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
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
haue spoken it for my most bounden duetie to the crowne liberties lawes and customes of this Realme but most especially to discharge my conscience in vttering the truth to Gods glory castyng away all feare by the comfort whiche I haue in Christes wordes who sayth Feare not them that kill the body and can not kill the Soule but feare him that can cast both body and soule into hell He that for feare to lose this life will forsake the truth shall lose the euerlastyng life and he that for the truthes sake will spend his life shall finde euerlastyng life And Christ promiseth to stand fast with them before his Father which will stand fast with him here which comfort is so great that whosoeuer hath his eyes fixed vpon Christ can not greatly passe of this life knowing that he may be sure to haue Christ stand by him in the presence of his Father in heauen As touching the Sacramēt I sayd that forasmuch as the whole matter stādeth in the vnderstādyng of these wordes of Christ This is my body This is my bloud I say that Christ in these words made demōstration of the bread wine and speake figuratiuely calling bread his body wine his bloud bycause he ordeined them to be the Sacramētes of his body bloud And where the Papistes say in these two points cōtrary vnto me that Christ called not bread his body but a substaunce vncertaine nor spake figuratiuely herein I sayd I would be iudged by the old Churche and which doctrine could be proued the elder that I would stād vnto And forasmuch as I haue alledged in my booke many old Authors both Greekes Latins which about a M. yeares after Christ cōtinually taught as I do if they could bryng forth but one old Author that sayth in these two pointes as they say I offred vj. or vij yeares agoe do offer yet still that I will geue place to them But when I bring forth any Author that sayth in most playne termes as I do yet sayth the other part that the Authors meant not so as who should say that the Authours spake one thyng and meant cleane contrary And vpō the other part whē they cā not finde any one Authour that sayth in wordes as they say yet say they that the Authors meant as they say Now whether they or I speake more to the purpose herein I referre it to the iudgement of all indifferent hearers Yea the old Church of Rome about a thousand yeares together neither beleued nor vsed the Sacrament as the Church of Rome hath done of late yeares For in the begynnyng the Church of Rome taught a pure a sound doctrine of the Sacrament but that after the Church of Rome fell into a new doctrine of Trāsubstantiation and with the doctrine they chaunged the vse of the Sacrament cōtrary to that Christ commaunded and the old Church of Rome vsed aboue a M. yeares And yet to deface the old they say that the new is the old wherein for my part I am content to the triall to stād But their doctrine is so fonde and vncomfortable that I marueile that any man would allow it if he knew what it is what soeuer they beare the people in hād that which they write in their bookes hath neither truth nor comfort For by their doctrine of one body of Christ is made two bodies one naturall hauing distance of members with forme and proportion of a mans perfect body and this body is in heauen but the body of Christ in the Sacrament by their owne doctrine must needes be a monstruous body hauyng neither distance of members nor forme fashion or proportion of a mans naturall body and such a body is in the Sacrament teach they and goeth into the mouth with the forme of bread and entreth no farther then the forme of bread goeth nor tarieth no longer then the forme of bread is by naturall heate in digestyng so that when the forme of bread is digested that body of Christ is gone And for asmuch as euill men be as long in digestyng as good men the body of Christ by their doctrine entreth as farre and tarieth as long in wicked as in godly men And what comfort can be herein to any Christian man to receaue Christes vnshapen body and it to enter no farther than the stomacke and to depart by and by as soone as the bread is consumed It seemeth to me a more sound and comfortable doctrine that Christ hath but one body and that hath forme and fashion of a mans true body which body spiritually entreth into the whole man body and soule and though the Sacrament be consumed yet whole Christ remaineth and feedeth the receauer vnto eternall life if he continue in godlynes neuer depart vntill the receauer forsake him And as for the wicked they haue not Christ within them at all who can not be where Belial