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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	holy_a	scripture_n	2,807	5	5.7899	4	true

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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

faythfull people in the blessed Sacrament or supper of the Lord It is a thing worthy to be considered and well wayed what moued the Schoole authors of late yeares to defend the contrary opinion not onely so far from all experience of our sences and so farre from all reason but also cleane contrary to the olde church of Christ and to Godes most holy word Surely nothing moued them therto so much as did the vayne fayth which they had in the church and sea of Rome For Ioannes Scotus otherwise called Duns the subtillest of all the schoole authors intreating of this matter of Transubstantiation sheweth playnly the cause therof For sayth he the wordes of the Scripture might be expounded more easely and more playnly without Transubstantiation but the church did choose this sense which is more hard being moued therto as it seemeth chiefly bicause that of the Sacramentes men ought to hold as the holy churh of Rome holdeth But it holdeth that bread is transubstantiate or turned into the body and wine into the bloud as it is shewed De summa Trinitate fide Catholicae Firmiter credimus And Gabriell also who of all other wrote most largely vpon the Canon of the Masse sayth thus It is to be noted that although it be taught in the scripture that the body of Christ is truely conteined and receaued of christen people vnder the kindes of bread wine yet how the body of Christ is there whether by conuersion of any thing into it or without conuersion the body is there with the bread both the substance and accidence of bread remayning there still it is not found expressed in the Bible Yet forasmuch as of the sacraments men must hold as the holy church of Rome holdeth as it is written De haereticis Ad abolendum And that church holdeth and hath determined that the bread is trāsubstantiated into the body of Christ and the wine into his bloud Therfore is this opinion receaued of all them that be catholike that the substance of bread remayneth not but really and truely is tourned transubstantiated and changed into the substance of the body of Christ. Thus you haue heard the cause wherfore this opinion of Transubstantiation at this present is holden and defended among christen people that is to say bicause the church of Rome hath so determined although the contrary by the Papistes owne confession appeare to be more easy more true and more according to the Scripture But bicause our english papistes who speake more grossely herein then the Pope himselfe affirming that the naturall body of Christ is naturally in the bread and wine can not nor dare not ground their fayth concerning transubstantiation vpon the church of Rome which although in name it be called most holy yet in deede it is the most stinking dongehill of all wickednes that is vnder heauen and the very sinagoge of the deuill which whosoeuer followeth can not but stumble and fall into a pit ful of erroures Bicause I say the English papistes dare not now stablish their fayth vpon that foundation of Rome therfore they seeke Figge leaues that is to say vayne reasons gathered of their owne braynes and authorities wrested from the intent and minde of the authors wherwith to couer and hide their shamefull errours Wherfore I thought it good somwhat to trauayle herein to take away those figge leaues that their shamefull errours may playnly to euery man appeare The greatest reason and of most importance and of such strength as they thinke or at the least as they pretend that all the world can not answere therto is this Our sauiour Christ taking the bread brake it and gaue it to his disciples saying This is my body Now say they as sone as Christ had spoken these wordes the bread was straight way altered and changed and the substāce therof was conuerted into the substance of his precious body But what christen eares canne paciently heare this doctrine that Christ is euery day made a new and made of an other substance than he was made of in his mothers wombe For where as at his incarnation he was made of the nature and substance of his blessed mother now by these papistes opinion he is made euery day of the nature and substance of bread and wine which as they say be turned into the substance of his body and bloud O what a meruaylous Metamorphosis and abhominable heresie is this to say that Christ is dayly made a new and of a new matter wherof it followeth necessarely that they make vs euery day a new Christ and not the same that was borne of the virgine Mary nor that was crucified vpon the