Advice of certain Learned Men. Another was that he had been the great setter forth of all this Heresy received into the Church in this last Time had written in it had disputed had continued it even to the last Hour and that it had never been seen in this Realm but in the time of Schism that any Man continuing so long hath been pardoned and that it was not to be remitted for Ensamples-sake Other Causes he alledged but these were the chief why it was not thought good to pardon him Other Causes beside he said moved the Queen and the Council thereto which were not meet and convenient for every one to understand them The second Part touched the Audience how they should consider this thing That they should hereby take example to fear God and that there was no Power against the Lord having before their Eyes a Man of so high Degree sometime one of the chiefest Prelates of the Church an Arch-bishop the chief of the Council the second Peer in the Realm of long time a Man as might be thought in greatest assurance a King of his side notwithstanding all his Authority and Defence to be debased from an high Estate to a low Degree of a Counsellor to be a Caitiff and to be set in so wretched Estate that the poorest Wretch would not change Conditions with him The last and End appertained unto him Whom he comforted and encouraged to take his Death well by many places of Scripture And with these and such bidding him nothing mistrust but he should incontinently receive that the Thief did To whom Christ said Hodiè mecum eris in Paradiso And out of S. Paul armed him against the Terrors of the Fire by this Dominus fidelis est Non sinet nos tentari ultra quam ferre potestis By the Example of the three Children to whom God made the Flame seem like a pleasant Dew He added hereunto the Rejoicing of S. Andrew in his Cross the Patience of S. Laurence on the Fire Ascertaining him that God if he called on him and to such as die in his Faith either will abate the fury of the Flame or give him Strength to abide it He glorified God much in his Conversion because it appeared to be only his Work Declaring what Travel and Conference had been used with him to convert him and all prevailed not till it pleased God of his Mercy to reclaim him and call him Home In discouring of which place he much commended Cranmer and qualified his former Doing And I had almost forgotten to tell you that Mr. Cole promised him that he should be prayed for in every Church in Oxford and should have Mass and Dirige Sung for him and spake to all the Priests present to say Mass for his Soul When he had ended his Sermon he desired all the People to pray for him Mr. Cranmer kneeling down with them and praying for himself I think there was never such a number so earnestly praying together For they that hated him before now loved him for his Conversion and hope of Continuance They that loved him before could not sodenly hate him having hope of his Confession again of his Fall So Love and Hope encreased Devotion on every side I shall not need for the time of Sermon to describe his Behaviour his Sorrowful Countenance his heavy Chear his Face bedewed with Tears sometime lifting his Eyes to Heaven in Hope sometime casting them down to the Earth for Shame To be brief an Image of Sorrow the Dolor of his Heart bursting out at his Eyes in plenty of Tears Retaining ever a quiet and grave Behaviour Which encreased the Pity in Mens Hearts that they unfeignedly loved him hoping it had been his Repentance for his Transgression and Error I shall not need I say to point it out unto you you can much better imagine it your self When Praying was done he stood up and having leave to speak said Good People I had intended indeed to desire you to pray for me which because Mr. Doctor hath desired and you have done already I thank you most heartily for it And now will I pray for my self as I could best devise for mine own comfort and say the Prayer word for word as I have here written it And he read it standing and after kneeled down and said the Lord's Prayer and all the People on their Knees devoutly praying with him His Prayer was thus O Father of Heaven O Son of God Redeemer of the World O Holy Ghost proceeding from them both Three Persons and one God have Mercy upon me most wretched Caitiff and miserable Sinner I who have offended both Heaven and Earth and more grievously than any Tongue can express whither then may I go or whither should I fly for succor To Heaven I may be ashamed to lift up mine Eyes and in Earth I find no refuge What shall I then do shall I despair God forbid O good God thou art Merciful and refusest none that come unto thee for Succour To thee therefore do I run To thee do I humble my self saying O Lord God my Sins be great but yet have Mercy upon me for thy great Mercy O God the Son thou wast not made Man this great Mystery was not wrought for few or small Offences Nor thou didst not give thy Son unto Death O God the Father for our little and small Sins only but for all the greatest Sins of the World so that the Sinner return unto thee with a penitent Heart as I do here at this present Wherefore have Mercy upon me O Lord whose Property is always to have Mercy For although my Sins be great yet thy Mercy is greater I crave nothing O Lord for mine own Merits but for thy Name 's Sake that it may be glorified thereby and for thy dear Son Jesus Christ's Sake And now therefore Our