting their frendes, feares for scandalizing the weake; by contumelies,
disgraces, poverties, prisonments, fetters, dungeons, rackes, deaths.” “And it is the turpitude of our
Nation through the whole world, whereat we blush before strangers ... that in one mans memorie
and since this strange mutation began, we have had to our Prince, a man, who abolished the Popes
authoritie by his lawes, and yet in other pointes kept the faith of his fathers: we have had a child,
who by the like lawes abolished together with the Papacie, the whole ancient religion: we had a
woman, who restored both againe, and sharply punished Protestants: and lastly her Ma.tie that now
is, who by the like lawes hath long since abolished both againe, and now seuerely punisheth
Catholikes, as the other did Protestants: and al these strange differences within the compasse of
about 30 yeres ... Neverthelesse, if by Gods suffering, for causes hidden unto us, any shrinke
(which Christ forbid) for feare of death, torments, or tribulations, from the felowship of your happy
confession and crowne prepared for the same, as in the time of S. Cyprian ... be not scandalized or
troubled thereat, but Vse such with all lenitie, taking compassion of their infirmities, considering
that your selues also, or any of Vs all, may be tempted and ouerthrowned with Peter, and by Gods
grace afterward repent and rise with him againe.” “What hath Masse, Matins, Confessions,
Absolution, beades, Agnusdeies, and other consecrated tokens of our communion with al the
Churches of Christ through al ages, what affinities have they in nature with treason?” “Because
they can not so easily determine, whether we be Heretikes, or our Adversaries, who have been
dubbed with that name so long by the lawes both spiritual and temporal of al Christian countries ...
 49

therefore they thought it a nearer way to make us traitours, then Heretikes, and to punish us for
pretended sedition and conspiracies, then for errour in doctrine, or heresie.” “You are prisoned in
dungeons among theeves, and some of your chast virgins (as of old the blessed Marturs S. Agnes
and S. Lucie) thrust into infamous places: the lodgings sometime of murderers and malefactors, are
now filled with men of God.” “There is no comfort left in the world ... nothing could you heare, but
... (as S. Basil speaketh) the pulpits opened to every blasphemous tongue; which caused all sortes of
people of right judgment (as he also writeth in the same place) to flee from Oratories and the houses
of prayer, as schooles of impiety; and rather to make their prayers with teares, out of the Church
doores, and in wildernesse.” “The prejudice and partialities of the present condition and sway of
time, which by authoritie, force, and feare of lawes, favour the Prince, domestical education,
plausible preaching and persuasion of profite, peace, and pleasure, doth sometimes alter and infect
the very judgement and reason of the inward man, and much oftener doth byas and pervert the
external actions of many worldlings even against their owne natural inclination, knowledge, and
conscience” ;” “The universal lacke then of the soueraine Sacrifice and Sacraments catholikely
ministred, without which the soule of man dieth, as the body doth without corporal foode: this
constrained to the contrarie seruices, whereby men perish euerlastingly: this intolerable othe
repugnant to God, the Church, her Ma.ties honour, and al mens consciences; the daily danger,
disgraces, vexations, feares, imprisonments, empouerishments, despites, which they must suffer:
and the railings and blasphemies against Gods Sacraments, Saints, Ministers, and al holies, which
they are forced to heare in our Countrie: are the onely causes ... why so many of vs are departed
out of our natural Countrie, and do absent our selves so long from that place where we had our
being, birth, and bringing vp through God.”
“There are thought to be 20,000 Catholics more this year than the last ... ” (Allen)
1581 cont. Persons says that now father is bound to accuse son, etc.
Mendoza, Spanish ambassador, to king of Spain: “the leading Catholics of the country, unless they
would forget God, and profess the errors which are here established ... will not only lose lands,
liberty, and perhaps life, but through these laws now passed through Parliament, they may leave
tainted names to their children ... the heretics ... have made her believe that the Catholics will not be
contented with liberty of worship, but desire a change of sovereigns. They have pretended that her
life is in danger, the independence of the country threatened, with other lies and fictions.”
Persons' A Briefe Censure upon Two Bookes written in Answere to M. Edmonde Campions Offer
of Disputation.
Nathaniel Woodes, The Conflict of Conscience ... of Francis Spera (-1582) (or as early as 1572).
(See Bunyan, Grace Abounding)
Tasso, Gersalemme Liberata: Inspired by angel Gabriel and Peter the Hermit, Godfrey aided
by knights Tancred and Rinaldo, leads first crusade to rescue Jerusalem from Saracens; note
Tancred’s fatal love for Clorinda.
Du Plessis-Mornay, De la Verité de la Religion Chrestienne, arguing religious tolerance; a
Huguenot, adviser to Henri of Navarre, sought reconciliation of Catholics and Protestants;
widely known in England as supposed author of Vindiciae contra Tyrannos (1579), under
pseudonym “Junius Brutus,” which argued view of kingship as a contract, and that evil kings
should be deposed.
1581 cont. Master of Revels given authority to “reform, authorize” any play.
Seneca’s plays, ed. Thomas Newton, pub., Shakespeare’s probable source.
Southampton (1573-1624), on his father’s death, moved from mother’s house and
put in Burghley’s care; became a student at St. John’s, Cambridge, at age 12, and
graduated in 1589, returning to his mother’s house at Cowdray.
Thomas Throckmorton succeeds father at Coughton Court, is noted recusant.
(Brother Francis will be executed as Gunpowder plotter.)
Richard Hathaway, Anne's father, makes will citing his “neighbour” and chief
creditor, the Catholic brother in law of Robert Debdale; also cites a trustee whose
wife was defiant Catholic twice cited for non-attendance.
 50

Worcester's and Berkeley's men at Stratford (-1582).

Sir Thomas Lucy, as justice of peace, prosecutes Edward Arden, personally
searched Arden's house, and had his servants take him as prisoner to London.
JOHN SHAKESPEARE MAKES WILL ABOUT THIS TIME, using Borromeo template: “I
do in no wise presume to merit heaven by such good works alone, but through the
merits and blood of my Lord and Savior, Jesus, shed upon the cross for me most
miserable sinner;” also resolves to receive “the most Holy Viaticum,” have “the
last sacrament of Extreme Unction,” invokes Blessed Mother, and his patron, Saint
Winefride, asks prayers for release from purgatory.
Alexander Hoghton dies, leaves will: “It is my mind & will that the said Thomas
Hoghton of 'brynescoules' my brother shall have all my instruments belonging to
musics, and & all manner of play clothes if he be minded to keep & do keep
players. And if he will not keep & maintain players, then it is my mind & will that
Sir Thomas Hesketh knight shall have the same instruments & play clothes. And I
most heartily require the said Sir Thomas to be friendly unto Fulk Gillom and
William Shakeshafte now dwelling with me & either to take them unto his service
or else to help them to some good master, as my trust is he will.”
So Shakespeare may then have returned to Hesketh's Rufford Hall (after shotgun
marriage with Anne Hathaway); and become associated with Lord Strange. For
this reason perhaps Shakespeare later chose Thomas Savage, from Rufford and
friend of Hesketh, as trustee for Globe Theatre. Sir Thomas Hesketh arrested in
1581 for not suppressing Catholicism in his hall. Sir Thomas kept players and was
friendly with neighbor Lord Strange, son of Earl of Derby; Sir Thomas and his
players were frequent visitors to Derby's houses at Knowsley and Lathom.
When Campion was arrested in 1581, he revealed the places he stayed, including
the Hoghtons; this and the death of Alexander Hoghton, with the arrest of Thomas
Hesketh, might have occasioned Shakespeare moving back home.
Shakespeare aetat 17.
**1582** Plague in London.
Leicester, state papers: “Her Majesty is slow to believe that the great increase of Papists is of
danger to the realm.”
Hakluyt, Diverse Voyages touching the Discovery of America, to be expanded into Principall
Navigations (1589).
George Peckham, Catholic like his 2 brothers, kinsman of Southampton, signs articles with T.
Gerard and Sir H. Gilbert to found Catholic colony in Americas, probably supported by
Walsingham to rid realm of Catholics; Walsingham probably the author of a letter praising their
“good enclynacion to the westerne discoveries.” Spanish ambassador reports on this plan to settle
Catholics in “Florida” as a sort of final solution. Informer told Walsingham: “I have heard it said
among the papistes that they hope it wyll prove the best journeye for England that was maide these
fortie yeares.” Gilbert devises utopian scheme, election of councilors, etc. Gilbert's expedition is
supported by Southampton. But Gilbert's expedition ends in disaster in 1583 (Peckham and Gerard
remained in England); but Peckham wrote pamphlet supporting idea. Idea will be re-argued in
1604 by a Mr. Winslade, but dissuaded by Persons. Other such plans proposed, but only in 1634 did
Lord Baltimore found such a colony. The sinking of Gilbert's expedition in 1583 was followed by
“a succession of maritime enterprises which resulted finally in establishing a colonial empire for
Great Britain” (Hughes, Hist. of Soc. of Jesus); though the Virginia settlement (1606-) had a strict
Church of England policy.
Sidney supported the Peckham plan, and purchased a right to settle 3 million acres not yet
discovered by Gilbert, perhaps attracted to new land and freedom of religion (Duncan-Jones, 1991).
1582 cont. Catholic Rheims New Testament, at behest of William Allen, published with notes to counteract the
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various Protestant versions, trans. by Gregory Martin; preface: “We presume not in hard places to
mollifie the speches or phrases, but religiously kepe them word for word and point for point, for
fear of missing or restraining the sense of the holy Ghost to our phantasie;” coined “death hath no
more dominion.” Protestants complained Papists “took good care to make their translation
unintelligible”(C. S. Lewis), and replied to the notes. Old Testament also completed but not pub.
until 1609-10. This translation “never considered to be anything than an exceptional and
emergency measure” (Walsham (2003), 152).
Gregory Martin, A Discovery of the Manifold Corruptions of the Holy Scriptures by the Heretikes
of our daies, specially the English Sectaries, and of their foule dealing herein, by partial & false
translations to the advantage of their heresies, in their English Bibles used and authorised since the
time of Schisme. Answered by William Fulke, A Defense of the Sincere and True Translations of
the Holie Scriptures (1583)
Allen, A Briefe Historie of the Glorious Martyrdome of xii Reverend Priests, executed within these
twelve monethes for confession and defence of the Catholike Faith Father Edmund Campion and
his Companions, cornerstone of subsequent Catholic martyr literature. Includes accounts of
Campion, Thomas Cottam, Cuthbert Mayne, etc., with engravings of martyrdom scenes, “the
earliest representations of the sufferings of the English martyrs” (“A Note on the Illustrations”) and
thus very influential. Campion’s last speech: “I am a Catholike man and a Priest; in that faith have
I livede hitherto, and in that faith I do entend to dye; and if you esteeme my religion treason, then of
force I must grant unto you. As for any other treason, I never committed any; God is my Judge.”
Includes verses, “Upon the Death of M. Edmund Campion” (see Alfield below); also verses, “A
Dialogue betwene a Catholike and Consolation;’ also other verses in Alfield.
Describes Cottam (“M. Cottam soon after his arrival at Rhemes, being a Deacon … was made
Priest, and hearing of company that were ready to goe into England, made great hast to goe with
them”), his death and speeches.
In a 1582 book, Allen said that the papal bull “hath lain dead, and so might for us Catholics have
been dead with Pius Quintus the author and publisher thereof for ever.”
Robert Persons, [Book of Resolution] The First Book of Christian Exercise ... Wherein are layed
downe the causes & reasons that should move a man to resolve hym selfe to the service of God;
several revised edns. thereafter. Robert Greene attributed his death-bed conversion to it and wrote
Repentance (1592); also see Thomas Nashe's Christ's Teares over Ierusalem (1593). Persons's
preface: “Wherfore (gentle reader) if thow be of an other religion than I am, I beseche the most
hartelye, that layenge aside all hatred, malice and wrathfull contention, let us joyne together in
amendment of our lyves ... And to Catholiques I must saye further ... that all their faith will profitt
them nothinge, except they have charitie also;” “Consideration is the keye whiche openeth the
doore to the close of our harte, where all our bookes of accompte doe lye;” powerful spiritual
rhetoric.
Quickly plagiarized for Protestant version by Edmund Bunny (see 1584), which ironically went
through more Protestant impressions (24) than Catholic ones (4); “the most popular work of
devotion in English of its day” (Houliston, 2007). In response, Persons reissued it as revised A
Christian Directorie, “purged from M. Bunnyes corruption[s].”
1582 cont. Persons' A Defence of the Censure, gyven upon Two Bookes ... wrote against M. Edmond
Campion” etc.
Searches of papist houses (1580-82): in the house of Sir William Tresham: “Here they found and
took away a painted crucifix on a table, hanging by the lady’s bed side: the Jesuits’ Testament in
English: Offic. Beatae Mariae, ii: a Manual of Prayers, dedicated to the gentlemen of inns of court:
Vaux’s Catechism; the first book of the Christian Exercise: a book of prayers and meditations: a
painted crucifix upon orange-coloured satin: a picture of Christ upon canvass” (Strype Annals new
edn. II.ii.21, p. 346).
Persons's An Epistle of the Persecution of Catholickes in Englande, trans. from French version:
translator's preface said: “if your honours shoulde upon terrour bringe any fraile man to conforme
him selfe against his conscience, in such externall actes, as you require: yet your wisdomes can not
but consider, that he is never the nearer gotten for this, but rather in his harte muche farther then
before, havinge wounded his sowle and conscience upon compulsion, whiche, lyinge grevouse and
festering with in his breast, must needes often put him in mynde of the injurye receaved, and so
more detest the thynge done, then before ... But if after al this fierce halinge, and pitifull pullinge of
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men in pieces, nothinge hath bene founde at all, no one act, no worde ... but onlye innocencie and
zeale of religion in the tormented: then is our case much more hard at home, in our owne countrye,
under our owne Soveraigne, than it could be anywhere else under the extremest adversaries of our
religion in the worlde.” “Alas (my Lordes) what impelleth your wisdomes ... to exercise such
extremitie upon poore people for that cause, whereof your owne fathers were as guyltie as we are,
that is, for our conscience in the auncient religion?” “For whoe would not esteeme it more
greevous than all other incommodities, yea than death it selfe, to be wrested in conscience, to be
forbidden all exercise in religion, to be enforced to sweare & make profession of newe straunge
opinons, which his hart doth reiect, detest, and abhorr: and yf by chance he should be taken
servinge god accordinge to his owne manner, and the manner of his fathers and auncestors, & of the
most parte of Christianities besides, (albeit it were alone, albeit it were previlye, and in most secrete
wise): yet to be plucked owt, as an offender of the supreme maiestie of the prince, as an enymie of
the commonwealthe, as a wicked and flagitioius caitife, unworthie of life, or the companye of
men?” “at this daye in England the father is bownde to accuse hys sonne, the husband hys wyfe, the
brother his brother, the penitent his ghostlie father, the servant hys master.” “These are the
braynsick phantasies onlie of oure dayes, the variable innovacions of particular places, the flexible
willfullnesse of mans mynde, the moste vaine cogitations of fleshe and bloode, whereby men doe
attempt to exchaunge the unmutable truthe of Christe for their owne phantasies to serve their own
turnes in respect of their owne commodities.” “it can not be doubtful (I think) to anie, how manye
men, and what maner of men, have bene put to most paynfull deathe, as strangled, bowelled, cut in
sunder, boyled, and dispersed by peece meal in the ayre, and all for religon.” “Yf they take a priest
at masse: a man wold marveyle, how impiouslye & how despitefully they behave them selves.
First, for the ... consecrated hoste, they take it away with vilence, treade it under foote, thrust it
through with knyves and daggers, fasten it to a poste ... Now as to the priest ... they bring hym
forthe abroade, and in the selfe same attyre wherein they fownde him standinge at the altar, they
haile and chafe him aboute, through stretes and villages, where all folke gaze and stare upon him,
the whole multitude skorne him, yea & some spitt in his face, but the moste part scolde, and raile
against him ... In what barbarous Scythia was this as muche as hearde of by anye report at any time,
that freeborne men, of honest state & condition, lerned, of good education, well instructed and
trayned upp in gentlemanlye maner, dedicated and vowed to the sacred function of priesthoode,
should be for the testimonie onlie of an aucient religon, of long continuance left unto them by theire
ancestours, stauled upp in cages to be racked on a payne banke ... and with dire and horrible paines,
greeves, & afflictions wrested and writhen owte of their ioynts, unlesse thei will appeache, &
treacherously deliver up to the torture theyre owne companions in faithe ... ” The point is “whether
the private spirit of eche particular persone, or the common spirit of the universall churche, ought to
iudge of the sense of holie scripture.” “wheres ever yow wolde sett your feete ... yow may see
lamentable sights: this man to flye awaye: that man to lye hydden in a corner: an other to convey
hym selfe privilie in disguised apparell: some apprehended and led to the Iustice: others to be
sought for & not taken: many to abyde among busshes and woods: a great nombre to haunte the
fields in the daye tyme, and never to repaire home but at midnight;” “how have they plucked us
down? no nation in the worlde adourned with civil maners: no countries indued with the holie lighte
of Christs Gospell: no people instructed with Christian lawes & customes, was ever eyther better
framed to courtesie and humanities, more disposed to beneficence and fryndelie behavioure, more
inclined to the love of equitie, more bent to pitie and mercie, than this English people and nation
was, before suche time as this unlucky, detestable and pestiferous heresie had hardend the hart, and
intrailes of love.” “And yf a woorde, yea a peece of a woorde slipp forth of a mans mouthe at
unwares, or that he happen to geve but a wink with his eie, or a nod with his heade, whereby anie
suspicions may arise, that he favoureth our cause: ther is then matter enough, wherupon eyther to
accuse hym, or cast hym in prison.” Catholics “see the number of right belieuying Catholiques to be
so marvailouslye encreased, syns the rigour of the persecutors haith bene doubled and redoubled
upon them.” Toleration should also proceed “from a mercifull disposition towardes the afflicted;”
also Catholic would give implicit obedience to Crown in all temporal matters. Persons here “came
close to enunciating a doctrine of general toleration ... pleaded against his will for the cause of
conscience and ... the futility of persecution.” (Jordan). On torments of persecution: “Now, what
puissance and valew of mynd think yow might suffice? What noblenese of courage were ull? what
strong and steadfast constancie do yew judge requisite to make me able to bear and endure these
 53

vexations ... ? Those contumelies (I mean), and those despites? Those beukes and dishonors?
Those prisons, bolts, and shakles? Those deformities and disorder? ... loothsome sights ... stinking
savours ... putrifactions” (see Hamilton, 1999).
1582 cont. Thomas Alfield, A True Reporte of the Death and Martyrdome of M. Campion Jesuite and Preiste,
and M. Sherwin, and M. Bryan Preistes, at Tiborne the First of December 1581 … Wheruuto is
annnexid certayne verses made by sundrie persons: answers Munday (see below). On scaffold,
“notwithstanding he forgave, as he would be forgeuen, desiring all them to forgeue him whome he
had confessed upon the racke.” “they … pressed him to declare his opinion of Pius quintus Bull
concerning the excommunication … To which demaunde he gave no aunswere. But being asked
whether he renounced the Pope, said he was a Catholike.” “Here I can not omit a practise of some
of our yong masters, slaunderously geuen out aginst M. Sherwin … that he dyed a protestant,
because he disclaiming the wretchedness of his owne mortalities, and nature, reposed himselfe
wholly upon Christ and his passion … These minions … do labour to perswade the people, that the
Catholike religion doth evacuate … the sheding of Christes moste pretious bloud in which we do
acknowledge all our suffitiency, and in which only as the sole foundation spring and cause of all
merit, the merite of all our wel doing, so iniuriouslie to Christe his passon abolished by protestants,
is, hath, and shall be by us maintained … What web soeuer some sottish weaver or such like shall
weave in the meane time.” Includes verses (also in Allen above), “An Epitaph of the Life and Death
of the most famous Clerk and virtuous Priest, Edmund Campion” [perhaps by Henry Walpole], to
be transcribed by Sir John Harington (Arundel Harington Ms.), not lineated:
Whie do y use my papire yncke and penne?
or call my witts to counseil what to saie? …
I speake of saynts, whose names can not decay …
Campian exceades the cumpass of my skyll …
hys native flowres were myxte with hearbe of grace.
hs mylde behaveour tempered well wyth skyll.
A lowlye mynde possest a learned place.
A sugred speache, a rare and vertuouse wyll.
A saynt lyke man was sett in earth belowe
the seede of trewth yn hearyng harts to sowe …
Religion there was treason to the Quene,
preaching of penance, warre against the lande,
prests were such dangerous men as have not bin
prayers & beads were fight and force of hande,
cases of conscience bane unto the state:
so blind is error, so false witness hate …
can humble soules departing now to Christ,
protest untrue? Avant foule fend thou lyst …”

Also includes verses (also in Allen), “Another upon the same”:

“… The skowling skies did storme and puff apace,
they could not bear ye wrongs yt malice wroght,
the sunne drew in his shining purple face,
the moistened clouds shed brinish tears for thought
the river Thames a while astonied stoode,
to count the drops of Campion’s sacred blood.
Nature with teares bewaild her heavy lesse,
honesty feard her selfe should shortly dye…”