crosse and that it was not the same Christ that was eaten in the supper which was borne and crucified as it shall be playnly proued by these arguments folowing First thus If Christes body that was crucified was not made of bread but the body that was eaten in the supper was made of bread as the papistes say than Christes body that was eaten in the supper was not the same that was crucified For if they were all one body than it must needes follow that either Christes body that was eaten was not made of bread or els that his body that was crucified was made of bread And in like manner it followeth If the body of Christ in the Sacrament be made of the substance of bread and wine and the same body was conceaued in the Virgines wombe than the body of Christ in the Virgines wombe was made of bread and wine Or els turne the argument thus The body of Christ in the Virgines wombe was not made of bread and wine but this body of Christ in the Sacrament is made of bread and wine than this body of Christ is not the same that was conceaued in the virgines wombe An other argument Christ that was borne in the Virgines wombe as concerning his body was made of none other substance but of the substance of his blessed mother but Christ in the Sacrament is made of an other substance and so it followeth that he is an other Christ. And so the Antichrist of Rome the chiefe author of all idolatrie would bring faythfull christen people from the true worshipping of Christ that was made and borne of the blessed virgine Mary through the operation of the holy ghost and suffered for vs vpon the crosse to worship an other Christ made of bread and wine through the consecration of Popish priestes which make themselues the makers of God For say they the priest by the wordes of consecration maketh that thing which is eaten and dronken in the Lordes supper and that say they is Christ himselfe both God and man and so they take vpon them to make both God and man But let all true worshipers worship one God one Christ once corporally made of one onely corporall substance that is to say of the blessed virgin Mary that once dyed and rose once

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

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

the possession of the Realme not long after came to London and after she had caused first the two Dukes of Northumberland and Suffolke and their two children the Lady Iane and the Lord Guilford both in age tender and innocent of that crime to be executed She put the rest of the Nobilitie to their lines and forgaue them the Archbishop of Canterbury onely except Who though he desired pardon by meane of frendes could obtaine none in so much that the Quéene would not once ●ouchsafe to sée hym For as yet the old grudges agaynst the Archbyshop for the diuorcement of her mother remained hid in the bottome of her hart Besides this diuorce she remembred the state of Religion chaunged all which was reputed to the Archbishop as the chief cause therof While these thinges were in doing a rumor was in all mens mouthes that the Archbishop to curry fauour with the Quéene had promised to say a Dirige Masse after the old custome for the funerall of king Edward her brother Neither wanted there some which reported that he had already said Masse at Caunterbury whiche Masse in déede was sayd by Doct. Thornton This rumor Cranmer thinkyng spéedely to stay gaue forth a writing in his purgation the tenour whereof being set out at large in the booke of Actes and Monumentes I néede not here againe to recite This Bill being thus written and lying openly a window in his chamber cōmeth in by chaunce Maister Scory Bishop then of Rochester who after he had read and perused the same required of the Archbishop to haue a Copie of the Bill The Archbishop when he had graunted and permitted the same to Maister Scory by the occasion therof M. Scory lending it to some frend of his there were diuers Copies takē out therof the thing published abroad among the common people in so much that euery Scriueners shop almost was occupied in writing and copying out the same and so at length some of those Copies comming to the Bishops handes so brought to the Counsell they sending it to the Commissioners the matter was knowen so he commaūded to appeare Whereupon Doct. Cranmer at his day prefixed appeared before the sayd Commissioners bringing a true Inuentorie as he was commaūded of all his goodes That done a Bishop of the Quéenes priuie Counsell being one of the sayd Commissioners after the Inuentorie was receaued bringing in mention of the Bill My Lord said he there is a Bill put forth in your name wherein you séeme to be agréeued with setting vp the Masse againe we doubt not but you are sorie that it is gone