Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	king_n	pope_n	3,740	5	6.7557	4	true

Text snippets containing the quad

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

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

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

of the Cardinalles Colledge in Oxford refused it Question of the kynges diuorce with Katherine Dowager Doct. Stephens and Doct. Foxe chief furtherers of the kynges diuorce Doct. Stephens D. Foxe Doct. Cranmer cōferryng together of the kynges cause Doct. Cranmers aunswere in the question of the kynges diuorce Doct. Cranmers deuise well lyked of The king troubled about the cause of his diuorce Doct. Cranmer sent for to the kyng in post Talke betwene the kyng and Doct. Cranmer The king troubled in cōsciēce Doct. Cranmer excusing and disabling himselfe to the kyng Doct. Cranmer assigned by the kyng to searche the Scriptures in the cause of his diuorce The kyng first geuen to vnderstand that the Pope hath no authoritie to dispence with the word of God The kynges matter remoued from the popes Canon law to the triall of the Scriptures The kynges Mariage foūde by Gods word vnlawfull Doct. Cranmer with other s●nt to Rome Ambassadour to the Pope Arguing to the popes face that contrary to the word of God he had no power to dispense Doct. Cranmer made the popes Penitentiary Doct. Cranmer Ambassadour to the Emperour Conference betwene Byshop Cranmer and Cornelius Agrippa Doct. Cranmer made Archbyshop of Cant. 1. Tim. 3. Titus 1. The order of Doct. Cranmers study The gentle nature of Doctour Cranmer Doct. Cranmer stoute and constant in Gods cause Doct. Cranmer a stoute enemy agaynst the s●● Articles Of this commyng of the I. Cromwell and the two Dukes to the Archbyshop Exāple for Ecclesiasticall Pastours Archb. Crāmer in displeasure about the imployng of Chauntrey landes The singular patience of this Archbyshop A story betwen the Archb. of Caunterbury a popish Priest his enemy The rayling of a popish Priest agaynst Doct. Cranmer Chersey ●●yng for his kynse●● to the Archb. The Priest sent for to the Archbyshop The Archbyshops wordes vnto the Parson The Priest cōfesseth his fault to the Archb. The ra●he t●●nge● of men sclaunderously speakyng ●uill by mē whō they neuer knew nor saw before The Priestest aunswere The Masse Priest ignoraunt in the Scripture The gi●e of popish Priests when they fauour not the Religion of a man they sclaūder his person Euill will neuer sayd well The Archbyshop forg●●eth and dismisseth the Priest The liberall doynges of this Archbyshop The Archbyshop clearyng all his debtes before his attainder The Archb. Cranmer euer constant in defence of Christs truth and Gospell The Archb. alone standeth in defence of the truth Bishop Heath and Byshop Skippe forsake the Archb. in the playne field The Archb. incensed by B. Heath and B. Skippe to geue ouer the defence of the Gospell The aunswere of the Archb. to Doct. Heath Skippe The Papistes busie to bryng the Archb. out of credit with the kyng The Archbyshop agayne accused to the kyng The kyng sent Syr Antony Deny at midnight for the Archb. The kynges wordes and aduise for the supportation of the Archbyshop The Archbyshops aūswere to the kyng The kyngs fauourable care consideration towarde the Archb. of Cant. The kyng sendeth his ●●gnet in the behalfe of the Archb. of Canterbury The Archbyshop beyng one of the Counsell made to stād at the Counsell chamber doore waityng Doct. Buttes the kings Phisition a frend of the Archb. The Archbyshop called before the Counsell The Coūsel beyng set agaynst the Archb. hee sheweth the kyngs Kyng appealeth from them The kynges wordes to the Counsell in defence of the Archbyshop The Lordes of the Counsell glad to be frēds againe with the Archbysh●p The kyng a great supporter of Cranmer The Lord Crōwels wordes to the Archbyshop The true and go●ly doctrine of the Sacrament in fiue bookes set forth by the Archb. of Canterbury An explication of Stephē Gardiner agaynst Cranmer Archbyshop of Cāt. Man●taltamēte repostum Iudicium paridis spraetaeque inniria matris Virg. AEneid 1. This Doctour Thornton was after the Byshop of Douer a cruell wicked persecuter This Byshop was Doctour Heath Byshop after of York● Cranmer condemned of treason Cranmer released of treason and accused of heresie Cranmer had to Oxford Of this condēnation read in the last 〈◊〉 pag. 1554. The Archbyshop contented to recant Causes mouyng the Archbyshop to geue with the tyme. The Queen●s hart set agaynst Cranmer The Queene conferreth with Doct. Cole about Cranmers burnyng L. William of Thame L. Shādoys Syr Thomas Bridges Syr Iohn Browne appourted to be at Cranmers execution Cranmer writteth subscribeth the Articles with his owne handes Doct. Cranmer brought to D. Coles Serinō Doct. Cranmer set vpō a stage Doct. Coles Sermon deuided into three partes The summe effect of Doct. Coles Sermon at Oxford If Cole gaue this iudgement vpon Cranmer whē hee had repented what iudgement is then to be geuē of Cole whiche alwayes hath p●●dured in errour and neuer yet repented If all heretickes in England should be burned where should Doct. Cole haue bene ere now Lex non aequalitatis sed i●iquitatis No state in this earth so hye nor so sure but it may fall Doct. Cole encourageth the Archb. to take his death patiently 1. Cor. 10. Doct. Cole reioyseth in the Archbyshops conuersion b●t that reioysing lasted not long Dir●ges and Masses promised for Cranmers soule The teares of the Archb. Cranmer required to declare his fayth Crāmer willing to declare his fayth The wordes of the Archb. to the people The Prayer of the Archb. The last words of exhortatiō of the Archb. to the people Exhortation to contempt of the world Exhortation to obedience Exhortation to brotherly loue Exhortation to rich mē of this world mouyng them to charitable almes Luke 18. 