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death_n	henry_n	king_n	prince_n	7,937	5	6.0693	4	false

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

tooke his leaue of the kynges highnesse for that night On the morow about ix of the clocke before noone the Counsaile sent a Gentleman busher for the Archbishop who when he came to the Counsaile chamber doore could not be let in but of purpose as it séemed was compelled there to waite among the pages lackeys and seruyngmen all alone Doct. Buttes the kynges Phisition resortyng that way and espying how my Lord of Canterbury was handled went to the kynges highnes and sayd My Lord of Canterbury if it please your Grace is well promoted for now he is become a lackey or a seruyngman for yonder he standeth this halfe houre without the Counsaile chamber doore amongest them It is not so quoth the kyng I trow nor the Counsaile hath not so litle discretion as to vse the Metropolitane of the Realme in that sorte specially beyng one of their owne number but let them alone sayd the kyng and we shall here more soone Anone the Archbishop was called into the Counsaile Chamber to whom was alledged as before is rehearsed The Archbyshop aunswered in like sort as the kyng had aduised him and in the ende when he perceiued that no maner of perswasion or intreatie could serue he deliuered to them the kyngs ryng reuokyng his cause into the kynges handes The whole Counsaile beyng thereat somewhat amased the Earle of Bedford with a loude voyce confirmyng his wordes with a solemne oth sayd When you first began this matter my Lordes I told you what would come of it Do you thinke that the kyng will suffer this mans finger to ake much more I warrant you will he defend his life agaynst brablyng varlets You do but comber your selues to heare tales and fables agaynst him And so incontinently vpon the recept of the kynges token they all rose and caryed to the kyng his ryng surrenderyng that matter as the order and vse was into his owne handes When they were all come to the kynges presence his highnesse with a seuere countenaunce sayd vnto thē Ah my Lordes I thought I had had wiser men of my Counsaile then now I finde you What discretion was this in you thus to make the Primate of the Realme one of you in office to waite at the Counsaile Chamber doore amongest seruyngmen You might haue considered that he was a Counseller as well as you and you had no such Cōmission of me so to handle him I was cōtent that you should try him as a Counseller not as a meane subiect But now I well perceiue that things be done agaynst him malitiously if some of you might haue had your myndes you would haue tried him to the vttermost But I doe you all to witte protest that if a Prince may be beholdyng vnto his subiect and so solemly laying his hād vpon his brest sayd by the fayth I owe to God I take this man here my Lord of Caunterbury to bee of all other a most faythfull subiect vnto vs and one to whom we are much beholdyng giuyng him great commendations otherwise And with that one or two of the chiefest of the Counsaile makyng their excuse declared that in requestyng his induraunce it was rather ment for his triall and his purgation agaynst the common fame and sclaunder of the world then for any malice conceiued agaynst him Well well my Lordes quoth the king take him and well vse him as he is worthy to be and make no more ado And with that euery man caught him by the hand and made fayre wether of altogethers whiche might easely be done with that man And it was much to bee marueiled that they would goe so farre with him thus to séeke his vndoyng this well vnderstandyng before that the kyng most entirely loued him and alwayes would stand in his defence who soeuer spake agaynst him as many other tymes the kynges patience was by sinister informations agaynst him tryed In so much that the Lord Cromwell was euermore wont to say vnto him My Lord of Canterbury you are most happy of all men for you may do and speake what you lifte and say what all men can agaynst you the kyng will neuer beleue one word to your detriment or hinderaunce After the death of kyng Henry immediatly succéeded his sonne kyng Edward vnder whose gouernement and protection the state of this Archbyshop beyng his Godfather was nothyng appaired but rather more aduaunced Duryng all this meane tyme of kyng Henry aforesayd vntill the entryng of kyng Edward it séemeth that Cranmer was scarsely yet throughly perswaded in the right knowledge of the Sacrament or at least was not yet fully rypened in the same wherein shortly after he beyng more groundly confirmed by conference with Byshop Ridley in processe of tyme did so profite in more ryper knowledge that at last he tooke vpon him the defence of that whole doctrine that is to refute and throw downe first the corporall presence secondly the phantasticall transubstantiation thirdly the Idolatrous adoration fourthly the false errour of the Papistes that wicked men do eate the naturall body of Christ and lastly the blasphemous sacrifice