is And this is my fayth and as me seemeth a sound doctrine accordyng to Gods word and sufficient for a Christian to beleue in that matter And if it can be shewed vnto me that the Popes authoritie is not preiudiciall to the thyngs before mentioned or that my doctrine in the Sacrament is erroneous which I thinke cā not be shewed then I was neuer nor will be so peruerse to stand wilfully in myne owne opinion but I shall with all humilitie submit my selfe vnto the Pope not onely to kisse his feete but an other part also An other cause why I refused to take the Byshop of Gloucester for my Iudge was the respect of his owne person beyng more then once periured First for that he beyng diuers tymes sworne neuer to consent that the G. of Rome should haue any iurisdiction within this Realme but to take the kyng and his successours for supreme heades of this Realme as by Gods lawes they be contrary to this lawfull oth the sayd B. sate then in iudgement by authoritie from Rome wherein he was periured and not worthy to sit as a Iudge The second periurie was that he tooke his Byshopricke both of the Queenes Maiestie and of the Pope makyng to eche of them a solemne othe which othes be so contrary that in the one he must needes be periured And furthermore in swearyng to the Pope to maintayne his lawes decrees constitutions ordinaunces reseruations and prouisions he declareth him selfe an enemy to the Imperiall crowne and to the Lawes and state of this Realme whereby hee declared him selfe not woorthy to sit as a Iudge within this Realme and for these considerations I refused to take him for my Iudge This was written in an other Letter to the Queene I Learned by Doct. Martin that at the day of your Maiesties Coronation you tooke an othe of obedience to the Pope of Rome and the same tyme you tooke an other othe to this Realme to maintaine the lawes liberties customes of the same And if your Maiestie did make an othe to the
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 huÌ„ble 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 ParlameÌ„t house into the Counsaile chaÌ„ber whilest the Acte should passe be graunted for safegard of his conscience which he with humble proâ—estatioÌ„ 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 affectioÌ„ 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 allegatioÌ„s 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 coÌ„science 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 stubbâ—rnes and rather culpable of ouer much facilitie and gentlenes Surely if ouermuch patience may be a vice this maÌ„ 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 whoÌ„ 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 coÌ„ference 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 chauÌ„ced an ignorauÌ„t Priest Parson in the North parts the Towne is not now in remeÌ„braunce but he was a kinsman of one Chersey a Grocer dwellyng within LondoÌ„ beyng one of those Priests that vse more to study at the Alchouse theÌ„ in his chaÌ„ber or in his study to sit on a time with his honest neighbours at the Alchouse within his own Parish where was coÌ„municatioÌ„ ministred in coÌ„mendation of my Lord CraÌ„mer Archb. of Cant. This sayd Parson enuying his name onely for ReligioÌ„ sake sayd to his neighbours what make you of him quoth he he was but an Hostler and hath no more learnyng theÌ„ 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 coÌ„playnt vnto the Lord Cromwell theÌ„ 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 geÌ„tle and full of clemency and the other seuere and somewhat intractable namely agaynst a Papist So that Chersey tooke vpon him first to
from the begynnyng hee tooke occasion by and by to turne his tale to Cranmer and with many hoâ—e wordes reproued him that once he beyng endued with the fauour and féelyng of holesome and Catholicke doctrine fell into the contrary opinioÌ„ 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 repeÌ„ted As in Dauid who wheÌ„ 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 vengeauÌ„ce 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 CouÌ„sell the second person in the Realme of long tyme a man thought in greatest assurauÌ„ce 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 quà m 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 theÌ„ any man can declare one while liftyng vp his handes and eyes vnto heauen and then agayne for shame lettyng theÌ„ downe to the earth A maÌ„ 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 theÌ„ 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