1. Iohn 3. The Archb. declareth the true cōfession of his fayth without all colour or dissemblyng The Archb. reuoketh his former recantation and repenteth the same The Archb. refuseth the Pope as Christes enemy and Antichrist The Archb. standeth to his booke written agaynst Wincester The expectation of the Papistes deceaued The Popistes in a great chaffe agaynst the Archbyshop Cranmers aunswere to the Papistes Cranmer pulled downe from the stage Cranmer led to the fire The Archb. brought to the place of execution M. Ely refuseth to geue his hād to the Archb. The Archb. tyed to tht ●●●ke Cranmer putteth his right hād which subscribed first into the ●r● The last word● of Cranmer at his death The Friers lying report of Cranmer I would as much as may be do my due to the matter and him also The craft of winchester in the beginnyng The summe of the booke Because the author pretendeth a defence of the catholick faith it were reason to know what it is The effect of that this author calleth his faith Untrue report Bread wine water be not holy but holy tokens They be not bare tokens Christ is presēt in his sacramentes A catholike fayth Thus authors fayth hath no point of a catholike fayth Untrue report Scripture in letter fauoureth not thus autors fayth My doctrine is catholike by your owne description

vp in the study of Schoole Authours without regard had to the authoritie of Scriptures were cōmonly reiected by him so that he was greatly for that his seuere examination of the Religious sort much hated and had in great indignation and yet it came to passe in the end that diuers of them being thus compelled to study the Scriptures became afterwardes very well learned and well affected in so much that when they procéeded Doctours of Diuinitie could not ouermuch extoll and commende Maister Doct. Cranmers goodnes towardes them who had for a tyme put them backe to aspire vnto better knowledge and perfection Amongest whom Doct. Barret a white Frier who afterwardes dwelt at Norwich was after that sort handled giuyng him no lesse commēdation for his happy reiecting of him for a better amendement Thus much I repeate that our Apish and Popish sorte of ignoraunt Priestes may well vnderstand that this his exercise kynde of life and vocation was not altogether Hostelerlike I omit here how Cardinall Wolsey after the foundation of his Colledge in Oxford hearyng the fame of his learnyng vsed all meanes possible to place him in the same which he refused with great daunger of indignation contētyng him selfe with his former Felowship in Cambridge Untill vpon occasion of the plague being in Cambridge he resorted to Walthā Abbey and soiourned with one M. Cressey there whose wife was Doct. Cranmers niece and two of her children his pupilles in Cambridge Duryng this tyme the great and weightie cause of kyng Henry the viij his diuorce with the Lady Katherine Dowager of Spayne was in questiō Wherein two Cardinals Campeius Wolsey were appointed in Commission from the Pope to heare and determine the controuersie betwene the Kyng and the Quéene who by many dilatories dallying delaying the whole sommer vntill the moneth of August taking occasiō to finish their Cōmission so moued the patience of the kyng that in all hast he remoued from London to Walthā for a night or twaine whiles the Dukes of Northfolke and Suffolke dispatched Cardinall Campeius home agayne to Rome By meanes wherof it chaunced that the kynges herbengers lodged Doct. Stephens Secretary and Doct. Foxe Almosiner who were the chief furtherers preferrers defenders of the foresayd cause in the kyngs behalfe in the house of the sayd M. Cressey where Doct. Cranmer was also resiaunt as before When Supper tyme came and all thrée Doctours mette together being of old acquaintaunce they entertayned eche other familiarly and the sayd Doct. Stephens and Doct. Foxe takyng occasion of their happy méetyng together began to conferre with Doct. Cranmer concernyng the kynges cause requestyng him to declare his opinion therein Whereunto Doct. Cranmer aunswered that he could say litle in the matter for that he had not studied nor looked for it Notwithstandyng he sayd to them that in his opiniō they made more adde in prosecutyng the lawes Ecclesiasticall then néeded It were better as I suppose quoth Doct. Cranmer that the question whether a man may mary his brothers wife or no were decided and discussed by the Diuines and by the authoritie of the word of God whereby the conscience of the Prince might be better satisfied and quieted then thus from yeare to yeare by frustratory delayes to prolong the tyme leauing the very truth