Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	pope_n	prince_n	1,488	5	5.9235	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19563	An aunsvvere by the Reuerend Father in God Thomas Archbyshop of Canterbury, primate of all England and metropolitane, vnto a craftie and sophisticall cauillation, deuised by Stephen Gardiner Doctour of Law, late Byshop of Winchester agaynst the true and godly doctrine of the most holy sacrament, of the body and bloud of our sauiour Iesu Christ Wherein is also, as occasion serueth, aunswered such places of the booke of Doct. Richard Smith, as may seeme any thyng worthy the aunsweryng. Here is also the true copy of the booke written, and in open court deliuered, by D. Stephen Gardiner ...; Answer of the Most Reverend Father in God Thomas Archebyshop of Canterburye, primate of all Englande and metropolitane unto a crafty and sophisticall cavillation devised by Stephen Gardiner doctour of law, late byshop of Winchester, agaynst the trewe and godly doctrine of the moste holy sacrament of the body and bloud of our saviour Jesu Christe	Cranmer, Thomas, 1489-1556.; Cranmer, Thomas, 1489-1556. Defence of the true and catholike doctrine of the sacrament of the body and bloud of our saviour Christ. Selections.; Gardiner, Stephen, 1483?-1555. Explication and assertion of the true catholique fayth, touchyng the moost blessed sacrament of the aulter.; Foxe, John, 1516-1587. Actes and monuments.	1580 (1580)	STC 5992; ESTC S107277	634,332	462

politicke consideration to goe forward yet he so handled him selfe aswell in the Parlament house as afterwardes by writing so obediently with such hūble behauiour in wordes towards his Prince protesting the cause not to be his but almightie Gods who was the author of all truth that the kyng did not onely well like his defence willyng him to depart out of the Parlamēt house into the Counsaile chāber whilest the Acte should passe be graunted for safegard of his conscience which he with humble pro●estatiō refused hopyng that his Maiestie in processe of time would reuoke them agayne but also after the Parlament was finished the kyng perceiuyng the zealous affectiō that the Archb. bare towardes the defence of his cause which many wayes by Scriptures and manifold authorities and reasons he had substauntially confirmed and defended sent the Lord Cromwell then Uicegerent with the two Dukes of Northfolke and Suffolke all the Lordes of the Parlament to dyne with him at Lambeth Where it was declared by the Uicegerent and the two Dukes that it was the kynges pleasure that they all should in his highnes behalfe cherish comfort and animate him as one that for his trauaile in that Parlament had shewed him selfe both greatly learned and also discret and wise and therfore they willed him not to be discouraged for any thing that was passed contrary to his allegations He most humbly thanked the kynges Maiestie of his great goodnesse towardes him and them all for their paynes saying I hope in God that hereafter my allegatiōs authorities shall take place to the glory of God and the commoditie of the Realme in the meane tyme I will satisfie my selfe with the honorable consent of your honours and the whole Parlament Here is to be noted that this mans stoute and godly defence of the truth herein so bound the Princes cōscience that he would not permit the truth in that man to be cleane ouerthrowen with authoritie and power and therfore this way God workyng in the Princes mynde a playne token was declared hereby that all thyngs were not so sincerely handled in the confirmation of the sayd vi Articles as it ought to haue bene for els the Prince might haue had iust cause to haue borne his great indignation towardes the Archbyshop Let vs pray that both the like stoutnes may be perceiued in all Ecclesiasticall and learned men where the truth ought to be defended and also the like relentyng and flexibilitie may take place in Princes and Noble men when they shall haue occasion offered them to maintaine the same so that they vtterly ouerwhelme not the truth by selfe will power and authoritie Now in the end this Archbyshops constancie was such towardes Gods cause that he confirmed all his doynges by bitter death in the fire with out respect of any worldly treasure or pleasure And as touchyng his stoutnesse in his Princes cause the contrary resistaunce of the Duke of Northumberland agaynst him proued right well his good minde that way which chaunced by reason that he would not consent to the dissoluyng of Chauntreys vntill the kyng came of age to the intent that they might then better serue to furnish his royall estate then to haue so great treasure consumed in his noneage Which his stoutnes ioyned with such simplicitie surely was thought to diuers of the Counsaile a thyng incredible specially in such sort to contend with him who was so accounted in this Realme as few or none would or durst gaynstand hym So deare was to him the cause of God and of his Prince that for the one he would not kéepe his conscience clogged nor for the other lurke or hide his head Otherwise as it is sayd his very enemies might easely intreate him in any cause reasonable and