of the Masse Whereupon in conclusion he wrote fiue bookes for the publicke instructiō of the Church of England which instruction yet to this day standeth and is receaued in this Church of England Agaynst these fiue bookes of the Archbyshop Stephen Gardiner the Archenemy to Christ and his Gospell beyng then in the Tower slubbereth vp a certaine aunswere such as it was which he in open Court exhibited vp at Lambeth beyng there examined by the Archbyshop aforesayd and other the kynges Commissioners in kyng Edwardes dayes whiche booke was intitled An Explication and assertion of the true Catholicke fayth touchyng the blessed Sacrament of the aultar with a confutation of a booke written agaynst the same Agaynst this Explication or rather a ca●illyng Sophistication of Stephens Gardiner Doctour of Law the sayd Archbyshop of Canterbury learnedly and copiously replying agayne maketh aunswere as by the discourse therof renewed in Print is euident to be sene to all such as with indifferent eye will Read and peruse the same Besides these bookes aboue recited of this Archbishop diuers other things there were also of his doing as the booke of Reformation with the booke of Homelies whereof part was by him contriued part by his procurement approued and published Wherunto also may be adioyned an other writing or confutation of his agaynst 88. Articles by the Cōuocation deuised and propounded but yet not ratified nor receaued in the reigne and time of king Henry And thus much hetherto concernyng the deynges and trauailes of this Archbyshop of Caunterbury duryng the lines both of kyng Henry and of kyng Edward his sonne Which two kynges so long as they continued this Archbyshop lacked no stay of maintenaunce agaynst all his maligners After the death of king Edward Quéene Mary comming now to the Crowne and being established in

the spirite doe onely blesse or say well how shall he that occupieth the place of a priuate person say Amen to thy thanksgeuing for he perceiueth not what thou sayth Thou doost geue thankes well but the other is not edifie● And not onely the ciuill law and all other writers a thousand and fiue hundred yeares cōtinually together haue expounded S. Paule not of preaching onely but of other Seruice sayd in the church but reason also geueth the same that if men be commaunded to heare any thing it must be spoken in a language which the hearers vnderstād or els as S. Paule sayth what auayleth it to heare So that the pope geuing a contrary commaundement that the people comming to the church shall heare they wer not what and aunswere they know not whereto taketh vpon him to commaunde not onely agaynst reason but also directly agaynst God And agayne I sayd whereas one sauiour Christ ordayned the Sacrament of his moste precious body and bloud to be receiued of all Christian people vnder the formes both of bread and wine and sayd of the cup drinke ye all of this the Pope geueth a cleane contrary commaundement that no lay man shall drinke of the cup of their saluation as though the cup of Saluation by the bloud of Christ pertayneth not to lay men And wherefore as Theophilus Alexandrinus whose works S. Hierome did translate about eleuē hundred yeares passed sayth that if Christ had bene crucified for the Deuils his cup should not be denied them yet the Pope denieth the cup of Christ to christen people for whome Christ was crucified so that if I should obay the Pope in these thinges I must needes disobay my sauior Christ. But I was aūswered hereto as commonly the Papistes do aūswere that vnder the forme of bread is whole Christs flesh and bloud so that whosoeuer receiueth the forme of bread receiueth aswell christes bloud as his flesh Let it be so yet in the forme of breade onely Christs bloud is not drunken but eaten nor receiued in the cup vnder forme of wine as Christ commaunded but eaten with the flesh vnder forme of bread and moreouer the bread is not the sacrament of his bloud but of his flesh only nor the cup is not the sacramēt of his flesh but of his bloud onely and so the pope keepeth from all lay persons the sacrament of their redemption by Christes bloud which Christ commaunded to geue vnto thē And furthermore Christ ordayned the sacrament in two kindes the one seperated from the other to be a representation of his death where his bloud was separated from his flesh which is not represented in one kind alone so that lay people receiue not the whole sacrament whereby Christes death is represented as he commaunded Moreouer as the pope taketh vpon him to geue the temporall sword or royall and imperiall power to kinges and princes so doth he likewise take vpon him to depose them frō their imperiall states if they be disobedient to him and commaundeth the subiectes to disobay their princes assoyling the subiects aswell of their obedience as of their lawfull othes made vnto their true Kinges and princes directly contrary to Gods commaundement who commaundeth all subiectes to obay their kinges or other rulers vnder them One Iohn Patriarche of Constātinople