abroad To whom the Archbishop aunswering againe saying as I doe not deny my selfe to be the very Authour of that Bill or Letter so must I confesse here vnto you concerning the same Bill that I am sorie that the sayd Bill went from me in such sort as it did For when I had written it M. Scory got the Copie of me and is now come abroad and as I vnderstand the Citie is full of it For whiche I am sorie that it so passed my handes for I had intended otherwise to haue made it in a more large and ample maner mynded to haue set it on Paules Church doore and on the doores of all the Churches in London with mine owne feele ioyned thereto At whiche wordes when they saw the constantnesse of the man they dismissed him affirming they had no more at that present to say vnto him but that shortly hee should heare further The said Bishop declared afterward to one of Doct. Cranmers frendes that notwithstāding his attainder of treason the Quéenes determination at that time was that Cranmer should onely haue bene depriued of his Archbishopricke and haue had a sufficient liuing assigned him vpon his exhibiting of a true Inuentorie with commaundement to kéepe his house without medlyng in matters of Religion But how that was true I haue not to say This is certaine that not long after this he was sent vnto the Tower and soone after condemned of treason Notwithstanding the Quéene whē she could not honestly denie him his pardon seing all the rest were discharged and specially seing he last of all other subscribed to king Edwardes request that against his owne will released to him his action of treason and accused him onely of heresie which liked the Archbishop right well and came to passe as he wished because the cause was not now his owne but Christes not the Quéenes but the Churches Thus stoode the cause of Cranmer till at length it was determined by the Quéene and the Counsel that he should be remoned from the Tower where he was prisoner to Oxford there to dispute with the Doctours and Diuines And priuely word was sent before to them of Oxford to prepare them selues and make them ready to dispute And although the Quéene and the Bishops had cōcluded before what should become of him yet it pleased them that the matter should be debated with Argumentes that vnder some honest shew of disputation the murther of the man might be couered Neither could their hastie spéede of reuengement abide any long delay and therfore in all hast he was caried to Oxford What this disputation was and how it was handled what were the questions and reasons on both sides and also touching his condemnation by the Uniuersitie the Prolocutor because sufficiently it hath bene declared in the storie at large we mynde now therefore to procéede to his finall iudgement and order of condemnation whiche was the xii day of September an 1556. and seuen dayes before the condemnation of Bishop Ridley and Maister Latimer After the disputations done and finished in Oxford betwene the Doctours of both Uniuersities and the thrée worthy Bishops Doct. Cranmer Ridley and Larymer sentēce condemnatory immediatly vpō the same was ministred against them by Doct. Weston and other of the Uniuersitie whereby they were iudged to be heretickes and so committed to the Maior and Sheriffes of Oxford by whom hee was caried to Bocardo their cōmon Gaile in Oxford In this meane tyme while the Archbishop was thus remainyng in duraunce whō they had kept now in prisō almost the space of thrée yeares the Doctours and Diuines of Oxford busied them selues all that euer they could about Maister Cranmer to haue him recant assaying by all craftie practises and allurementes they might deuise how to bring their purpose to passe And to the intent they might winne him easely they had him to the Deanes house of Christes Church in the sayd Uniuersitie where he lacked no delicate fare played at the bowles had his pleasure for walking and all other thinges that might bring him from Christ. Ouer and besides all this secretly and sleightly they suborned certaine men whiche when they could not expugne him by argumentes and disputation should by entreatie and fayre promises or any other meanes allure him to recantation perceiuyng otherwise what a great