of the matter vnbu●ted out by the word of God There is but one truth in it which the Scripture will soone declare make open manifest beyng by learned men well handled that may be aswell done in England in the Uniuersities here as at Rome or els where in any foreine nation the authoritie wherof will compell any Iudge soone to come to a diffinitiue sentence therfore as I take it you might this way haue made an end of this matter long sithens When Doct. Cranmer had thus ended his tale the other two wel liked of his deuise and wished that they had so procéeded afore tyme and thereupon conceiued some matter of that deuise to instruct the kyng withall who then was mynded to send to Rome agayne for a new Commission Now the next day when the kyng remoued to Grenewich like as he tooke him selfe not well handled by the Cardinals in thus differryng his cause so his mynde beyng vnquieted desirous of an end of his long tedious sute he called to him this his ij principall doers of his sayd cause namely the said Doct. Stephens and D. Foxe saying vnto thē What now my Maisters quoth the kyng shall we do in this infinite cause of mine I sée by it there must be a new Cōmission procured from Rome and when we shall haue an end God knoweth and not I. When the kyng had sayd somewhat his mynde herein the Almosiner Doct. Foxe sayd vnto the kyng agayne we trust that there shal be better wayes deuised for your Maiestie then to make trauaile so farre to Rome any more in your highnes cause which by chaunce was put into our heades this other night beyng at Waltham and so discouered to the kyng their méetyng and conference with Doct. Cranmer at M. Cresseys house Wherupon Doct. Cranmer was sent for in post beyng as then remoued from Waltham towardes his frendes in Lincolne shyre and so brought to the Court to the kyng Whom the noble Prince benignely acceptyng demaūded his name and sayd vnto him Were you not at Waltham such a tyme in the company of my Secretary and my Almosiner Doct. Cranmer affirmyng the same the kyng sayd agayne had you not conference with them concernyng our matter of diuorce now in question after this sort repeatyng the maner and order therof That is right true if it please your highnes quoth Doct. Cranmer Well sayd the kyng I well perceiue that you haue the right scope of this matter You must vnderstand quoth the kyng that I haue bene long troubled in cōscience and now I perceiue that by this meanes I might haue bene long agoe releaued one way or other from the same if we had this way procéeded And therfore Maister Doctour I pray you and neuertheles because you are a subiect I charge and commaūde you all your other busines affaires set apart to take some paynes to sée this my cause to be furthered accordyng to your deuise asmuch as it may lye in you with many other wordes in commendation of the Quéenes Maiestie Doct. Cranmer much disablyng him selfe to medle in so weightie a matter besought the kynges highnes to commit the triall and examinyng of this matter by the word of God vnto the best learned mē of both his Uniuersities Cambridge and Oxford You say well sayd the kyng and I am content there with But yet neuertheles I will haue you specially to write your mynde therein And so callyng the Earle of Wiltshyre to hym sayd I pray you my Lord let D. Cranmer haue intertaynement in your house at Durham place for a

from the begynnyng hee tooke occasion by and by to turne his tale to Cranmer and with many ho●e wordes reproued him that once he beyng endued with the fauour and féelyng of holesome and Catholicke doctrine fell into the contrary opiniō of pernitious errour which he had onely defended by writynges and all his power but also allured other men to the like with great liberalitie of giftes as it were appointyng rewardes for errour and after he had allured them by all meanes did cherish them It were to long to repeate all thyngs that in long order were then pronounced The summe of this tripartite declamation was that hee sayd Gods mercy was so tempered with his Iustice that he did not altogether require punishment according to the merites of offenders nor yet sometymes suffered the same altogether to goe vnpunished yea though they had repēted As in Dauid who whē he was bidden chuse of thrée kyndes of punishments which he would he had chosen Pestilence for thrée dayes the Lord forgaue gaue him halfe the tyme but didnt release all And that the same thyng came to passe in hym also to whom although pardon and reconciliation was due accordyng to the Canons seyng hee repented from his errours yet there were causes why the Quéene and the Counsell at this tyme iudged hym to death of whiche lest hee should maruell to much he should heare some First that beyng a traytour he had dissolued the lawfull Matrimonie betwene the kyng her father and mother besides the driuyng out of the Popes authoritie while he was Metropolitane Secondly that he had bene an hereticke from whom as from an Authour and onely fountaine all hereticall doctrine and schismaticall opinions that so many yeares haue preuailed in England did first rise and spryng of which he had not bene a secret fauourer onely but also a most earnest defender euen to the end of his life sowyng them abroad by