Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	king_n	prince_n	realm_n	3,797	5	8.1318	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

to declare vnto miserable sinners good newes to heale them that were sicke to make the blinde to see the deafe to heare and the dumbe to speake to set prisoners at liberty to shew that the time of grace and mercy was come to giue light to them that were in darknes and in the shadow of death and to preach and geue pardon and full remission of sinne to all his elected And to performe the same he made a sacrifice and oblation of his owne body vpon the crosse which was a full redemption satisfaction and propitiation for the sinnes of the whole world And to commend this his sacrifice vnto all his faythfull people and to confirme their fayth and hope of eternall saluation in the same he hath ordayned a perpetuall memory of his sayd sacrifice dayly to be vsed in the Church to his perpetuall laud and prayse and to our synguler comfort and consolation That is to say the celebration of his holy supper wherein he doth not cease to geue himselfe with all his benefites to all those that duely receiue the same supper according to his blessed ordinaunce But the Romish Antichrist to deface this great benefite of Christ hatht that his sacrifice vpon the crosse is not sufficient hereunto without any other sacrifice deuised by him and made by the priest or els without Indulgences Beades Pardons Pilgrimages and such other Pelfray to to supply Christes imperfection And that Christen people cannot applye to themselues the benefytes of Christes passion but that the same is in the distribution of the Byshop of Rome or els that by Christ we haue no full remission but be deliuered onely from sinne and yet remaineth temporall payne in Purgatory due for the same to be remitted after this life by the Romish Antichrist and his ministers who take vpon them to do for vs that thing which Christ either would not or could not do O haynous blasphemy most detestable iniury against Christ. O wicked abhomination in the temple of God O pride intollerable of Antechrist and most manifest token of the sonne of perdition extolling himselfe aboue God and with Lucifer exalting his seat and power aboue the throne of God For he that taketh vpon him to supply that thing which he pretendeth to be vnperfect in Christ must nedes make himself aboue Christ so very Antichrist For what is this els but to be agaynst Christ and to bring him in contempt as one that either for lack of charity would not or for lack of power he could not with all his bloudshedding and death cleerely deliuer his faythfull and geue them full remission of their sinnes but that the full perfection thereof must be had at the handes of Antichrist of Rome and his ministers What man of knowledge and zeale to Gods honour can with dry eyes see this iniury to Christ and look vpon the estate of religion brought in by the Papists perceiuing the true sence of Gods wordes subuerted by false gloses of mans deuising the true christen religion turned into certayne hypocriticall and superstitious sectes the people praying with their mouthes and hearing with theyr eares they wist not what and so ignoraunt in Gods word that they could not discerne hypocrisy and superstition from true and sincere religion This was of late yeares the face of religion within this realme of England and yet remayneth in diuers realmes But thankes be to almighty God and to the Kinges Maiesty with his father a Prince of most famous memory the superstitious sectes of Monks and fryers that were in this realme be cleane taken away the scripture is restored vnto the proper and true vnderstanding the people may daylye read and heare Gods heauenly word and pray in their owne language which they vnderstand so that their hartes and mouthes may goe together and be none of those people whome Christ complayned saying These people honour me with their lips but their hartes be farre from me Thankes be to God many corrupt weedes be plucked vp which were wont to rot the flock of Christ and to let the growing of the Lords haruest But what auayleth it to take away beades pardons pilgremages and such other like Popery so long as two chiefe rootes remayne vnpulled vp whereof so long as they remayne will spring agayne all former impediments of the Lords haruest and corruption of his flocke The rest is but braunches and leaues the cutting away wherof is but like topping loppyng of a tree or cutting downe of weedes leauing the body standing and the rootes in the ground but the very body of the tree or rather the rootes of the weedes is the Popish doctrine of Transubstātiation of the reall presence of Christes flesh and bloud in the sacrament of the aulter as they call it and of the sacrifice and oblation of Chryste made by the priest for the saluation of the quicke and the dead Which rootes if they be suffered to grow in the Lordes vineyard they will ouerspread all the ground agayne with the old errors and superstitions These iniuries to Chryst be so intollerable that no christen hart can willingly beare them Wherfore seing that many haue set to their hands whetted their tooles to plucke vp the weedes and to cut down the tree of error I not knowing otherwise how to excuse my selfe at the last day haue in this booke set to my hand and axe with the rest to cut downe this tree and to pluck vp the weedes and plants by the roots which our heauenly father neuer planted but were grafted and sowen in his vineyard by his aduersary the deuil Antichrist his minister The lord graūt that this my trauaile and labour in his vineyard be not in vayn but that it may prosper and bring forth good fruites to his honor and glory For when I see his vineyard ouergrowen with thornes brambles aud weedes I know that euerlasting woe appertayneth vnto me if I hold my peace and put not to my handes and tounge to labour in purging his vineyard God I take to witnes who seeth the hartes of all men thorowly vnto the bottome that I take this labour for none other consideration but for the glory of hys name and the discharge of my duty and the zeale that I beare toward the flocke of Christ. I know in what office God hath placed me and to what purpose that is to say to set forth hys word truely vnto his people to the vttermost of my power without respect of person or regard of thing in the world but of him alone I know what account I shall make to him here of at the last day when euery man shall aunswere for his vocation and receiue for the same good or ill according as he hath done I know how Antichrist hath obscured the glory of god the true knowledge of his word ouercasting the same with mistes and cloudes of errour and ignoraunce through false gloses and interpretations It pittieth me