in the time of S. Gregory claymed superiority aboue all other bishops to whom S. Gregory writeth that therein he did iniury to his iii. brethren which were equall with him that is to say the bishop of Rome of Alexandria and of Antiochia which iii. were Patriarchall seas aswell as Constantinople and were brethren one to an other But sayth S. Gregory if any one shall exalt himselfe aboue all the rest to be the vniuersall Byshop the same passeth in pride but now the bishop of Rome exalteth himselfe not onely aboue all Byshops but also aboue all Kinges and Emperours and aboue the whole world taking vpon him to geue and take away to set vp and put downe as he shall thinke good And as the deuill hauing no such authority yet tooke vpon him to geue vnto Christ all the kingdomes of the world if he would fall down and worship him in like manner the Pope taketh vpon him to geue Empyres and Kingdomes being none of his to such as will fall downe and worship him and kisse his feete And moreouer his Lawyers and glosers so flatter him that they say he may commaund Emperours and Kinges to hold his stirrop when he lighteth vpon his horse and to be his footemen and that if any Emperour or King geue him any thing they geue him nothing but that is his owne and that he may dispense agaynst Gods word against the old and new Testament agaynst S. Paules Epistles and agaynst the Gospell And furthermore whatsouer he doth although he draw innumerable people by heapes with himselfe into hell yet may no mortall mā reproue him because he being iudge of all men may be iudged of no man and thus he sitteth in the temple of God as he were a God and nameth himselfe Gods Uicar and yet be dispenseth agaynst God If this be not to play Antichristes part I cānot tell what is Antichrist which is no more to say but Christs enemy and aduersary who shall sit in the temple of God aduauncyng himselfe aboue all other yet by hipocrisy and fayned Religion shall subuert the true Religion of Christ and vnder pretense and colour of Christian religion shall worke agaynst Christ and therefore hath the name of Antichrist Now if any man lift him selfe higher then the Pope hath done who lifteth him selfe aboue all the world or can bee more aduersary to Christ then to dispense agaynst Gods lawes and where Christ hath geuen any commaundement to cōmaunde directly the contrary that man must needes be taken for Antichrist But vntill the tyme that such a person may bee founde men may easly coniecture where to finde Antichrist wherefore seyng the Pope thus to ouerthrow both Gods lawes and mans lawes taketh vppon him to make Emperours and Kyngs to be vassals and subiectes vnto him specially the crowne of this Realme with the lawes and customes of the same I see no meane how I may cōsent to admit this vsurped power within this Realme contrary to myne othe myne obedience to Gods law myne allegeaunce and duetie to your Maiestie and my loue and affection to this Realme This that I haue spokē agaynst the power authoritie of the Pope I haue not spokē I take God to record and iudge for any malice I owe to the Popes person whom I know not but I shall pray to God to geue him grace that he may seeke aboue all thynges to promote Gods honour and glory and not to follow the trade of his predecessours in these latter dayes nor I haue not spoken it for feare of punishmēt and to auoyde the same thinkyng it rather an occasion to aggrauate then to diminish my trouble but I

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

more then the assertion of this Author specially when thou hast red how he hath handled Hilray Cyrill Theophilact and Damascene as I shall hereafter touch Caunterbury WHether I make an exposition of Cyprian by myne own deuise I leaue to the iudgement of the indifferent reader And if I so doe why do not you proue the same substancially agaynst me For your own bare words without any proofe I trust the indifferent reader will not allow hauing such experience of you as he hath And if Cyprian of all other had writ most plainly agaynst me as you say without profe who thinketh that you would haue omitted here Cyprians wordes and haue fled to Melancthon and Epinus for succor And why do you alleage their authority for you which in no wise you admit when they be brought agaynst you But it semeth that you be faint harted in this mater and beginne to shrinke and like one that refuseth the combat and findeth the shift to put an other in his place euen so it semeth you would draw backe your selfe from the daunger and set me to fight with other men that in the meane tyme you might be an idle looker on And if you as graund capitayne take them but as meane souldiours to fyght in your quarell you shall haue little ayd at their hands for their writings declare opēly that they be agaynst you more then me although in this place you bring them for your part and report them to say more and otherwise then they say indeed And as for Cyprian and S. Augustine here by you alleaged they serue nothing for your purpose nor speake