Also includes verses (also in Allen above), “A Dialogue between Catholike, and
Consolation”:
“ … Such men no doubt are very hard to finde,
for dainty things are seldome sifted out,
the Phoenix hath no partner of her kinde,
a man perhaps may seeke the world about,
 54

ere he may find one Campion againe,

wherfore his lesse makes me the more complaine …
His quarters hong on every gate do showe,
his doctrine sound through countries far & neare,
his head set up so high doth call for moe
to fight the fight which he endured here,
the faith thus planted, thus restord must be,
take up thy crosse, saith Christ and folow me.”
Alfield said his motive was to counter the slanders against Campion with “a lively image of
resolute martirs, constantly professing their faith and belief, resolutely disclaiming from all treasons
and treacheries falslie intended against them: and loyaly behaving themselves towards our queene
and country who as they were in their lives lanterns of piety and vertue so in their deathes made
themselves paternes and examples for all good Christian subjects to follow.”
Byrd composed madrigal on a non-subversive stanza of this poem, “Why do I uses my paper, ink,
and pen?” (no. 22 in Psalmes, sonets, & songs) (a response to Campion’s death) and published it in
1588. Byrd’s “Deus venerunt gentes” (Ps. 78), in 1591 motet-book, thought to be response to
Campion’s death. Jesuit mission to China begins.
George Gifford, A Dialogue between a Papist and a Protestant, attacked nostalgia for a golden
medieval Catholic world, a “merry world when there was less preaching …”
Munday, A Discoverie of Edmund Campion: “The people must be first reconciled from their
religion, to imbrace the lawes & decrees of y Pope, then, they must be perswaded to forsake their
duety and allegeance to her Maiesty.” “With such threatnings, lyes of myracles of theyr Church,
and styncking Reliques they shewe: they make our Englishe men betwtched unto them … Then
with them they bring Agnus deis, hallowed Grana, and beades, sanctified Images, holy Gyrdles
come from S. Peters Chayre, Crosses and Medalles, and a number of such paltryes.” But Munday at
least quotes Campion’s eloquence (“I am here brought as a Spectacle” etc, “You and I, we are not
of one Religion,” “come Racke, come Rope”). “There was a lyttle book in Latine, which they them
selves brought over … how they should behave … if they were demaunded of any thing … If they
be examined, as concerning theyr allegeaunce to her Maiestie: they wyll make theyr aunswere after
this manner. She is our lawfull Soveraigne Lady and Quene, and we doo obey her. But then obiect
unto them: wil you obeye her, notwithstanding the Popes excommunication, or any thing that he
commaundeth to the contrarie. then they will answere: we desire you not to charge our consiences,
and that you would not enter so deep into our consciences, we trust the Pope will not commaund us
anything against her: and hundred such sleevelesse aunsweres they make …”
Rich, True Report of a Late Practice Enterprised by a Papist.
Pope Gregory XIII introduces new Gregorian calendar, tend days ahead of old Julian calendar
(adopted in England in 1752).
Duc d'Alençon and d’Anjou enters Netherlands as new ruler of Brabant and Flanders,
reconciling Protestants and Catholics, a union promoted by William of Orange, and celebrated
in the Valois tapestries (see 1959).
Berkeley's Men, and Lord Chandos's men, perform in Stratford.
JOHN SHAKESPEARE CRAVES “SURETIES OF THE PEACE ... FOR FEAR OF DEATH AND
MUTILATION” AGAINST RALPH CAWDREY, THE BAILIFF, AND OTHERS.
Thomas Cottom, John's brother, executed as a priest along with six other priests;
John Cottom now replaced at Stratford Grammar School.
1582 cont. Shakespeare aetat 18. Marriage to Anne Hathaway at Temple Grafton.
Wedding license, Nov 27, in Bishop of Worcester's diocesan court, requiring
only one banns, granted to “Willelmum Shaxpere et Anam Whateley de
Temple Grafton,” whose vicar is the Catholic priest, John Frith: “Unsound in
doctrine, he can neither preach nor read well, his chiefest trade is to cure
hawks that are hurt or diseased, for which purpose many do repair to him”
(Puritan Survey of the Ministry), often compared to Friar Lawrence.
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**1583** George Gilbert, lay escort of Campion and Persons: “These men [Church papists] have no other
recourse but a number of feeble excuses, namely that God sees their good intentions,” etc.
John Gibbons, S.J., and Rev. John Fenn, Concertatio Ecclesiae Catholicae in Anglia (-1588,
enlarged edn. by John Bridgewater, secular priest), on suffering of Catholics, “fullest Catholic
response to Foxe” (Monta 2005).
William Hart, secular priest, letter to his mother: “perhaps you will say: I weepe not so much for
your death, as I do for that yow are hanged, drawne, and quartered. My sweet mother it is the
honourablest and happiest death that ever could have chanced to me. I dy not for knavery, but for
vertue. I dy not for treason, but for religioun. I dy not for any ill demeanour or offence committed,
but onley for my faith, for my conscience, for my Preisthood, for my blessed Saviour Jesus Christ
... How glad then may he bee to see mee a martyr, a Saint, a most glorious and bright starre in
heaven ... I wish that I were neer to comfort you, but because that can not be I beseech you even for
Christ Jesus sake to comfort yourself ... If I had lived I would have holpen yow in your age, as you
have holpen mee in my youth. But now I must desire God to helpe yow and my brethren, for I can
not. Good mother blesse mee. And now in your old daies serve God after the old Catholike
manner ... one daie wee shall meet I heaven by Gods grace.” (Compare Sullivan Ballou letter in
American Civil War.)
1583 cont. James VI appears to join Elizabeth and Protestant cause.
Mary Queen of Scots gets report of Sidney’s sympathetic attitude to her and Catholicism, probably
from Bruno (Bossy 1991); Bruno met Florio and Dee at this time.
Whitgift, anti-Puritan, made Archbishop. Has been arguing against the Puritans, esp. Thomas
Cartwright. (The whole English church was Calvinist but the Puritan extreme pushed for greater
laicization, egalitarianism, and local control.)
Throckmorton plot (Francis and Thomas) in favor of Mary; plot includes Spanish ambassador who
is expelled; threat of war; break of relations with Spain.
Somerville and Arden plot: Edward Arden's son-in-law, John Somerville, gets
deranged because of Catholic persecution, sets out from house north of Stratford,
saying “I will go up to the Court and shoot the Queen through with a pistol;” result
is that Edward Arden (Mary's cousin), prosecuted by Lucy, is hanged, drawn,
quartered. Edward's wife was Mary Throckmorton of Coughton Court (near
Stratford) where the tower room was now a secret chapel. Hamlet like antic-
madness of Somerville, in this time of Arden persecution (see Simpson 1858).
Then did prudent Warwickshiremen “clear ... their houses of all show of
suspicion.” 1583 act called for arrest of those “as shall be in any way kin” to all
touched, and to search their houses (qu. Pearce 2008): thus Lucy searching Arden,
may have caused Shakespeare to flee to London.
Lord Burghley's Execution of Justice, reacting to Persons and Gibbons, a defense of the
government's treatment of Catholics, distinguished between the executed disloyal priests and “many
subjects known in the realm that differ in some opinions of religion from the Church of England ...
yet in that they do also profess loyalty and obedience to her majesty ... none of these sort are for the
contrary opinions in religion prosecuted;” describes priests as wandering “up and down in corners,
in disguised sort, changing their titles, names and manner of apparel ... vagrant, disguised, unarmed
spies.” Defended Somerville execution, said he was incited by Leslie (above 1572). Answered by
Allen, 1584.Duc d'Alençon and d’Anjou participate in failed violent coup against Antwerp, thus
ruining his reputation as peaceful reconciler of Catholics and Protestants, destroying his appeal to
Elizabeth, and ruining William of Orange's strategy of reconciliation. Thus the Valois tapestries
would record a tragically lost opportunity.
Essex's men play at Stratford. Queen’s Men formed (1582-3), drawn from various
companies, including perhaps Earl of Derby’s, set up by Sir Francis Walsingham
to spread Protestant message.
WAS THIS WHEN JOHN SHAKESPEARE HID THE WILL IN THE RAFTERS?
Shakespeare aetat 19. Shakespeare's daughter Susanna christened in Holy
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Trinity Church, Stratford (d. 1649) (later a recusant Catholic). See Jeremy
Smith, 2010.
**1584** [Development of Ideas of Resistance 1584-1596 beginning with Allen's Modest
Defence] (Holmes)
Act enacted, all native-born priests still in country after 40 days were treasonous; all persons
entertaining such priests subject to fines and imprisonment. (Lingard )
Seven Jesuits executed. Lucy appropriates estate of a Catholic exile.
War with Spain considered inevitable. Spain has William of Orange (advocate of religious
toleration) murdered which renews fears that Elizabeth will be murdered.
James VI tries to enlist Pope's aid against Elizabeth.
Francis Throckmorton executed for part in the Throckmorton plot; Thomas escapes to continent.
Charles Arundell et al, Leicester's Commonwealth (so titled 1641, orig. Copie of a leter, wryten by
a master of arte of Cambridge, to his friend in London ... ), accused Leicester of turning England
into “Leycestrensam rempublicam, a Leycestrian common wealth,” using Puritan reform to feather
his nest, control realm and ensure his brother in law would become Elizabeth's successor; “being
himself of no religion, feedeth notwithstanding upon our differences in religion, to the fatting of
himself and ruin of the realm.” Compared Leicester to Richard III; Leicester as bear; argued for
religious toleration and Mary's succession, especially because, during her brief reign in Scotland,
she permitted “all liberty of conscience and free exercise of religion to those of the contrary
profession and opinion, without restraint;” shows intimate knowledge of court matters, and tries to
build conservative consensus against Leicester. Toleration will unite all faiths “be they Papists,
Puritanes, Famillans, or of whatsoever difference or section besides”: “this view was perhaps the
finest and broadest of the Catholic statements in favour of religious toleration during the century”
(Jordan); influenced by the French politiques (Arundell is friend of Bodin and others); blamed
Leicester for Somerville case. Uses device of two mild Protestants and moderate Papist in dialogue
[like Constable and Harington]. (Charles Arundell part of group that included Earl of Oxford,
Henry Howard Earl of Northampton)
“These two books [i.e. and Allen’s Modest Defence] still show elements of the old ideology of
loyalism and non-resistance … Within a few years Allen and Persons … displayed no such
ambiguity and unashamedly expressed a belief in the right of resistance” (Holmes).
1584 cont. Sir Walter Mildmay opens Parliament of 1584-5 with speech attacking Persons' De Persecutione
Anglicana (see 1581); claimed Persons' book contained “a number of false and impudent lies, as
though we lived here in England under Nero, Domitian, Caligula, and such other tyrants, and not
under a most gracious and merciful Queen; forgetting in the meanwhile the great favour and
clemency showed to all Papists, even to those that be most obstinate, and forgetting also the cruel
persecutions used in the days of Queen Mary.”
Henri III of France recognizes Henri of Navarre as heir, leading to religious wars
provoked by the Catholic League (reestablished in 1585) which called for
conversion or exile of Protestants, and exclusion of Henri of Navarre: thus
Shakespeare will describe “France ... arm'd and reverted, making war against her
heir” (Comedy of Errors 3.2.122-3).
Puritan document said “three parts at least of the people are wedded to their old superstition still.”
Reginald Scot, Discoverie of Witchcraft, from which Harsnett would liberally borrow. Scot argues
that miracles, and prophecies, and oracles “are ceased.” “The grace of healing (saith he [Calvine])
spoken of by S. James, is vanished awaie, as also the other miracles, which the Lord would have
shewed onelie for a time.” “such thinges ... as seemed miraculous, are cheeflie done by deceipt,
legerdemaine, or confederacies ...”; attacks papistical charms, enchantments, frauds. “Scot’s
ambivalent skepticism about devils is manifest in his concluding ‘Discourse upon divels and
spirits’ ... which is omitted from most modern editions” (Cox, The Devil and the Sacred, 2000).
Witch of Endor was a fraud, called Pythonissa in scripture, after Apollo (Pytho), who was but a
“poetical fable”; “the priests that attended thereon at Delphos were couseners, and called Pythonists
of Pytho, as papists of Papa; and afterwards all women that that used that trade, were named
Pythonissae”, precedes Scot’s discussion of “scripture touching the ceasing of miracles, prophesies
 57