his body which bread was in the mouth of the prophet a figure of his body Wherfore it followeth by Tertullians confession whē Christ made the bread his body that Christ ended the figure and made it the trueth making now his body that was before the figure of his body For if Christ did no more but make it a figure still then did he not make it his body as Tertullian himselfe saith he did And Tertullian therfore being red thus as apeareth to me most probable that that is to say in Tertullian should be onely referred to the explicacion of the first this as when Tertullian had alleged Christes wordes saying this is my body and putteth to of his owne that is to say the figure of my body these wordes that is to say should serue to declare the demonstration this in this wise that is to say this which the Prophet called the figure of the body is now my body And so Tertulian sayd before the Chryst had made bread his body which bread was a figure of his body with the Prophet and now endeth in the very trueth being made his body by conuersion as Cyprian sheweth of the nature of bread into his body Tertullian reasoned against the Marcionistes and because a figure in the prophet signifieth a certayn vnfayned truth of that is signified seing Christes body was figured by bread in the prophet Hieremy it appereth Christ had a true body And that the bread was of Christ aproued for a figure he made now his very body And this may be sayd euidently to Tertullian who reasoning agaynst heretikes vseth the commoditie of arguing and giueth no doctrine of the sacrament to further this authors purpose And what aduantage should the heretiques haue of Tertulian if he should meane that these words This is my body had onely this sence this is the figure of my body hauing himselfe sayd before that Christ made bread his body If so playne speach to make bread his body conteyneth no more certayntie in vnderstanding but the figure of a body Why should not they say that a body in Christ should euer be spoken of a body in a figure and so no certayntie of any trew body in Christ by Tertullianes wordes This place of Tertullian is no secret poynt of learning and hath bene of Decolampadius and other alleadged and by ether Catholique men aunswered vnto it wherof this author may not think now as vpon a wrangling argument to satisfie a coniecture deuised therby to confirme a new teaching Finally Tertullian termeth it not an onely figure which this author must proue or els he doth nothing Caunterbury ON what a wrangling and wrasting is here made What crookes be cast what leaping about is here to auoyde a foyle And yet I refer to any indifferent man that shall reade the place of Tertullain to iudge whether you haue truely expounded him or in the wrastling with him be quite ouerthrowen and haue a flat fall vpon your backe For Tertullian sayth not that the bread was a figure of Christs body only in the prophet as you expound Tertullian but sayth that bred and wine were figures in the old testament and so taken in the prophets and now be figures agayne in the new testament so vsed of Christ himself in his last supper And where Tertullian sayth that Christ made bread his body he expoundeth him self how Christ made bread his body adding by and by these wordes That is to say a figure of his body But if thou caust forbear good reader when thou readest the fond handling of Tertullian by this ignorant and subtill lawyer I pray thee laugh not for it is no matter to be laughed at but to be sorowed that the most auncient authors of Christes church should thus be eluded in so weighty causes O Lord what shall these men answer to thee at the last day whan no cauilations shall haue place These be Tertullians words Iesus taking bread and distributing it amōg his disciples made it his body saying This is my body that is to say a figure of my body Heare Tertullian expoundeth not the saying of the Prophet but the saying of Christ this is my body And where Tertullian hath but once the word This you say the first this And so you make a wise speach to say the first where is but one And Tertullian speaketh of this in Christes wordes when he sayd This is my body and you referre them to the Prophets wordes which be not there but the spoken of long after And if you had not forgotten your gramer and all kind of speach or els hurled away altogether purposely to serue your owne wilfull deuise you would haue referred the demonstration of his antecedent before and not to a thing that in order commeth long after And bread in the prophet was but a figuratiue speach but in Christes wordes was not onely a figuratiue speach but also a figuratiue thing that is to say very materiall bread which by a figuratiue speach Christ ordeyned to be a figure and a sacrament of his body For as the Prophet by this word bread figured Christes body so did Christ himsef institute very materiall bread to be a figure of his body in the sacrament But you referre this to the bread in the Prophet which Christ spake as Tertullian sayth of the bread in the gospell And Christes wordes must needes be vnderstanded of the bread which he gaue to his Apostles in the time of the gospell after he had ended the supper of the law And if Christ made the bread in the prophet his very body which was