such thyngs as he graunted he did without any suspition of rebraidyng or méede therfore So that he was altogethers voyde of the vice of the stubb●rnes and rather culpable of ouer much facilitie and gentlenes Surely if ouermuch patience may be a vice this mā may séeme peraduenture to offend rather on this part then on the contrary Albeit for all his doynges I can not say for the most part such was his mortification that way that few we shall finde in whō the saying of our Sauiour Christ so much preuailed as with him who would not onely haue a man to forgiue his enemies but also to pray for them that lesson neuer went out of his memory For it was knowen that he had many cruell enemies not for his owne desertes but onely for his Religion sake and yet what soeuer he was that either sought his hinderaunce either in goodes estimation or life and vpon cōference would séeme neuer so slenderly any thyng to relent or excuse him selfe he would both forget the offence committed and also euermore afterwardes frendly entertayne him and shew such pleasure to him as by any meanes possible he might performe or declare In somuch that it came into a common Prouerbe Do vnto my Lord of Canterbury displeasure or a shrewed turne and then you may be sure to haue him your frend whiles he liueth Of which his gentle disposition in absteinyng from reuengement amongest many examples therof I will repeate here one It chaūced an ignoraūt Priest Parson in the North parts the Towne is not now in remēbraunce but he was a kinsman of one Chersey a Grocer dwellyng within Londō beyng one of those Priests that vse more to study at the Alchouse thē in his chāber or in his study to sit on a time with his honest neighbours at the Alchouse within his own Parish where was cōmunicatiō ministred in cōmendation of my Lord Crāmer Archb. of Cant. This sayd Parson enuying his name onely for Religiō sake sayd to his neighbours what make you of him quoth he he was but an Hostler and hath no more learnyng thē the goslyngs that goeth yonder on the gréene with such like sclaunderous vncomely wordes These honest neighbours of his not well bearyng those his vnséemely words Articled against him sent their cōplaynt vnto the Lord Cromwell thē Uicegerent in causes Ecclesiasticall who sent for the Priest and committed him to the Fléete mindyng to haue had him recant those his sclaunderous wordes at Paules Crosse. Howbeit the Lord Cromwell hauing great affaires of the Prince then in hand forgat his prisoner in the Fléete So that this Chersey the Grosser vnderstandyng that his kinsman was in duraunce in the Fléete onely for speakyng wordes agaynst my Lord of Canterbury consulted with the Priest and betwene them deuised to make sute rather vnto the Archbyshop for his deliueraunce then to the Lord Cromwell before whom he was accused vnderstandyng right well that there was great diuersitie of natures betwene those two estates the one gētle and full of clemency and the other seuere and somewhat intractable namely agaynst a Papist So that Chersey tooke vpon him first to

vnlikely thyng it was and contrary to all maner of reason that a Prince hauyng two Uniuersities within his realme of well learned men and desirous to be resolued of as doubtfull a questiō as in these many yeares was not moued the like within Christēdome should be driuen to that necessitie for the defence of his cause to send out of his Realme an Hostler beyng a man of no better knowledge then is a goslyng in an Ambassade to aunswere all learned men both in the Court of Rome and in the Emperours Court in so difficult a question as toucheth the kynges Matrimony and the diuorce therof I say if you were men of any reasonable consideration you might thinke it both vnséemely and vncomely for a Prince so to But looke where malice raigneth in men there reason can take no place and therfore I sée by it that you all are at a point with me that no reason or authoritie can perswade you to fauour my name who neuer ment euill to you but your both commoditie and profite Howbeit God amend you all forgeue you and send you better myndes With these wordes the Priest séemed to wéepe and desired his Grace to pardon his fault and frayltie so that by his meanes he might returne to his Cure agayne and he would sure recant those his foolishe wordes before his Parishioners so soone as he came home and would become a new man Well sayd the Archbyshop so had you néede And geuyng him a godly admonition to refuse the hauntyng of the Al●house and to bestow his tyme better in the continuall readyng of the Scriptures hee dismissed him from the Fléete How litle this Prelate we speake of was infected with filthy desire of lucre and how he was no niggard all kynde of people that knew him aswell learned beyond the Seas and on this side to whom yearely he gaue in exhibition no small summes of money as other both Gentlemen meane men and poore men who had in their necessitie that which he could conueniently spare lende or make can well testifie And albeit such was his liberalitie to all sortes of men that no man did lacke whom he could do for either in giuyng or lendyng yet neuertheles such was agayne his circumspection that