and oracles.” Bk 12, ch. 8: “Poetrie and poperie compared in inchantments, popish witchmongers
have more advantage herein than protestants” i.e. poets also write about such miracles and wonders
“whether in earnest or in jest I know not,” and are often cited as proof by superstitious papists, but
“poets are not altogither so impudent as papists herein, neither seeme they so ignorant , prophane,
or impious.” Bk. 11, ch. 3: “Of the Astral Spirits of men departed … And what Witchcraft may be
wrought by them”: “Such persons as are secretly murthered, and such as secretly murthur
themselves, do most frequently appear again.” “Great is the vilany of Necromancers, and wicked
Magicians, in dealing with the spirits of men departed; whom they invocate … compelling the
Ghost to present it self before them.” “I have heard many wonderful Relations from Lunaticks or
such as are almost natural fools, who have asserted, That being for many daies together conversant
amongst Faeries in Woods, Mountains, and Caverns of the Earth, they have feasted with them, and
and been magnificently Entertaind with variety of dainties, where they have seen several of their
Neighbours or Familiar acquaintance in the habit they were wont to weare, notwithstanding they
were known to have been dead some years before.” As with Harsnett, fury at fraudulent pretense
and also fascination with ghosts; are conjurors wicked because they are frauds, or because they deal
in genuine black arts? Bk. 15, ch. 22 entitled “A comparison beweene popish exorcists and other
conjurors.” Shell 2007 p. 76 says heading to chapter 4 is “What miraculous actions are imputed to
witches by witchmongers, papists, and poets.”
1584 cont. William Allen, answer to Burghley, A True, Sincere, and Modest Defence of English Catholiques
that suffer for their faith ... Wherein is declared, how uniustlie the Protestants doe charge
Catholiques with treason ... : “The question is ... whether a Prince laufullie invested and annointed,
may be for anie cause, namelie for matter of Religion, resisted by his subjects? We say that the
Protestants of al sectes doe both holde and practize it ... if we respect the furious attempts and
rebellions of Scotland, Flaunders, Fraunce, and Germanie ... And upon thes examples you shold
look (my Masters of England) when you make so much adoe fo one poore commotion, made in
defence of the Catholiques, in twentie six yeares space of the greatest persecution and tribulation
that ever was since the Gothes and Vandals times. Wher if the Q. had holden her Ancestours faith,
and had ruled over so manie protestants but a quarter of the time ... her Maiesty should have seene
other maner of attemptes against her state and quietnes, then have fallen by Catholiques”; “both
Catholiques and Protestants agreeing, that Princes may for some causes, and especiallie for their
defection in Faith and Religion, be resisted and forsaken: though in the maner of executing the
sentence and other needful circumstances, Protestants folowe faction and popular mutinie; we
reduce all, to lawe, order, and judgement ... For like causes ... for that he was vehementlie suspected
of the murther of the blessed Bishop S. Thomas of Canterburie, was Henrie the second driven ... to
order and penance. A number of the like examples moe we might recite wherby not onelie the
practise of the Church in al ages may be seene; but also Catholique men warranted that they be no
traitors, nor hould assertions treaonsable, false, or undutiful; in answering or beleeving, that for
Heresie or such like notorious wickedness, a Prince (otherwise lauful and annointed) may be
excommunicated, desposed, forsaken, or resisted by the warrant of holie Churches judgement and
Censure ... All just and Catholique Kinges are so far from doubting or misliking Gods ordinance
and the practise of the sea Apostolique herein; that they perceive it most necessarie for the stabilitie
of their kingdomes.” “It is not only the slaughter of many, and them specially the priests of God,
which is most proper to heretical persecution, but the other infinite spoil of Catholic men's goods,
honors, and liberty ... by which a number of ancient gentlemen fall to extremity, either of
conscience, if for fear they obey, or of their undoing in the world if they refuse; the taking of their
dear children from them by force and placing them for their seduction with heretics ... the burning
of our priests in the ears; the whipping and cutting of the ears of others; carrying some in their
sacred vestments through the streets; putting our chaster virgins into infamous places appointed for
strumpets; and other unspeakable villainies ... ”; “so many noble and valiant earls, barons, knights,
esquires, and gentlemen, that have either suffered prison, or, as their conscience led them, stood in
arms for defense of their faith;” Campion et al assured their penitents that they could be loyal to
the Queen; and Gregory the Thirteenth “suffered the sentence after a sort to die;” gives example of
John Nelson poignantly maintaining his Catholicism and loyalty to the Queen under torture; “we
demand ... whether the kings of Christendom ... stand not in far greater hazard of their dominions
and persons by the brutish and seditious people, armed always with fury, and often also (as at this
present) with heresy ... ? “we shal find ... that the whole [land] being devided into three partes, two
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of them are inclined to Catholique religion in their hartes, and consequentlie are discontented with
the present condition of thinges. Of which Catholiques, so manie as folowe the world, and
dissemble their religion for feare of lawes; as they be (notwithstanding their dissimulation) manie
waies knowen and discovered, mistrusted, doubted and hated of the protestantes; and generallie
kept under, iniuried, disauthorised, and watchfullie overlooked; and therbie in continual miserie and
discontentment: so also in respect of their owne consciences (being forced to sweare to such
Articles of this new faith, & her Maiesties ecclesiastical Regalities, as they assuredly believe to be
most wicked, untrue & impossible: as also to receive such falsified Sacramentes, as they in their
hartes condemne to the pit of hel, and knowe to be poison to their owne soules, and to their frendes
who for companies sake doe receave with them; and finallie being constrained to heare & hire such
ministers, as daylie read, speaker, and preach, nothing but blasphemie against Christes vicar,
Church, Sacramentes, Saintes & al Holies) they are Inforced to live, and (alas) often also to dye, in
infinite distresse of mind and tormentes of Conscience, passing al other humane miseries ... live in
perpetual anguish, wishing sometimes (which we have seene and heard) with many a sigh and
grone, that her Maiesty would be content with half their goodes, so that she would graunt them
libertie but in secret sort, to have the use but of the holie Sacramentes; and sometimes lamenting
their manifold infirmities, and impediments of wife and children; for whos only needful releese,
they continue in that damnaable state of Scisme ... If our fellows in the Catholic faith through
Christendom should conceive that in heart which these confessor do indeed feel and we often with
our eyes behold ... If they might see all the prisons, dungeons, fetters, stocks, racks, that are through
the realm occupied and filled with Catholics; if they might behold the manner of their arraignment,
even among the vilest sort of malefactors; how many have been by famine, ordeure, and pestiferous
airs pined away; ... how many gentlemen and other persons of wealth are wholy undone ... how
many of the most substantial, profitablest, and persons of greatest hospitality in divers provinces are
chased out of their own houses by spials, promoters, and catchpoles; how many wander in places
where they are not known, driven into woods, yea, surely, into waters, to save themselves from the
heretic's cruelty; how many godly and honest married couples most dear to one another, by the
imprisonment, banishment, flight, of either party are pitifully sundered; how many families thereby
dissolved; into what poverty, misery, and mishap their children are driven; what number thereby
run over sea into most desperate wars and fortunes ... These then and a thousand more which we
need not to rehearse, bring the miseries of the better sort and bigger number of the Realme; and
they falling upon them for their fathers Faith, and no other crime in the world, committed ether
against Prince or Countrie ... these calamaties (we say) being common to our whole state of the
Realme, and to the greatest part of the rest; shal we say the State is blessed? this regiment
fortunate? al is peaceable and plentiful in England? Where indeed onelie a few newlie raised by
other mens fal, are made happie by other mens infelicitie: and where a verie small number, in
comparison, have devided the wealth, honors, offices, and pleasures of the whole land among them
selves: and doe menage the Countries by their favorits, to the discontentment, disgrace, and
destruction of the iustest gentlemen in the same.” “Henrie the eight ... was in such torment of
conscience, and such perplexitie for his revolte and other sacrileges: that sometimes he went about
to ioyne with protestant Princes in religion; sometimes (thrise at least after his fal) to reconcile him
self to the Pope againe; which then our Lord, for his greater punishment, suffred him not to bring to
good effect; but to die in passing anguishe of mind for the former offences, and al the strange
sacrileges committed, by forcing into the world wel neer a hundred thousand professed persons;
and by the destruction of ten thousand religious houses & Churches in one yeare.”
“the Libeller so often, by shameful flatterie, and odious (we dare say) to the Q. Maiesty her self,
telleth us she is A MAYDEN QUEENE; seing that with the Protestants it is no great merite nor praise
to be a virgin ... And with us Catholiques, in this case of the Realmes extreame danger, even sacred
and professed virgins, have bene iustlie taken out of their better life, and by dispensation married.”
“But all are signs of God's ire toward our poor country; the evil luck whereof ... is ... that, this noble
line and royal issue now failing [i.e. Elizabeth's childlessness], they will not suffer us to go to the
next of the same royal blood [Mary Queen of Scots] descending from the renowned prince, Henry
the Seventh ... by whose victorious entry, happy marriage, and issue all diversity of former claims
of the crown and most cruel civil wars were ended and the conjunction of the two royal houses of
Lancaster and York fortunately achieved,” but Puritans and others would now “bring all to
scrambling ... that so ... our country should at once fall into two extreme miseries, both by forsaking
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God and the Catholic religion on the one side, as also by refusing and too-too shamefully abusing
the only next true and lawful heir, and consequently the whole blood of King Henry the Seventh, on
the other side.” “And it is a great signe of our Priestes and Catholiques innocencie and of our
adversaries ignorance and malice: that, seeking to appeach a Christian man or Priest of treason;
they have no more to lay against him, then that he sheweth not him self openlie, but dealeth
secretlie; and weareth an other habite then is belonging to his degree.// The holie King and Prophet
David, in place of danger did not onelie otherwise cover his person often and flede from his
enemies; but feined him self a plaine mad man before Achis king of Geth in al his behaviour, to
escape peril. How often doe we reade in the Evangelistes that our Saviouir fled, that he did hide
him self, that he walked not openlie, that he went up to Hierusalem on the feast day not openlie, but
in covert? Who can be ignorant that it was no offence for Nicodemus that he came to Jesus in the
night for feare of the Jewes? Who knoweth not that the Apostles, as wel before as after the
comming of the holie Ghost, kept them selves often secret in private parlers annd chambers; as the
first holie Bishopes of Rome (for feare of their persecutors) kept their meetinges, misteries and
councels, in caves and grots under the ground?” Chapter 9, Conclusion: “And now though in the
deep conceiving of this our country's incomparable offense our hearts be wholly oppressed with
fear and heaviness, yet either the force of our peculiar affection toward our flesh and blood driving
us to hope for better than is deserved, or the largeness of God's immeasurable mercies yeilding,
contrary to man's demerits, pardon upon repentance, do cause us oftentimes to expect grace and
mercy rather than extreme rigor and judgement;” “sure we are that the first best for our English
nation ... were ... to restore the state again ... the happy fellowship of all their forefathers and other
faithful people and princes now living. The next best were ... to desist from persecution their
Catholic subjects and brethren and to grant some liberty for exercise of their consciences, divine
offices, and holy devotions ... If to none of these conditions they can be brought ... the just arbiter of
all things ... discern our cause ... we confidently tell them, and humbly even in Christ's blood pray
them, to consider of it, that by no human force or wisdom they shall ever extinguish the Catholic
party, overcome the Holy Church, or prevail against God ... Let them seek with all desperation to
diminish, bridle, spoil, impoverish, disgrace and extinguish the whole generation of Catholics at
home and in banishment ... Yet the Catholics (that is, the seed of God) will increase in number,
power, and zeal ... We are no better than our forefathers. We less fear death and less set by our
lives than ever before. Our counts are cast ...” Also, “Whereby let all princes and people Christian
bear witness of our miseries and unjust afflictions, who are enforced to suffer death for our only
cogitations and inward opinions, unduly sought out by force and fear;” see how the range of
answers given to the Bloody Question by Catholics shows their extreme anguish; “we complain
justly of persecution, for that our cause for which we suffer is the faith of all our forefathers, the
faith of our persecutors' own ancestors, the faith into which our country was converted and by
which we are called Christian; the faith of the Catholic Churches and Kingdoms round about us.”
Allen said Catholic would willingly accept a minority position--thus more accomodating than
Persons. Attacked Burghley for Somerville execution.
1584 cont. Lipsius, De Constantia in publicis malis, defense of Christian neoclassicism in face of religious
division.
Burghley: “The greatest number of papists is of very young men,” and Campion and Southwell
exemplified the noble dashing courtly nature of these chivalric Catholic missionaries.
Wallace MacCaffrey, Queen Elizabeth and the Making of Policy, 1572-88 (1981, Princeton UP) on
“the unwillingness of both sides to address the most urgent questions of principle”: “The politique
Cecil could not bring himself to deal with the problem of the state's doctrinal authority; he was
content to live with a faceless Erastianism which asserted, without explaining, the overriding power
of the Crown in matters spiritual. Allen, on the other hand, was still unready to deal with the thorny
question of deposition, to look fully at the irreconcilable claims of Pope and Queen.” Good
Statement.
About now, Persons wrote to Mary Queen of Scots that he and Allen were abandoning the military
option, “uppon consideration of ... the small successe owr former labors had browght forth wee had
resolved ... to follow only owr spiritual cowrse wheruppon all dependeth thogh in longer time.”
Edmund Bunny, A Book of Christian Exercise, version of Persons's (see 1582): English Romanism
hard nut to crack because “no man ... can be of that profession, unlesse hee bee under that
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governement too. Could their Church and court [or Rome] be sundred; could their religion and
regiment be parted ... then I think that (with many) much might be done; but when as they go so
close togither, than no man can professe the one, but that he must be under the other, that goeth ...
somewhat hard with many, that otherwise would find no scruple at all;” Bunny's edn. corrects
Persons's reliance on works, penance, quantifiable devotions, monasticism, etc.
J. B. de Cavaleriis, Ecclesiae Anglicane Trophaea Sive Sanctorum Maturuum, and Ecclesiae
Militantis Triumphi Sive Deo amabilium Martyrum gloriosa with vivid illustrations of
Catholic martyrdoms (see Verstegan, 1587).
Munday, A Watch-woord to Englande to beware of traytours: “when God revealeth their wicked
spirites, and bringeth them into the lyght that they may be example to other: then they crie out, I
am a Catholique, I will dye in the Catholique cause, and thus under shewe of Religion, they would
deceive the world with their horrible treasons. It is now hie time therfore … to followe the
apparaunces of suspitions and likelyhoods, tyll it appeare plainlie what light made the shaddowe,
or what fire made the smoke;” “everie Papist, that is to saye, everie one that believeth all the
Popes doctrine, to be true: is an enimie and traytour … everie such English Papist is a traitour to
the Quene of England, and hateth her life, wisheth the alteration of her government, and liveth in
hope of an other world: which even by an ordinarie by-word, it is said themselves doo call their
Golden day …. no clemencie, gentlenessse, benefits, or loving dealing, can win a Papist, while he
continueth a Papist, to love her Maiestie, how much so ever he dissemble … all advises to great
personages, to perswade neutralitie, or an entertaining of contrarie sides in Religion, with
uncertainty of countenance and favour: is the waie to supplant assured safetie, to make sure
enimies and unsure frendes, to lye open to parasites and traitours, to be unknowne to other, and to
be unable to discerne what other be to them.” “Yet count I not everie such a one wholie … a
traiterous Papist, but such a one as holdeth all the Popes doctrine to be true, that the Romane
Church erreth not, that it hath rightfully such superioritie and primacie in others kingdomes …”
Failure of Sir Walter Ralegh's Virginia colony.
Giordano Bruno, De l'infinito etc.; also De gli eroici furori, dedicated to Sidney, with its
supernaturalized Petrarchan neo-platonic love poems; praises Elizabeth as divine governess. (See
neoplatonism, 1510.) Bruno in England at this time, 1583-5, also publishes Spaccio della bestia
trionfante, dedicated to Sidney, on hermeticism, praising Henri III (“Blessed are the peacemakers,”
i.e. like Henri (who perhaps sent Bruno to promote middle ground between Protestantism and
Spanish Catholicism--acc. to F. Yates, but denied by Bossy 1991), attacked Roman corruption but
did not defend the Reformation.
William Parry plot to assassinate Elizabeth. Sir Thomas Lucy energetic in
promoting Bill against Jesuits and seminary priests, impeached Dr. Parry,
and petitioned for his execution.
“The fate of Francis Throckmorton [executed as traitor] must have been
common talk in Stratford-upon-Avon during that year, and following upon
the death of Edward Arden, must have deeply impressed the youthful mind of
Shakespeare” (Stopes, Shakespeare's Warwickshire Contemporaries).
Shakespeare aetat 20.
**1585** “Act against Jesuits,” Statute 27 Elizabeth, said priests who did not depart were treasonous, and
sheltering them was a capital offense. All priests returning would be treated ipso facto as traitors.
James VI allies himself to Elizabeth and is cursed by Mary. Major Drake victories plundering
Spanish possessions.
Large scale exorcisms conducted by priests, at Denham (-1586). Weston conducted
exorcisms (the only Jesuit to conduct exorcisms) in 1585-6 with Shakespeare's
schoolboy companion, Robert Debdale, and eventually became subject of
Harsnett's Declaration of ... Imposture (see 1603).
Nicholas Sander and Edward Rishton, De Origine ac Progressu Schismatis Anglicani (“Rise and
Growth of the Anglican Schism”), most popular book on England for 16th century Europe (Rishton
adds fourth book on Elizabethan years) (not translated until 1877; its French translation in 1676
inspired Burnet’s History of the Reformation, see 1679), portraying suffering of Catholic lay
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nobility, frequently brought up (along with his De Visibili Monarchia Ecclesiae and Bristow's
Motives to the Catholike Faith) in interrogations of Catholic priests. Sander: “Besides these
miseries already mentioned, and the manifold extortions and molestations which they are forced to
endure ... the lay nobility are in this more unhappy state than the priests: they cannot run away for
conscience sake, nor sell their estates, nor give up their goods to their wives and children, nor take
them with them for their support ... nothing more slavish and miserable can be imagined or
described.” Sander reported scandalous rumour among Catholic exiles, that Anne
Boleyn was also Henvy VIII's daughter by his mistress, a point discussed at length
in 1877 edn by David Lewis. Sander also associated pope's excommunication of
Elizabeth with crusades against the Turk.
Hooker's sermon, “Of Justification,” says some papists can be saved.
“Petition of Loyal Catholic Subjects to the Queen” by Thomas Tresham, Lord Vaux, and other
Catholic nobles to the Queen: on intolerable dilemma (if priest comes to door, be a traitor to state
or to religion), tries to work out compromise. Petition of Catholics to the Queen: “We do protest
before the living God that all and every Priest and Priests, who have at any time conversed with us,
have recognized your Majesty their undoubted and lawful Queen Tam de jure quam de facto. They
speak reverently of you, they daily pray for you, they zealously exhort your subjects to obey you,
they religiously instruct us to suffer patiently what authority shall impose on us, yea they precisely
admonish us, that it is an heresy condemned by general council for any subject to lift up his hand
against his anointed;” ”We for our partes utterlye denye that either Pope or Cardynall hath power or
authorities to commaunde ... mortall Synne. Muche lesse ... That a native borne subject may seeke
the effusion of the sacred blood of his annoynted Soveraigne.” “Lett not us your Catholique natyve
Englishe and obedient Subjects stand in more perill for frequentinge the Blessed Sacrementes and
exercysinge the catholique religion (and that most secretlye) than doe the Catholique subjectes to
the Turke publiquelye, than doe the perverse and blasphemous Jewes, hauntinge their Sinagoge
under sundrye Christian Kinges openlye, and than doe the protestantes enjoying their publique
Assemblies under diverse Catholique Kinges and Pryncies quietlye.”
1585 cont. Philip Howard, Earl of Arundel, having been converted in 1584@ (“by what he
saw and heard then [of Campion's trial and execution], he easily perceived on
which side the truth and true religion was”), reconciled by Weston, is arrested and
sent to Tower; will be condemned to death in 1589@, will die in Tower, perhaps
poisoned, in 1595@, never seeing wife or children again; beatified in 1929.
Sidney, considered tolerant, hires Robert Poley thought to be papist (Nicholls, Reckoning 144).
Richard Barton, puritan, installed as vicar in Stratford, followed by zealous John
Bramhall in 1591, both enforcing Protestant conformity.
Shakespeare children, the twins, Hamnet (d. 1596) and Judith (d. 1662),
christened, named after friends, Hamnet and Judith Sadler, later shown to be
papists. Judith and Susanna (b. 1584) named after Apocrypha discredited by
Protestants: both anti-establishment women.
Shakespeare may have become associated with Lord Strange's men (ca. 1585-
94), later Derby's men, a company that “encouraged controversy and sensation
more willingly than any other company of the 1580s and 1590s” (McMillan,
Elizabethan Theatre); Shakespeare will accentuate Strange family's role in
crowning Henry VII in Richard III. (Strange became Earl of Derby in 1593.)
Strange’s men were dispersed among Lord Chamberlain's men by 1594; perhaps
company was closed down by censors, because of Sir Thomas Moore and others
(Merriam 2000).)
Sometime between now and 1592, Shakespeare departs for London, perhaps
as result of enmity with Sir Thomas Lucy, notorious Protestant persecutor of
Ardens (tutored by John Foxe at Charlecote), dispute supposedly over deer
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poaching. Deer poaching often employed as act of retributive justice or revenge.

1585-1592 called the “lost years” of “hidden years” of Shakespeare (between
birth of the twins, and Greene’s attack in 1592).
Shakespeare aetat 21.
**1586** Southwell, Garnet, met by Weston (who came 1584), come to England; Byrd (see 1588) is guest in
house where they are hosted. Babington plot to rescue Mary Queen of Scots and (forged by
Walsingham) assassinate Elizabeth revealed. London bells ring in joy at the discovery (Stow).
Southwell called it (in 1587) “that wicked and ill-fated conspiracy, which has struck such a blow at
the Catholic cause that even our enemies, had they had their choice, could never have devised
anything more ruinous to us or agreeable to themselves.”
Fr. Weston advises Babington on his coming torture by Walsingham: “I cannot tell you in what
manner you can escape out of his snares: if you yield, you give up your religion; if you renounce
him and decline his offers, you surrender yourself inevitably to the peril of death; if you doubt and
waver between the two, you will even then risk the loss of your life, and you will soon among
catholics lose the reputation of being a Catholic.”
Walsingham: “The execution of them, as experience showeth, in respect of their constancy, or
rather obstinacy, moveth men to compassion and draweth some to affect their religion, upon conceit
that such an extraordinary contempt of death cannot but proceed from above, whereby many have
fallen away.”
Southwell: “I see the beginning of a religious life set on foot in England, of which we now sow the
seeds with tears, that others hereafter may with joy carry in the sheaves to the heavenly granaries.”
More than 300 Jesuits arrived in the next forty years, about 11 of whom were martyred under
Elizabeth (the rest secular priests).
Jesuit, William Weston arrested and placed in the Clink, moved to Wisbech in 1588, then to the
Tower in in 1598, released 1603. Prisons became centers of Catholic ministry and propaganda.
Persons said of Weston: “While in this prison he did more good than when he was free ... the most
esteemed and consulted man in England ... A great number of Catholics came for the sacraments,
and heretics consulted him;”
1586 cont. Mary condemned to death and moved to Fotheringay Castle. Pope offers Spain million crowns to
invade England.
Sidney killed at Zutphen, had been revising Arcadia into more serious prose epic and enlarging
implications: see 1590. Mendoza is reported to have said “he could not but lament to see
Christendom deprived of so rare a light in these cloudy times, and bewail poor widow England …
that having been many years in breeding one eminent spirit, was in a moment bereaved of him by
the hands of a villain” (a Spaniard!). (qu. Howell 264).
Star Chamber requires church approval for all publications.
Robert Bellarmine's Latin Disputationes contra Haereticos (“Lectures Concerning the
Controversies of the Christian Faith Against the Heretics of This Time”) (-1593), with new
edition every year for next decade, often attacked by Protestants.
William Camden, Brittania: defended monasteries as “seed-gardens from whence Christian
religion, and good learning were propagated over this isle, howbeit in corrupt ages some weeds
grew out over [them] rankly”.
Anon., The Famous Victories of Henry V.
Chidiock Tichborne’s prison lament, “My prime of youth is but a frost of cares,” pub. in Protestant
Verses of Praise and Joy.
Pierre de la Primaudaye's The French Academy (1577), now trans. by Thomas
Bowes, many editions; took form of discussion among four noblement of Anjou,
centering on Greek ideal of self-knowledge; source for Love's Labour's Lost.
Margaret Clitherow pressed to death. Narrative of her life by John Mush (d. 1617), abridged
version pub. 1619, full version 1849, included in Morris, ed. Troubles, 1877, vol. 3). Her strong
views on non-conformity pre-dates the arrival of the Jesuits. Protestants arresting her may have
wanted to aggravate disagreement between recusants and church papists (Lake and Questier, 2004).
WRIT ISSUED AGAINST JOHN SHAKESPEARE.
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Robert Debdale, Shakespeare's older schoolfellow, executed as a seminary priest.