writynges and Argumentes priuately and openly not without great ruine and decay of the Catholicke Church And further it séemed méete accordyng to the law of equalitie that as the death of the Duke of Northumberland of late made euen with Thomas More Chauncellour that dyed for the Churche so there should be one that should make euen with Fisher of Rochester and because that Ridley Hoper Farrar were not able to make euen with that man it séemed méete that Cranmer should be ioyned to them to fill vp this part of equalitie Beside these there were other iust weightie causes which séemed to the Quéene the Counsell whiche was not méete at that tyme to be opened to the common people After this turnyng his tale to the hearers he bad all men beware by this mans example that among men nothyng is so high that can promise it selfe safetie on the earth and that Gods vengeaūce is equally stretched agaynst all men spareth none therfore they should beware and learne to feare their Prince And seyng the Quéenes Maiestie would not spare so notable a man as this much lesse in the like cause she would spare other men that no man should thinke to make thereby any defence of his errour either in riches or any kynde of authoritie They had now an example to teach them all by whose calamitie euery man might consider his owne fortune who from the top of dignitie none being more honorable then he in the whole Realme and next the kyng was fallen into so great miserie as they might now sée beyng a man of so high degrée sometyme one of the chiefest Prelates in the Church and an Archbishop the chief of the Coūsell the second person in the Realme of long tyme a man thought in greatest assuraūce hauyng a kyng on his side notwithstandyng all his authoritie and defence to be debased from high estate to a low degrée of a Counsellour to become a caitiffe and to be set in so wretched a state that the poorest wretch would not chaunge condition with him briefly so heaped with miserie on all sides that neither was left in him any hope of better fortune nor place for worse The latter part of his Sermon he conuerted to the Archbishop whom he comforted and encouraged to take his death well by many places of Scripture as with these and such like hiddyng him not mistrust but he should incontinently receiue that the théefe did to whom Christ sayd Hodie mecum eris in Paradiso that is This day thou shalt be with me in Paradise And out of S. Paule he armed him agaynst the terrour of the fire by this Dominus fidelis est non sinet vos tentari vltra quàm ferre potestis that is The Lord is faythful which will not suffer you to be tempted aboue your strength by the example of the thrée children to whom God made the flame to séeme like a pleasaunt dew addyng also the reioysing of S. Andrew in his Crosse the patience of S. Laurence on the fire assuryng him that God if he called on him and to such as dye in his fayth either would abate the furie of the flame or geue him strength to abide it He glorified God much in his conuersion because it appeared to be onely his worke declaryng what trauell and conference had bene with him to conuert him and all preuayled not till that it pleased God of his mercy to reclayme him and call him home In discoursing of which place he much commended Cranmer and qualified his former doynges thus temperyng his iudgement and talke of him that while the tyme sayd he he flowed in riches and honour he was vnworthy of his lyfe and now that he might not liue he was vnworthy of death But lest he should cary with him no comfort he would diligently labour hee sayd and also hee did promise in the name of all the Priestes that were present immediately after his death there should be Diriges Masses and funerals executed for him in all the Churches of Oxford for the succour of his soule Cranmer in all this meane tyme with what great grief of mynde he stoode hearyng this Sermon the outward shewes of his body and countenaunce did better expresse thē any man can declare one while liftyng vp his handes and eyes vnto heauen and then agayne for shame lettyng thē downe to the earth A mā might haue sene the very image and shape of perfite sorrow liuely in him expressed More then twentie seuerall tymes the teares gushed out aboundantly dropped downe marueilously from his fatherly face They which were present doe testifie that they neuer saw in any child more teares thē brast out from him at that tyme all the Sermon while but specially when hee recited his Prayer before the people It it is marueilous what commiseration and pitie moued all mens hartes that beheld so heauie a countenaunce and such aboundaunce of teares in an old man of so reuerend dignitie Cole after he had ended his Sermon called

