Note 144 — THE PROLOGUE. (continued 3)

These proceedings led the way to the next great step in the progress of the Reformation, the renunciation of the pope’s authority, and the establishment of the regal supremacy. The following account, from an unpublished treatise, of the manner in which these questions were first brought to the king’s mind (whether authentic or not) may not be unacceptable to my readers.

"Now unto that you say, that because Pope Clement would not dispense with his second matrimonie, his majestie extirped out of England the papal authoritie, a thinge of most auncient and godly reverence as you take it, I aunsweare that after the kinges highness had so appeared in person before the Cardinal Campegio, one of the princes of his realm, named the Duke of Suffolk, a great wise man, and of more familiaritie with the kinge than any other person, asked his majestie, ‘how this matter might come to passe, that a prince in his own realme should so humble himself before the feet of a vile, strange, vitious priest,’ (for Campegio there in England demeaned himself in very deed most carnally — —). Whereunto the king aunswered, “he could not tell; but only that it seemed unto him, the spiritual men ought to judge spiritual matters; and yet as you saye (said the king) me seemeth there should be somewhat in it, and I would right gladly understand, why and how, were it not that I would be loth to appeare more curious than other princes.” “Why, sir (sayd the duke), your majestie may cause the matter to be discussed secretly by your learned men, without any rumour at all.” “Very well (sayd the kinge), and so it shall be.” And thus inspired of God, called he diverse of his trusty and great doctours unto him; charging them distinctly to examine, what lawe of God should direct so carnal a man as Campegio, under the name of spiritual, to judge a king in his owne realme. According unto whose commandment, these doctors resorting together unto an appointed place, disputed this matter large et stricte, as the case required. And as the blacke by the white is knowen, so by conferring the oppositions together, it appeared that the evangelical lawe varied much from the canon lawes in this pointe. So that in effect, because two contraries cannot stand in uno subjecto, eodem casu et tempore, they were constrained to recurre unto the kinges majesties pleasure, to knowe whether of these two lawes should be preferred: who smiling at the ignorance of so fonde a question aunsweared, that the Gospell of Christ ought to be the absolute rule unto all others; commanding them therefore to followe the same, without regard either to the civile, canon, or whatsoever other lawe. And here began the quicke: for these doctours had no sooner taken the Gospel for their absolute rule, but they found this popish authoritie over the kinges and princes of this earth to be usurped." William Thomas’s Apology for King Henry the Eighth, written A. D. 1547. p. 34. Lambeth Library. MSS. No. 464. W.