Shakespeare aetat 22.
**1587** Mary Queen of Scots beheaded at Fotheringay Castle; precipitates preparation for Spanish
invasion. Her executioners plead the precedents of Edward II and Richard II. On scaffold Mary
said: “You know I am cousin to your Queen, and descended from the blood of Henry the Seventh,
a married Queen of France and the anointed Queen of Scotland.” Elizabeth overwhelmed by a
sense of the sacrilege of the execution; scapegoats her secretary of state as responsible, and gave
out story that murder was against her will. Someone wrote above Mary's tomb a Latin epitaph, to
the effect: “know that the Majesty of all kings and princes lieth here, violated and prostrate.” Pope
announces religious crusade against England. 6 days after Mary’s execution (14 Feb. 1587), Queen
Elizabeth to King James VI: “I would you knew though not felt the extreme dolour that
overwhelms my mind for that miserable accident, which far contrary to my meaning hath befallen.”
Parlimentary act makes effective the anti-recusant legislation of 1581 (penalty for non-payment of
fines now forfeiture of goods and 2/3 land).
Robert Southwell, An Epistle of Comfort, To the reverend Priestes & To the
Honorable, Worshipful, & other of the Laye sort restrayned in Durance for the
Catholique Fayth, dedicated to Earl of Arundel, written 1587, probably for Lady
Anne Dacres, the Earl's wife who had converted in 1582@, whom Southwell in
1586 began to serve as chaplain (and spiritual adviser for her imprisoned husband),
based on letter Southwell wrote Arundel who was pining for his family. Arundel
house was his headquarters in London. Against forced attendance, “I sit not
required as a signe of renouncinge the true Churche, and approvinge this newe
forme of service, sacraments, and religion;” “Go on you good Magistrates, racke
us, torture us, condemne us, yea grind us: your iniquity is proofe of our faith;”
“just when the Catholics appeared doomed, after Mary's execution, this book came
out to reaffirm the purely spiritual and indestructible nature of their resistance.
Southwell's literary apostolate was launched.” (Devlin) “It is honourable in God's
quarrel to be abridged of our bodily liberty for maintaining the true liberty and
freedom of our soul ... In this let us ... imitate [the birds] in another property, which
is that in the cage they not only sing their natural note both sweeter and oftener
than abroad but learn also diverse other songs more pleasant and delightsome.
And so we both keep, and oftener practise, our wonted devotion, and besides, learn
new exercises of virtue”: influences Lear's “We two alone will sing like birds i' th'
cage” etc. (see Brownlow 1987).
Southwell letter: “there is weeping almost unto death among wives who have no husbands and
families with no support, where religion has no champion and chapels no loving hands to tend
them.”
1587 cont. Verstegan's Theatrum Crudelitatum haereticorum nostri temporis, inspired by death of Mary Queen
of Scots, the most richly illustrated of the early martyr books, includes death of Margaret Clitheroe.
“If it were only possible for us to approach the dying, there is hardly a man that would not die a
Catholic: for it suits them all to live as heretics, but to die Catholics” (Garnet).
Marlowe’s Tamburlaine “gloried in the reputation of a murderous blasphemer” (Riggs on
Marlowe)
Allen's The Copy of a Letter ... Concerning the Yielding Up of the City of Daventry defended Sir
William Stanley (cousin of Lord Strange) whose Catholic convictions led him to surrender
Deventer (which had held out against both Leicester and the States) (Stanley cleverly took over, but
then full of indecision holds Pope's power to depose princes; revolt against a heretic is justified.
“The treachery also of Sir William Stanley, as it was greatly prejudicial to us, that were Catholics,
at home, so was the defence of that disloyalty, (made by a worthy man, by the persuasion, as we
think, of Parsons)”--Watson, Important Considerations, Allen: “They must marke, what an infinite
miserie it is, for à noble, and couragious hart, (as lightly those men of best service be), that with
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their swoorde, and armes, the wicked only should be protected, and the innocent destroyed,
Churches despoiled, Gods Priests & servants murthered, the blessed Sacrementes profaned, yea
even the dread soveraigne holies of Christ’s owne bodie & bloud. What death should not à true
Catholike Knight suffer, rather then for to see, such horrible wickedness committed? or to be in
such base servitude of Haeresie, & her dishonorable defenders, as with their owne handes, to be
ministers of such sacrilegious impietie, and which is yet more pitiful, that one Catholike man
should be brought, to destroy an other, that in fine everie one may be the instrument of his owne
destruction? In their civil governement at home, they cause the Catholike iudge, to geve sentence
of death, against the Priests whose innocencie they knowe, and whose Religon in hart, they believe
to be true. They make one Catholke neighbour, to accuse an other, and one nobleman to condemn
an other. In their warres, they serve themselves of Catholikes: & by English Catholikes, they
destroy Catholikes abrode: that forceing Catholikes being overthrown, they may more easely,
ouerthrowe their owne at home. Alas for my deare bretheren: alas for our desolate countrie; which
no noble hart can nowe serve, either in Politike, or Martial matters, but upon such detestable
conditions, of assured damnation, and in fine to their owne utter ruine also in this life. // Of al men
in the world, the souldiar should most specially attend to his conscience: and stand upon good &
sure groundes, for the iustice of the quarel, he hath in hand, being howerly more subject to death,
and daunger then any other kinde of men; and being assured that if he dye, in any knowen evel
cause, and namely in this fight against God, and defence of Haeritikes, he is doubtles to be damned
for ever. As contrariewise, to dye in lawful warres, for defence of tryue Religon, & Gods honour,
in most cases, plaine martyrdome.” “And I praye you, Gentlemen ... what disgrace, or shame was
it, for all the chiefe Lordes of our countrie, to revolt from King John, in his dayes? & absolutely to
denie him ayde, & assistance, even in his lawful warres, until he returned againe to the obedience of
the Sea Apostolike ... or for the English noblities, & specially for the renowmed Stanley, one of
this Sir William his house, and name, to revolt from King Richard the Tyrant, and to yeeld him
selfe, and his charge to Henrie the seventh?” “When our Princes did Praeliari praelia Domini, Fight
the fightes of our Lord, (as holie writte saith of David, being in armes against King Saul then
deprived,) and their subiectes, & souldiars served, & feared God, reverenced his Priests, had their
confessours with them in campe, dayly heard Masse devoutly, adored the Blesssed Sacrament,
called on Christ, & his holie Angels, and Sainctes, and the special Patrones of their persons, or
countrie, for their defence, lived in martial discipline, order, & obedience, religiously ... abstayning
from rape, and violence, towardes the innocent, combating only for their faith, or their countries
right: then, both amongst the Infidelles, & Heathen, & also among their Christian neighboures,
their fightes were famous, theire conquests glorious, and the English armes redoubted in al places.”
“It is nowe some yeares agoe, sith à Gentleman, & Capitaine, of my name ... conferred earnelty
with me about it, that as we had certaine Seminaries, and Colleges for praeservation, or restitution
of the Cleargie, when the time should come, to serve God, in our countrie: so that there were some
companies of English souldairs also, to be trained up in Catholike, and old godley militare
discipline, for the helpe of our saide countrie, in that kind likewise ... So good à thing it is, for the
Priest & souldiar to concurre, in the service of God, and their countrie togeather.”
Knox, History of the Reformation in Scotland.
Kyd's Spanish Tragedy (c. 1582-92). Hieronimo, in utrumque paratus, “whether to
follow Christian orthodoxy and leave revenge to God, or to take matters into his
own hands” (decides on private revenge) Altman, Tudor Play of Mind (UC, 1978).
Privy Council: “it was reported [by Cambridge authorities] that Christopher Morley [i.e. Marlowe]
was determined to have gone beyond the seas to Reames [Rheims]”; but Privy Council said M.
“had no such intent, but... he had done Her Majesty good service, & deserved to be rewarded for his
faithful dealing .” (David Riggs, The World of Christopher Marlowe (2004): “Perhaps the
playwright really did intend to join the enmy, or go ‘to Rome.”)
Mirror for Magistrates new edn., ed. Higgins, a source for Hamlet, Lear,
Cymbeline.
Holinshed Chronicle reissued with politically offensive passages pruned, including
his account of Campion's execution, and execution of two priests for what look
like religious reasons; also censored was vivid description: “Now when these
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venemous vipers were thus hewne in peeces, their tigers hearts burned in the fire,
and the sentence of law satisfied” etc.
Queen's men play at Stratford, include Richard Tarlton and young Will Kemp.
JOHN SHAKESPEARE EJECTED BY STRATFORD CORPORATION FROM ALDERMAN
OFFICE FOR FAILING TO ATTEND MEETINGS. Shakespeare aetat 23. Did
Shakespeare leave Stratford in this year?
**1588** Spanish Armada, supported by the papacy, undertaken to avenge the execution of Mary and rescue
the persecuted Catholics; commander Sidonia addressed the fleet: “The principal reason which has
moved his Majesty to undertake this enterprise is his desire to serve God, and to convert to His
Church many peoples and souls who are now oppressed by the heretical enemies of our holy
Catholic faith;” destroyed by Drake and weather.
“At this critical juncture the English catholics, forgetting the cruelty with which they had been
treated, remained true to their queen and their country. With the memory of all they had endured
and were still enduring, with the rack and the gibbet to reward their patriotism, they read the bull of
deposition which had been published against their sovereign, they saw the shores of their country
surrounded by an armament commissioned to enforce it; they felt that the moment had arrived
when a breath might turn the balance in their own favour, and they generously flung aside the
recollection of the past and the resentment of the present, and flew to the assistance of their country
in her hour of danger” (Dodd, Church Hist., ed. Tierney).
Provokes “Massacre of 1588,” the executions at Mile End, and Clerkenwell (no
longer just at Tyburn) in order to terrorize the people, also at Finsbury Fields in
Shoreditch (include Fr. William Hartley, Southwell's colleague who had helped
publish Campion's Decem Rationes) at the ditch behind the Abbey and near the
New Theater where formerly had stood the Benedictine Nuns' Priory of Holywell
(alluded to in Comedy of Errors). Typical priest executed because he would not
pronounce “all” in statement “that he should acknowledge the queen to be supreme
head in all causes without restriction.”
Now the “bloody question” (see Campion above) was: whose side are you on if Pope invades?
English students at Rome Theological college cheer aloud at news of defeat of Armada.
Fr. John Gerard, comes bringing influential Ignatian Exercises.
Allen's An Admonition to the Nobility and People of England, supporting the Spanish enterprise
and the Papal excommunication, and denouncing Elizabeth as “incestuous bastard ... ” Also his A
declaration of the sentence and deposition of Elizabeth, the usurper and pretensed quene of
Englande: urged Catholics to unite with the armies of Spain.
Burghley, The Copy of a Letter sent out of England to Don Bernardino de Mendoza (Spanish
ambassador in France), arguing that Catholics had been loyal during Armada, and Pope need only
grant dispensation to them to attend Established Church occasionally, and they could avoid
persecution”: “an ingenious piece of propaganda designed to drive a wedge between the Jesuit
missionaries and the main body of English Catholics” (Hurstfield).
Thomas Stapleton, “The Life and Illustrious Martyrdom of Thomas More, Sometiime Lord
Chancellor of England,” in his Tres Thomae.
1588 cont. Thomas Lodge, The Wounds of Civil War.
Marprelate controversy (-1590). First of notorious Marprelate tracts, An Epistle to the terrible
Priests, by “the reverend and worthy Martin Marprelate, gentleman,” pseudonym (tracts continuing
until 1590), i.e. Puritan attacks on the Anglican bishops (“great prose satirist of the Elizabethan
period”), provoking counter-attacks by the bishops.
Death of Leicester; Essex becomes Queen's favorite. Leicester’s men may have
joined Lord Strange’s men.
Assassination of Duc de Guise, ordered by Henri III.
Lingard estimates Catholics are still 50% of population.
Archbishop Bancroft gives sermon on divine origin of episcopate, begins powerful assault on
Presbyterianism.
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Southwell letter on the tortures: “Since, therefore, there was no question of the Faith at stake, and
since the priests' answers might turn to the ruin of the whole body, it had been judged best to use
expressions which were the exact truth and yet not offensive to the magistrates. So the priests
replied that thye were clerks in orders to whom warfare was forbidden, but that they would pray
God to favour that side on which his justice stood. The laymen, for their part, pledged themselves
to fight for Queen and country against all unjust aggressors whomever they might be. But these
answer were of no avail; for the death penalty had already been decided on ... Meanwhile, I would
like you, my Father [Aquaviva], to think of the tenacity of our Catholics as something close to the
heart of this people which still hungers after goodness; and to judge the frenzied cruelty of the
multitude, not as a stigma on the whole nation, but as an infection of this heresy which does
violence not only to religion but to the very laws of nature. Thus you will see the good deeds of
some Englishmen in so lovely a light that the ignorance of the others will deserve a deeper pity.”
“Through your prayers, my Father [Aquaviva], we hope that ... springtime will soon be at hand,
with the lowers appearing and vineyards spreading their fragrance. We strive for this as much as
we can, in this stony and desert land ... ”
1588 cont. H. B., A Consolatory Letter to all the afflicted Catholikes in England (1587-8). Preface cites “the
example of invincible Martirs” and urges extraordinary virtue on all Catholics, to be faithful “usque
as sanguinem,” condemns “the base minded multitude who hardlye be perswaded in hope of
felicitie in the life to come to live here with patience in penury or willingly to endure a paynfull
death ... they stagger and are ready to fall at the terror & the blast of every new Statute that
commeth forth.” Body of letter: “First of all the Church is a city or commonwealth, having a
participation or felowship of spirituall benefits with-in itselfe: and therfore whosoever doth
communicat in spirituall things with any other congregation, must needs be divided from the
fellowshipe of the Church.” St. Augustine “determineth that dissimulation in no wise to be used”
(i.e. against attending Protestant church); Ecclesiastes “admonisheth ... not to make a shew against
a mans inward conscience.” “the cause wherefor I refrayne ... from wicked company of heretiks in
their churches, is the love and zeale which I beare to the beauty of Gods Church, the merveylous
disposition of her service, the reverend maiesty of her Sacraments, & decent order of her
Cæremonies, wherof I find no resemblance in the newe deformed congregation.” “And this maye
be another important reason of your most iust, and advised refusal: I mean the very judgment and
example of al Infidels touching participation with those of a nother religion, the Iewes doe not
enter into the churches of Christians. The Turkes hold it ... the Lutherans and Calvinistes ... [and]
Fox in his booke ... ” “Now Let us considder what losse thou shal sustayne for this refusall. You
shall lose, so manye of you as shall not be able to discharge and aunswere this heauye summes,
your whole substance of move-able goods ... A very hard case undoubtedly, but yet not so harde but
that by Gods grace it may be easilye digested.” Not to worry, “the having of worldlye pelfe is
matter of care, how it maye be kepte, how it may be imployed, and how it may be increased. it is
occasion of feare: for the rich man feareth those that be richer than him-selfe, and such as be
poorer: he feareth theeves, he feareth change of weather,” etc. Know well, citing Job, “that none of
these things coulde have hapned without God his permysion and special provydence: which may
teache you in all losses that may fal out, to considder God his ordinance, and so to reste contented
accepting his holy wil and disposition ... Considder I praye you how bare, how needy and destitute
of all helpe, you were fist borne.” “O deare Catholikes, lifte up your eyes, and looke upon this
general day of waking from the sleepe of death ... O happy poverty that is not forced to make
friendes in court, to retayn counsailers for the barr, to wayte upon atturneys” etc. “Yet there be
certain giftes which God bestoweth upon al that truly serve him ... I meane his grace wherby they
are made in a sorte pertakers of the devine nature, wherby their soules are bewtified and made
amyable in Gods sight ... ” “Among al the temporal benefits that god hath bestowed upon us, ther
is none more dearly estemed, not more carefully defended then is our lyfe: although it be short &
unsure to continue subject to many change annoyed with sundry wantes & distresses, inwrapped on
everye side with infinite miseryes, and rather to be called a death then a life. If then we make such
accompt of this lyfe ... How greatly should we desyre to enioye a perpetual lyfe.”
Young Fitzherbert, needing money, informed Topcliffe of family's papism, leading to their
condemnation: example of children betraying parents.
Whitgift's influence now grows, compromising Puritan drift of Parliament.
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1588 cont. Anon., The Troublesome Reign of John (-1590).

Marlowe's Dr. Faustus: “Faustus … Faustus vows never to look to heaven, / Never to name God,
or to pray to him, / To burn his Scriptures, slay his ministers, / And make my spirits pull his
churches down. Lucifer: So shalt thou show thyself an obedience servant …” Devil enables
Faustus in Rome : “Be cunning in thine art to cross the Pope, / Or dash the pride of his solemnity; /
To make his monks and abbots stand like apes, / And point like antics at his triple crown: / To beat
the beads about the friars’ pates, / Or clap huge horns upon the Cardinals’ heads; / Or any villainy
thou canst devise.” [mocking the proud or the holy?] Faustus to Mephistopheles: “Follow the
Cardinals to the Consistory; / And as they turn their superstitious books, / Strike them with sloth,
and drowsy idleness; / And make them sleep …” Pope Adrian disputes emperor’s power, “In token
of our sevenfold power from Heaven, / To bind or loose …” Faustus disguised as Cardinal gets
Pope to condemn Bruno as heretic. “Faustus: Fall to, the devil choke you an you spare. Pope:
How now? Who’s that which spake … Friar: Here’s nobody …” [like Macbeth]. Archbishop
tells Pope “I think it be / Some ghost crept out of Purgatory”; Pope tries prayer, but Faustus strikes
him, and beats the friars who chant with bell, book, and candle. In Act 5, “Enter an Old Man ... O
gentle Faustus, leave this damned art, / This magic, that will charm thy soul to hell, / And quite
bereave thee of salvation” [thus As You Like It, except that there the old religious man is
associated with Rosalynd’s white magic.] Faustus wants him tortured, and Mephistopheles says:
“His faith is great; I cannot touch his soul; / But what I may afflict his body with / I will attempt.”
Good Angel to Faustus: “Hadst thou kept that way, Faustus, behold / In what resplendent glory
thou hadst sit / In yonder throne, like those bright shining saints.” Faustus on way to hell: “See,
see, where Christ’s blood streams in the firmament!” Faustus began his fatal studies in Wittenberg;
Faustus in his study: “Couldst thou make men to live eternally, / Or, being dead, raise them to life
again, / Then this profession were to be esteem’d.” Wagner: “I will set my countenance lie a
precision” Mephistopheles disguised like “an old Franciscan friar” Faustus goes to entertain
Charles V with his magic. Faustus’s damned oath frightened audience who had also signed away
their souls (Asquith, BC lecture, Oct 2007).
William Byrd (1540-1623) publishes Psalms, Sonets, & songs of sadnes & pietie. In 1589 he will
publish Songs of sundrie natures, and two further Cantiones Sacrae (1589 and 1591). “William
Byrd's greatest music was a lament for the tragedy overwhelming England ... When we hear the
lamentations of Jeremiah over the desolation of Jerusalem, we ... hear a Catholic Englishman's
nostalgia for the glories of the devastated shrines of his own nation” (D. I. Edwards ); from 1580
his name appeared on many lists of Recusants, but apparently protected by Elizabeth; his works
dedicated to Papist peers. Tallis and John Bull were other Catholic musicians tolerated by the
regime.
Jean Bodin, pioneer political economist (argued against divine right of kings), who acted as
secretary to duc d’Alençon and d’Anjou on his 1581 courting journey to Elizabeth, writes
Colloquium (1588-93) (in Latin, not pub. until 1841) about a Catholic, Lutheran, Calvinist,
Jew, Muslim, natural philosopher and skeptic discussing religion, and agreeing for need for all
religions to exist in harmony, set in Venice as free city; they end singing psalm “how good and
pleasing it is for brothers to live in unity,” but book ends: “However, afterward they held no
other conversation about religions, although each one defended his own with the supreme
sanctity of his life.” Earlier Bodin wrote “Six Books of the Republic” (1576) arguing for
monarchy but also that state can tolerate more than one religion, on grounds of public policy.
One of the Catholic “Politiques,” after St. Bartholomew massacre, arguing for religious
diversity as possible within political unity. It was said of Bodin: “il mourut comme un chien,
sine ullo sensu pietatis, n’étant ni juif, ni chrétien, ni turc.” . See Gary Remer, in Difference
and Dissent 1996; on Bodin’s pioneering pluralism, because religious truth is complex –an
advance over politiques practicality: “The purpose of religious conversation, in Colloquium, is
no longer for the interlocutors, collectively, to discover the truth but for each participant to
confirm himself further in the truth of his own beliefs” (Remer Bodin remained Catholic
though occasionally suspected of being Protestant heretic.
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Shakespeare aetat 24.

**1589** Civil War in France (Henri III, who had de Guise killed year before, now murdered; the last of the
Valois dynasty). Henri of Navarre becomes Henri IV of France, still opposed by Catholic League
who however split over question of Spanish interference (like English Catholics over loyalty to
Elizabeth versus papal aggression). Henry will be supported by Essex in the conflict with the
Spanish in the Netherlands.
Elizabeth attacks Marprelate tracts, as tending “to dissolve the estate of the prelacy, being one of
the three ancient estats of this realm.”
Elizabeth orders further excision of Holinshed, of the account of Campion who “died not for
treason but for Religion.”
Southwell, “An Epistle ... unto His Father, Exhorting Him to the Perfect Forsaking of the World”:
“Remember, I pray you, that your spring is spent and your summer overpassed. You are now
arrived to the fall of leaf, yea, and winter colors have already stained your hoary head.” “I have
expressed not only my own, but the earnest desire of your other children ... For it is a general grief
that filleth all our hearts, whom it hath pleased God to shroud under His merciful wing, to see our
dearest Father ... dismembered from the body to which we are united, to be in hazard of a farther
and more grievous separation.”
Arundel sentenced to death. Garnet, letter on Arundel: “I have come to London ... On my arrival I
found people of every class in a state of alarming affliction and disquiet by reason of the
condemnation of a certain noble Earl ... who has spent four entire years in prison, cut off from his
family, with no comfort save that of his own good conscience. He ambitioned nothing else than to
be a good Catholic and escape to a country where he might live as such. Now at last he has been
arraigned partly on false charges, partly because of his steadfastness to his Catholic faith and
practice; he was condemned to death on 14 April to the great sorrow of the heretics themselves ...
When the people, against all expectation saw the Earl coming out of [Westminster] Hall with the
axe-edge turned in towards him--in the trials of nobles this is the sign that the prisoner has been
condemned--suddenly there was a great uproar that was carried miles along the river. Some people
in the crowd asked what had become of the Queen's clemency that such a true and gallant
gentleman should suffer condemnation. Others were passionately indignant that a man whose only
offence was that he had prayed to God should be condemned for that alone.” Weston biog.: “The
indignation of the crowds on this day probably explains whey the sentence was never carried out.”
Lyly, Nashe, and Greene, 'university wits', urged by Bancroft, start satirizing the Marprelate
pamphlets.
Greene in The Spanish Masquerado praises Elizabeth for seeing Pole as antichrist, and Catholicism
as Babylonian fornicatress in Apocalypse; Greene, Friar Bacon and Friar Bungay.
Hakluyt's Principall Navigations, Voiages, and Discoveries of the English Nation made by Sea or
over land to the most remote and further distant quarters of the earth, at any time within the
compass of these 1500 years (see 1582, 1598).
1589 cont. Kyd's Hamlet, not extant.
“Mr. Henry Conestables [Constable’s] sonets to the Lady Ritche. 1589,” ms.
collected by Sir John Harington and his father.
Francis Trigge, An apologie of Defence of our dayes against the vaine murmurings and complaints
of many, i.e. “many do lament the pulling downe of the abbayes, they say it was never merrie world
since: they highly commend their liberalitie to the poore, their curtesie to their tenants, their
commodities to the commonwealth;” in fact monasteries had been full of “pride, idleness, fullnesse
of breade and unmercifulnesse,” etc.
Marlowe, Jew of Malta: source for Merchant of Venice.
Master of Revels given formal authority to censor and license all plays.
Henry Constable dedicates sonnets to Penelope Rich; publishes Examen Pacifique de la Doctrine
des Hugenots (later trans. as The Catholic Moderator or a Moderate Examination of the Doctrine of
the Protestants (1623), plea for toleration for the Huguenots in France, pleads for a conference in
which each side should “establish a Peace in the Church of God” ); sent by Essex to confer with
King James.
William Fulke's The Text of the New Testament ... by the Papists made the Rheims
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Old Testament widely available because he printed it and its annotations in parallel
with the Bishop's Bible.
Richard Field, from Stratford (his father an associate of John Shakespeare), now
established in London as a printer, would publish North’s Plutarch.
Lyly's Midas critiquing Philip of Spain as Midas, but proposing forgiveness and
reconciliation (see Bevington 1992); minor source of Comedy of Errors and Two
Gentlemen. Shakespeare aetat 25.
**1590** Henry Constable converts to Catholicism about now (1589-1591).
Death of Walsingham.
Beginning of Scottish witchcraft trials, under James VI.
R. Phinch's The Knowledge or Appearance of the Church, critiquing “false
miracles” of the Papists, perhaps parallel Pinch in Comedy of Errors.
Inquiries about a Jesuit “Father Robert” conferring with Lord Montague's son at
Cowdray about a marriage; Southampton (17 years old), Montague's grandson, and
pressured to marry 15 year old Lady Vere, Burghley’s granddaugher, with
Montague as mediator, was at Cowdray at that time .
Garnet letter: “No youth could enter a university unless he was, or pretended to be, a heretic, and
this exterior dissimulation was not even thought to be wrong, provided interiorly a man's faith was
sound ... expectant mothers travel to remote parts for the birth of their infants in order that may not
be asked questions later about the christening of their offspring. When they marry, they ride to
some distant place for the ceremony and their return home, to avoid questioning on the celebration
of their marriage ... There is not sufficient agreement among us whether a priest sins mortally if he
denies he is a priest when he is asked the question publicly or by a magistrate.” See Shakespeare’s
marriage, 1582.
Michael Sherbrook's Fall of the Religious Houses under Henry the Eighth (c. 1561-1590) bemoans
the ruination.
Spenser, “Prosopopoia, or Mother Hubbard's Tale;” probably political allegory, with courtier as
Sidney, lion as Elizabeth, usurping fox as Burghley, opposed by Mercury as Leicester. Ape is satire
of Burghley, acc. to C. S. Lewis; compare Polonius.
Lodge's Rosalynde, source for As You Like It.
Spenser, Faerie Queene 1-3 (Bk II: source for Much Ado and King Lear): Spenser
celebrates the Virgin Queen, i.e. who resisted corrupting marriage alliance with
France or Spain; portrays Mary Queen of Scots as Duessa (James VI protested this
treatment). Redcrosse knight (England separated from Una, the true church) must
recognize his sainthood as a St. George, and realize that Una, not Duessa, is the
true enduring church. Redcrosse early adopted by plowman (allusion to Langland).
“Copley [see below] and Spenser acknowledge that finding truth in an era of
competing martyr-saints, necessitates a lengthy, often painful quest” (Monta
2005); Spenser needs to re-forge the image of St. George from its Golden Legend
wonders into a Reformation saint.
Reconciliation of Belgian scholar and irenist, Justus Lipsius, to Catholicism rouses comment.
1590 cont. Anon, The True Chronicle History of King Leir, Protestant play.
Sidney, Countess of Pembroke's Arcadia (with Books 1, 2, part of 3); revised and
augmented 1593 (adding Books 3-5); revised and augmented 1598; 5th edition in
1621 revised and augmented by Sir William Alexander. Source for Gloucester
subplot in King Lear. “Old Arcadia,” original version written 1577-80, pub. in
1912: romance of 2 disguised princes cast ashore in Arcadia where they fall in
love, nearly executed in trial, but restored at end. “There are at least six ways in
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which the Arcadia manifests, in effect, a critique of absolutist tendencies ... ”