but to be often remēbred The body and bloud of Christ is the onely sacrifice propritiatory for all the sinnes of the world Christes body is the christen mans sacrifice An issue De sacrificio lege Roffen Oecol lib. 3. cap. 2. 3. The sacrifice propitiatory not christes very body but hys death in that same body Chap. 1. The sacrifice of the Masse Chap. 2. Heb. 9. The difference betwene the sacrifice of Christ of the priestes of the old lawe Heb. 10. Heb. 7. Chap. 3. Two kindes of sacrifices The sacrifice of Christ. The sacrifices of the Church Psal. 50. 1. Pet. 2. Heb. 13. Chap. 4. A more playne declaration of the sacrifice of Christ. Heb. 8. Chap. 5. The sacrifice of the old law Heb. 9. Chap. 6. The Masse is not a sacrifice propitiatory Heb. 7. Heb. 8. Chap. 7. A confutatiō of the Papistes cauillation Chap. 8. The true sacrifice of all Christen people Galath 5. Chap. 5. The Popish Masse is detestable idolatry vtterly to be vanished from all christen congregations Cap. 10. Euery manne ought to receiue the sacrament himself and not one for an other Acc. 2. Math. 26. Cap. 11. The difference betwene the priest the lay man Chap. 12. The aunswere to the Papists Heb. 5. Malac. 1. Chap. 13. An aunswere to the Authours Augustinus ad Bonifa De Ciuita Lib. 10. cap. 5. Lombardus Lib. 4. Dist. 12. Chrisostom ad Heb. Hom. 17. Chap. 14. The lay persons make a sacrifice as well as the Priest Chap. 15. The Papisticall Masse is neither a sacrifice propitiatory nor of thāks geuyng Luke 16. Chap. 16. There was no Papisticall Masses in the Primitiue Church Consilium Nicenum cap. 14. Canones Apostolorum cap. 8. Chap. 17. The caused meanes howe Papisticall Masses entred into the church The abuses of the Papisticall Masses Chap. 18 which Church is to be folowed A short instruction to the holy Communiō Myne Issue Nicene counsell Priestes sacrificers An issue Iohn 1. De conse dist 2. cap. Semel est prosperj Semel Immolatus c. christus in semetipso tamen quotidie immolatur in sacramento glosa ibidem id est eius immolatio representatur fit memoria passionis Gal. 3. Petrus Lombardus Immolatur 71 ante The diuersity of Christes sacrifice and ours The sacrifice of Christ. Heb. 7.8 Heb. 7.8 The sacrifice of the church Actes 1. Ephe. 4. Penaunce The Masse is a sacrifice propitiatory Good woorkes sacrifices propitiatory The Masse is a sacrifice satisfactory Rome 3. 1. Iohn 2. The difference betwene a sacrifice propitiatory gratificatory Psal. 49. Heb. 13. Rom. 3. 5. Actes 4. Satisfactory Masses Priestes in the Mas offer that is shewed forth Christes death Heb. 7. Christ is offred really not his sacrifice remembred or represented onely The effect of Christes sacrifice is both to geue life and to continue the same Ihon. 10. Gala. 2. Cyril in Ephesine counsell What is and wherin stādeth the sacrifice of the church The sacrifice of the church geueth life Cyrill Mala. 1. Inconstancy Falshood feareth the light but light desireth to be tryed Fayth ought to be grounded vp on Gods word but the Papists ground their faith vpon them selues Ephesine coūcell Cyrill the author of the words in the counsell Smith beleueth the counsell Smith belieth me twise in one place The first lye The second ly Smith sayth that Christ called not bread his body Luke 12. 1. Cor. 10. Setting of the cart before the Horses Math. 26. 1. Cor. 11. Of the wōderfull workes of God Iohn 6. Iohn 4. Iohn 6. The place of S. Paule 1. Cor. 11. Master Peter Martyr 1. Cor. 13. The Argumēt of the doore and Sepulchre Math. 28. Mar. 16. Iohn 20. Actes 5. The appearyng of Christ in his Ascention Actes 13. S. Augustine Math. 3. 17. Actes 7. The Church The true fayth was in the Church frō the begynnyng and was not taught first by Berengarius What Churche it is that cā not erre S●p 5. Psal. 7. 2. Ti. 2. ● Tim. 3. Luke 12. Gene. 7. Gene. 12. Eccle. 49. 3. Reg. 19. Iere. 25. and. 29 Act. 14. Math. 13. Math. 26. Mar. 24. 3. Reg. 19. Contrary in this deuils sophistry 27. 70. Contrary in the deuils sophistry 5. Falsa Falsum Falsum Falsum Nota. Concessum Concessum Concessum Sacramenta in signis fuerunt diuersa si in re paria Nota. Concessum etiā Concessum Concessum Concessū etiam Concessum Concessum The kyng and Queene make themselues no better then subiectes in complaining of their owne subiect to an outwarde iudge as thogh they had no power to punishe him The first cause why hee would not make aunswere to the Popes Commissary is to auoyde periury The second cause is for that the Popes lawes are contrary to the crowne and lawes of England The Othe of the Kyng and Iustices and the duety of subiectes The Popes lawes and the lawes of England are contrary The Papistes to set vp a kingdome of their owne dissemble the knowne truth and are false to the crowne The third cause why he could not allow the Pope The Popes Religion is against Christes Religion Why Latin seruice ought not to be restored in English 1. Cor. 14. The Pope cōmaundeth both agaynst God naturall reason The Sacrament ought to be receaued in both kyndes of all Christians The deuill and the Pope are like The Pope is Antichrist that is Christs enemy Wherfore the Pope is Antichrist Luke 12. Math. 10. The Sacraments haue the names of those thinges wherof they are Samentes The Papistes make Christ two bodyes They put to hym three questions but they suffred him not to aunswere fully in one Behold Sathā sleepeth not Their cruell desire to reuēge could abide no delay This was D. Thornton afterward a cruell murderer of Gods Saints of whose horrible end read in the booke of Martyrs in the last Edition Fol. 1990. Col. 1. This Constātius was Stephen Gardiner as constant in deede as a wethercocke who thus named him selfe writyng agaynst this good Father Math. 3. Iohn 4. Math. 5. 1. Cor. 2.