Father which art in Heaven c. Then rising he said Every Man desireth good People at the time of their Deaths to give some good Exhortation that other may remember after their Deaths and be the better thereby So I beseech God grant me Grace that I may speak something at this my departing whereby God may be glorified and you edified First It is an heavy case to see that many Folks be so much doted upon the Love of this false World and so careful for it that or the Love of God or the Love of the World to come they seem to care very little or nothing therefore This shall be my first Exhortation That you set not over-much by this false glosing World but upon God and the World to come And learn to know what this Lesson meaneth which S. Iohn teacheth That the Love of this World is Hatred against God The Second Exhortation is That next unto God you obey your King and Queen willingly and gladly without murmur or grudging And not for fear of them only but much more for the Fear of God Knowing
Mattins with him Which grieved him much And as he returned at other times to hear the Scripture read his Father still would fetch him away This put him upon the thoughts of learning to read English that so he might read the New Testament himself Which when he had by diligence effected he and his Father's Apprentice bought the New Testament joining their Stocks together and to conceal it laid it under the Bed-straw and read it at convenient Times One night his Father being asleep he and his Mother chanced to discourse concerning the Crucifix and kneeling down to it and knocking on the Breast then used and holding up the Hands to it when it came by on Procession This he told his Mother was plain Idolatry and against the Commandment of God where he saith Thou shalt not make any graven Image nor bow down to it nor worship it His Mother enraged at him for this said Wilt thou not worship the Cross which was about thee when thou wert Christned and must be laid on thee when thou art dead In this heat the Mother and Son departed and went to their Beds The Sum of this Evening's Conference she presently repeats to her Husband which he impatient to hear and boiling in Fury against his Son for denying worship to be due to the Cross arose up forthwith and goes into his Son's Chamber and like a mad Zealot taking him by the Hair of his Head with both his Hands pulled him out of the Bed and whipped him unmercifully And when the Young Man bore this beating as he related with a kind of Joy considering it was for Christ's Sake and shed not a tear his Father seeing that was more inraged and ran down and fetched an Halter and put it about his Neck saying he would hang him At length with much intreaty of the Mother and Brother he left him almost dead I extract this out of the Original Relation of the Person himself wrote at Newington near London where he afterwards dwelt Which relation he gave to Iohn Fox This Year Nicolson a very Learned Man greatly acquainted with Tindal and Frith and who by reason of trouble from the Bishops formerly for the better concealing of himself for time to come called himself Lambert was adjudged to the Flames and cruelly burnt Wherein our Arch-bishop and the Lord Crumwel unhappily had their hands the one in reading the Sentence against him De Haeretico comburendo by the King's Commandment and the Arch-bishop first in having him before him in a judiciary way and afterwards in disputing publickly against him in favour of the Doctrine of the Corporal Presence The first occasion of Lambert's Troubles was this At the hearing of a Sermon of Dr. Taylor he who was afterwards Bishop of Lincoln and a favourer of the Gospel preached by him at S. Peter's Cornhil he came and presented him with Ten Reasons against Transubstantiation written by him Dr. Taylor by Dr. Barnes his means who though in other things he favoured a Reformation and suffered Death upon the Six Articles yet was hot against Sacramentaries at this time thinking the broaching that Doctrine might throw in some Impediment to the progress of the Gospel Dr. Taylor I say by Barnes his Advice carried these Reasons to the Arch-bishop Who upon this conventing Lambert before him endeavoured to reclaim him by holding much discourse with him The News of this came to the Court. And by the instigation of the Bishop of Winchester the King resolved to dispute with him himself in a very publick and solemn manner and that because he had appealed from the Bishops to the King The Day being come and the King present with all his Bishops on the right Hand and his Nobles on the Left accompanied with his Lawyers and other Attendants on purpose to terrify him and to make an open Signification that though he had cast off the Papal Supremacy yet he intended not to be a favourer of Heresy so called first commanded Richard Sampson Bishop of Chichester Fox saith it was Day Bishop of Chichester but in that he was mistaken for he was not yet Bishop to begin and give the Reason of the meeting He appointed the Bishops now present to answer Lambert's Ten Reasons as Fox or his Eight as the Bishop of Chichester in his Declaration mentioned The Arch-bishop answered the second for the King himself had disputed against the first The Arch-bishop according to his mild Temper but withal according to the false Opinion which he then most confidently maintained stiling him Brother Lambert desired the Matter might be