name all men may iudge that your doing herein is not for reuerence to be vsed vnto me but that by suppressing of my name you may the more vnreuerently and vnseemely vse your scoffing taunting rayling and defaming of the author in generall and yet shall euery man vnderstand that your speach is directed to me in especiall as wel as if you had appointed me with your finger And your reuerent vsing of your selfe before the kings highnes commissioners of late doth plainly declare what reuerent respect you haue to them that be in dignitie and authoritie in the common wealth Winchester THis author denieth the reall presence of Christes most precious body and bloud in the Sacrament This author denieth Transubstantiation This author denieth euill men to eate and drinke the body and bloud of Christ in the Sacrament These thre denials only impugne and tend to destroy that faith which this author fermeth the Popish to erre in calling now all popish that beleue either of these thre articles by him denied the truth wherof shall hereafter be opened Now because faith affirmeth some certaintie if we aske this author what is his saith which he calleth true and catholike it is onely this as we may learne by his booke that in our Lordes supper be consecrate bread and wyne and deliuered as tokens only to signifie Christes body and bloud he calleth them holy tokens but yet noteth that the bread and wyne be neuer the holyer he sayth neuerthelesse they be not bare tokens and yet coÌ„cludeth Christ not to be spiritually present in them but only as a thyng is present in that which signifieth it which is the nature of a bare token saying in an other place there is nothing to be worshipped for there is nothyng present but in figure in a signe which who so euer saith calleth the thyng in deede absent And yet the author sayth Christ is in the man that worthely receiueth spiritually present who eateth of Christes flesh and his bloud reigning in heauen whether the good beleuing man ascendeth by his faith And as our body is nourished with the bread and wyne receyued in the supper so the true beleuyng man is fed with the body and bloud of Christ. And this is the summe of the doctrine of that faith which this author calleth the true catholike fayth Caunterbury I Desire the Reader to iudge my faith not by this short enuious and vntrue collection and reporte but by mine owne booke as it is at length set out in the first part from the 8. vnto the 16. chapter And as concerning holynes of bread and wine wherunto I may adde the water into baptisme how can a dombe or an insensible and liuelesse creature receiue into it selfe any foode and feede thereupon No more is it possible that a spiritlesse creature should receiue any spirituall sanctification or holynes And yet do I not vtterly depriue the outward sacrameÌ„ts of the name of holy thinges because of the holy vse wherunto they serue not because of any holynesse that lyeth hid in the insensible creature Which although they haue no holynes in them yet they be signes and tokens of the meruailous workes and holy effects which god worketh in vs by his omnipotent power And they be no vayne or bare tokens as you would perswade for a bare token is that which betokeneth only and geneth nothing as a painted fire which geueth neither light nor heate but in the due ministration of the Sacramentes God is present working with his worde and Sacramentes And although to speake properly in the bread and wine be nothing in dede to be worshipped yet in them that duely receiue the sacramentes is Christ himself inhabiting and is of all creatures to be worshipped And therfore you gather of my sayings vniustly that Christ is in deede absent for I say according to Gods worde and the doctrine of the olde writers that Christ is present in his sacramentes as they teach also that he is present in his worde when he worketh mightely by the same in the hartes of the hearers By which maner of speach it is not ment that Christ is corporally present in the voyce or sound of the speaker which sound perisheth as soone as the wordes be spoken but this speach meaneth that he worketh with his word vsing the voyce of the speaker as his instrument to worke by as he vseth also his sacramentes wherby he worketh therfore is said to be present in them Winchester Now a catholike faith is an vniuersall faith taught and preached through all and so receiued and beleued agreable and consonant to the scriptures testified by such as by all ages haue in their writinges geuen knowledge therof which be the tokens and markes of a true catholike faith whereof no one can be found in the faith this author calleth catholike First there is no scripture that in letter maynteineth the doctrine of this