with whose burnyng and bloud his handes had bene before any thyng polluted But especially he had to reioyce that dying in such a cause hee was to be numbred amongest Christes Martyrs much more worthy the name of S. Thomas of Caunterbury then he whom the Pope falsely before did Canonise The end of Cranmers lyfe Archb. of Cant. The burnyng of the Archbyshop of Canterbury Doct. Cranmer in the Townedich at Oxford thrustyng his hand first into the fire flame wherewith he had subscribed A craftie and Sophisticall cauillation deuised by M. Steuen Gardiner Doctor of Law late Bishop of Winchester against the true and godly doctrine of the most holy sacrament of the body and bloud of our sauiour Christ called by him An explication assertion therof with an aunswer vnto the same made by the most reuerend father in God Thomas Archbishop of Caunterbury Primate of all England and Metropolitane The title of the booke of Steuen Gardiner late Bishop of Winchester ¶ An Explication and assertion of the true catholike fayth touching the most blessed Sacrament of the aulter with confutation of a booke written against the same ¶ The aunswer of Thomas Archbishop of Caunterbury c. HERE before the beginning of your booke you haue prefixed a goodly title but it agreeth with the argument and matter therof as water agreeth with the fire For your booke is so farre from an explication and assertion of the true catholike fayth in the matter of the sacrament that it is but a crafty cauillation and subtile sophisticatiō to obscure the truth therof and to hyde the same that it should not appeare And in your whole booke the reader if he marke it wel shal easily perceiue how little learning is shewed therin and how few authors you haue alleadged other then such as I brought forth in my booke and made aunswer vnto but there is shewed what may be done by fine wit and new deuises to deceiue the reader and by false interpretations to auoyde the plain wordes of scripture and of the old authors Wherfore in as much as I purpose God willing in this defēce of my former book not only to aunswer you but by the way also to touch D. Smith two things I would wish in you both The one is truth with simplicitie the other is that either of you both had so much learning as you think you haue or els that you thought of your selfe no more then you haue in dede but to aūswer both your bokes in few words that one sheweth nothing els but what rayling without reason or learning the other what frowardnes armed with wit and eloquence be able to do against the truth And Smith because he would be vehement and shew his heat in the maner of speach where the matter is cold hath framed in a maner all his sentēces through out his whole booke by interrogations But if the reader of both your bookes do no more but diligently read ouer my booke once agayn he shal fynde the same not so slenderly made but that I haue foreseene all that could be sayd to the contrary and that I haue fully aunswered before hand all that you both haue sayd or is able to say Winchester FOrasmuch as amonge other myne allegations for defence of my selfe in this matter moued against me by occasion of my Sermon made before the kinges most excellent maiestie touching partly the catholike fayth of the most precious sacrament of the aulter which I see now impugned by a booke set forth vnder the name of my lord of Canterburies grace I haue thought expedient for the better opening of the matter and considering I am by name touched in the sayd booke the rather to vtter partly that I haue to say by confutation of that booke wherin I thinke neuerthelesse not requisite to direct any speach by speciall name to the person of him that is entituled author because it may possible he that his name is abused wherwith to set forth the matter beyng himselfe of such dignitie and authoritie in the common wealth as for that respect should be inuiolable For which consideration I shal in my speach of such reproofe as the vntruth of the matter necessarily requireth omitting the speciall title of the author of the booke speake onely of the author in generall beyng a thing to me greatly to be meruayled at that such matter should now be published out of my lord of Canterburies pen but because he is a man I will not wonder and because he is such a man I will reuerently vse him and forbearing further to name him talke only of the author by that general name Caunterbury THe first entrie of your booke sheweth to them that be wise what they may looke for in the rest of the same except the beginning vary from all that followeth Now the beginning is framed with such sleight subtletie that it may deceiue the reader notably in two thinges The one that he should thinke you were called into iudgement before the kinges maiesties commissioners at Lamhith for your catholike faith in the Sacrament The other that you made your booke for your defence therein which be both vtterly vntrue For your booke was made or euer ye were called before the said commissioners and after you were called then you altered only two lines in the beginning of your booke and made that beginning which it hath now This am I able to proue as well otherwise as by a booke which I haue of your owne hand writing wherin appeareth plainly the alteration of the beginning And as concerning the cause wherfore ye were called before the Commissioners whereas by your owne importune sute and procurement and as it were enforcing the matter you were called to iustice for your manifest contempt and continuall disobedience from tyme to tyme or rather rebellion against the kinges maiestie and were iustly depriued of your estate for the same you would turne it now to a matter of the sacrament that the world should thinke your trouble rose for your fayth in the sacrament which was no matter nor occasion therof nor no such matter was obiected against you wherfore you nede to make any such defence And where you would make that matter the occasion of your worthy depriuation and punishment which was no cause therof and cloke your wilfull obstinacie and disobedience which was the onely cause therof all mē of iudgement may well perceiue that you could meane no goodnes therby neither to the kinges maiestie nor to his realme But as touching the matter now in controuersie I impugn not the true catholike faith which was taught by Christ and his Apostles as you say I do but I impugne the false Papisticall faith inuented deuised and imagined by Antichrist and his ministers And as for further forbearing of my name and talking of the Author in generall after that you haue named me once and your whole booke is directed against my booke openly set out in my