(Sinfield, Faultlines 85). In “Old Arcadia”, Philisides, Sidney’s alter ego, dreams
he is in Samothea (Britain) (see Duncan-Jones), where Diana and Venus debate
their grievances, and long for reconciliation. Diana:
I know full well you know, what discord long hath raign'd
Betwixt us two; how much that discord foule hath stain'd
Both our estates, while each the other did deprave,
Proofe speakes too much to us that feeling triall have.
Our names are quite forgot, our temples are defac' d:
Our offrings spoil'd, our priest from priesthood are displac'd
Is this the fruite of strife? those thousand churches hie,
Those thousand altars faire now in the dust to lie? …
But let us wiser be; and what foule discorde brake,
So much more strong againe let fastest concorde make.
They are accompanied by Diana’s waiting maid, Mira (i.e. Sidney’s sister Mary, Countess of
Pembroke) (“To onely thee thou seest we graunt this speciall grace / Us to attend”). They ask
Philisides to judge, and he awards palm to Mira:
How ill both you can rule, well hath your discord taught:
Ne yet for ought I see, your beauties merite ought.
To yonder Nymphe therefore (to Mira I did point)
The crowne above you both for ever I appoint.
[i.e. plague on both your houses] Philisides thereafter pursues Mira but without success.
(See Clare Asquith’s interpretation, Shadowplay, p. 308, note 9.)
c. 1590 Shakespeare comes under patronage of Southampton whose father was
papist defender of Mary Queen of Scots and was implicated in Northern Rebellion;
but Southampton brought up under guardianship of Burghley--but his friendship
with Essex and his family history made him regarded as a potential (only potential)
champion of the Catholic party.
Two Gentlemen of Verona perhaps written now (-1591).
Shakespeare aetat 26.
**1591** Proclamation (probably by Cecil) against recusants, and those who gave harbor to
priests: a response to renewed Spanish attempt at invasion: “[priests] do come
into the [realm] by secret creeks and landing places, disguised both in their names
and persons, some in apparel as soldiers, mariners or merchants, pretending that
they have been heretofore taken prisoner and put into gallies and delivered, some
come in as gentlemen with contrary names, in comely apparel, as though they had
travelled into foreign countries for knowledge; and ... and many as gallants, yea in
all colours, and with features and such like disguising themselves.”
County commissions formed to examine belief and church attendance.
86 martyrs executed 1586-91, highest ratio.
Letter, probably by Persons, referring to his “cousin” who is “well-inclined” to support the papists,
intercepted and decoded as “Lord Strange” by Lord Burghley's agents.
Essex expedition to Ireland, accompanied by Henry Constable.
Essex leads expedition to France in aid of Henry IV.
Henry Constable described as “politique papist” who seeks to make “a Reconciliation betwixt the ii
Religions.”
James VI's poem, Lepanto, reprinted in 1603 on his accession to the throne; apologizes for praising
a 'foreign popish batard', but “gestures to an ecumenical hope for a reuinifed respublica Christian”
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(K. Sharpe, 1993). .“I sing a wondrous worke of God … a cruell martiall warre … which fought
was in LEPANTOES gulfe / Betwixt the baptiz’d race, / And circumcised Turbaned Turks” (l. 11!).
Celebrates valor and grace of the Venetians, joined by Spanish, Italians, etc. The final “Chorus
Angelorum”, added on, that if God helped these antichrists, then how much more will he help
Protestants; “since he doth such favour shew / To them that fondlie pray / to other Mediators then /
Can helpe them any way: / O how then will he favour them, Who praiers do direct / Unto the
Lambe, whome only he / Ordaind for that effect? / And since he doth revenge their cause / That
worship God of bread … Then how will he revenge their cause / That onelie fear and serve, / His
dearest Sonne … And since that so he pities them / That beare upon their brow, / That mark of
Antichrist the whoore / That great abuser now, “ etc.
1591 cont. Swithin Wells, one-time tutor in Southampton household (Countess of
Southampton’s records show him there 1586-7), executed as papist. John Florio
(and perhaps Burghley's agent--Yates, on LLL) will become tutor for Southampton
c. 1594.
Southwell, An Humble Supplication to Her Maiestie (ms. 1591, pub. 1600), replying to
Proclamation above, refutes the imputation of disloyalty due to the Spanish Armada: we only want
to save souls, not meddle in politics, but “confirme them in the auntient Catholique Faith in which
their Foregathers lived and died these 1400 years, and out of which we undoubtedly believe it is
impossible that any soule should be saved;” refers to that “dreadful moment whereupon dependeth
a whole eternity.” Confronts Elizabeth with image of all Kings and Statesmen of England rising
from their graves and subject to her same penalties of felony for the Cathedrals they had built; yet
Southwell aware of a new national state politics within which absolute values lost their nature and
became instruments of policy: thus Claudius's court. Most horrible to Southwell “was the multitude
of plain folk, husbandmen, farmers, and simple squires, who were not cut out for martyrdom, and
were not given the chance of it. Burghley's policy of tearing these people from the millenary roots
of their religion by a relentless pressure of lawless brutality and humiliation was more horrible to
his mind's eye than the butcheries at Tyburn.” Southwell praised Elizabeth as her “most mighty
and most merciful, most feared and best beloved mistress,” vowed that “we” would remain loyal in
event of invasion--thus kept to earlier non-resistance line, and did not follow Allen and Persons'
recent turn to resistance.
Bald, ed.: “In affairs of state, on the other hand, he was prepared to concede the utmost to the royal
power; the distinction between the two was sharp and clear in his mind, and his words bear a sense
of his pride in being a loyal Englishman.” Bald sees major conflict between Southwell’s nationalist
Catholicism, and the uncompromising position of Allen and Persons. Supplication reprinted in
1600 to embarrass the Jesuits. “The concept of Catholic ‘soul rights’ sharing textual space with a
recognition of the legitimate authority of an excommunicated Queen created tensions that
seemingly few sixteenth-century imaginations could fathom” (Pilarz 2004).
“If we live at home as Catholiques, professing our owne, and refusing to professe a Contrary
Religion, we can neither keepe our places in the University, nor follow our studies in the Innes of
Court, but we are imprisoned for Recusancy, impoverished, troubled and defamed. And yet if we
leave all, and seeke free use of our Conscience, and departe the Realme, taking such helpes as the
Charity of other Cuntryes affordeth us, we are straight reckoned for unnatural Subjects.’
Also, on the hunted papists: “They are at the bottom of a helpless misery, whom both a condemned
estate maketh common objects of abuse, and an unpitied oppression barred from discovering their
griefs to those that only are able to afford them remedy ... We, like God's Almighty fools (as some
scornfully call us), lay our shoulders under ever load, and are contented to make patience the only
salve for all sores ... So heavy is the hand of ours superiors against us, that we generally are
accounted men whom it is a credit to pursue, a disgrace to protect, a commodity to spoil, a gain to
torture, and a glory to kill.”
But at same time Southwell wrote tract, “General heads of the persecution in England,” where he
says more aggressively that all Englishmen hated the chief persecutors of the Catholics: “Never
less neighbourhood among the people, never less agreement in the peers; everyone draweth a
sundry way, and standeth in fear of his nearest friends. The whole realm is so full of makebates and
factions, that when they begin to work, there can be no invasion of equal misery to the civil
mutinies that are likely to ensue.”
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“we doe assure your Maiestie that what Army soever should come against you, we will rather yeald
our brests to be broached by our Cuntrie swords, then use our swords to th’effusion of our Cuntries
bloud” (short of saying he would fight—Bald).
Defending his disguises and low apparel, “David upon just cause feigned himself madd; but his
madness was an effect of perfect wisdome … Judith … disguised herself in such ornaments as were
fitter to allure lascivious eyes.”
“And if it should please god to allott the day of generall Resurrection in your Maiesties tyme …
what would so many Millions of Prelates, Pastores, and Religious people thinke … Much would
they be amazed to see their Reliques burned, their Memories defaced, and all Monasteries,
dedicated once to Chastity, prayer, and piety, now either buried in their own ruynes, or profaned by
unfitting uses.” etc.
Southwell's Marie Magdalens Funeral Teares; its preface notes: “in fables are
often figured moral truths, and that covertly uttered to a common good which
without mask would not find so free a passage” (two of the fables describe the rape
of a beautiful lady, but the theme is repentance).
Southwell's The Triumphs over Death, written to comfort Earl of Arundel on death at age 21 of his
Catholic half-sister lady Margaret Howard, daughter in law of Thomas Sackville. (See 1595)
Tract, “The Copy of an answer unto a Protestant's Letter,” argued that Catholics were falsely
accused of treason, but that it was good if the Spanish defeated the English.
1591 cont. Sidney, Astrophel and Stella, started craze for sonnet sequences 1592-95, first of
which were Daniel’s Delia and Constable’s Diana (1592), followed by scores of
collections, including Spenser’s Amoretti in 1595, leveling off by 1597; Stella was
Penelope, lady Lady Rich, divorced Lord Rich, married Charles Blount, Lord Mountjoy; took
Catholic instruction from Gerard but was not received into the Church, sister of Essex.
Orlando Furioso (orig. by Ariosto 1516, 1532) trans. by Sir John Harington (knighted by Essex in
Ireland, had to deny charges of Catholicism). Orlando loves and pursues Angelica who has eloped
with Medoro, a wounded Moor; Orlando leaves Charlemagne’s army, goes mad out of betrayed
love, runs naked in the forest, fights with wild beast and is only eventually restored; epic ends with
siege of Paris by the Moors under Agramant, followed by a great Christian victory when Rogero, a
Christianized Moor fights and kills Rodomont, the Moorish champion. To be made a play by
Robert Greene. (See Chesterton, Chaucer 1932)
John Lyly's Endymion, proposes reconciliation of Cynthia (Elizabeth) and
Endymion (Oxford, reputed Catholic) who had been suspected of dallying with
Tellus (Mary Queen of Scots); Lyly urging Elizabeth to believe in loyalty of many
English Catholics like Oxford, and urging tolerance to Catholics (even Tellus is
pardoned) (see Bevington 1992)); Lyly would influence the development of the
masque; influence on Love's Labour's Lost and Merry Wives of Windsor..
Elizabeth makes progress to Cowdray for extended stay, and is entertained by Lord
Montague; and then to Titchfield, Southampton’s house. Was this the moment that
Shakespeare came into contact with Southampton? (see Acheson, Shakespeare’s
Lost Years). Shakespeare's 2+3 Henry VI (1590-1, produced by Lord Strange's
men). 2 Henry VI will be published in 1594 as quarto, The First Part of the
Contention of the Two Famous Houses of York and Lancaster; 3 Henry VI
published in 1595 as octavo The True Tragedy of Richard Duke of York and the
Good King Henry the Sixth. 3 Henry VI parodied by Greene (“Tygers Hart”)
in 1592. Shakespeare aetat 27.
**1592** Southwell arrested. In prison, Southwell expounded to Burghley the theory of 'equivocation', which
became the government's main attack against him.
Greene's A quip for an upstart Courtier ... Wherein is plainely set downe the disorders in all Estates
and Trades attacks Richard and Gabriel Harvey who responds with Foure Letters also attacking
Nashe who had just published Peirce Penniless Supplication to the Devil (source for Hamlet):
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Various replies and counter-replies include Nashe's Christe's Teares ... (1593), much of this
concerning the Marprelate controversy.
Greene's Repentance recounts his death-bed penitence, prompted by Person's Book
of Resolution (see 1592).
Montague speech, dissociating himself from hard-line Jesuits: “I confess before youe all that I am
a Catholyque in my religeon which I keepe to my selff; I seeke to drawe no man to that religeon,
neither chylde nor servant, but let them doo theyr conscyences therein as god shall putt in theyre
myndes ... yf the Pope or the Kinge or Spayne or anye other forreyne Potentate shoulde offer to
invade this realme, for any cawse whatsoever, I woulde be one of the first that shoulde beare armes
agenst him or them for my prynce & cowntrye, to the uttermost of my power ... And yf I shoule
knowe that anye of youe my bretheren or childeren shoulde concent unto anye suche thinge, as to
ioyne with Pope or forreyne potentate, I woulde be he that should fyrst present youe or anye of
youe to the Quene & her Cowncell.”
Montague dies, 1592; buried in monument imitating that at Titchfield, “a testament to the closeness
between Montagu and Southampton” (DNB); his heir is his grandson, Anthony Maria
Browne, second Viscount Montagu (1574–1629).
1592 cont. Daniel, Delia.
Henry Constable, Diana, Or, The excellent conceitful Sonnets of H. C. (enlarged 1594), an
influence on Shakespeare: “My verse still lives, to witness thee divine;” “To him I flye for grace
that rules above / That by my Grace I may live in delight / Or by his grace I never more may love;”
lady wounds him, “So with five wounds at once I wounded lye … Saynt Francis had the like yet
felt no smart … So many for devotion thee would kisse / And I thy glove kisse as a thinge devine /
Thy arrows quiver and thy reliques shrine.” Much mixture of religious and erotic imagery. Grundy,
ed. Poems, lists four Shakespeare parallels in Constable’s sonnets.
Verstegan, A Declaration of the True Causes of the Great Troubles, Presupposed to be Intended
against the Realme of England. Wherein the Indifferent Reader shall manifestly perceave, by
whome, and by what meanes, the realme is broughte into these pretented perills: preface begins
“The present estate ... of England ... and the sundry adversites sustayned ... are such. and so many,
as the lamentable and generall cries and complaintes of the oppressed multitude, can declare them
to exceed all those of all ages past, in the memorie of man.” The “fewe poore priests and Jesuytes
… ” seek only “the consolation of ... afflicted Catholikes ... or … the conversion of such well
mynded prrotestants, as will obstinately refuse to understand their owne errors” (the word “error”
carried by printer's convention from bottom of one page to top of next). “The Queene now being
broughte, to condescend unto the chaunge of the old religion, he [Burghley] broughte also the
election of the new, to lie in his owne choice ... but prescribed a composition of his owne invention
... making that to be new Treasons, which is nothing els but old faith and religion ... There was
never Scythian, nor savage Tartar, that could use more inhumane cruelty then to rip up the bodies
of innocent men, being perfectly alive, to teare out their entrailes, to be consumed with fyre. There
was never Turk, nor Barbarian, that imposed upon Christians so great and continually a tribute, as
twenty poundes, for every eight-and-twentie dayes absence, from their Moskeyes.” “What should I
speake of the generall abuses of the realme, since they are so great, and so infynite.// There were
never so many sutes in lawe, nor there was never lesse redresse of wronges. // The law is exempt
from Iustice, and all causes are governed by bribes and partialities. // Conscience is least accompted
of, and coosinage is in summo gradu.” “For it is he [Burghley], that neither of conscyence, nor an
other causes, but meerly for his owne ambition, hathe wrought the mutation and changes of
religion, whereof such wonderfull inconveniences have followed.// It is he, that hathe procured the
enmytie, which England hathe at this present with so many Christian Princes and states ... It is he,
that for the prosecuting of his impious intentions, hathe sent foorthe so many thousands of the
naturall people of the realm to be consumed in forreyne countries.// It is he that hathe caused so
many great and generall exactions, and that hathe exhausted the treasure of the Queene & realme
for the maintenance of rebells, and purchasing of enemyes to his naturall country. It is he that hathe
bene the occasion, that the Queene (contrary to her honor, and the well lyking of her other
couselors which she most affected) hathe made so many offers of marriage to forreyne princes: and
yet notwithstanding hathe ever utterly perswaded her from marriage, thereby to bury her posteritie
in her owne body. // It is he, that was one of the most principall contrivers of the devysed plott, for
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the trecherous slaughter of the Scottish Queene, which will redownde unto the eternall infamy of
England, and dothe threaten a continuall revenge. “ etc.
1592 cont. Verstegan calls above book “a commentary upon Chaucer's prophecy” (prophecy
also quoted in anon. A Letter by a Spanish Gentleman (1589)). Thus fool in King
Lear.
Persons, Philopater in Latin, mocking Cecil, as an actor, a comedian, a rhetorician, puny against
Spain; if he could have been Elizabeth's confessor, he might have saved her: “Without any of this
sacrament's benefit, without any examination of conscience, without remorse or remedy, piling one
sin upon another, offence upon offence;” cites Gaveston parallel.
Verstegan, An Advertisement written to a secretarie of my L. Treasurer of Ingland ... accusing
ministers of instigating Elizabeth to harsh measures: argued that England's greatest weakness lay in
absence of unity, “the greate, and irreconcilable differences and warres in religion, not onely with
the Catholiques, but especially betweene the Protestants, and Puritanes them selves;” mocks Cecil's
descent from innkeeper and attempt to inflate number of lions in his coat of arms; mocks Cecil: “yf
a foole ... upon a stage shoulde avouch such stuffe in a comedy, he would be hissed out.”
Letter from Verstegan correspondent: “In one parish in Warwickshire, there were found 7 score
recusants; but in the provinces afore named, great numbers have bene by the commissioners
constreyned by force to go to heare sermons, where at was hard such weeping, lamentation and
sighes as was most wonderful.’
Allen's letter to English priests: “As the excessive troubles and pains and perils that you suffer daily
and hourly in that extreme heat of persecution give me continual sorrow of mind ... [and] the daily
intelligence ... of your notable patience, constancy, and fruitful labours in the harvest … I would
have you use great compassion and mercifulness toward the laity esp. as from mere fear, or for
saving their family, wife, and children from ruin ... come sometimes to their churches ... And
therefore be not hard … in absolving them.”
Thomas Stapleton, Apologia pro rege Catholico Phillippo II, vivid portrayal of Catholic suffering
plus defense of their loyalty; warns Cecil: “Think of the Spencers, the Gavestons, the Empstons, the
Dudleys and the Cromwells, who in their day enjoyced the favour of their princes ... consider what
will be the case with you.”
John Stow, The Annales of England, revision of earlier Chronicles, describing the list of priests and
citizens executed by Henry VIII, and the stripping of the monasteries: “It was … a pitifull thing to
heare the lamentation that the people in the countrie made;” calls Oldcastle “most perverse enimie
to the state of the church at that time,” thus returning to 15th cent. tradition of portraying Oldcastle
as traitor. “But the nexus between religious conservatism and antiquarianism should not be
overstated” (Walsham, Reformation of the Landscape, 293)
Bacon, Certain Observations Made Upon a Libel, replies to Declaration of the true causes of the
great troubles, portrays Elizabeth as “not liking ... to make windows into men's harts and secrete
thoughts, except the abundance of them did overflow into overt and express acts and affirmations.”
See Robert Hugh Benson, By What Authority? (1904): Sir Nicholas Maxwell: “Have they so far
forgotten the Old Faith as to think it can be held in a man’s private conscience without appearing in
his life, like their miserable, new-fangled justification by faith without works? Or that a man can
believe in the blessed Sacrament of the altar and yet not desire to receive it? Or in penance and yet
not be absolved? Or in Peter and yet not say so, or be reconciled?” (51).
1592 cont. Marlowe's Edward II. Edward to Bishop of Coventry: “Throw off his golden mitre, rend his stole,
/ And in the channel christen him anew.” Lancaster: “What! will they tyrannize upon the church?”
Archbishop of Canterbury: “God himself is up in arms, / When violence is offered to the church.”
Edward: “Why should a king be subject to a priest? Proud Rome! that hatchest such imperial
grooms, / For these thy superstitious taper-lights, / Wherewith thy antichristian churches blaze, /
I’ll fire the crazed buildings, and enforce / The papal tower to kiss the lowly ground! / With
slaughtered priest make Tiber’s channel swell …” Edward’s panoply described by Young
Mortimer: “in the field with banner spread … and then thy soldiers marched like players, / With
garish robes, nor armour; and thyself, / Bedaubed with gold, rode laughing at the rest, / Nodding
and shaking of thy spangled crest, / Where women’s favours hung like labels down” [Edward’s
decadence like Richard II’s] while his Queen Isabel continues lamenting. Abbot receives fleeing
Edward: “As silent and as careful we will be, / To keep your royal person safe with us”. Edward:
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“Father, this life contemplative is Heaven. / O that I might this life in quiet lead!” Abbot later:
“My heart with pity [y]earns to see this sight, / A king to hear these words and proud commands.”
Edward: “But say awhile, le me be king till night, / That I may gaze upon this glittering crown …
They … seek to make a new-elected king; / Which fills my mind with strange despairing thoughts, /
Which thoughts are martyred with endless torments… I feel the crown upon my head.” Young
Mortimer reads letter from assassin, “Edwardum occidere nolite timere, bonus est” … But read it
thus, and that’s another sense …. , timere bonus est” [Thus equivocation in Macbeth]. Gaveston a
“coded version” of Burghley (Breight’s thesis, in Surveillance, Militarism etc., acc. to Houliston,
2007).
JOHN SHAKESPEARE CITED IN MARCH BY COMMISSIONERS (INCLUDING SIR THOMAS
LUCY) IN RECUSANCY ROLLS FOR NOT ATTENDING MONTHLY CHURCH SERVICES AND
GIVES EXCUSE THAT HE HID OUT FOR ECONOMIC REASONS; (“CLEARLY CATHOLICS
ALONE, AND NOT PURITANS, WERE IN DANGER”--CHAMBERS); STILL HAD NOT
CONFORMED IN SEPTEMBER, ACCORDING TO REPORT PREPARED BY SIR THOMAS
LUCY AND OTHER JUSTICES. IN THIS SAME YEAR, JOHN ASKED TO MAKE
INVENTORIES OF DECEASED NEIGHBORS, SO STILL HIGHLY REGARDED. Of those on
the recusancy list, “it was said that these last nine come not to churh for fear of
process for debt.”
Recusant list also included well-known Catholic names, Arden, Catesby,
Throckmorton (Arden cousins), and also “Bardolph” and “Fluellen,” 2 names used
by Shakespeare in Henry V.
Lord Strange's men, probably including Shakespeare, appear at Court and at the
Rose. “A reasonable list would include The Massacre at Paris, The Spanish
Tragedy, 1 Henry VI, and The Jew of Malta, all performed by Strange's men at the
Rose during the seven months from June 1592 into January 1593” (McMillan,
Elizabethan Theatre).
Greene (a university man resenting a successful nobody) attacks Shakespeare in
Groats-worth of Witte) (“there is an upstart Crow, beautified with our feathers, that
with his Tygers hart wrapt in a Players Hyde supposes he is as well able to
bombast out a blank verse as the best of you,; and being an absolute Johannes fac
totum, is in his owne conceit the onley Shake-scene in a countrey ... it is pittie men
of such rare wits, should be subject to the pleasure of such rude groomes”),
alluding to 3 Henry VI, earliest printed allusion to Shakespeare: Nashe, Pierce
Penniless His Supplication to the Devil, dedicated to Lord Strange: “How it would
have joyed brave Talbot, the terror of the French, to think that after he had been
dead two hundred years in his tomb he should triumph again on the stage ...,”
apparently referring to 1 Henry VI; praises eloquence of Henry Smith's sermons;
eulogistic epilogue to Amyntas, probably Ferdinando Stanley, Earl of Derby.
Pierce Penniless includes “Tale of the Beare and the Foxe,” influenced by
Leicester's Commonwealth, bear as Leicester (who patrionizes fox, Puritan
Thomas Cartwright), horse as Catholic Duke of Norfolk executed in 1572, partly
due to Leicester; Bear poisons the Deer, i.e. earl of Essex in 1576 to marry his
widow (Charles Nichols explication). Pierce attacked by Puritan Councillor Robert
Beale for serving Catholic interests.
1592 cont. Henry Chettle, publisher of Groats-worth, issues epistle of apology later in year for
Greene’s attack, “because my selfe have seene his [Shakespeare's] demeanor no
lesse civill than he is excelent in the qualitie he professes: Besides, divers of
worship have reported, his uprightnes of dealing, which argues his honesty, and his
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facetious grace in writting, that aprooves his Art.” (See Jonson, 1641)
Sir Thomas Moore (1592-3), designed for Lord Strange's men, later revised by
Shakespeare (see 1603). Shakespeare may have hand in the play (orig.1590-,
revised 1592-4 or 1600-4) (play avoids story of More's martyrdom, emphasizes
More's part in quelling riot against Lombard and French aliens in London);
Shakespeare's hand detected in two scenes. Munday may have orchestrated the
play to search out papist leanings in fellow playwrights (see Merriam 2000).
Shakespeare's 1 Henry VI, (1591-2) probable collaboration, 1592 performance
noted in Henslowe's records, but not necessarily the same version as in 1623 Folio
(Evans/Tobin say 1589-90, rev. 1594-5). I Henry VI cited by Nashe, Pierce
Penniless, above.
Richard III (1592-3); Venus and Adonis (-1593), pub. 1593; Comedy of Errors
(-1594), performed at Gray's Inn in 1594.). The Taming of the Shrew perhaps
written now, because possible source of another play, The Taming of a Shrew,
performed 1594. Shakespeare aetat 28.
**1593** Church attendance ordained on pain of banishment; but more severe bill toned down. “The fines
for refusal to attend the parish church became a fearsome deterrent: £20 a month ... although in
practice its imposition was selective and spasmodic” (D. I Edwards). Act against Popish Recusants
confined all over age 16 to five mile radius of their home; nevertheless Parliament of 1593 is not as
ferociously Puritan as earlier ones; 3 Brownist leaders executed. Raleigh argues against harsh
religious conformity bill: “And the law is hard, that taketh life and sendeth into banishment, where
men's intentions shall be judged by a jury.” At some point, Raleigh writes lyric, “As you went to
Walsingam, / To that holy lande, / Met you not with my true love / By the way as you went,” with
the lost and doomed old shrine road the setting for the tragic love, and beloved turns out to be
Queen Elizabeth; a Protestantization of popular song “As I went to Walsingham” unless this was
Catholicizing of Raleigh.
Henri IV of Navarre converts to Catholicism (“Paris is well worth a mass”) to gain national
reconciliation.
Jesuit school, begun at Eu in 1582, sets up permanent location at St Omers College, later to be
famous for its schoolboy drama, and eventually moved to Stonyhurst.
London plague closes theaters, for three months in 1592, all of 1593, first half
of 1594. After this, Lord Admiral’s Men and Lord Chamberlain’s Men are
dominant acting companies.
Thomas Bell, ex-priest, regrets that “the common people for the greater part” insist on calling
Protestantism “the new religion.”
1593 cont. Nashe's Christ Tears over Jerusalem: “Ministers and Pastors … tis you that have brought downe
the price of Religion ... you preach nothing but covetous doctrine: your followers seeing you give
no almes, take example;” “London, looke to thy selfe, for the woes that were pronounced to
Jerusalem, are pronounced to thee;” “Of Atheists this age affordeth two sorts, the inwarde and the
outward; The inwarde Atheist is he, that devoures widowes houses under pretence of long prayers,
that (like the Panther) hideth his face in a hood of Religion ... The outwarde Atheist ... establisheth
reason as his God ... University men that are called to preache ... Arm yourselves against nothing
but Atheisme, meddle not so much with Sects & forraine opinions, but let Atheisme be the onlely
string you beate on: for there is no Sect now in England so scattered as Atheisme ... The Romish
Seminaries, have not allured unto them so many good wits as Atheisme;” “I wis it was not so in the
Primitive church, but in our Church every man will be a primate, every man will be Lord & King
over the flock that he feedes;” “Our Divines in these ... argue ... whether it bee better to weare a
white Surplesse, or a black gowne ... Which is like the conflict in Rome, betwixt the Augustine
Fryers and the the vulgar Chanons, whether Augustine did weare a black Weede uppon a white
Coate, or a white Weede uppon a blacke Coate;” “London, beware of Contention, thou are counted
the nursling-mother of Contention. No sect or Scisme but thou affordeth Disciples to.”
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Harvey's Pierces Supererogation, one source of obscure “pierce-one” joke in LLL;