no materiall bread but this word bread then did Christ make this word bread his body and conuerted this word bread in to the substaunce of his body This is the conclusion of your subtell sophistication of Tertullians wordes Now as concerning Saynt Ciprian whome you here alledge he spake of a sacramentall and not of a corporall and carnall conuersion as shall be playnly declared when I come to the place of Ciprian and partely I haue declared alredy in myne other booke And Tertullian proued not in that place the veritie of Christes body by the figure of the Prophet but by the figure which Christ ordeyned of his body in his last supper For he went not about to proue that Christ should haue a body but that he had then a true body because he ordeined a figure therof which could haue had no figure as Tertullian sayth if it had ben but a phantasticall body and no true body in deed Wherfore this which you say in aunswering to the playn wordes of Tertullian may be sayd of them that care not what they say but it can not be sayd euidently that is spoken so sophistically But if so playne speech of Tertullian say you that Christ made bread his body conteyne no more certayntie in vnderstanding but the figure of a body why should not the body of Christ euer be taken for a figure and

christian man ought to come to Christes sacraments with great feare humility fayth loue and charitie And S. Augustine sayth that the Gospell is to be receaued or heard with no lesse feare and reuerence than the body of Christ. Whose wordes be these Interrogo vos fratres sorores dicite mihi Quid vobis plus esse videtur verbum dei an corpus Christi Si vere vultis respondere hoc vtique dicere debetis quod non sit minus verbum dei quam corpus Christi Et ideo quanta solicitudine obseruamus quando nobis corpus Christi ministratur vt nihil ex ipso de nostris manibus in terram cadat tanta solicitudine obseruemus ne verbum Dei quod nobis erogatur dum aliquid aut cogitamus aut loquimur de corde nostro pereat quia non minus reus erit qui verbum Dei negligenter audierit quam ille qui corpus Christi in terram cadere sua negligentia permiserit I ask this question of you brethren and sisterne sayth S. Augustine aunswer me Whether you think greater the word of God or the body of Christ If you will answer the truth verely you ought to say thus That the word of God is no lesse then the body of Christ. And therfore with what carefullnes we take heed when the body of Christ is ministred vnto vs that no part therof fall out of our handes on the earth with as great carefulnes let vs take heede that the word of God which is ministred vnto vs when we think or speake of vayne matters perish not out of our hartes For he that heareth the word of God negligently shall be giltie of no lesse fault then he that suffereth the body of Christ to fall vpon the ground thorough his negligence This is the mynd of S. Augustine And as much we haue in Scripture for the reuerent hearing and reading of God his holy word or the neglecting therof as we haue for the sacramentes But it semeth by your penne and vtteraunce of this matter that you vnderstand not the ground and cause wherupon should arise the great feare and trembling in their hartes that come to receaue the sacramentes for you shew another consideration therof than the scripture doth For you seeme to driue all the cause of feare to the dignitie of the body of Christ there corporally present and receaued but the scripture declareth the feare to ryse of the indignitie and vnworthines of the receauers He that eateth and drinketh vnworthely threatneth Gods word eateth and drinketh his owne damnation And Centurio considering his own vnworthines was abashed to receaue Christ into his house saying Lord I am not worthy that thou shouldest come vnder the couering of my house And the same thing made Peter afrayd to be neare vnto Christ and to say Go from me O Lord for I am a sinner And all Christian men ought not to feare tremble onely whan they receaue the sacramentes but when soeuer they heare Gods word and threatninges pronounced agaynst sinners Now as concerning the third note thou shalt see playnly good reader that here is nothing here aunswered directly but meere cauilations sought and shift to auoyde For if all the old prayers and ceremonies sound as the people did communicate with the priest as you say they do and so they do in dede and that as well in the communion of drinking as eating than eyther the people did cōmunicate with them indeede and receaued the Sacrament vnder both the kindes or else the prayers had ben false the ceremonies frustrate and in vayne And is it like that the priests in that time would haue vsed vnto God such vntrue prayers as should declare that the