decided indifferently between them And that if he convinced Lambert by Scripture Lambert would be willing to come over from his Opinion But if Lambert on the other hand could by Scripture convince him he promised to imbrace his Opinion Then he fell upon Lambert's Reason which was taken out of the Acts of the Apostles where Christ appeared unto Paul by the way Disputing from that place that it was not disagreeable to the Word of God that the Body of Christ may be in two places at once Which being in Heaven was seen the same time by S. Paul upon the Earth And said the Arch-bishop If it may be in two places why by the like Reason may it not be in many places In what order and course the rest of the Bishops disputed or rather baited this poor Man it is uncertain only Winchester had the sixth place Tunstal of Durham next to him and next Stokesly Bishop of London Richard Bishop of Chichester who was reputed a Man of great Learning had his course to whose turn it came to confute Lambert's Sixth Reason which was taken from that of S. Paul to the Romans Who hath ascended up to Heaven to bring Christ down from thence His Argument is preserved in the Cotton Library I refer the Reader to the Appendix where he shall meet with it Whereby may be seen after what a haughty and indecent manner this meek Confessor of Christ was dealt with as though they designed rather to run him down and brow-beat him than answer him CHAP. XVIII The Arch-bishop's Iudgment of the Eucharist BUT to return to Cranmer whose Opinion in the Point of the Sacrament we will stay a little upon He was now a strong â—tickler for the Carnal Presence and seemed greatly prejudiced to that Opinion There was one Ioachim Vadianus a Learned Man of S. Gal in Helvetia and an Acquaintance of the Arch-bishop's He had framed a Treatise intituled Aphorisms upon the Consideration of the Eucharist in six Books Which were intended to prove no Corporal Presence This Book he presented to the Arch-bishop but though he loved him as a Learned Man yet he declared himself much displeased with his Argument and wrote to him That he wished he had employed his Study to better purpose and that he had begun his Correspondence with him in some better and more approved Subject Adding That he would
that they be God's Ministers appointed by God to Rule and Govern you And therefore whoso resisteth them resisteth God's Ordinance The third Exhortation is That you Love all together like Brethren and Sistern For alas pity it is to see what Contention and Hatred one Christian-Man hath to another Not taking each other as Sisters and Brothers but rather as Strangers and mortal Enemies But I pray you learn and bear well away this one Lesson To do good to all Men as much as in you lieth and to hurt no Man no more than you would hurt your own natural and loving Brother or Sister For this you may be sure of that whosoever hateth any Person and goeth about maliciously to hinder or hurt him surely and without all doubt God is not with that Man although he think himself never so much in God's Favour The fourth Exhortation shall be to them that have great Substance and Riches of this World That they will well consider and weigh those Sayings of the Scripture One is of our Saviour Christ himself who saith It is hard for a Rich Man to enter into Heaven A sore saying and yet spoke by him that knew the Truth The second is of S. Iohn whose saying is this He that hath the Substance of this World and seeth his Brother in Necessity and shutteth up his Mercy from him how can he say he loveth God Much more might I speak of every part but Time sufficeth not I do but put you in remembrance of things Let all them that be Rich ponder well those Sentences For if ever they had any Occasion to shew their Charity they have now at this present the poor People being so many and Victuals so dear For though I have been long in Prison yet I have heard of the great Penury of the Poor Consider that that which is given to the Poor is given to God Whom we have not otherwise present corporally with us but in the Poor And now for so much as I am come to the last End of my Life whereupon hangeth all my Life passed and my Life to come either to live with my Saviour Christ in Heaven in Joy or else to be in Pain ever with wicked Devils in Hell and I see before mine Eyes presently either Heaven ready to receive me or Hell ready to swallow me up I shall therefore declare unto you my very Faith how I believe without Colour or Dissimulation For now is no time to dissemble whatsoever I have written in Times past First I believe in God the Father Almighty Maker of Heaven and Earth c. and every Article of the Catholick Faith every Word and Sentence taught by our Saviour Christ his Apostles and Prophets in the Old and New Testament And now I come to the great Thing that troubleth my Conscience more than any other thing that ever I said or did in my Life and that is the setting abroad of Writings contrary to the Truth Which here now I renounce and refuse as things written with my Hand contrary to the Truth which I thought in my Heart and writ for fear of Death and to save my Life if it might be and that is all such Bills which I have written or signed with mine own Hand since my Degradation wherein I have written many things untrue And forasmuch as my Hand offended in writing contrary to my Heart therefore my Hand shall first be punished For if