authors booke for Christ sayth not that the bread doth oâ—â—ly signifie his body absent nor S Paul saith not so in any place ne any other Canonicall Scripture declareth Christes wordes so As for the sence and vnderstanding of Christes wordes there hath not bene in any age any one approued and knowen learned man that hath so declared and expounded Christes wordes in his supper that the bread did onely signifie Christes body and the wyne his bloud as thinges absent Caunterbury THe first part of your description of a catholike faith is crafty and full of subtletie for what you meane by all you do not expresse The secoÌ„d part is very true and agreeth fully with my doctrine in euery thing as wel in the matter of transubstantiation of the presence of Christ in the sacrament and of the eating and drinking of him as in the sacrifice propitiatory For as I haue taught in these 4. matters of controuersie so learned I the same of the holy scripture so is it testified by all olde writers learned men of all ages so was it vniuersally taught and preached receiued beleued vntill the sea of Rome the chiefe aduersary vnto Christ corrupted all together and by hypocrisie and simulation in the stede of Christ erected Autichrist who being the sonne of perdition hath extolled and aduanced himselfe and sitteth in the temple of God as he were God himselfe losing and bynding at his pleasure in heauen hell and earth condemning absoluing canonising damning as to his iudgement he thinketh good But as concerning your doctrine of Transubstantiation of the reall corporall and naturall presence of Christes body in the bread and bloud in the wyne that ill men do eate his flesh and drinke his bloud that Christ is many tymes offred there is no scripture that in letter mainteyneth any of them as you require in a catholike faith but the scripture in the letter doth mainteine this my doctrine plainly that the bread remaineth Panis quem frangimus nonne communicatio
that this day is knowne to write any treaty vpon the sacraments and wrote not much after one hundred yeares after Christes Ascention He writeth in his second Apology that the bread water and wine in this Sacrament are not to be taken as other common meates and drinckes be but they be meates ordeined purposely to geue thankes to God and therfore be called Eucharistia and be called also the body and bloud of Christ. And that it is lawfull for none to eate or drincke of them but that professe Christ and liue according to the same And yet the same meate and drincke sayth he is changed into our flesh and bloud and nourisheth our bodies By which saying it is euident that Iustinus thought that the bread and wine remayned still for els it could not haue bene turned into our flesh and bloud to nourish our bodies Winchester I will spend no mo wordes herein but hauing auoyded this authors reasoning against Transubstantiation Now let vs examine his authorities First he beginneth with Iustine the Martyr Whose wordes be not truly by this author here reported which be these truely translate out of the Greke When the priest hath ended his thankes geuing and prayers and all the people hath sayd Amen they whom we call Deacons geue to euery one then present a parte of the bread and of the wine and water consecrated and cary part to those that be absent and this is that foode which is among vs called Eucharistia wherof it is lawfull for no man to be partaker except he be perswaded those thinges to be true that be taught vs and be baptized in the water of regeneration in remission of sinnes and ordreth his life after the manner which Christ hath taught For we do not take these for common bread or drincke but like as Iesus Christ our sauiour incarnate by the word of God had flesh and bloud for our saluation euen so we be taught the foode wherwith our flesh and bloud be nourished by alteration when it is consecrate by the prayer of his word to be the flesh and bloud of the same Iesus incarnate For the Apostles in those their workes which be called gospels teach that Iesus did so commaund them and after he had taken the bread and ended his thankes geuing sayd Do this in my remembrance This is my body And likewise taking the cup after he had geuen thankes sayd This is my bloud and did giue them to his Apostles onely And here I make an issue with this author that he wittingly corrupteth Iustine in the allegation of him who writeth not in such forme of wordes as this author alleageth out of his second Apology nor hath any such speach The bread water and wine in this sacrament are meates ordeined purposely to giue thankes to God and therfore be called Eucharistia nor hath