says “Harding and Jewel were our Aeschines and Demosthenes; and scarcely any
language in the Christian world hath afforded a pair of adversaries equivalent to
Harding and Jewel, two thundering and lightning orators in divinity.”
Richard Baines, “A note containing the opinion of one Christopher Marly [i.e. Marlowe],
concerning his damnable judgment of religion,” for privy council, i.e. “that if there be any God or
any good religion, then it is to be found in the Papists, because the service of God is performed
with more ceremonies, as elevation of the Mass, organs, singing men, shaven crowns, &c;” “all
Protestants are hypocritical asses.” In 1592, Baines had accused M. of counterfeiting and intending
“to goe to the Ennemy [Spain] or to Rome.” “Baines, a seasoned double agent who was in a
position to know, decided that Marlowe could no longer be trusted. Perhaps the playwright really
did intend to join the enemy, or go ‘to Rome’” (Riggs, The World of Christopher Marlowe
2004).Marlowe's The Massacre at Paris, emphasizing papal and Jesuit conspiracy; but also portrays
Protestant Henry of Navarre as cynical pragmatist; poses “ironic relation between the massacre of
the Huguenots and the murder of the Guise brothers” (Briggs RES 1983). “Marlowe was evolving
away from the stage and towards more direct confrontation with the history of his own times”
(Riggs, 2004).
Marlowe stabbed to death by Ingram Frazer, in company of Nicholas Skeres and Robert Poley,
Catholic counter-spies.
Dr. Richard Barrett of Rheims: “The number of Catholics daily increases in a wonderful manner.
Our brethren are animated with such zeal amidst those dangers that it is difficult to restrain them
…”; cites imprisonment and racking of “two Throgmortons … and another named Arden”, the
latter a fellow-prisoner of Gerard and with him on his escape from the Tower.
Henry Garnet (superior of English Jesuits), An Apology against the Defence of schisme: “We are
incorporate into [Christ's] body as truly as the legs, arms and head are by sinews organically joined
to the life of the soul. So truly are they that have put on Christ in baptism united unto the mystical
body of Christ, which is the Catholic Church ... If we cut ourselves off by heresy, by schism, by
going into the church where it is ... we have no more the life, graces and fits of the Holy Ghost to
merit life everlasting than hath the leg or arm cut off from the body.”
Also Garnet, A Treatise of Christian Renunciation ... Whereto is added a short discourse against
going to Hereticall Churches with a Protestation.
Also Garnet, The Societie of the Rosary.
1593 cont. Richard Hesketh gives Lord Strange a letter inviting him “to become figurehead candidate for the
Catholics overseas as Elizabeth's successor”; suspecting a trap, Strange took the letter straight to
Elizabeth. Strange was potential claimant for throne, his father's great-uncle was Henry VII.
Donne's younger brother, arrested for harboring a Jesuit, dies in prison.
Anon. (perhaps William Claxton, antiquary and recusant), The Description of ... The Rites of
Durham bemoans destruction of medieval Durham; lovingly reconstructs all the details.
General Congregation of the Jesuits (1593-4, only such in 16th century), under Claudio Aquaviva,
Canon 12: “So that as far as possible every appearance of evil may be avoided and so that
complaints arising from false suspicions may be refuted, all our men are commanded to avoid
involvement for any reason in any public or secular activities of princes which (as is said) pertain to
reasons of state.”
Sidney, Countess of Pembroke's Arcadia, revised and augmented with Books 3-5 (see 1590). Fifth
book beginning “The dangerous division of men's minds, the ruinous renting of all estates, had now
brought Arcadia to feel the pangs of uttermost peril,” with its darker mood, may reflect the papist
persecutions and trials.
Southampton, having refused (having consulted with Southwell) Burghley's order
to marry Lady Vere, which would have cleared him of papist taint; faced £5000
fine on turning 21 in 1594. Soon Southampton will begin relation with Elizabeth
Vernon, Essex’s cousin.
Sonnets (-1603, 1609, publ. 1609), some influenced by Henry Constable among
many others; Rape of Lucrece (-94), pub. 1594, dedicated to Southampton (or
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1594); Titus Andronicus (-94); Taming of Shrew (-94, 1592?). Venus and
Adonis now dedicated to Southampton. Edward III, (1591-95, registered 1595):
the 'Countess scenes’ (1.1, 2.1, 2, 4.4). Shakespeare aetat 29.
**1594** Dr. Lopez, Jewish, executed for attempted assassination of Elizabeth (Burghley
thought him innocent, but Essex pushed the charge).
Son, Henry, born to James VI.
Yorke's plot to assassinate Elizabeth.
James writes to Philip, offering alliance against Elizabeth, to insure his succession; “[James] seems
to have pursued uniformly the same policy, distrusting equally the English queen and the Catholic
powers, and seeking equally to propitiate them both” (Lingard).
Richard Hooker, graduate of most Erasmian college at Oxford, Corpus Christi, refutes Puritans and
defends Anglican policy in Of the Lawes of Ecclesiasticall Politie (first four books, fifth in 1597,
last three posthumously); “the true beginning of Anglicanism ... in this work Anglicanism first
achieved a relatively coherent theological form” (Aidan Nichols); proposed that Church of Rome
might be a true, if defective, part of the whole Church of Christ; urges both sides to “build upon the
weak grounds we have in conformity” (Preface i.3); "Notwithstanding so far as lawfully we may,
we have held and do hold fellowship with them. For even as the Apostle doth say of Israel that they
are in one respect enemies but in another beloved of God; in like sort with Rome we dare not
communicate concerning sundry her gross and grievous abominations, yet touching those main
parts of Christian truth wherein they constantly still persist, we gladly acknowledge them to be of
the family of Jesus Christ; and our hearty prayer unto God Almighty is, that being conjoined so far
forth with them, they may at the length (if it be his will) so yield to frame and reform
themselves…”; argues for continued sanctity of the old medieval buildings; “whereas before they
[words like Altar, Priest, Sacrifice, in Mosaic law] had a literal, they now have a metaphorical use;”
“there is not any man of the Church of England but the same man is also a member of the
commonwealth ... as in a figure triangular ... one and the selfsame line is both a base and also a
side;” “Whosoever doe professe any Civil power soveraigne over Kings, whether directly or
indirectly, are to be accompted seditious: But all popish priests doe professe a double prerogative
over all Kings: Democraticall, and Monarchicall; namely both of people, and Pope ..." “Such an
unequivocal rejection of Catholic teaching [Catholic sacramentals] by one of the most conservative
theologians of Elizabeth's Church seems to indicate that, despite the ambivalence of its
pronouncements, her Church held to an unquestionably Protestant understanding of the sacramental
'signs'“ (Weatherby); Hooker: “Then we are happy ... when fully we enjoy God, as an object
wherein the powers of our souls are satisfied;” theological virtues bring about real transformation
in the soul; must not divorce extrinsic justification from intrinsic sanctification; downplays role of
minister as preacher, but emphasizes role as pastor, and secondarily as administrator of sacraments;
most appropriate form for visible Church is a National Church; unity of Church and State fulfilled
in King; “Without order there is no living in public society.” Hooker: “we gladly acknowledge
them [papists] to be of the family of Jesus Christ, and our hearty prayer unto God almighty is, that
they may at length (if it be His will) so yield to frame and reform themselves that no distraction
remain in anything, but that we all may with one heart and one mouth glorify God, the Father of
our Lord and Saviour, whose church we are” (iii.1.100); “His [Hooker's] real influence came in the
seventeenth century” (D. I. Edwards). “it was not until after the collapse of Laudianism in the
1640s and particularly after 1660, that Hooker came into his own as the patron saint of
'anglicanism' ... it was in the period after the restoration that Hooker acquired his reputation as the
arrchetypal 'anglican' divine and the whole Hooker myth was created, in large part by Izaak
Walton” (P. Lake, Anglicans and Puritans?). Pope Clement VIII on the first book when shown him:
“his books will get reverence by age, for there is in them such seeds of eternity, that if the rest be
like this, they shall last till the last fire shall consume all learning.” “Hooker’s vision is so
satisfying for the moderate nationalist, his tone so judicious, his style so elegant that even into the
twentieth century it has been hard for Anglicans to recognize that it was a misleading vision,
neither theoretically nor factually well grounded” [i.e. too Erastian] (Adrian Hastings, Church and
State: The English Experience 1991).
Persons (or group of exiles; but Houliston, 2007, argues Persons as final author) (“R. Doleman”), A
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conference about the next succession to the crown of England. Table of Contents summarizes book,
thus preface: “That succession to government by neerness of bloode is not by Law of nature, or
divine, but only by humane & politique lawes of every particuler commonwealth, and
consequently, may upon juste causes be altered by the same;” chapter 6: “by succession we do
remedy the inconveniences and dangers before mentioned of bare election, to wit of strife, banding,
ambition, and the like: and by this other meanes of adding also election consent and approbation of
the realme to succession, we remedy the inconveniences of bare succession alone, which
inconveniences are principaly, that some un-apt impotent or evel prince may be offered some times
to enter by priority of blood, whereof the realme may deliver it selfe;” chapter 9: “for any man to
give his helpe, consent or assistance towards the making of a king, whom he judgeth or beleveth to
be faultie in religion, & consequently would advance either no religion, or the wrong ... is a most
grevous and damnable sinner to him that doth it, of what side soever the truth be.” “arguably the
best political work written by an Englishman between More's Utopia and Hobbes's Leviathan”
(Holmes), written to open discussion of the succession, and argue right of people to replace an
unsuitable monarch (cites deposition of Richard II, that religion should be taken into consideration;
argues primacy of Spanish claim (the Infanta Isabella Clara Eugenia) by way of John of Gaunt and
Lancaster descent, and so privileges peaceful Lancastrians over bloody Yorks, argued thus that RII
was legally deposed, that HVIII was bloody York; attacks divine right absolutisms, etc., must not
let anti-Catholic heir inherit throne: must choose between damning soul and losing all goods; and
dedicates it to Lord Essex (to his embarrassment): thus influence on Shakespeare's Richard II.*
“Not until Parson's argued that the Spanish Infanta's succession to the crown of England was
legitimate because Parliament deposed Richard II did Parliament's powers become incorporated
into oppositional discourse” (Clegg). Argues for multiple claimants in supposedly disinterested
manner. “foremost example of a republican theory of government used by an English Catholic to
justify either deposing a king or preventing the accession of a legitimate heir. The concept of
monarch as a contract ... ” Because of furor, Persons tried to disclaim the work and “dropped the
theory of popular sovereignty like a hot potato” (John Parish, 1966); “king Henry the sixt put
downe by the house of Yorke, was a good and holy king, and had reigned peaceably 40 yeares, and
never committed any act, worthy of deposition.” The Conference would be pirated by Cromwellian
Puritan, Henry Walker, in 1648.
1594 cont. Allen dies, the chief support of unity among English Catholics, leaving the field to more radical
Persons. Growing division of Jesuits versus secular clergy, and recusants versus those who became
appellants.
The State of Christendom in ms. 1594-5 (pub. 1657), by a Protestant member of Essex circle, using
guise of an exiled Catholic narrator, to recommend toleration of Catholics (useful for Essex’s spy
network) and rights of people against tyrants, condemns Elizabeth for executing Mary Queen of
Scots. (see A. Gajda article, Historical Research 81.213 (2008)).
John Gerard: “I am a loyal Catholic and I am a loyal subject to the Queen.”
Henri IV crowned king of France.
An Order for Prayer and Thanksgiving for the Queen notes the “idolatrous priests and Jesuits, the
creatures of the Beast, the very loathsome locusts that crawl out of the bottomless pit.”
Du Bartas, The Triumph of Faith, trans. in Sylvester's Monodia.
Constable, Diana Augmented.
Nashe, The Unfortunate Traveller, ded. to Southampton; praises Surrey, executed
1547, accused of having “rigidly adhered to the old religion,” father of Duke of
Norfolk (excuted 1572), pattern of Catholic nobility. Also Nashe, The Terrors of
the Night or a Discourse of Apparitions, both influencing several plays.
Thomas Campion, Proteus and the Adamantine Rock, important early masque,
influences mask of Muscovites in Love's Labour's Lost.
Gesta Grayorum (-1595), by Bacon, T. Campion et al, first surviving formal
masque.
Hamlet, the Ur-Hamlet, performed. Theater resumes at the Rose, after 2 years
suspension. Lord Strange dies, having recently become Earl of Derby, perhaps of
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poisoning. Lord Strange's men disband this year, and the actors (including Kempe,
Heminges, etc.) come under patronage of Lord Hunsdon, the Lord Chamberlain;
and for rest of Elizabeth's reign, known as Chamberlain's men (Shakespeare listed
this year as one of its shareholders) (became King's Men in 1603), one of only two
professional companies still prospering at end of century. Chamberlain's men
perform at the Theatre from 1594-6, ca. 1588 move to the Swan, in 1599 construct
the Globe, south of the river for an audience “whose tastes were less conservative
[than that for the Admiral’s Men in city], more open to political debate, less
committed to the Tudor Settlement” (Peter Thomson 1992).
1594 Quarto of Titus Andronicus says: “played by the Right Honourable Earl of
Derby, Earl of Pembroke and Earl of Sussex, their Servants,” i.e. Lord Strange’s
men, and Pembroke’s men.
Pembroke’s Men sell off dramas for publication in 1594-5, including Edward II,
quarto of 3 Henry VI, and perhaps quarto of 2 Henry VI. Thus Shakespeare may
have belonged to Pembroke’s Men before joining Chamberlain’s Men.
Love's Labour's Lost (-95); King John (-96). Shakespeare aetat 30.
**1595** Southwell executed, after two years of intermittent torture and solitary confinement. At his trial,
Southwell “declared upon his soul, as he hoped shortly to answer before God, that he had been
tortured more than ten times by Topcliffe and that the memory of these tortures was worse than ten
deaths.” To Topcliffe's taunt, Southwell: “Let a woman show her throes.”
Rumors of another Spanish Armada; small Spanish contingent lands in Cornwall and burns several
towns.
But some let up in Catholic persecution (1595-8) because of England’s alliance with France against
Spain.
Fr. William Holt estimates that 600 priests (including about 16 Jesuits since 1580) had been sent
into England in 38 years.
Philip Howard, Earl of Arundel dies in Tower (see above, 1585); only son, Thomas Howard,
second earl of Arundel (1586-1646), will succeed.
Hugh O'Neill, Earl of Tyrone (from Henry’s VIII’s original grant to old Gaelic lord Conn
Barach O'Neill), rebels in Ireland, great victory in 1598; Tyrone’s men will identify
themselves as loyal Catholics fighting for freedom of conscience.
1595 cont. Daniel, Civil Wars between Houses of Lancaster and York, about RII and Henrys IV-VI. Source
for Richard II and Henry IV and Henry V. Argument of Book 1: “I sing the civil wars, tumultuous
boils, / And bloody factions of a mighty land, / Whose people hauty, proud with forain spoils, /
Upon themselves turn back their conquering hand; / Whilst kin their kin, brother the brother foils, /
Like ensigns all against like ensigns band, / Bows against bows, the crown against the crown, /
Whilst all, pretending right, all right thrown down.” Bk 2: “And yet, O Lancaster, I would thy
cause / Had had as lawful and as sure a ground / As had thy virtue and thy glorious worth, / For
empire born, for government brought forth ... Then had not, O, that sad succeeding age / Her fields
engrain'd with blood ... ;” if we had avoided civil war, Elizabeth would now have great imperium,
and would have begun “to march against th' earth's terror, Ottoman ... Where thou, O worthy Essex
... Should'st have conducted armies ... That all the states of the redeemed earth / Might thee admire
and glorify thy birth.” Dedication of 1601 edn. to Queen: “Bring here this worke of Warre,
whereby was gain'd / This blessed union which these wounds redrest, / That sacred Concord which
prepar'd the way / Of glory for thee only to enjoy.” In dedication of 1609 edn. to Countess of
Pembroke, his sister, he said he plans “to shew the deformities of Civile Dissension, and the
miserable events of Rebellions, Conspiracies, and bloudy Revengements, which followed (as in a
circle) upon that breach of the due course of Succession, by the usurpation of Hen.4; and thereby to
make the blessings of Peace, and the happinesse of an established Government (in a direct Line) the
better to appeare: I trust I shall doo a grateful worke to my Countrie, to continue the same, unto the
glorious Union of Hen.7: from whence is descended our present Happinesse.”
Spenser, Amoretti, Epithalamion (“recyue this Saynt ... This day is holy ... That we
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may raise a large posterity ... And for the guerdon of their glorious merit / May
heavenly tabernacles there inherit, / Of blessed saints for to increase the count.”)
Sidney, Defence of Poesie, source for Menenius's fable in Coriolanus. Sidney:
“what Philosophers counsell can so redily direct a Prince, as the fayned Cyprus in
Xenophon? ... or a whole Common-wealth, as the way of Sir Thomas Moores
Eutopia? I say the way, because where Sir Thomas Moore erred, it was the fault of
the man and not of the Poet, for that way of patterning a Common-wealth was
most absolute ... ”
1595 cont. Henry Constable puts his hopes in Essex for restoration of Catholicism.
Nicholas Breton, Mary Magdalen's Love. “His praise of the Virgin and his references to Mary
Magdalene have suggested that he was a Catholic, but his prose writings abundantly prove that he
was an ardent Protestant” (Wikipedia)
John Dowland, pleads with Cecil that he now rejects Catholicism and vows loyalty to the Queen;
that he had long suffered reverses because of his reputation as an “obstinate papist,” due to his
conversion in France in 1580.
Southwell's poems pub. immediately following his death, presumably with approval of Archbishop
of Canterbury. Southwell, Moeoniae, or Certain Poems; includes Triumphs over Death (see 1591)
(“that fear of speedy passage might keep us in readiness, and hope of longer continuance cut off
unripe cares”).
Southwell, preface to St. Peters Complaint, calls for a new sacred poetry in place
of the profane poetry (a common Protestant/Catholic theme--see Lily Campbell).
St. Peter's Complaint published (probably written 1591, reprinted thirteen times by
1638, “probable source for Rape of Lucrece” (Evans/Tobin), and brings meditative
practice to poetry (see Martz 1954).
Preface,”The Author to His Loving Cousin”: “Poets, by abusing their talents, and
making the follies and feignings of love the customary subject of their base
endeavours, have so discredited this faculty, that a poet, a love, and liar, are by
many reckoned but three words of one signification ... the devil ... hath ...
possessed also most Poets with his idle fancies. For in lieu of solemn and devout
matters, to which in duty they owe their abilities, they now busy themselves in
expressing such passions as serve only for testimonies to what unworthy affections
they have wedded their wills. And because, the best course to let them see the
error of their works is to weave a new web in their own loom, I have here laid a
few coarse threads together to invites some skillfuller wits to go forward in the
same, or to begin some finer piece, wherein may be seen how well verse and virtue
suit together.” “The Author to the Reader”: “Still finest wits are 'stilling Venus's
rose; / In paynim toys the sweetest veins are spent; / To Christian works few have
their talents lent ... You heavenly sparks of wit shew native light, / Cloud not with
misty loves your orient clear ... Favour my wish, well-wishing works no ill; / I
move the suit, the grant rests in your will” (pun!).
“Saint Peter's Complaint ... must have probed deeply into the heart of Englishmen
who with the changes of religion in the reigns of Henry VIII and his children,
whether Catholic or Protestant, had been called upon to deny the religion by which
they had lived” (Lily Campbell), like Peter denying Christ. Southwell's third
dedication was “to my worthy good cosen maister W. S.” in two continental
editions of 1616 and 1620 (Pearce 2008 thinks this the original dedication, deleted
in intermediate editions).
Saint Peter's Complaint: “Ah! whither was forgotten love exiled; / Where did the
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truth of pledgèd promise sleep?” Brownlow on Southwell, 1996: “can be read as a