I may come to the Fire it shall be first burned And as for the Pope I refuse him as Christ's Enemy and Antichrist with all his false Doctrine And here being admonished of his Recantation and Dissembling he said Alas my Lord I have been a Man that all my Life loved Plainness and never dissembled till now against the Truth which I am most sorry for He added hereunto That for the Sacrament he believed as he had taught in his Book against the Bishop of Winchester And here he was suffered to speak no more So that his Speech contained chiefly three points Love to God Love to the King and Love to the Neighbour In the which talk he held Men very suspense which all depended upon the Conclusion Where he so far deceived all Mens Expectations that at the hearing thereat they were much amazed and let him go on a while till my Lord Williams bad him play the Christen Man and remember himself To whom he answered That he so did For now he spake Truth Then he was carried away and a great number that did Run to see him go so wickedly to his Death ran after him exhorting him while Time was to remember himself And one Friar Iohn a godly and well-learned Man all the way travelled with him to reduce him But it would not be What they said in particular I cannot tell but the Effect appeared in the End For at the Stake he professed that he died in all such Opinions as he had taught and oft repented him of his Recantation Coming to the Stake with a chearful Countenance and willing Mind he put off his Garments with haste and stood upright in his Shirt And a Batcheler of Divinity named Elye of Brazen-nose-College laboured to convert him to his former Recantation with the two Spanish Friars But when the Friars saw his Constancy they said in Latin one to another Let us go from him We ought not to be nigh him For the Devil is with him But the Batcheler in Divinity was more earnest with him Unto whom he answered That as concerning his Recantation he repented it right sore because he knew it was against the Truth with other words more Whereupon the Lord Williams cryed Make short Make short Then the Bishop took certain of his Friends by the Hand But the Bachelor of Divinity refused to take him by the Hand and blamed all others that so did and said He was sorry that ever he came in his Company And yet again he required him to agree to his former Recantation And the Bishop answered shewing his Hand This is the Hand that wrote it and therefore shall it suffer first Punishment Fire being now put to him he stretched out his right Hand and thrust it into the Flame and held it there a good space before the Fire came to any other Part of his Body where his Hand was seen of every Man sensibly burning crying with a loud Voice This Hand hath offended As soon as the Fire got up he was very soon Dead never stirring or crying all the while His Patience in the Torment his Courage in dying if it had been taken either for the Glory of God the Wealth of his Country or the Testimony of Truth as it was for a pernicious Error and subversion of true Religion I could worthily have commended the Example and matched it with the Fame of any Father of antient Time but seeing that not the Death but the Cause and Quarrel thereof commendeth the Sufferer I cannot but much
their Edification and Comfort when for some hundred Years before those Treasures had for the most part been locked up and concealed from them But first great was the Labour of our Arch-bishop before he could get this good Work effected being so disliked and repugned by the Patrons of Popery For he had almost all the Bishops against him as may appear by what I am going to relate The King being by the Arch-bishop brought to encline to the publishing thereof the Translation done by Coverdale was by Crumwel or the Arch-bishop presented into the King's Hands and by him committed to divers Bishops of that Time to peruse whereof Stephen Gardiner was one After they had kept it long in their Hands and the King had been divers Times sued unto for the Publication thereof at last being called for by the King himself they redelivered the Book And being demanded by the King What their Judgment was of the Translation they answered That there were many Faults therein Well said the King but are there any Heresies maintained thereby They answered There were no Heresies that they could find maintained in it If there be no Heresies said the King then in God's Name let it go abroad among our People This Circumstance I thought fit to mention being the Substance of what Coverdale himself afterwards at a Paul's-Cross-Seâ—mon spake in his own Vindication against some slanderous Reports that were then raised against his Translation declaring his faithful Purpose in doing the same Confessing withal That he did then himself espy some Faults which if he might review it once again as he had done twice before he doubted not he said but to amend This is related by Dr. Fulk who was then one of Coverdale's Auditors and heard him speak and declare all this The first Edition of the Bible was finished by Grafton in the Year 1538 or 1539. That Year our Arch-bishop procured a Proclamation from the King allowing private Persons to buy Bibles and keep them in their Houses And about two or three Years after they were reprinted and backed with the King's Authority the former Translation having been Revised and Corrected whether by certain learned Men