people did communicate with thē if indeed none did communicate with them as it should haue bene by your imagined chances and cases But it apeareth by the wordes of the Epistle that the whole multitude of the people that was present did communicate at those dayes so that the priest could not communicate alone except he would communicate whan no man was in the church But by the aunswer of this sophister here in this place thou mayst see an experience good reader whether he be as redy to see those thinges that make agaynst him as he is paynfull and studious to draw as it were by force all thinges to his purpose to make them at the least to seme to make for him although they be neuer so much agaynst him As appeareth by all these his suppositions that all the people which were prepared for should in those dayes withdraw them selues from the communion and not one of them come vnto it that the clarkes should receaue all that was prouided for the people that one clerke should receaue that which many clerkes ought to haue receaued And so in conclusiō by onely his fayned suppositions he would perswade that the priest should receaue all alone By such prety cases of the people disapoynting the priestes and of lacke of store of clerkes you might dayly finde cauilations with all godly ordenaunces For where as God ordayned the pascall lambe to be eaten vp cleane in euery house and where there were not inough in one house to eat vp the Lambe they should call of their neighbours so many as should suffice to eate vp the hole Lambe so that nothing should remayne Here you might bring in your vpon a chance that they that lacked company to eate vp a hole Lambe dwelt alone far from other houses and could not come together or could not gette any such Lambe as was appoynted for the feast or if their neighbours lacked company also And what if they had no spitte to rost the lambe And where as it was commaunded that they should be shooed what if perchance they had no shooes And if perchaunce a mans wife were not at home and all his seruaunts falled sike of the sweat or plague and no man durst come to his house then must he turne the spitte him selfe and eate the Lambe all alone Such chances you purposely deuise to establishe your priuat Masse that the priest may eate all alone But by such a lyke reason as you make here a man might proue that the priest should preach or say mattens to him selfe alone in case as you say that the people which should come would disapoynt him For what if the people disapoynt the priest say you and come not to the communion What if the people disapoynt the priest say I and come not to mattens nor sermon shall he therfore say mattens and preach whan no man is present but him selfe alone But your imagined case hath such an absurditie in it as is not tollerable to be thought to haue beene in Christian people in that tyme when Clements Epistles were written that when all the people should receaue the communion with the priest yet not one would come but all would disapoynt him And yet in that case I

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

1. Cor. 10. Ioh. 6. Ioh. 16. Heb. 7.9 10. Christ is spiritually present An issue No writer approued testifieth this authors faith The summe of the issue Outward teaching Your doctrine is not catholike by your owne description My issue I notable matter a man to be condemned by his owne former writinges Bertram confessed to be of this opinion This authors doctrine often reiected as false Actes v. My Catechisme Bertrame Berengarius Wickliffe Luther The Papistes haue bene the cause why the catholike doctrine hath bene hundered and hath not had good successe these late ye●es These wordes This is my body agre in sence with the rest of the scripture Vntrue report This author hath no wordes of scripture for the ground of his faith This is my body is no proper speach Gods omnipotencie Psal. 115. Rom. 9. An aunswer to the like speaches in apparance The fayth of this author is but to ●eleue a story The Lordes supper hath n● miracle in it by this authors vnderstanding No promise made to a token in the supper or in y● 6. of Iohn Iniury to baptisme Math. v ● Mark. vit Tokens be but tokens howsoeuer they be garnished with gay wordes without scripture For apparell pag. 30. numero 9. Untrue report Euery speciall sacrament hath promise annexed and hath a secret hiddē truth Bread is not a vayn and bare token I warrant Ioh. 6. Luc. 22. 1. Cor. 11. 1. Cor. 11. 