the faithfull people Thus the Reader may see that I misreport not the Papists nor charge them with any other words then they doe write that is to say that the body of Christ is naturally and sensibly in the Sacrament and broken and torne in peeces with our teeth But saith Smith the meaning of Berengarius in his recantatiō was otherwise that the formes of bread and wine are broaken and torne with our teeth but Christ is receaued wholly without breaking of his body or tearing with our teeth Well what so euer the meaninge of Berengarius was his wordes be as I report so that I make no false report of the Papistes nor vntruely charge them with that they say not But how should men know what the Papists meane when they say one thing and meane another For Berengarius said that not only the Sacramentes be broken and torne with our teeth and you say he ment contrary that only the Sacramentes be broken and torne with our teeth Berengarius said that also the very flesh and bloud of Christ be broken and torne and you say he ment clean contrary that the flesh and bloud of Christ be not broaken and torne Well then would I faine learne how it may be knowen what the Papists meane if they mean yea when they say nay and mean nay when they say yea And as for S. Iohn Chrisostom and other old authors by whom you would excuse this manner of speech they helpe you herein nothing at all For not one of them speake after this sorte that Berengarius doth For although though they say sometimes that we see Christ touch him and breake him vnderstanding that speech not of Christ him selfe but of the Sacraments which represent him yet they vse no such forme of speech as was prescribed to Berengarius that we see feele and break not only the sacraments but also Christ him selfe And likewise of Loth Abraham Iacob Iosue Mary Magdalen and the Apostles whom you bring forth in this matter there is no such speeche in the scripture as Berengarius vseth So that all these things be brought out in vame hauing no colour to serue for your purpose sauing that same thing you must say to make out your booke And as for al the rest that you say in this proces concerning the presence of Christ visible and inuisible nedeth no answere at all because you prooue nothing of all that you say in that matter which may easely therfore be denied by as good authoritie as you affirme the same And yet all the olde writers that speake of the diuersity of Christes substantiall presence and absence declare this diuersitie to be in the diuersity of his two natures that in the nature of his humanitie he is gone hence and present in the nature of his diuinitie and not that in diuers respectes and qualities of one nature he is both present and absent which I haue proued in my third booke the fifth chapter And for as much as you haue not brought one author for the proofe of your saying but your own bare wordes nor haue aunswered to the authorities alleadged by me in the forsaid place of my third booke reason would that my proofes should stand and haue place vntill such time as you haue proued your sayings or brought some euidēt matter to improue mine And this I trust shall suffice to any indifferent Reader for the defence of my first booke Winchester Wherein I will kéepe this order First to consider the third booke that speaketh against the faith of the reall presence of Christes most precious body and bloud in the Sacrament then against the fourth and so returne to the second speaking of Transubstantiation wherof to talke the reall presence not being discussed were cleerely superfluous And finally I will somewhat say of the fifte booke also Caunterbury BUt now to returne to the conclusion of the Bishops booke As it began with a marueilous sleight and suttlety so doth he conclude the same with a like notable suttlety changing the order of my bookes not answering thē in such order as I wrote them nor as the nature of the thinges requireth For seeing that by all mennes confessions there is bread and wine before the consecration the first thing to be discussed in this matter is whether the same bread and wine remain still after the cōsecratiō as Sacraments of Christs most precious body and bloud And next by order of nature and reason is to be discussed whether the body and bloud of Christ represented by those Sacramentes be present also with the said Sacramentes And what manner of presence Christ hath both in the Sacraments and in thē that receiue the Sacramentes But for what intent the Bishoppe changed this order it is easie to perceiue For he saw the matter of Transubstantiation so flat plain against him that it was hard for him to deuise an answere in that matter that should haue any apparance of truth but all the world should euidētly see him cleerely ouerthrowen at the first onset Wherefore he thought that although the matter of the reall presence hath no truth in it at all yet for as much as it seemed to him to haue some more apparaunce of truth then the matter of Transubstantiatiō hath he thought best to beginne with that first trusting so to iuggle in the matter and to dasell the eyes of them that be simple and ignorant and specially of such as were alredy perswaded in the matter that they should not well see nor perceiue his lieger de main And whē he had won credite with them in that matter by making them to wonder at his crafty iuggeling then thought he it should be a fitte and meete time for him to bring in the matter of Transubstantiation For when men be amased they doe wonder rather then iudge And when they be muffeled and blindfolded they cannot finde the right way though they seek it neuer so fast nor yet follow it if it chaunce them to finde it but geue vp cleerely their own iudgement and follow whom so euer they take to be their guid● And so shall they lightly follow me in this matter of Transubstantiation thought the bishop if I can first perswade them and get their good willes in the reall presence This sleight and suttlety thou maist iudge certainly good Reader to be the cause and none other wherefore the order of my booke is chaunged without ground or reason The ende of the first booke THE CONFVTATION OF THE THIRD BOOKE IN the beginning of the third booke the author hath thought good to note certain differences which I wil also particularly consider It followeth in him thus They teach that Christ is in the bread and wine But we say according to the truth that he is in them that worthely eate and drinke the bread and wine Note here Reader euen in the entry of the comparison of these differences how vntruly the true faith of the Church is reported