when he was apprehended committed by Quéene Mary to the Tower he ought no mā liuyng a peny that could or would demaunde any duetie of him but satisfied euery man to the vttermost where els no small summes of money were ●wyng to him of diuers persons which by breakyng their billes and obligations hee fréely forgaue and suppressed before his attainter In somuch that when he perceiued the fatall end of kyng Edward should worke to him no good successe touchyng his body and goodes he incontinently called his Officers his Steward and other commaundyng them in any wise to pay where any peny was owyng which was out of hand dispatched In which Archbyshop this moreouer is to be noted with a memorandum touchyng the reliefe of the poore impotent sicke and such as then came from the warres at Bullein and other partes beyond the seas lame wounded and destitute for whom he prouided besides his mansion house at Beckisborne in Kent the Personage barne well furnished with certaine lodgynges for the sicke and maymed Souloiours To whom were also appointed the Almosiner a Phisicion and Surgion to attend vpon them and to dresse and cure such as were not able to resort to their countreys hauyng dayly from the Byshops kitchin hoate broth and meate for otherwise the common Almes of the houshold was bestowed vpon the poore neighbours of the shyre And when any of the impotent did recouer and were able to trauaile they had conuēient money deliuered to beare their charges accordyng to the number of myles from that place distant And this good example of mercy and liberall benignitie I thought here good not in silence to bee suppressed wherby other may be moued accordyng to their vocation to walke in the steps of no lesse liberalitie then in him in this behal●e appeared Amongest all other his vertues his constancy in Christes cause and settyng forth the Gospell purely and sincerely was such that he would neither for dread or méede affection or fauour to swar●e at any tyme or in any poynt from the truth as appeared by his sundry trials wherein neither fauonr of his Prince nor feare of the indignatiō of the same nor any other worldly respect could alienate or chaunge his purpose grounded vppon that infallible doctrine of the Gospell Notwithstandyng his constant defence of Gods truth was euer ioyned with such méekenesse toward the kyng that he neuer tooke occasion of offence agaynst him At the setting forth of the vi Articles mention was made before in the story of kyng Henries tyme how aduenturously this Archbyshop Thomas Cranmer did oppose him selfe standyng as it were post alone agaynst the whole Parlament disputyng and replyng thrée dayes together agaynst the sayd Articles in somuch that the kyng when neither he could mislike his reasons and yet would néedes haue these Articles to passe required him to absent him selfe for the tyme out of the chamber while the Acte should passe as is already declared before And this was done duryng yet the state and tyme of the Lord Cromwels authoritie And now that it may appeare likewise that after the decay of the Lord Cromwell yet his constancie in Christes cause did not decay you shall heare what followed after For after the apprehension of the Lord Cromwell when the aduersaries of the Gospell thought all thynges sure now on their side it was so appointed amongest them that x. or xij Byshops and other learned men ioyned together in Commission came to the said Archb. of Canterbury for the establishyng of certaine Articles of our Religion whiche the Papistes then thought to winne to their purpose agaynst the sayd Archbyshop For hauyng now the Lord Cromwell fast and sure they thought all had bene safe and sure for euer As in déede to all mens reasonable consideration that tyme appeared so daungerous that there was no maner hope that Religion reformed should any one wéeke lōger stand such accompt was then made of the kings vntowardnes thereunto in somuch that of all those Commissioners there was not one left to stay on the Archbyshops part but he alone agaynst them all stoode in defēce of the truth those that he most trusted to namely Byshop Heath and Byshop Skippe left him in the playne field who then so turned agaynst him that they tooke vpon them to perswade him to their purpose and hauyng him downe from the rest of the Commissioners into his garden at Lambeth there by all maner of effe●●uall perswasions entreated him to leaue of his ouermuch constancie and to encline vnto the kinges intent who was fully set to haue it otherwise then he then had penned or ment to haue set abroad When those two his familiars with one or