1. Cor. 10 A new teaching of onely figure How can ● fayth be called catholike that begunneth to be published nowe Marke 1. Tokens how to discern truth from falshood ● Reg. 3. A lesson of Salomons iudgement Truth nedeth no ayd of lies Truth loueth simplicity and playnnes The Church of Rome is not the true mother of the catholick fayth Absurda falsa The speaking of the true mother Rome to the mother of the papistical fayth The name of the Author great wherewith to put men to silence An impudent vntruth The sayth of the Sacrament in the Catechisme unproueth this Authors doctrine now Erasmus commendeth to the world the work of Algerus vpon the Sacrament The body of Christe hidden vnder the signes Erasmus would all to repent that follow Berengarius error Peter Martyr doth with lyes impugne the faith of the Sacrament An issue This Author would with the enuious words of papish oppresse the truth Foure manifest vntruthes The first vntruth that the faith of the reall presence to the faith of the papists Luther Bucer Ionas Melancthon Epinus Mine issue Cyrill and ●●●storius In baptisme we receaue Christs spirite to geue life in the Lords Supper we receaue his flesh bloud to continue life Chap. 1. The abuse of the Lordes supper Chap. 2. The eating of the body of Christ. Iohn 6. The second vntrueth for verely meat translatyng very meat Origenes in Leuit. hom 7. Propterea er go caro cius verus est cibus sanguis eius verus est potus Et in Math. hom 12. Caro mea vera est esca sanguis meus verus est potus Hierom. in Eccle. cap. 3. Caro enim verus est cibus sanguis eius verus est potus August in Psal. 33. Caro mea vera est esca sanguis meus vere potus est Damas. lib. 4. ca. 14. Caro mea verus est cibus sanguis meus verus est potus Euthyimus in lo. cap. 9. Caro mea verus est cibus sanguis meas verus est potus The nature of a cuttil Plim lib. 9. ca. 29. Eccle. 37. Christ is verely and truely geuē in the Sacrament but yet spiritually Iohn 6 Cyrill Lanathematismo 11. Nestorius Iniury to baptisme Galat. 3 In the sixt chapiter of Iohn Christ spake not of corporall eating Iohn 6 Iohn 6. Iohn 8. Iohn 1. The 3. vntruth of the handling the wordes of S. Augustine Mine issue August in 10 an Tractat. 26. Eodem tract Aug. de Ciuit. lib. 21. cap. 25. worthely August de doctrina Christiana lib. 3. cap. 13. How Christes flesh is eaten Iohn 6. Cyprian in sermone de caena Domini August in Ioan. tra 26. Cap. 3. The eating of the Sacrament of his body Mat. 26. Marck 14. Luke 2● 1. Cor. 10. 1. Cor. 11. Cap. 4. Christ called the materiall bread his body 1. Cor. 10. Marck vii 1. Cor. 11. Cap. 5. Euill men do eat the Sacramēt but not the body of Christ. 1. Cor. 11. Cap. 6. These thinges suffice for a christian mans faith concerning this Sacrament Cap. 7. The Sacramēt which was ordayned to make loue and concord is turned into the occasion of variance and discord Math. 26. Mark 14. Luke 22. 1. Cor. 10. 1. Cor. 11. The 4. vntruth that by these words hoc est corpus meum Christ ment not to make the bread his body Neither Saint Paul nor the Euangelistes adde any words wherby to take away the signification of bread and wine The fourth vntruth the Christ intended not by these wordes this is my body to make the bread his body The variaunce between you Smith Against Smith Christ called bread his body Mat. 26. Mark 14. Luke 22. Ireneus Tertullianus Cyprianus Epiphanius Heironymus Augustinus Cyrillus Theodorus Gods miraculous workes in the Sacrament Imuty to baptisme Mine issue Gods omnipotency Mat. 16. Gen. 1. Eating signifieth beleeuing 3 vntruthes vttered by you in this one place The first Iohn 6. The second● Iohn 6. The third That Christ fulfilled not his promise to geue vs life at his supper Iohn 6 Esay 53. Rom. 32 Heb. 9. Gal. 6. Rom. 1. Hebr. 2. Eph. 1. Iohn 3. Gal. 3. Mat. 16. Marck 14. Luke 22. 1. Cor. 10. A warrant for apparrell Christes ambiguous speechess were not alwayes opened by the Euangelistes Luke 12. Luke 9. Iohn 12. 1 Math. 13. Psal. 77. This is my body is no proper speech Cap. 6. Cap. 9. The spirituall hunger thirstines of the soul. Eph. 2. Rom. 3 Psal. 41. Psal. 62. Rom. 4. Rom. 7. Rom. 8. Math. 5. Luke 1. Iohn 4. Iohn 4. Iohn 6. Cap. 10. Mat. 11. The spirituall foode of the soule Iohn 7. Iohn 6. Iohn 6. Gal. 2. Cap. 11. Christ farre excelleth all corporall foode Iohn 11. Cap. 12. The sacramēts were ordayned to confirme our faith Hugo de S. vict de Sacramentis tractat 6. cap. 3. Cap. 13. Wherfore this sacrament was ordayned in bred and wine Hugo de S. vict de Sacramentis tractat 6. cap. 3. Cap. 14. The vnity of Christes misticall body 1. Cor. 10. Dionysios eccle Hie. cap. 31 Cap. 14. This sacramēt moueth all men to loue and frēdship The doctrine of Transubstātia●ion doth clean subuert our faith in Christ. Cap. 16. The spirituall eating in with the hart not with the teeth Iohn 6. Luke 21. 1. Cor. 11. Mat. 26. Luke 22. Mark 14. Iniury to both Sacrament●s D. Smith Cap. 17. 4 principall errors of the Papistes The first is of the presence of Christ. Innocent 3. De summa trin fide