private, inward rite of reconciliation for an alienated soul deprived of the
ministrations of a priest”; thus Peter can represent the Catholic apostate needing
foregiveness (85-6).
Shakespeare living in St. Helen's Parish, Bishopsgate; receives payment as
member of Chamberlain's company. Did Southampton give him “a thousand
pounds” now, to help purchase share in Chamberlain's men? (yet see shareholder
above).
Richard II (note 1608 below); Romeo and Juliet (-96); Midsummer Night's
Dream (-96), perhaps performed at court wedding of Earl of Derby and Lady Eliz.
Vere.
**1596** Spanish fleet at Cadiz destroyed by Essex and Howard: “Never before had the Spanish monarch
received so severe a blow ... Even those who wished well to Spain allotted the praise of moderation
and humanity to the English commanders, who had suffered no blood to be wantonly spilt, no
woman to be defiled,” etc. (Lingard); thus see Henry V, below. John Donne accompanies Essex on
this expediton.
Treaty of England and France against Spain, thus first time Elizabeth was ally of a Catholic power,
and persecution diminished (but hard-line Catholics under Persons did not like this compromising
with Elizabeth). James's ambassador in Spain said James wanted to revenge himself against
Elizabeth, that he would embrace Catholicism, etc., provided Spain acknowledged his right of
succession.
Spenser, Prothalamion; Faerie Queene, bks 4-6: in Book 6 Spenser portrays Blatant Beast
despoiling Churches and fouling altars, reflects Spenser's conflicted response to Stripping of the
Altars (“the text seems to endorse destruction of Catholic ‘idolatry’ at the same time that it attacks
the excesses of Protestant iconoclasm”, against both monastic corruption and its destruction (John
King, “Spenser’s Religion”, Camb Comp. 2001); also Kirkrapine earlier (i.3) as Puritan church-
robber; see C.S. Lewis on Spenser as a synthesizer of Protestant and Catholic elements. Spenser's
“Hymn of Heavenly Love” climaxes neoplatonic tradition (Ficino-Castiglione). In Mutability
cantos, Spenser describes Cynthia:
Then is she mortall borne, how-so ye crake;
Besides, her face and countenance every day
We changed see, and sundry forms partake,
Now hornd, now round, not bright, now brown and gray:
So that as Changefulf as the Moone men use to say. (VII.vii.50)
Spenser A View of the Present State of Ireland
C. G., A Watchword for War, said papists would join English against Spanish.
Sir John Harington, New Discourse of a Stale Subject, called the Metamorphosis
of Ajax, discussion of new privy, Ajax pronounced like Shakespeare’s “Jacques”
and thus possible influence (along with Orlando in AYLI) (Harington in turn
influenced by pun on Ajax and a jakes in LLL 5.2.578)); result of convivial
gathering at the Arundell’s Wardour Castle with Southampton; makes derogatory
remark about Leicester, promoted toleration for Catholics like Ralph Sheldon and
uncle Thomas Markham; (Harington will be knighted by Essex in 1599 after
joining him on Irish expedition). Ajax included emblems by Thomas Combe who
had published A Theatre of Fine Devices, emblems, in 1593, which influenced
Shakespeare’s AYLI, All’s Well, and Richard II.
Anthony Copley, A Fig for Fortune, ded. to grandson of Montague and thus anti-Jesuit, plea
through allegory for Catholic toleration in next years of Elizabeth; revision of Spenser’s Protestant
epic by depicting a Catholic New Jerusalem. “Sion is the Catholic Church, Elizium and Eliza are
England and its queen, and Doblessa, Copley’s answer to Spenser’s Duessa, is Protestantism in all
its iconoclastic fury” (Brownlow on Southwell, 1996). Written, Copley said, “in attestation to the
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world of my Catholike soul to God and his Church, and of my resolution against … Jesuitical
obloquie” (Shell 137). An Elizian “out-cast of Fortune” tempted by spirits of despair (Cato’s
ghost: “rather would I die magnanimous / Then live to see a Caesar over us” [thus Brutus]: “One
stab will send thee to eternity … Out with thy candle, let it burne no more … Champion-like
confound calamatie” but when ghost fades with sulphur stench, “therewithal my sword fell to the
ground / And I misdoubted some illusion”) and revenge (“I rear’d Corelian from his exile state /
To triumph over Romes ingratitude … What manhood is it still to feed on Chickins / Like infant
nurse-boys in nice Fortunes kitchins …We cannot say that man is overcome / That still beares up
his arme against his foe … Lowe, I thy Advocate unto the Hagges / Will still importune thy
Prosperitie … Lay but thy hand upon thy conscience … But say thou winne not prison glorie by it
… What greater glorie can betide the vale / Then force the Mountain-top adowne to fall … So maist
thou close Camelion-like conceale / Thye tragicke shape of Horror and Revenge, / Whey they
misdoubting not thy false reveale / Are caught unwares like Woodcocks in a sprenge … Use
Friend and Foe, and Neuter all alike, / Onlie as instrumentall implements / To thy designe … Give
me the man that with wittes pollices / Can Saint a Devill with another Devil … And suddenly she
vanisht out of sight / Because not in the East it dawn’d day-light … Oh what it is to be a mortall
man / Subiect to all the guiles and sleights of Satan”) ... is helped by hermit Catechrysius to reach
Mount-Sion. “a reverend Sophie … Before him was a Deaths-head ful of wormes, / The picture of a
Grave, and an Hower-glasse … This aged man and I will both together / Complaine in common our
calmytie.” Catechrysius says: “Now is all but the action of the Mind, / That rectifi’d … the rest is
all but wind … The Tyrants steele, the Hang-mans Axel tree, / His strangles, mangles, and his fierie
doomes / Cannot confound true magnanimitie”; then Catechrysius bows down “unto his Crucifixe
… Say, art not thou the image of our Lord / The true Character of his sufferance?” Then speaker
helped by an angel, who also worships the Crucifixe “So said: a silver bell from high resounded /
Summoning the Region round about to sacring.” Catechrysius kisses “the Crucifix I had in hand.”
Catechrysius then praises the reputation of Elizabeth, but switches to describing Sion: “The
Temple-porter was a reverend man / And was t’admit no Elizian.” Hero sees “The High
Sacrificator at the Altar / Victiming with holie rites his makar … There is … imposition / Of hands;
and grace abundantly imparted, / Chrisme, and autentique Sanctification / And Exorcisme … All
Babell-Biblers they did dead dislike… How manie Sionits of choise esteeme / Brave men of
wonders have beene sent from thence / To teach Doblessa (Errors dreary Queene) / Their Temples
sanctimonie and innocence … Yea, had this hag not been so timely bred / The world had all ere this
been Sioned … On no authority she did depend … She had no Altar, nor no Sacrament / No
ceremonie, nor Oblation, / Her schoole was Cavill, & truthlesse battlement … [God] wept for joy
that an Elizian / Would come to be of his Metropolitan … And for I was an English-Ilander / He
prickt me downe under Saint Georges banner … [Catechrysius said] Oh, that Eliza were / A Sionite
to day to see this geere … Meane while the high Sacrificator … changed Hymnes, and Laudes, and
Letanies, / And in Pontificall Procession / He and his Clergie made their intercession … Meanwhile
Doblessa “with Magicke-spels and sorcerie / Faire Virgin-like to falsifie her figure, / Therby to
seeme as gracious as she could / To Sions eie”. Exposes but “Nor was the holie Temple thus
acquitted / For ever after from her hostill trouble / But still as Hydra-like she had renued / One head
upon the others stump and stubble”. Then appears “a Virgin in bright maiestie … And still I call’d
upon Elizas name / Thinking those Roses her, that figure hers, /Untill such time as Catechrysius
came … He told me No; she was an Esterne Dame” Then hero is filled “an especiall importune / Of
home-ward zeale, and of Elizas name, / Where to I bend, and say; God blesse the same”
Shell (1999) interprets: critiques angry despairing recusant ghost; Doblessa portrayed as
Protestantism; 'answering' Spenser's anti-papism of Duessa; Eliza misled by Doblessa’s “deceptive
use of ceremony”; melancholy typifies Catholic melancholy, a melancholy answered by grace and
sacraments. Shell quotes Copley letter: “I give in that Poeme her Majestie some praise and honour
as for temporall state, which a Jesuit cannot endure … Basto non placuit Jesuitis nor Puritanes.”
(See Copley entries below.)Southwell, Short Rule of Good Life (1596-7), on recusant parents
telling bedtime stories to children: “I must tell them often of the abbeis and the vertew of the olde
Munkes & Friers, & other Priestes & religious men & women, & of the truth and honesty of the
olde time, & the iniquity of ours;” also “the points of faith, specially those that heretickes deny.”
Lodge, having converted to Catholicism about 1591 (under influence of Southwell), publishes
Prosopopeia: The Teares of the Holy, Blessed, and Sanctified Marie, the Mother of God; alludes to
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Southwell’s works. Also the Devil Conjured, a defense of the ascetic life; also Wit's Misery,
“possibly Lodge's best work” (C. S. Lewis). Lodge marries Mrs. Alfred, a Catholic lady who used
to slander Arundel, until she was gained over by the “sweet gentleness” of the countess (Janelle).
Spenser, A View of the Present State of Ireland, defending Protestant English conquest,
needed to civilize savage Irish (who had contaminated Old English); proposes
uprooting Irish and amalgamating them in with civilized English (i.e. a cultural
genocide; thus a model for the intra-England Reformation); influential work for next
two centuries. New English will think of themselves as carrying out God’s Calvinist
providence in Ireland.
Rev. Josias Nichols, puritan minister: “I am ashamed to think so many Christians in name, and
baptised, should be so ignorant and brutish ... For I take it that faith making the being of a Christian,
and these who have no knowledge cannot have faith, which will then appear when Christ shall
come in flaming fire to render vengeance to them that do not know God.”
1596 cont. Persons' A Memorial for the reformation of Englande Conteyning Certayne notes ... proposed in
the first Parliament and National Concell of our country after God of his mercie shall restore it to
the Catholique faith for the better establishment and preservation of the said religion (unpublished
ms.) (see 1690): resolves to avoid errors of Queen Mary’s time (2), though influenced by Cardinal
Pole’s approach (see 1558). Because of persecution, “We are not like to find … either backward
Bishops and dissolute Priests, or Licentious Religious Men or Women to oppose themselves against
… this our Reformation” (4) (thus integrates Protestant critique): “I may compare it to the State of a
Garden which being over-grown with Weeds and Thistles, the Owner thereof putteth fire to the
whole, and when all is consumed, then beginneth he to plant chosen and sweet Herbs at his
pleasure” (12) ; “the Reformation of England, after this long persecution, ought to be very perfect,
full and compleat, not respecting so much what some cold Catholicks use to do in other Countries,
where Spirit is decay'd, and Corruption crept in, as what may be done or ought to be done in
England.” England provides perfect space for thorough ecclesiastical reform, unlike other countires
which must qualify with existing conditions. Too much compromise in Queen Mary’s time, “so as
the matter went as a Stage-Play, where Men do change their Persons and Parts, without changing
their Minds or Affection” (21). “After Union and good Disposition of Mind in all, and a hearty
Reconciliation of Almighty God, will be necessary, a sweet, pious, and prudent manner of dealing,
and proceeding, as well with Catholicks as Schismaticks, Protestants and Persecutors” (29).
“Perchance it would be good … not to press any man’s Concience at the beginning for matters of
Religion, for some few Years” (32), provided heretics keep quiet; “many good effects would follow
of this Toleration: For first there would be taken away that slander wherewith the Enemies are
wont ordinarily to charge the Catholick Church, though perversely and falsly, that she persecuteth
before she instructeth” (34). At the beginning, there would be “full, free, equal, and liberal
Disputation” (36). Catholic truth would triumph, and eventually “Books of Devotion, and vertuous
Life should enter … and the memory die of the other Wranglings. And the like course also may be
taken by Preachers in their Sermons, which by little and little were to be freed from all mention of
Heresies, to the end the People of God might come again to their old peace of Mind, and attention
only of good Works, and Christian Vertues” (40). But the state will have to deal with malicious and
obstinate heretics. Gee comments: “They may see here what was the sole design of that grinning
Toleration (45);” but Gee doesn’t dispute the ideals of the chapter. Public Lectors should be
founded at the Universities. Proposes a “Council of Reformation” which will supervise the
country's conversion, with religious toleration granted to Protestants for a period; which will restore
lands, etc.: Gee comments: “he had great reason to avoid giving it the name of the Holy Council of
Inquisition, … But this would have been very slender comort to us in England, since it seems we
were to have the Thing without the Name” (80). “Publick and private Libraries must be searched
and Examined … not only heretical Books and Pamphlets, but also prophane, vain, lascivoius, and
other such hurtful and dangerous Poysons, are utterly to be removed, burnt, suppessed, and severe
order and punishment appointed for such as shall conceal these kind of Writings” (94-5). In same
paragraph, proposes poor Man’s bank to provide low interest loans. Proposes “that the exceeding
great multitude of Oaths, which are wont to be given to them that take degee of School in our
Universities, be moderated, or taken away, for the easing of Men’s conciences, and that some few
principles and substantial Points only be given by Oath” (152-3). Gee notes hypocrisy of Jesuits’s
attacking anti-Catholic legislation, and then proposing anti-Protestant legislation. Bemoans “the
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multitude of Thieves that rob and steal upon the High-ways in England, more than likely in any
other Country of the World; they being … Gentlemen, or wealthy Men’s Sons, moved thereunto
not so much of poverty and necessity, as of light estimation of the fault and hope of Pardon from
the Prince. One solution, is “that the Prince would hardly or never dispense or give pardon in that
offence, but upon great, rare and extraordinary occasion” (210-211). “yet were it to be wished that
the rigour of our Temporal Laws, for putting Men to death, for theft of so small quantity … were
much moderated, and some lesser bodily punishments invented for that purpose” (212-230). “Lords
and Masters … [should] have care to provide for their Servants … not only for the time of the
present service, … to the end … they fall not afterwards into misery, and being forced to seek their
living by unlawful and dishonest means” (225). All children should be able to inherit from their
parents “whereby many younger Brethren of good birth are driven oftentimes to great extremities,
and undecent thrifts for their maintenance, to no small inconvenience to the whole
Commonlwealth” (227-8). Dowries should be protected for married woment’s protection. Servants
should be cared for, “according to the ancient Love and Charity of English Land-Lords toward
Vassals, Subjects, and Tenants; which Love and tender care having been greatly broken and
diminished, in these later years, by the impiety, avarice, riotousness, and other disorders brought in
by Heresie, to be restored again by Catholick Religion” (232). Increase number of Dukes and
Marquises, to lessen power of single individuals. Rents should be reasonable and secure. The poor
should be provided with good legal counsel. Promotes “the old exercise of England for Parishes to
meet together upon Holy-days … and there to disport themselves honestly … that meeting and
entertainment of mirth worketh diverse good effects … for it holdeth the People in Contentment,
and maketh friendship of one Man with another, and of one Parish with another” (238). Increase
the Grammar schools; “no Village lightly should pass without a Master” (260); heretics must give
up confiscated church lands, converts could rent the monastic lands they once owned, rent going to
national funds to support schools, hospitals, religious houses, etc.; education must be reformed into
grades system; new ecclesiastical calendar would prune holy days; “One of the most influential
unread books ever written” (Scarisbrick 1974); “a pattern of true Christianity to the rest of the
World;” “the last work of the period of Elizabethan Catholic political resistance” (Holmes), not
pub. because that time was past; “'Memorial' is ... almost a pipe-dream” (Holmes); “very different
from ... More ... for its overriding feature is clerical domination” (Margo Todd); later published in
1690 by Protestant Dr. Edward Gee to show the tyrannical intentions of the Catholic rebels (also
see 1685). “The Memorial, which shows the influence of Sir Thomas More, deserves a place in the
history of utopian literature” (Parish, Robert Persons).
Preface: “it is no more than seventeen or eighteen Years past [i.e. 1578-80] that the Gatherer began
first to put some of them [thoughts] in writing.”(p. A2-A3)
Lambeth Articles approved by Whitgift and ecclesisatical commissioners: 1. God from eternity has
predestined some men to life, and reprobated some to death. 2. The moving or efficient cause of
predestination to life is not the foreseeing of faith ... but only the will of the good pleasure of God. 3
There is a determined and certain number of predestined ... 9. It is not in the will or the power of
each and every man to be saved.
SHAKESPEARE RENEWS APPEAL FOR COAT OF ARMS, A PATENT OF GENTILITY, FOR
HIS FATHER BACK IN STRATFORD; CONFIRMED IN 1599. Sir William Dethick, Garter
King-of-Arms, noted on draft of grant, that John’s ancestor allegedly did “faithful
and valiant service” for King Henry VII, that John “married the daughter and one
of the heirs of Robert Arden of Wilmcote,” that John had held offices in Stratford
and had “lads and tenements of good wealth and substance” worth 500 lbs.
Shakespeare with others prosecuted for assaulting a William Wayte; the others
included Anne Lee, wife of recusant Roger Lee whose house hid many proscribed
priests; Anne denounced for attending Mass in 1595 where she enabled Father
Gerard to hide himself. Wayte was a blackmailer extortionist agent of Justice
William Gardiner who made a fortune raiding recusant homes, and who had put
Lucy's three white pikes on his heraldic griffin: Slender made the attendant of
Justice Shallow in Merry Wives of Windsor (evokes Wayte).
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Hamnet dies.
The Merchant of Venice (-97); I Henry IV (-97).
**1597** 2nd Spanish Armada scattered by bad weather.
Henry Constable defends loyalty of English Catholics to the Queen and makes a plea for their
recognition; “hence will come the union of religion, now only hindred by want of due inquiry and
too much party passion.” Constable writes Essex--they seem to have held friendly understanding
since 1595 (Guiney).
Garnet writes Persons: “We have lately heard for certain that the Earl of Essex praised his
[Gerard's] constancy, declaring that he could not help honouring and admiring the man” (Gerard,
238).
Nashe's Isle of Dogs, prosecuted, with collaborator and actor, Ben Jonson who is imprisoned in
Marshalsea; its explosive political satire caused the temporary closing of all the theaters
William Alabaster, Essex's chaplain in Flemish campaign, converts to Catholicism, and trains at
English College, Rome; Thomas Wright, ex-Jesuit, accused of converting him; c. 1598, Alabaster
publishes Seven Reasons; will later return to Church of England. Gerard shelters Alabaster at Ann
Line's house.
Alabaster writes Roxana, against the C of E, to be highly praised by Dr. Johnson in his discussion
of English Latin verse.
Gregory Martin, Love of the Soul: “How many are there ... of secrete Catholikes, that wish for the
Old Religion againe with all their heart, and follow the new only for fear.”
1597 cont. William Perkins, A reformed Catholike: or, A declaration shewing how neere we may come to the
present Church of Rome in sundrie points of religion and wherein we must for ever depart from
them. Argues, for example, that Anglicans and Romans agreed about Christ's presence in Eucharist,
but only differed on manner of the presence.
Hooker, book 5 of Of the Lawes of Ecclesiasticall Politie (see 1594), on Calvinist Election: “the
safest axioms for charity to rest itself upon are these: he which believeth already is, and he which
believeth not as yet may be, the child of God.”
King James publishes Daemonology, believing hundreds of witches were involved in a 1590
conspiracy to kill him by storms at sea; and so began witch hunts in Scotland in 1590s: “such
assaultes of Sathan are most certainly practized, & ... the instrumentes thereof, merits most severly
to be punished” (Preface). “Witchcraft, and Witches have bene, and are, the former part is clearelie
proved by Scriptures, and the last by dailie experience and confessions.” “They can rayse stormes
and tempests in the aire, either upon Sea or land ...” “it is first to be doubted if the Papistes or anie
not professing the onelie true Religion, can relieve anie ... by experience we finde that few, who are
possessed indeede, are fullie cured by them.” “As Christ him selfe teacheth us of the power that
false Prophets have to caste out Devils. It is no wonder then ... that it may be possible to the
Papistes, though erring in sundrie points of Religion to accomplish this, if they use the right forme
prescribed by Christ.”
Deposition scene of Richard II cut from First Quarto, restored in Folio.
Shakespeare listed for failure to pay taxes and assessments (and 1598), and
referred eventually to Bishop of Winchester for collection (tax apparently paid by
1600).
At St. Helen's, Shakespeare surrounded by émigré families with whom he
seemed comfortable (like the group of mixed outsiders associated with Essex).
Shakespeare purchases New Place (and is subject to a fine) from William
Underhill, recusant under financial persecution.
Merry Wives of Windsor (revised 1600-1).
**1598** George Blackwell, seminary priest and friend of the Jesuits, appointed Archpriest over all English
Catholic clergy; disliked by appellant priests at Wisbech. Appellant priests appeal to Rome against
appointment: thus “Appellant controversy” dividing Catholics who wants to conform outwardly
and Jesuits who recommended martyrdom.
Edict of Nantes, by Henri IV, ends civil wars, grants French Protestants limited toleration
and right to hold office, establishing toleration of Huguenots in France: establishes full liberty
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of conscience and private worship, public worship where previously granted, and extension to
many other localities, full civil rights for Protestants, and Protestant control of 200 cites
including the fortified La Rochelle. “The rest of his reign he spent in healing the wounds
which had been inflicted on the country by religious fanaticism and and private ambition”
(Lingard).
Essex, slapped by Queen, grasps sword, quarrel, uneasy reconciliation.
Essex: “when the vilest of all indignities are done unto me, doth religion enforce me to sue? or
doth God require it? Is it impiety not to do it? What, cannot princes err? cannot subjects receive
wrong? Is an earthly power or authority infinite?”
Henry Constable journeys to Scotland to try to convert James VI and gain toleration for Catholics.
Persons may send Alabaster to counter-act Constable's influence (i.e. favoring the French).
Francis Meres translates Granada's Guia de Pecadores and Granados Devotion
Burghley dies, succeeded by son, Robert Cecil.
1598 cont. When Henri makes peace with Spain, leaving England to fight alone, Elizabeth resumes intensity of
Catholic persecutions.
“Anglican,” first recorded usage, OED, new edn.
James VI publishes, anonymously, The True Law of Free Monarchies, on divine right of kings,
answering Doleman; “in the last decade of Elizabeth’s reign, political theology … began moving in
the direction of divine-right absolutism” (Shuger, 199).
John Bishop, a Catholic, A Courteous Conference with the English Catholics Roman, probably
written in 1584 against Allen's Modest Defence, argues for 'Gallican' settlement, subordinating
spiritual to temporal (vs. Persons), for a national Catholic church.
John Stow, A Survey of London (and 1603), carefully laments the destruction done to the social
dimensions of the old religion; “the most extended treatment of the Merry England refrain in all
English literature” (P. Collinson, 2001), in account of old festivities, almshouses.
Breton, Solemn Passion of the Soul's Love; Rowlands, Betraying of Christ.
Barnfield, Complaint of Poetry for Death of Liberality.
Hakluyt's Principal Navigations ... of these 1550 years, 3 vols. (1598-1600) (see 1589).
William Blundell (b. 1560), author of recusant poems c. 1598, including “Past and Present”:
The tyme hath been wee hadd one faith,
And strode aright one ancient path,
The tyme is now that each man may
See newe Religions coynd each day …