subiectes but they must seeke it at a straungers hands in a straunge land the like whereof I thinke was neuer seene I would haue wished to haue had some meaner aduersaryes I thinke that death shall not greeue me much more then to haue my most dread and most gratious soueraygne Lord and Lady to whom vnder God I do owe all obedience to be mine accusers in iudgement within their owne realme before any straunger and outward power But forasmuch as in the time of the Prince of most famous memory King Henry the 8. your graces father I was sworne neuer to consent that the byshop of Rome should haue or exercise any authoritie or iurisdiction in this realme of England therefore least I should allow his authority contrary to mine oth I refused to make aunswere to the Byshop of Gloucester sitting here in iudgemēt by the Popes authority least I should runne into periury An other cause why I refused the popes authority is this that his authority as he claimeth it repugneth to the crowne imperiall of this realme and to the lawes of the same which euery true subiect is bound to defend Fyrst for that the Pope sayth that all manner of power aswell temporall as spirituall is geuen first to him of God and that the temporall power he geueth vnto Emperours and Kinges to vse it vnder him but so as it be alwayes at his cōmaundement becke But contrary to this clayme the Emperial crowne and iurisdiction temporall of this Realme is taken immediately from God to be vsed vnder him onely and is subiect vnto none but to God alone Moreouer the imperiall lawes and customes of this realme the king in his Coronation and all Iustices when they receiue their offices be sworne and all the whole realme is bound to defend and maintayne But contrary hereunto the pope by his authority maketh voyd and commaundeth to blot out of our bookes all lawes and customes being repugnant to his lawes and declareth accursed all rulers and gouernours all the makers writers executors of such lawes or customes as it appeareth by many of the Popes lawes whereof one or two I shall rehearse In the decrees distin x. is written thus Constitutione contra canones decreta praesulum Romanorum vel bonos mores nullius sunt momenti That is the constitutions or statutes enacted agaynst the Canons and decrees of the Bishops of Rome or their good customes are of none effect Also Extra de sententia excommunicationis merit Excōmunicamus omnes hareticos vtriusque sexus quocumque nomine censeantur fautores receptatores defensores eorum nec non qui de catero sernari fecerint statuta edita consuetudines contra ecclesia libertatem nisiea de capitularibus suis intra duos menses post huiusmodi publicationem sentencia fecerint amoueri Item excōmunicamus statutarios scriptores statutorum ipsorum nec non potestates consules rectores consiliarios locorum vbi de catero huiusmodi statuta consuetudines edita fuerint velseruatae nec non illos qui secundum ea praesumpserint iudicarem vel in publicam formam scribere iudicata That is to say we excōmunicate all heretickes of both sexes what name so euer they be called by and their fauourers and receptours and defenders and also them that shall hereafter cause to be obserued statutes and customes made agaynst the liberty of the Church except they cause the same to be put out of their bookes or recordes within two monethes after the publication of this sentence Also we excommunicate the statute makers and writers of those statutes and also the potestates consuls gouernors and counsellors of places where such statutes and customes shall be made or kept and also those that shall presume to geue iudgement according to them or put into publike forme of writing the maners so iudged Now by these lawes if the Byshop of Romes authority which be claymeth by God bee lawfull of your graces lawes and customes of your Realme being contrary to the Popes lawes be naught and aswell your maiesty as your iudges iustices and all other executors of the same stand accursed among heretickes which God forbid And yet this curse can neuer be auoyded if the Pope haue such power as he claymeth vntil such times as the lawes and customes of this Realme beyng contrary to his lawes bee taken away and blotted out of the law bookes And although there bee many lawes of this Realme contrary to the lawes of Rome yet I named but a few as to conuict a Clarke before any temporall Iudge of this Realme for debt felony murther or for any other crime which Clarkes by the Popes lawes be so exempt from the Kynges lawes that they can be no where sued but before their Ordinary Also the pope by his lawes may geue all byshoprickes and benefices sprituall which by the lawes of this Realme can be geuen but onely by the Kinges and other patrones of the same except they fall into the lapse By the Popes lawes ius patronatus shal be sued onely before the ecclesiasticall iudge but by the lawes of this realme it shall be sued before the temporall iudge and to be short the lawes of this realme do agree with the Popes lawes like fire and water And yet the Kinges of this Realme haue prouided for their lawes by the premunire so that if any man haue let the excution of the lawes of this Realme by any authority from the sea of Rome he falleth into the premunire But to meete with this the popes haue prouided for their lawes by cursing For whosoeuer letteth the Popes lawes to haue full course within this realme by the Popes power standeth accursed So that the popes power treadeth all the lawes and customes of this Realme vnder his feete cursing all that execute them vntill such time as they geue place vnto his lawes But it may be said that notwithstanding all the popes decrees yet we do execute still the lawes and customes of this Realme Nay not