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

the sayd M. Peter Martyr and other iiij or v. which I shall chose will by Gods grace take vpon vs to defend not onely the cōmon prayers of the Church the ministration of the Sacraments and other rites ceremonies but also all the doctrine and Religion set out by our soueraigne Lord kyng Edward the vi to be more pure accordyng to Gods word then any other that hath bene vsed in Englād this M. yeares so that Gods word may be the Iudge and that the reasons and profes vpon both parties may be set out in writing to the intent aswell that all the world may examine and Iudge thereon as that no man shall start backe from his writyng And where they boast of the fayth that hath bene in the Church this M. and v. hundreth yeares we will ioyne with them in this point and that the doctrine and vsage is to be followed which was in the Church a M. v. hundreth yeares past and we shall proue that the order of the Church set out at this present in this Realme by Act of Parliament is the same that was vsed in Church .1500 yeares past and so shall they be neuer able to proue theirs ¶ An Epistle to a certaine Lawyer for his aduise and counsell touchyng his Appeale THe law of nature requireth of all mē that so farforth as it may be done without offence to God euery one should seeke to defend and preserue his owne life Which thyng whē I about three dayes agoe bethought my selfe of and there withall remembred how that Martin Luther appealed in his tyme from Pope Leo the tenth to a generall Councell least I should seeme rashly and vnaduisedly to cast away my selfe I determined to Appeale in like sort to some lawfull and free generall Counsell But seyng the order and forme of an Appeale pertaineth to the Lawyers wherof I my selfe am ignoraunt and seyng that Luthers Appeale commeth not to my hand I purposed to breake my mynde in this matter to some faythfull frend and skilfull in the law whose helpe I might vse in this behalfe and you onely among other came to me remembraunce as a man most meete in this Uniuersitie for that purpose But this is a matter that requireth great silence so that no mā know of it before it be done It is so that I am summoned to make myne answere at Rome the xvi day of this moneth before the which day I thinke it good after sentence pronoūced to make myne Appeale But whether I should first Appeale from the Iudge delegate to the pope so afterward to the generall Councell or els leauyng the Pope I should Appeale immediatly to the Councell herein I stand in neede of your counsell Many causes there be for the whiche I thinke good to Appeale First because I am by an Othe bound neuer to consent to the receiuyng of the Byshop of Romes authoritie into this Realme Besides this whereas I vtterly refused to make aunswere to the Articles obiected vnto me by the Byshop of Gloucester appointed by the Pope to be my Iudge yet I was content to aunswere Martin and Story with this Protestation that myne aunswere should not be taken as made before a Iudge nor yet in place of Iudgement but as pertainyng nothyng to Iudgement at all and moreouer after I had made myne aunswere I required to haue a Copy of the same that I might either by addyng thereunto by alteryng or takyng from it correct and amend it as I thought good The which though both the Byshop of Gloucester and also the kyng and Queenes proctors promised me yet haue they altogether brokē promise with me and haue not permitted me to correct my sayd aunsweres accordyng to my request and yet notwithstandyng haue as I vnderstand Registred the same as actes formally done in place of iudgement Finally forasmuch as all this my trouble commeth vpon my departyng from the Byshop of Rome and from the popish Religion so that now the quarell is betwixt the Pope him selfe and me and no man can be a lawfull and indifferent Iudge in his owne cause it seemeth me thinke good reason that I should be suffered to Appeale to some generall Councell in this matter specially seyng the law of nature as they say denieth no man the remedy of Appeale in such cases Now since it is very requisite that this matter should be kept as close as may be if perhaps for lacke of perfect skill herein you shall haue neede of further aduise then I beseech you euen for the fidelity and loue you beare to me in Christ that you will open to no creature aliue whose the case is And for asmuch as the tyme is now at hand and the matter requireth great expedition let me obtaine this much of you I beseech you that laying aside all other your studies and businesse for the tyme you will apply this my matter onely till you haue brought it to passe The chiefest cause in very deede to tell you the truth of this myne Appeale is that I might gayne tyme if it shall so please God to liue vntill I haue finished myne aunswere agaynst Marcus Antonius Constantius which I haue now in hand But if the aduersaryes of the truth will not admit myne Appeale as I feare they will not Gods will be done I passe not vpon it so that God may therein be glorified be it by my life or by my death For it is much better for me to dye in Christes quarell and to raigne with him then here to be shut vp and kept in the prison of this body vnlesse it were to continue yet still a while in this warrefare for the commoditie and profite of my brethren and to the further aduauncyng of Gods glory to whom be all glory for euermore Amen There is also yet an other cause why I thinke good to Appeale that whereas I am cited to goe to Rome to aunswere there for my selfe I am notwithstandyng kept here fast in prison that I can not there appeare at the tyme appointed And moreouer for asmuch as the state I stand in is a matter of lyfe and death so that I haue great neede of learned coūsell for my defence in this behalfe yet when I made my earnest request for the same all maner of counsell and helpe of proctors aduocates and lawyers was vtterly denied me Your louyng frend T. C. ¶ To maistres Wilkinson a godly matrone exhortyng her to flye in the tyme of persecution and to seeke her dwellyng where she might serue God accordyng to his word THe true cōforter in all distresse is onely God through his sonne Iesus Christ and who soeuer hath him hath company enough although he were in a wildernesse all alone and he that hath xx thousād in his company if God be absent is in a miserable wildernesse and desolation In him is all comfort and without him is none Wherfore I beseech you seeke your dwellyng there as you may truely and rightly