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

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

to instruct S. Iames in the sacraments and in all manner fashion how he should vse himself in his vocation as he should say that Iames who learned of Christ himself knew not how to vse himselfe in the necessary poynts of Christes religion except Clement must teach him Sixtly there be few things in those epistles that either be obserued at this day or were at any tyme obserued sithens Christes religion fyrst beganne Seuenthly a great number of scriptures in those Epistles be so far wrasted from the true sence thereof that they haue an euill opinion of Clemēt that thinke that he would do such iniury to Gods word Eightly those epistles spake of Palles and Archdeacons and other inferior orders which is not like that those things began so soone but as the histories were inuented many yeres after Peters tyme. And finally in one of those epistles is contayned a most pernicious heresy that al things ought to be common and wives also which could not be the doctrine of Clement being the most pestilent errour of the Nicholaites whom the holy ghost doth hate as he testifieth in the Apocalips Now all these things considered who hauing either wit or good opinion of the Apostles and their disciples can thinke that they should write any such epistles But the Epistle of S. Clement say you speaketh not of bread what was it then I pray you that he ment when he spake of the brokē peces in the Lords supper Yf it were not bread it must be some other thing which Christ did eat at that supper Paraduēture you will say as some stick not to say now a dayes that Christ had some other meat at that supper then bred as if he fared daintely which we neuer read you might imagine he had capon partrich or fesaunt or if he fared hardly at the least you would say he had cheese to eat with his bread because you will defend that he did not eat dry bread alone Such vayne phantasies men may haue that will speak without Gods word which maketh mention in that holy supper of nothing but of bread and wine But let it be that Christ had as many dishes as you can deuise yet I trust you will not say that he called all those his body but onely the bread And so S. Clement speaking of the broken peeces of the Lords body of the residue and fragments of the Lords body of the portion and leauing of the Lords body must needes speak all this of bread And thus is if manifest false that you say that the epistle of Clement speaketh nothing of bread And then forasmuch as he calleth the leauings of the same the brokē peeces of the Lords body and the fragments and portion therof he calleth the fragments and portion of the Lordes body he sheweth that the bread remayneth and that the calling therof the lords body is a figuratiue speech The body of Christ hath no fragments nor broken peces and therfore the calling here is so materiall that it proueth fully the matter that to call bread Christs body is a figuratiue speech And although to auoid the matter you deuise subtill cauillatious saying that calling is not materiall because it signifieth that was Yet they that haue vnderstanding may soon discerne what a vayne shift this is imagined onely to blynd the ignorant readers eyes But if that which is bread before the consecration be after no bread and if it be agaynst the Christen fayth to think that it is still bread what occasion of errour should this be to call it still bread after consecration Ys not this a great occasion of errour to call it bread still if it be not bread still And yet in this place of Clement the calling can in no wise signify that was before consecration but must needes signify that is after consecration For this place speaketh of fragments broken peeces and leauings which can haue no true vnderstanding before consecration at what time there be yet no broken peeces fragments nor leauings but be all done after consecration But you wrangle so much in this matter to auoyd absurdities that you snarle your self into so many and haynous absurdities as you shall neuer be able to winde your selfe out For you say that Christes body which in all the hostes and in all the partes of the hostes is but one not broken nor distributed is called the leauing peeces of the body portiō of the body residue of the body yet euery peece is Christs whole body which things to be spoken of Christes body christian eares abhore for to heare And if you will say that your booke is false that you meant al these leauing peeces portion and residue to be vnderstand of the hostes and not of Christs body then you confesse the hostes which be broken to be called by name the leauings or peeces of Christs body the portion of his body the residue of his body by a figuratiue spech which is as much as I speake in my first note And so appeareth how vaynely you haue traueled for the confutation of my first note Now as touching the second note Clement declareth expressely that nothing might be reserued For where he sayth that if any thing remain it must not be kept vntill the morning but be spent and consumed of the clearkes how could he declare more playnly that nothing might be reserued then by those wordes And as for Iustine he speaketh not one word of sicke persons as you report of hym And concerning Cirill ad Calosyrium would to God that worke of Cyrill might come abroad for I doubt not but it would clerely discusse this matter but I feare that some Papistes will suppresse it that it shall neuer come to light And where you say that Linehood found fault with his owne countrey of England and blamed this realme because they hāged vp the sacrament contrary to the vse of other countreyes You haue well excused me that I am not the first finder of this fault but many yeares ago that fault was found that it was not the vse of other countreys to hang it vp And yet the vse of other countreys was fonde inough euen as they had charge commandement from Innocentius the third and Honorius the third And as for the receiuing of the Sacrament with feare and trembling ought not they that be baptised in theyr old age or in yeres of discression come to the water of Baptisme with feare and trembling as well as to the Lords supper Think you that Symon Magus was not in as great damnation for the vnworthy receyuing of Baptisme as Iudas was for the vnworthy receyuing of the Lordes supper And yet you will not say that Christ is really and corporally in the water but that the washing in the water is an outward signification and figure declaring what God worketh inwardly in them that truely be baptised And likewise speaketh this Epistle of the holy communion For euery good

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

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