all quietly without interruption of the Pope And where we do execute them yet we do it vniustly if the popes power be of force and for the same we stand excommunicate and shall doe vntill we leaue the execution of our owne lawes and customes Thus we be wel recōciled to Rome allowing such authority wherby the Realme standeth accursed before God if the Pope haue any such authority These thinges as I suppose were not fully opened in the parliament house when the popes authority was receiued agayne within this Realme for if they had I do not beleue that either the King or Queenes maiesty or the nobles of this Realme or the commons of the same would euer haue consented to receiue agayne such a forrayne authority so iniurious hurtfull and preiudiciall aswel to the crowne as to the lawes and customes and state of this realme as whereby they must needes acknowledge themselues to

tyme to the entent he may be there quiet to accomplish my request let him lacke neither bookes ne any thing requisite for his study And thus after the kynges departure Doct. Cranmer went with my Lord of Wiltshyre vnto his house where he incontinent wrote his mynde concernyng the kynges question addyng to the same besides the authorities of Scriptures of generall Councels and of auncient writers also his opinion which was this that the Byshop of Rome had no such authoritie as wherby he might dispence with the word of God and the Scriptures When Doct. Cranmer had made this booke and committed it to the kyng the kyng sayd to him will you abide by this that you haue here written before the Bishop of Rome That will I do by Gods grace quoth Doct. Cranmer if your Maiestie do send me thether Mary quoth the kyng I will send you euen to him in a sure Ambassage And thus by meanes of Doct. Cranmers handlyng of this matter with the kyng not onely certaine learned men were sent abroad to the most part of the Uniuersities in Christendome to dispute the question but also the same beyng by Commission disputed by the Diuines in both the Uniuersities of Cambridge and Oxford it was there concluded that no such Matrimony was by the word of God lawfull Wherupon a solēne Ambassage was prepared and sent to the Byshop of Rome then beyng at Bonony wherein went the Earle of Wiltshyre Doct. Cranmer Doct. Stokesly Doct. Carne Doct. Bennet and diuers other learned men and Gentlemen And when the tyme came that they should come before the Bishop of Rome to declare the cause of their Ambassage the Byshop sittyng on high in his cloth of estate and in his rich apparell with his sandales on his féete offeryng as it were his foote to be kissed of the Ambassadours the Earle of Wiltshyre with the rest of the Ambassadours disdainyng thereat stoode still made no coūtenaunce thereunto and so kept them selues from that Idolatry In fine the Pontificall Byshop seyng their constancie without any farther ceremonie gaue eare to the Ambassadours Who entryng there before the Byshop offered on the kynges behalfe to be defended that no man Iure diuine could or ought to mary his brothers wife and that the Byshop of Rome by no meanes ought to dispence to the contrary Diuers promises were made and sundry dayes appointed wherein the question should haue bene disputed and when our part was ready to aunswere no mā there appeared to dispute in that behalfe So in the end the Byshop makyng to our Ambassadours good countenaunce and gratiffyng Doctour Cranmer with the Office of the Penitentiarishyp dismissed them vndisputed withall Wherupon the Earle of Wiltshyre and other Commissioners sauyng Doct. Cranmer returned home agayne into England And forthwith Doct. Cranmer went to the Emperour beyng in his iourney towardes Vienna in expedition agaynst the Turke there to aunswere such learned men of the Emperours Coūsaile as would or could say any thyng to the contrary part Where amongest the rest at the same tyme was Cornelius Agrippa an high Officer in the Emperours Court who hauyng priuate conference with Doct. Cranmer in the question was so fully resolued and satisfied in the matter that afterwardes there was neuer disputation openly offered to Doct. Cranmer in that behalfe For through the perswasion of Agrippa all other learned men there were much discouraged This matter thus prosperyng on D. Cranmers behalfe aswell touchyng the kynges questiō as concernyng the inualiditie of the Byshop of Romes authoritie Byshop Warrham then Archbyshop of Caunterbury departed this transitorie lyfe wherby that dignitie then beyng in the kynges gift and disposition was immediatly giuen to Doct. Crāmer as worthy for his trauaile of such a promotiō Thus much touchyng the prefermēt of Doct. Cranmer vnto his dignitie and by what meanes he atchiued vnto the same not by flattery nor by bribes nor by none other vnlawfull meanes whiche thyng I haue more at large discoursed to stoppe the raylyng mouthes of such who beyng them selues obscure and vnlearned shame not so to detract a learned mā most ignominiously with the surname of an Hostler whom for his godly zeale vnto sincere Religion they ought with much humilitie to haue had in regard and reputation Now as concernyng his behauiour and trade of lyfe