not these wordes They be called the body and bloud of Christ but hath in playne wordes that we be taught this foode consecrate by gods word to be the flesh and bloud of Christ as Christ in his incarnation tooke flesh and bloud nor hath not this forme of wordes placed to haue that vnderstanding how the same meate and drincke is changed into our flesh and bloud For the wordes in Iustine speaking of alteration of the foode haue an vnderstanding of the foode as it is before the consecration shewing how Christ vsed those creatures in this mistery which by alteration nourish our flesh and bloud For the body of Christ which is the very celestiall substance of the host consecrate is not changed but without all alteration spiritually nourisheth the bodies and soules of them that worthely receaue the same to immortality wherby appeareth this authors conclusion that bread and wine remayne still which is tourned into our flesh and bloud is not deduced vpon Iustines wordes truely vnderstanded but is a glose inuented by this author and a peruerting of Iustines wordes and their true meaning Wherupon I may say and conclude euen as this author erreth in his reasoning of mother wit agaynst Transubstantiation euen so erreth he in the first allegation of his authorities by playne misreporting let it be further named or thought one as the thing deserueth Caunterbury IN this holy Martire Iustinus I do not goe about to be a translator of him nor I bynde not my selfe precisely to follow the forme of his wordes which no translatour is bound vnto but I set forth onely his sence and meaning For where Iustine hath a good long processe in this matter I take no more but that is directly to the purpose of Transubstantiation which is the matter being here in question And the long wordes of Iustine I knit vp togither in as fewe wordes as I can rendring the sense truly and not varying farre from the wordes And this haue I done not willingly to corrupt Iustine as you maliciously depraue and therupon wil I ioyne with you in your issue but I do it to recite to the reader Iustines mind shortly and playnly where as you professing to obserue scrupulously the wordes obserue in dede neither the wordes nor the sentence of Iustine But this is your fashion when you lacke good matter to answere then to finde something to fill vp your booke you turne the matter into trifling and cauilation in wordes You say that Iustine hath not this speach the bread water and wine in this Sacrameut are meates ordeined purposely to giue thankes to God and yet by your owne translation he hath the same thing in effect and yet in deede the wordes be neither as you nor as I say and as they be in greeke they cannot be expressed in English but by a paraphrasis The wordes be these in greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in our tongue as nere as may be englished signify thus The bread and wine and water of thankes giuing or as Ireneus sayth In which thankes be giuen And neither hath Iustine this word Sacrameut as I say nor this word Consecrated as you say May not all men therfore euidently see that your chief study is to make cauilations daylying in wordes◠And all the rest of my sayinges which you deny to be in Iustine be there very playnly in sense as I will be iudged by the indifferent reader And what neede I willingly to corrupt Iustine when his wordes after your allegation serue more for my purpose agaynst your fayned transubstantiation then as I alleadge them my selfe For if the Deacons giue to euery one present a part of the bread wine and water consecrated and send parte to them that be absent as you reporte Iustines wordes do not then bread wine and water remayne after consecration seing that they be distributed to diuers men in partes For I thincke you will not say that the body of Christ is deuided into partes so that one man receaueth an hand and an other a legge And Iustine sayth further that the same foode of bread wine and water called