The tyme hath been preestes did accord,

In exposition of God’s word,
The tyme is now, like shipmann’s hose,
Its tornd by each fonde preacher’s glose …
[many stanzas ending:]

The tyme hath been, wth in this land,

One’s woord as good as was his band
The tyme is now, all men may see,
New faithes have kild olde honestie.
Sweet Jesu, wth thy mother mylde,
Sweet Virgine mother, wth thy chylde,
Angells and Saints of all degree,
Redresse our contrees miserie.
(Crosby records; A Chapter of Lancashire Recusancy, ed. Thomas Gibson@
(Manchester, Chetham Society, 1887@) p . 28-30.
Nashe, Lenten Stuffe (pub. 1599), influences Shakespeare (Tobin, NQ).
A booke of the seven planets, or, seven wandering motives of W. Alabasters wit, attacking
Alabaster's pamphlet (lost) on seven motives for his Catholic conversion.
Meres, Palladis Tamia, Wit's Treasury: cites Shakespeare’s “Venus and Adonis,
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his Lucrece, his sugred Sonnets ... for Comedy, witnes his Gentlemen of Verona,
his Errors, his Love labors lost, his Love labours wonne, his Midsummers night
dreame, & his Merchant of Venice: for Tragedy his Richard the 2. Richard the 3.
Henry the 4. King John, Titus Andronicus and his Romeo and Juliet.” First
mention of his “sugred sonnets” circulating “among his private friends.”
Jonson, imprisoned for killing a man in a duel, avoids gallows by benefit of clergy,
converts in prison (“Then took he his religion by trust of a priest who visited him
in prison. Thereafter he was twelve years a Papist”--Drummond, “Informations”),
the priest being the ex-Jesuit, Thomas Wright who had circulated loyalist Catholic
tract; Jonson released and married Catholic woman, and had girl and boy; Jonson
hired by Lord Chamberlain's company, revives Every Man in his Humour, in
which Shakespeare acts, and begins friendship. Shakespeare possible sponsor for
baptism of Jonson's child. Jonson stayed Catholic probably until 1610. Wright
became part of Essex's circle. Jonson lists Shakespeare as chief comedian in
Every Man In His Humor, which is performed now and establishes his reputation.
Queen Anne’s “Catholic conversion took place at almost precisely the same time
as that of Jonson” (Murray, on Jonson, SEL 2007).
2 Henry IV; Much Ado About Nothing (-1599).
**1599** Essex begins mission to Ireland to “beat Tyrone in the field,” appoints Southampton
command of the cavalry against the Queen's wishes and she orders him removed;
accompanied by Sir John Harington. Essex and the Irish leader Tyrone conclude an
armistice, which insures that the Catholic worship would be tolerated; the armistice
ruined Essex's reputation (will create suspicions of his wanting a more integrated
British world); he returns without permission, and is placed under house arrest.
According to Winwoode Memorials, Tyrone proposed to Essex the following propositions.
“1. That the Catholic religion be openly preached. 2. That the churches be governed by
the Pope. 3. That the churches be restored,” etc. Irish soon defeated by Charles Blount,
Lord Mountjoy, in 1603; but Hugh will be pardoned by James 1. Problem now of how to
have Protestant government in Catholic nation. (In 1591 Elizabeth founded new
Protestant University at Dublin, but Trinity is avoided by Catholics.)
Council order against publication of satires; Harvey's and Nashe's works banned. Threat of a 3rd
Spanish Armada.
Henry Constable works for conversion of Scotland and thus England, is in contact with Essex.
Queen Elizabeth asks for punishment for Hayward's Henry IV, “For her Majestie
being mightily incensed with that booke which was dedicated to my Lord of Essex,
beinge a storie of the first yeare of king Henry the fourth, thinking it a seditious
prelude to put into the peoples head boldnesses and faction, said she had good
opinion there was treason in it.” Sir John Hayward argues confusedly that Richard
II deserved to be deposed, but then laments the illegality of that deposition.
1599 cont. Samuel Harsnett, Discovery of the Fraudulent Practices of John Darrell, attacking
this Protestant exorcizer (See 1603): influences Twelfth Night.
Persons' A Temperate Ward-word, to the Turbulent and Seditious Wach-word of Sir Francis
Hastinges ... who indevoreth to slaunder the whole Catholique cause. “There was in England before
the alteration, one God worshipped and adored after one and the self same manner, not onely
throughout this little Iland of England, and Scotland, but also of the whole body of Christendom,
one fayth, one beleefe, one forme of service, one number of sacraments, one tonge in celebration,
one sacryfice, one head of the Church, one obedience, one iudgement in all; with other lyke poyntes
and circumstances of union and unitie, which made a generall uniformitie also in the peace of mens
myndes;” “the first blessing, which Sir Francis in particuler thinketh to have receyved by this
change of his religion, is in effect, that, wheras before, when he beleeved the Catholique and
universal fayth of Christendome, delivered unto him by the universal churche ... his beleef was
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properly fayth and founded upon a rocke, that could not fayl; now, having left that fortresse, and
cast himself into the waves of new opinions, he hath nothing certayne at all, but do much as he list
to chuse of himself, or of other mens opinions.” “Whereas before we had a direct rule, square and
pole-starre to follow, which was the universal church; now, everyman being set at libertie, holdeth,
beleeveth, and teacheth what he listeth.” Critiques Sir Thomas for praising the “Mayden Queen”:
“Truly, England had had her Maiestie at this day by all likelihood of a joyfull mother of many fayre
and princely children, for that the principall cause of her graces not marrying is to be presumed to
have proceeded of the different Religon of forrayne Princes, who desire the same on the one side:
and on the other, the inequalities of blood in her own subiectes, for such advauncement. For to
attribute this great resolution of her Maiestie, to the onlie love of sole lyfe and maydenhead, I doubt
how it can be justifiable, seeing that among Catholiques where such profession is more praised and
practised, they use sometimes do draw out even vowed Nunnnes from their Cloisters to mariage,
for so weightie a cause, as is the saving of sucession in so great crown as England is known to be.
And among protestants virginitie is not of that necessities or merit, for it to incurr so great
inconveneince.” Describes “the disgrace and abasing of so many noble houses, with overthrow of
others, wherof let Norfolk, Arundel, Northumberland, Oxford, Westmerland and Dacres give
testimonie.” “Most certain it is, that no man or woman, was ever forbidden to read any parte of the
holy Scriptures in any of the three learned languages ... And secondly, the restraint that was made
of vulgar translations ... was only that no such translation, should be admitted or used, except it
were first examined by learned men by order of the Bishop;” “we hold, that devotion is founded
and proceedeth of knowledge, wherof Catholiques have bin ever and in all ages, more studious and
greater enimyes to ignorance ... who have left more monuments of science or knowledge to the
Christian worlde ... who have builded our schooles and universities in Englande … ?”
On the Pope's excommunication of Elizabeth: “in it self it was an act of iurisdiction between two
superiours, the one Ecclesiastical, the other temporal, wherin the subjects sentence or consent was
never asked nor admitted ... Secondly, it was no new thing, for that we see and read that the like
hath happened often and upon many occasions, between the Bishops of Rome and divers other
great princes ... And yet the subject is neither afflicted nor accused for it, nor inforced to change
their old receaved beleef about the Popes authoritie in such matters, though in that particular fact
for reverence of their naturall Prince, and dew respect in lyke manner to the other, they will not
medle, nor yet discuss the question whether the Pope had just reason or sufficient information
wherupon to proceed, but with dutiful love and honour to the one, and to the other, they chuse
rather to commend the matter to almightie God which is the only thing that resteth for a pious and
dutiful subject to perform in such cases, when two superiours shall disagree, untill God by his
goodnes shall determine the controversy and bring all to some happie end, as he hath donn of late in
France.” “In a great and noble house, where there are many children of the selfsame parentes, if
those parentes do come to breach and to fall out between themselves, what can the children but be
sorowful and silent, and sigh at such contentions, without taking willingly any parte, for that they
love, fear, and reverence both the parties that are fallen at debate for which respect also they dare
not so much as to interpose ther iugdmentes and censures in the controversie except they be forced,
and especially the yonge sorte of children, who be fitter to weepe and morne such contentions, then
to determine them with their verdict: yet it is not altogether so with the elder brethren, that being
come to mannes estate, learned and wise, & seeing the breach to grow greater dalie between their
sayd parentes and superiours, have authorities and right to speak more freely then the rest. And not
only to intreat for peace, but to interpose also their iudgments (though ever with due reverence to
both partes) as wel in the question de iure as de facto; that is to saie, not only to judge and discerne
where the greater authoritie or higher preeminence of commanding lyeth ... but also in the particular
fact about which they fell out, to wit, who had more reason than the other, of who was most in
fault: which second point is much more hard & hatefull, & subject to offence, then the first, & yet
may discreet & loving children say their opinion also in that behalf, when need requireth, without
breach of dew respect & dutie.// Even so then standeth the case in this our controversie. Her
Maiestie being our Queene is therby also a mother, and norisheth us her subjectes as a careful
parent: the Bishop of Rome to al Catholique men of the world is their spiritual father, that hath
principal care of their soules by Gods commission, and for such hath he ever byn taken, and is at
this day in all the catholique states ... that hold the ancient belieef of Christendome ... But now our
sayd two parentes are fallen at debate, for which all their Catholique subiectes, who are children to
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them both, are hartily sorie, and do lament the case: all sortes of people commmonly both lay men
& preestes within England do hold their peace and sobbe at the matter as younger children, and do
only attend to praie to God for their good attonement.” “'Yet one kynde of sedition I do easily
discover in very truth to be in Iesuites ... to wit, in separating fathers from children daughters from
mothers, kindred from kindred' (Sir Thomas) ... of which holy sedition Christ himself professeth ...
to be the author,” i.e. Luke 12. “talking against these recusant Catholiques, he [Sir Thomas]
maketh mention so often of deceyt and dissiumlation; seeing that of all other people of the realme,
these men dissemble leaste, but rather do publish themselves, even to the face and vewe of the
magistrate;” “it is a manifest truthe, that a mannes conscience is to be folowed, though it did erre,
and much more when it erreth not ... it is impietie to inforce any Christian to do an acte agaynst his
conscience and beleef, for that is to inforce him to his damnation, as Saynt Paul before hath taught
us” (Romans 14). “In which poynt of refusal also the Puritanes were wont to concurre with
Catholiques ... but it may be they have thought it best now to alter that course ... and that it standeth
with their comoditie ... to follow those whome Christ sayth, temporales sunt, & in tempore
tentationis recedunt, they are according as the tyme serveth, & do retyre in tyme of tryal or
persecution.” Sir Thomas: “where there is only the bare sense of a true English hart, these popish
recusantes cannot bewitche or deceyve with their hypocritical holinesse.” Persons replies: “To
bring into contempt the persuasion of their good life ... you require the sense only of a true bare
English hart to resist this witchcraft of perswading by good woorkes, and what you mean by a bare
english hart to serve you in this conflict, I know not, except it be some hard heathenish hart, as
strong as flint, to resist the knockes of all Gods motions ... we do measure the matter by an other
ballance, then by the sense of so bare an English hart.” Discusses the political “atonement” (121)
needed between England, France, Spain, and Rome. “But if for our sinnes this [atonement] cannot
be ... then their humble petition will be that at least they may have the same liberties and favour in
England for their consciences, as Protestantes have in France and in other states of the Empire at
this day under catholique kinges.” Recommends that Elizabeth imitate the gentle reasonableness of
Augustus's last years: “And ... divers nobles, kings also of her Maiesties progenitors have
indevored to imitate [Augustus's proceeding] by special designement, & namely the two famous
Henryes the fourth and seventh, and Edward also the fourth, who albeit they entered by dint of
sword ... yet all three so disposed themselves to clemencie toward their later dayes, as they were
most dear even to them that had bin their enimies.” Conclusion: “what a comfort it might be to her
Maiestie, now in her elder age ... to see once all sortes of people merry, contented, loving and
confident within the realme; al to laugh and sing together; all to pray to God most hartily for her
Maiesty's health, wealth, and prosperous long continuance; al to be united in defence of the realme;
all made frends and familiar together, as in Germanie and other places men be, notwithstanding the
differences of religion.” “Your Lordships have had many yeares experience now of the present
maner of proceeding by affliction of Catholiques, where one part of the land hath wept, whyle the
other hath laughed ... let some proof be made of the other way also, wherby contentment is geven to
all, let it be tried once in her Maiesties dayes how matters will go when all emnitie and hostilities is
taken out of the bowels of our commonwealth, when the catholique man and woman in England
may dealle with ther neighbour in love and confidence ... ” [on a new non-resistance (versus 1594
Conference): “Unto our temporal prince and head of our earthly commonwealth whereof we are
citizens, we owe all temporal obedience in matters according to the law of God, nature and nations,
and according to the particular ordinances of the country wherein we dwell”]
1599 cont. Pope defends Archpriest Blackwell, and division temporarily stops; but then Fr. William Watson
denounces Jesuits to the government.
James VI, Basilikon Doron (partly replying to Persons's 1594 Conference); practical manual on
kingship for son, Henry; defends divine right of kings. Also wrote more abstractly on same subject,
in The Trew Law of Free Monarchies (1599).
Spenser dies.
Verstegan pubs. first English post-tridentine translation of roman-breviary primer, Officium Beatae
Mariae Virginis, one of most popular Catholic devotionals for next 2 centuries.
Juan Mariana S. J., “On a King and the Education of a King” (Toledo 1599), on reasons against and
for tyrannicide (even of legitimate kings), seen as argument for the latter (to warn the future Philip
III), condemned by Aquaviva, thought to influence the attitudes which led demented student from a
Jesuit college, François Ravaillac, to assassinate Henri IV in 1610.
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Edwin Sandys, Europae Speculum (trans. in 1605 (1603?) as A Relation of the State of
Religion…); seeks “project of union” based on tolerance; acknowledges Rome’s appeal to the
multitude, and its “well-nigh infinite” ways “to ravish all the affections,” utilizing whatever
“miracles with the credulous, what visions with the fantasticall; what gorgeousness of shews with
the vulgar and simple, what multitude of Ceremonies with the superstitious and ignorant.” “First
comprehensive justification for peaceful coe-existence in Reformation Europe” (DNB). “A kind of
men there is whom a man shall meet with all in all Countryes, not many in number but sundry of
them of singular learning and pieties; whose godly longings to see Christendome reunited in the
love of the Author of thyr name above all things, and next in brotherly correspondence and amitie
… that by the travaile and mediation of some calmer minds than at this day doe usually write or
deale on eyther side, these flames of controversies might be extinguished or asslaked, and some
godly or tolerable peace re-established in the Church againe.”
Drayton, Munday, et al, True and Honorable History of ... Sir John Oldcastle,
answer to Shakespeare.
Lewkenor, trans. of Contarini's Commonwealth . . . of Venice, source for Othello. Contarini’s
1593 anti-tyrannical book described Venetian republican system, created interest bec. of growing
interest in alternative forms of government in late Elizabethan reign, and in Venice’s anti-papalism
(though remaining Catholic). Lewkenor was connected with the Essex circle (also with Spenser).
Richard Hakluyt, Edward Wright and John Davis print first English map based on Mercator's
projection, showing North America (Indies) larger than earlier maps. Thomas Platter, Swiss visitor
to London: “the English pass their time, learning at the play what is happening abroad.”
COLLEGE OF ARMS CONFIRMS GRANT OF COAT OF ARMS TO JOHN SHAKESPEARE AND
PERMISSION GRANTED FOR ARDEN ARMS TO BE IMPALED ON HIS (see 1596) (but Park
Hall Arden arms scratched out in application, older Arden arms used; showing
uncertainty of Park Hall connection?).
John Weever, poor relation of Hoghtons, from same parish as Cottoms, in
Epigrammes, dedicated to Sir Richard Hoghton, publishes “Ad Gulielmum
Shakespeare,” in form of Shakespearean sonnet (had Weever seen the sonnets?).
Shakespeare about now living in the Clink on the Surrey Bankside. New Globe
opened, partially built from timbers from the “Theatre” in Shoreditch.
Henry V: includes Prologue tribute to Essex, “the general of our gracious empress
... from Ireland coming, / Bringing rebellion broached on his sword;” Julius
Caesar; As You Like It; The Passionate Pilgrim, unauthorised edn. of poems
claimed to be Shakespeare's (includes a few sonnets, also poems from Love's
Labour's Lost). Shakespeare may have played “Adam,” and indeed played many
kings, old men, churchmen, and commentators like chorus in Henry V.

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