towardes God and the world beyng entered into his sayd dignitie True it is that he was so throughly furnished withall properties qualities and conditions belongyng to a true Byshop as that it shal be very hard in these straunge dayes to finde many that so nearely resemble that liuely exemplar described by S. Paule the Apostle in his seueral Epistles to Titus and Timothée So farre he swarued from the common course of common Byshops in his tyme. But bicause the same is very well decipbred in the story at large it shall not be so néedefull to discourse all the partes therof in this place Yet may not this be forgotten That notwithstandyng the great charge now cōmitted vnto him The worthy Prelate gaue him selfe euermore to continuall study not breakyng the order that he vsed commonly in the Uniuersitie To wit by v. of the clocke in the mornyng in his study and so vntill ix continuyng in prayer and study From thence vntill dyner tyme to heare suters if the Princes affaires did not call him away committyng his temporall affaires aswell of houshold as other foreine busines to his officers For the most part hee would occupy him selfe in reformatiō of corrupt Religion and settyng forth true and sincere doctrine wherein he would associate him selfe alwayes with learned men for the siftyng boultyng out one matter or other for the commoditie and profite of the Church of England After dynner if any suters were he would diligently heare them and dispatch them in such sort as euery man commended his lenitie and gentlenes That done to his ordinary study agayne vntill fiue of the clocke whiche houre hee bestowed in hearyng common prayer After Supper he would consume an houre at the least in some godly conference and then agayne vntill it of the clocke at one kynde of study or other So that no houre of the day was spent in vayne but was bestowed as tended to Gods glory the seruice of his Prince or the commoditie of the Church As touching his affabilitie easines to be entreated it was such as that in all honest causes wherin his letter counsell or speach might gratifie either nobleman Gentlemā meane man or poore man no mā could be more tractable or sooner wonne to yeld Onely in causes appertainyng to God and his Prince no man more stoute more constant or more hard to be wonne as in that part his earnest defence in the Parlamēt house aboue thrée dayes together in disputyng agaynst the vi Articles of Gardiners deuise cā testifie And though the kyng would néedes haue them vpon some

men eate and drincke the body and bloud of Christ. For so say all the scriptures and authors playnly which I haue alleadged without your addition of spirituall manducation and not one of them all say as you do that in the visible Sacrament euell men receaue the same that good men do But I make no such vayne proofes as you fayne in my name that in the sacrament Christes very body is not present bycause euil men receaue it But this argument were good although I make no such Euell men eate and drincke the sacrament and yet they eate and drincke not Christes flesh and bloud Ergo his flesh and bloud be not really and corporally in the sacrament And when you say that Christ may be receaued of the euel man to his condemnation is this the glory that you geue vnto Christ that his whole presence in a man both with flesh bloud soule and spirite shall make him neuer the better and that Christ shal be in him that is a member of the deuell And if an euill man haue Christ in him for a tyme why may he not then haue him still dwelling in him For if he may be in him a quarter of an houre he may be also an whole houre and so a whole day and an whole yeare and so shall God and the diuell dwell together in one house And this is the croppe that groweth of your sowing if Christ fall in euell men as good seed falleth in euell ground And where you say that all that euer I bring to proue that euell men eate not the body of Christ may be shortly aunswered truth it is as you sayd in one place of me that all that I haue brought may be shortly aunswered if a man care not what he aunswer as it seemeth you pas not much what you aunswer so that you may lay on lode of wordes For where as I haue fully proued as well by authoritie of scripture as by the testimony of many olde writers that although euell men eate the sacramentall bread and drincke the wine which haue the names of his flesh and bloud yet they eate not Christes very flesh nor drincke his bloud Your short and whole aunswer is this that euell men may be sayd not to eate Christes flesh and drincke his bloud bycause they do it not frutefully as they ought to do And that may be called a not eating as they may be sayd not to heare godes word that heare it not profitably and a thing not well done may be in speach called not done in the respect of the good effect I graunt such speaches be sometyme vsed but very rarely and when the very truth commeth in discussion then such Paradoxes are not to be vsed As if it come in question whether a house be builded that is not well builded then the diffinition of the matter must not be that it is not builded although the carpenters and other workemen haue fayled in