we be in nature vnited to Christ as man and by his glorified flesh made partakers also of his diuinitie pag. 181. lin 8. Christes body and fleshe is a spirituall body and flesh and is present in the Sacrament after a spirituall maner and is spiritually receiued pag. eadem lin 26. 351. lin 19. In this Sacrament Christes humanitie and Godhead is really present and in Baptisme his Godhead with the effectuall vertue of his bloud in whiche we be washed not requiryng any reall presence therof pag. 191. lin 35. Spirite and lyfe may fall vpon naughtie men although for their malice it taryeth not pag. 211. lin 17. Christes woordes were not figuratiue but true and proper when he sayd this is my body pag. 9. lin 1. pag. 257. lin 1. and. 14. Marcus Antonius fol. 24. fa. 1. All the namyng of bread by Christ and S. Paule and all other must be vnderstand before sanctification and not after pag. 258. lin 15. When S. Paule sayd we be partakers of one bread he speaketh not of materiall bread pag. 258. lin 7. No mā knoweth the difference betwene the substaūce of bread cheese and ale pag. 271. lin 39. pag. 272. lin 23. pag. 339. lin 33. The accidentes of bread may be called the visible part of bread the outward kynde and forme of bread the appearaunce of bread a true sensible part of bread bread the nature of bread the matter of bread the visible matter of bread not that it is property bread but after the common speach and capacitie of men pag. 272. lin 16. and pag. 273. lin 25. pag. 283. lin 11. and pag. 289. lin 31. and. 290. lin 7. and. 292. lin 16. and pag. 396. lin 43. c. and. 305. lin 44. c. and pag .243 lin 45. pag. 359. lin 22. The accidentes of bread do corrupt putrifie and nourish pag. 273. lin 30. pag. 290. lin 7. and pag. 296. lin 48. and pag. 358. lin 28. The glorified body of Christ is of the owne nature neither visible nor palpable pag. 273. lin 40. In Baptisme the whole man is not regenerated but the soule pag. 286. lin 10. The soule onely of man is the substaunce of man Ibidem The soule onely is made the sonne of God pag. 286. lin 23. It is called meate bycause of the outward visible matter pag. 290. lin 9. As really and as truly as the soule of man is present in the body so really and so truly is the body of Christ present in the sacrament pag. 296. lin 5. and pag. 396. lin 15. The sacrifice of the Churche is perfected before the perception pag. 396. lin 32. In the Sacrament beyng a mystery ordered to feede vs is the truth of the presence of the natures earthly and celestiall The visible matter of the earthly creature in his propertie and nature for the vse of signification is necessaryly required pag. 310. lin 44.48 This saying of Gelasius The substaunce or nature of bread and wyne cease not to be there still may be verified in the last and nature he taketh for the proprietie pag. 310. lin 50. Theodorets saying that the substaunce of bread remayneth seemeth to speak of substaunce after the common capacitie and not as it is truely in learnyng vnderstanded an inward inuisible and not palpable nature pag. 321. lin 2. Christ in his Supper fulfilled this promise Panis quem ego dabo c. pag. 329. lin 25. Accidentes in common vnderstandyng bee called substaunces pag. 339. lin 31. In common bread the substaunce is not broken at all Ibidem lin 39. Accidentes be broken without substaunce pag. 339. lin 6. c. All alteration is in accidentes and the corruption of accidentes in the generation of new accidentes pag. 355. lin 4. Substaunce in Theodorete signifieth the outward visible nature that is to say accidentes pag. 359. lin 20. One thyng is but one substaunce sauyng onely in the person of Christ. pag. 359. lin 41. Baptisme is not wondred at how the holy Ghost is there but the wonder in this Sacrament is specially directed to the worke of God in the visible creatures how they bee chaunged into the body and bloud of Christ whiche is wrought before we receiue the Sacrament pag. 366. lin 45. Priestes do offer dayly Christes flesh and bloud pag. 384. lin 26. Christ offered him selfe in his Supper pag. eadem lin 27. Otherwise then Christ did can not be now done pag. 384. lin 28. The dayly offeryng by the Priest is dayly offered for sinne bycause we dayly fall pag. eadem lin 30. That is done in the aultar is a sacrifice and the same that is offered once and dayly to be the same Uisible Priestes Ministers to our inuisible Priest offer the dayly sacrifice in Christes Church pag. 392. lin 46. The body and bloud of Christ is properly sacrificed by the Priestes and is there offered for the effect of increase of lyfe in vs as it was offered vpon the Crosse to atcheue lyfe vnto vs. pag. 390. lin 46. c. The same body is offered dayly vpon on the aultar that was once offered vpon the Crosse but the same maner of offeryng is not dayly that was on the aultar of the Crosse for the dayly offeryng is without bloudshedyng and is termed so to signifie that bloudshedyng once done to be sufficient pag. 391. lin 7. c. The sacrifice of the Church is propitiatory pag. 391. lin 8. The sacrifice of the Church is a sacrifice geuyng lyfe Ibidem lin 8. Our sacrifice of laude and thankes geuyng can not be sayd a pure and cleane sacrifice to fulfill the Prophecie of Malachie Ibidem lin 10. Certayne godly and fruitfull Letters of D. Cranmer late Archbishop of Caunterbury ¶ A Letter