nothing against me by Epinus own iudgement For Epinus sayth that Eucharistia is called a sacrifice because it is a remembrance of the true sacrifice which was offred vpon the cros and that in it is dispensed the very body and bloud yea the very death of Christ as he alleadgeth of S. Augustine in that place the holy sacrifice wherby he blotted out and canceled the obligation of death which was against vs nayling it vpon the crosse and in his owne person wanne the victory and tryumphed agaynst the princes powers of darknesse This passion death and victory of Christ is dispēsed and distributed in the Lords holy supper and dayly among Christs holy people And yet all this requireth no corporal presence of Christ in the sacrament nor the words of Cypriā ad Quirinum neither For if they did then was Christes flesh corporally present in the sacrifice of the old testament 1500. yeares before he was borne for of those sacrifices speaketh that text alleaged by Cyprian ad Quirinum whereof Epinus and you gather these wordes that the body of our Lord is our sacrifice in flesh And how so euer you wrast Melancthon or Epinus they condemne clearely your doctrine that Christes body is corporally contayned vnder the formes or accidents of bread and wine Next in my book of Hilarius But Hylarius thinke they is playnest for them in this matter whose words they translate thus If the word were made very flesh and we verely receaue the word beyng flesh in our lords meat how shal not Christ be thought to dwel naturally in vs Who beyng borne man hath taken vnto him the nature of our flesh that can not be seuered hath put together the nature of his flesh to the nature of his eternity vnder the sacrament of the communion of his flesh vnto vs. For so we be all one because the father is in Christ and Christ in vs. Wherfore whosoeuer will deny the father to be naturally in Christ he must deny fyrst eyther himselfe to be naturally in Christ or Christ to be naturally in him For the beyng of the father in Christ and the being of Christ in vs maketh vs to be one in them And therfore if Christ haue taken verily the flesh of our body and the man that was verily born of the virgin Mary is Christ and also we receaue vnder thè true mistery the flesh of his body by meanes wherof we shal be one for the father is in Christ and Christ in vs how shall that be called the vnity of will when the naturall property brought to passe by the Sacrament is the sacrament of vnity Thus doth the Papists the aduersaries of Gods word of his truth alleage the authority of Hilarius eyther peruersely and purposely as it semeth vntruely reciting hym and wrasting his words to their purpose or els not truely vnderstanding him For although he sayth that Christ is naturally in vs yet he sayth also that we be naturally in him And neuerthelesse in so saying he ment not of the natural and corporall presence of the substaunce of Christes body and of ours for as our bodyes be not after that sort within his body so is not his body after that sort within our bodies but he ment that Christ in his incarnation receyued of vs a mortal nature and vnited the same vnto his diuinity and so be we naturally in him And the sacraments of Baptisme of his holy supper if we rightly vse the same do most assuredly certify vs that we be partakers of his godly nature hauing geuen vnto vs by him immortality and life euerlasting and so is Christ naturally in vs. And so be we one with Christ and Christ with vs not onely in will and mind but also in very naturall properties And so concludeth Hylarius agaynst Arrius that Christ is one with his father not in purpose and will onely but also in very nature And as the vnion betwene Christ and vs in baptisme is spirituall and requireth no real and corporall presence so likewise our vnion with Christ in his holy supper is spirituall and therfore requireth no reall and coporall presence And therfore Hilarius speaking therof both the sacraments maketh no difference betwene our vnion with Christ in baptisme and our vnion with him in his holy supper And sayth further that as Christ is in vs so be we in him which the Papistes cannot vnderstand corporally and really except they will say that all our bodyes be corporally within Christes body Thus is Hylarius answered vnto both playnly and shortly Winchester This answere to Hylary in the lxxviii leafe requyreth a playne precise issue worthy to be tried apparant at hand The allegation of Hylary toucheth specially me who do say and mayntayne that I cited Hylary truely as the copy did serue and translate him truely in English after the same words in latin This is one issue which I qualyfy with the copy because I haue Hilary now better correct which better correctiō setteth forth more liuely the truth then the other did and therfore that I did translate was not so much to the aduantage of that I aledged Hylary for as is that in the book that I haue now better correct Hilaries words in the booke newly corrected be these Si enim verè verbum caro factum est nos