theyr couenaunt and bargayne and not builded the house in such sort as they ought to haue done So our sauiour Christ teacheth that all heard the word whether the seed fell in the high way or vpon the stones or among the thornes or in the good groūd Wherfore when this matter cometh in discussion among the old writers whether euell menne eate Christes body or no if the truth had bene that euill men eate it the olde writers would not so precisely haue defined the contrary that they eate not but would haue sayd they eate it but not effectually not frutefully not profitably But now the authors which I haue alleaged define playnly and absolutely that euell men eate not Christes body without any other addition But after this sort that you do vse it shall be an easy matter for euery man to say what liketh him and to defend it well inough if he may adde to the scriptures and doctours wordes at his pleasure and make the sense after his owne phantasye The scriptures and Doctoures which I alleadge do say in playne wordes as I do say that euell menne do not eate the body of Christ nor drincke his bloud but onely they that haue life therby Now come you in with your addition and glose made of your owne head putting therto this word effectually Yf I should say that Christ was neuer conceaued nor borne could not I auoyd all the scriptures that you can bring to the contrary by adding this word apparantly and defend my saying stoutly And might not the Ualentinians Marcianistes and other that sayd that Christ dyed not for vs defend their errour with addition as they did of this word putatiue to all the scriptures that were brought agaynst them And wat herisie can be reproued if the heretikes may haue the liberty that you do vse to adde of their owne heades to the wordes of scripture contrary vnto Godes word directly who cōmaundeth vs to adde nothing to his word nor to take any thing away And yet more ouer the authorities which I haue brought to approue my doctrine do clerely cast away your addition adding the cause why euell men can not eate Christes flesh nor drincke his bloud And you haue taught almost in the beginning of your booke that Christes body is but a spirituall body and after a spirituall manner eaten by fayth And now you haue confessed that who so fedeth vpon Christ spiritually must nedes be a good man How can you than defend now that euell men eat the body of Christ except you will now deny that which you graunted in the beginning and now haue forgotten it that Christes body cannot be eaten but after a spirituall maner by fayth Wherin it is meruayle that you hauing so good a memory should forgette the common prouerbe Mendacem memorem esse oportet And it had ben more conuenient for you to haue answered fully to Cyprian Athanasius Basyll Hierom and Ambrose then when you cannot answer to wipe your handes of them with this slender answer saying that you haue answered And whether you haue or no I refer to the iudgement of the reader And as concerning S. Augustine De ciuitate Dei he sayth that euell men receaue the sacrament of Christes body although it auayleth them not But yet he sayth in playne wordes that we ought not to say that any man eateth the body of Christ that is not in the body And if the reader euer saw any meare cauilation in all his lyfe tyme let him read the chapter of S. Augustine and compare it to your answer and I dare say he neuer sawe the like And as for the other places of S. Augustine by me alleadged with Origen and Cirill for the more ease you passe them ouer with silence and dare eate no such meate it is so hard for you to digest And thus haue you with post hast runne ouer all my scriptures and doctours as it were playing at the post with still passing and geuing ouer euery game And yet shal you

be accursed But none could opē this matter wel but the clergy and that such of them as had read the popes lawes whereby the pope hath made himselfe as it were a God These seeke to maintayne the Pope whome they desired to haue their chiefe head to the intent they might haue as it were a kingdome and lawes within themselues distinct from the lawes of the crowne and wherewith the crowne may not meddle and so being exempted from the lawes of the crowne might liue in this realme like Lordes and Kinges without daminage or feare of any man so that they please their high and supreame head at Rome For this cōsideration I weene some that knew the truth held their peace at the Parliament whereas if they had done their dueties to the crowne and whole realme they should haue opened their mouthes declared the truth and shewed the perils an daungers that might ensue to the crowne and realme And if I should agree to allow such authority within this realme whereby I must needes confesse that your most gracious highnes and also your realme should euer cōtinue accursed vntill you shall cease from the execution of your owne lawes customes of your realme I could not thinke my selfe true either to your highnes or to this my naturall countrey knowing that I do know Ignoraūce I know may excuse other men but he that knoweth how preiudiciall and iniurious the power and authority which he chalengeth euery