to Queene Mary IT may please your Maiesty to pardon my presumption that I dare be so bold to write to your highnes but very necessity constrayneth me that your Maiesty may know my minde rather by mine owne writing then by other mens reportes So it is that vpon Saturday being the 7. day of this moneth I was cited to appeare at Rome the lxxx day after there to make aunswere to such matters as should be obiected agaynst me vpon the behalfe of the King and your most excellent Maiesty which matters the Thursday following were obiected agaynst me by Doctor Martin and Doctor Story your maiesties Proctors before the Bishop of Bloucester sitting in iudgement by commission from Rome But alas it can not but greue the hart of any naturall subiect to be accused of the King and Queene of his owne Realme and specially before an outward iudge or by authority comming from any person out of this Realme where the king and Queene as if they were subiectes within theyr owne Realme shall complayne and require iustice at a straungers handes agaynst theyr owne subiect being already condemned to death by their owne lawes as though the King and Queene could not do nor haue iustice within their owne Realme agaynst their owne
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
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 coÌ„ferryng 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 coÌ„scieÌ„ce 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 fouÌ„de by Gods word vnlawfull Doct. Cranmer with other sâ—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 sâ—â— Articles Of this commyng of the I. Cromwell and the two Dukes to the Archbyshop ExaÌ„ple for Ecclesiasticall Pastours Archb. CraÌ„mer 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 â—â—yng for his kynseâ—â— to the Archb. The Priest sent for to the Archbyshop The Archbyshops wordes vnto the Parson The Priest coÌ„fesseth his fault to the Archb. The raâ—he tâ—â—ngeâ— of men sclaunderously speakyng â—uill by meÌ„ whoÌ„ they neuer knew nor saw before The Priestest aunswere The Masse Priest ignoraunt in the Scripture The giâ—e of popish Priests when they fauour not the Religion of a man they sclauÌ„der his person Euill will neuer sayd well The Archbyshop forgâ—â—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 auÌ„swere to the kyng The kyngs fauourable care consideration towarde the Archb. of Cant. The kyng sendeth his â—â—gnet in the behalfe of the Archb. of Canterbury The Archbyshop beyng one of the Counsell made to staÌ„d at the Counsell chamber doore waityng Doct. Buttes the kings Phisition a frend of the Archb. The Archbyshop called before the Counsell The CouÌ„sel 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 freÌ„ds againe with the Archbyshâ—p The kyng a great supporter of Cranmer The Lord CroÌ„wels wordes to the Archbyshop The true and goâ—ly doctrine of the Sacrament in fiue bookes set forth by the Archb. of Canterbury An explication of StepheÌ„ Gardiner agaynst Cranmer Archbyshop of CaÌ„t. Manâ—taltameÌ„te 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 Yorkâ— Cranmer condemned of treason Cranmer released of treason and accused of heresie Cranmer had to Oxford Of this condeÌ„nation read in the last 〈◊〉 pag. 1554. The Archbyshop contented to recant Causes mouyng the Archbyshop to geue with the tyme. The Queenâ—s hart set agaynst Cranmer The Queene conferreth with Doct. Cole about Cranmers burnyng L. William of Thame L. ShaÌ„doys 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 SerinoÌ„ Doct. Cranmer set vpoÌ„ 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 wheÌ„ hee had repented what iudgement is then to be geueÌ„ of Cole whiche alwayes hath pâ—â—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 iâ—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 bâ—t that reioysing lasted not long Dirâ—ges and Masses promised for Cranmers soule The teares of the Archb. Cranmer required to declare his fayth CraÌ„mer willing to declare his fayth The wordes of the Archb. to the people The Prayer of the Archb. The last words of exhortatioÌ„ of the Archb. to the people Exhortation to contempt of the world Exhortation to obedience Exhortation to brotherly loue Exhortation to rich meÌ„ of this world mouyng them to charitable almes Luke 18. 1. Iohn 3. The Archb. declareth the true coÌ„fession 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 haÌ„d to the Archb. The Archb. tyed to tht â—â—â—ke Cranmer putteth his right haÌ„d which subscribed first into the â—râ— The last wordâ— 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 preseÌ„t 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