where is to the crowne lawes and customes of this Realme yet will allow the same I cannot set in any wise how he can keepe his due allegeaunce fidelity and truth to the crowne and state of this Realme An other cause I alleadged why I could not allow the authority of the pope which is this That by his authority he subuerteth not onely the lawes of this realme but also the lawes of God so that whosoeuer be vnder his authority he suffereth them not to be vnder Christes religion purely as Christ did commaund And for one example I brought forth that whereas by Gods lawes all Christian people bee boundeth diligently to learne his word that they may know how to beleue and liue accordingly for that purpose he ordayned holy dayes when they ought leauing apart all other busines to geue thēselues wholy to know and serue God Therefore Gods will and commaundement is that when the people be gathered together the Ministers should use such language as the people may vnderstand and take profite thereby or els hold their peace For as an harpe or lute if it geue no certayne sound that men may know what is stricken who can daūce after it for all the sound is in vaynes So is it vayne and profiteth nothing sayth almighty God by the mouth of S. Paule if the priest speake to the people in a language which they know not for els he may profite himselfe but profiteth not the people sayth S. Paule But herein I was aunswered thus that S. Paule spake onely of preaching that the preacher should speake in a tongue which the people did know or els his preaching auayleth nothing But if the preaching auaileth nothing being spoken in a language which the people vnderstand not how should any other seruice auayle them being spoken in the same language And that yet S. Paule mene not onely of preaching it appeareth playnely by his owne words for he speaketh by name expressely of praying singing lauding and thākyng of God and of all other things which the priestes say in the churches whereunto the people say Amen which they vsed not in preaching but in other diuine seruice that whether the Priestes rehearse the wonderfull workes of God or the great benefites of God vnto inankinde aboue all other creatures or geue thankes vnto God or make open profession of their fayth or humble confession of theyr sinnes with earnest request of mercy and forgeuenes or make sute or request vnto God for any thing then all the people vnderstanding what the Priestes say might ioyne their mindes and voyces with them and say Amen that is to say allow what the Priestes say that the rehearsall of Gods vniversall workes and benefites the geuing of thākes the profession of fayth the confession of sinnes and the requestes and petitions of the Priestes and the people might ascend vp into the eares of God altogether and be as a sweet sauor odour and incense in his nose And thus was it vsed many hundred yeares after Christes ascension But the aforesayd thinges cannot be done when the priestes speake to the people in a language not knowen and so they or their clarke in their name say Amen but they cānot tell whereunto where as S. Paule sayth how can the people say Amen to thy well saying when they vnderstand not what thou sayd And thus was S. Paule understanded of all interpretours both the Greekes and Latins old and new Scholeauthors others that I haue red vntill about xxx yeares past at which time one Eckius with other of hys sort began to deuise a new exposition vnderstanding S. Paule of preaching onely But when a good number of the best learned men reputed within this realme some fauouring the old some the new learning as they terme to where indeed that which they call the olde is the new and that which they call the new is indeed the old but when a great number of such learned men of both forces were gathered together at winsor for the reformation of the seruice of the Church It was agreed by both without controuersy not one saying cōtrary that the seruice of the Church ought to be in the mother tongue and that S. Paule in the 14. chapter to the Corinthians was so to be vnderstanded And so is S. Paule to be vnderstanded in the ciuill law more then a thousand yeares past where Iustinianus a most godly Emperour in a synode writeth on this maner Iubenius vt omnes Episcopi pariter prasbyteri non tacito modo sed clara vocequa a fidels populo exaudiantur sacram oblationem preces in sacro baptismate adhibitas celebrent quo maiori exinde deuotione in depromendis Domini Dei laudibus audientium animi efferātur Ita enim Diuus Paulus docet in Epistola ad Corinth Si solūmodo benedicat Spiritus quomodo it qui priuati locum tenet dicet ad gratiarum actionem tuam amen quandoquidem quid dicas non videt Tu quidem pulchre gratias agis alter autem non adificatur That is to say we commaunde that all Bishops and Priestes celebrate the holy oblation prayers vsed in holy baptisme not after a still and close maner but with a cleare loud voyce that they may be playnly heard of the faythfull people so as the hearers mindes may be lifted vp thereby with the greater deuotion in vttering the prayses of the Lord God For so Paule teacheth also in the Epistle to the Corinthians If