of both Universities or by some Members of the Convocation that were then sitting it is uncertain But to this Translation the Arch-bishop added the last Hand mending it in divers Places with his own Pen and fixing a very excellent Preface before it In which he divided his Discourse between two sorts of Men The one such as would not read the Scripture themselves and laboured to stifle it from others The other such as read the Scripture indeed but read it inordinately and turned it into matter of Dispute and Contention rather than to direct their Lives And thereby while they pretended to be Furtherers thereof proved but Hinderers as the others were these being as blameless almost as those As to the former sort He marvelled at them that they should take Offence at publishing the Word of God For it shewed them to be as much guilty of Madness as those would be who being in Darkness Hunger and Cold should obstinately refuse Light Food and Fire Unto which three God's Word is compared But he attributed it to the prejudice of Custom which was so prevalent that supposing there were any People that never saw the Sun such as the Cimmerii were fancied to be and that God should so order it that that Glorious Light should in process of Time break in upon them at the first some would be offended at it And when Tillage was first found out according to the Proverb many delighted notwithstanding to feed on Mast and Acorns rather than to eat Bread made of good Corn. Upon this Reason he was ready to excuse those who when the Scripture first came forth doubted and drew back But he was of another Opinion concerning such as still persisted in disparaging the publishing of the Scripture judging them not only Foolish and Froward but Peevish Perverse and Indurate And yet if the Matter were to be tried by Custom we might allege Custom for reading the Scripture in the Vulgar Tongue and prescribe more antient Custom than for the contrary Shewing that it was not above an hundred Years since the reading it in English was laid aside within this Realm and that many hundred Years before it had been translated and read in the Saxon Tongue being then the Mother Tongue and that there remained divers Copies of it in old Abbies And when that Language became old and out of common usage it was translated into the newer Tongue And of this many Copies then still remained and were daily found Then from Custom he proceeded to consider the thing in its own Nature shewing how available it was that the Scripture should be read of the Laity For which he takes a large Quotation out of S. Chrysostom in his third Sermon De Lazaro Wherein that Father exhorted the People To read by themselves at home between Sermon and Sermon that what he had said before in his Sermons upon such and such Texts might be the more fixed in their Minds and Memories and that their Minds might be the more prepared to receive what he should say in his Sermons which he was to preach to them And that he ever had and would exhort them not only to give Ear to what was said by the Preacher in the Church but to apply themselves to reading the Scriptures at home in their own Houses And a great deal more upon the same Argument And then as to the other sort our Arch-bishop shewed How there is nothing so good in the World but might be abused and turned from Unhurtful and Wholsome to Hurtful and Noisome As above in the Heavens the Sun Moon and Stars were abused by Idolatry and here on Earth Fire Water Meat Drink Gold Silver Iron Steel are things of great benefit and use and yet we see much harm and mischief done by each of these as well by reason of the lack of Wisdom and Providence in them that suffer Evil by them as by the Malice of them that work the Evil by them Advising therefore all that came to read the Bible which he called The most precious Iewel and most holy Relick that remained upon Earth to bring with them the Fear of God and that they read it with all due Reverence and used their Knowledg thereof not to the vain Glory of frivolous Disputation but to the Honour of God Encrease of Vertue and Edification of themselves and others And then he backed this his Counsel with a large Passage out of Gregory Nazianzen which was levelled against such as only talked and babbled of the Scripture out of Season but were little the better for it And lastly he concluded his Preface by directing to such Qualifications as were proper for such as came to read these Sacred Volumes Namely That he ought to bring with him a Fear of Almighty God and
such men should be driven from them provided they do reside a good part of the year upon their Churches V. Since the Dispensation of two or three benefices hath been granted by former Princes to some Priests for the merit of their life and maners they cannot without injury be deprived of them Nor yet can they in al respects reside personally and perpetually VI. When many have designed their sons for the Universities and have been at no smal charges to give them learning because they have entertained good hope that they might hereafter be assistant to their friends and relations this hope being gone their care about this matter wil also grow cold otherwise of it self cold enough For as he said Where there is no honor there is no Art VII The houses of the Rectories in many places are either ruined or none at al or let out by Indentures Going to the Court of Rome Going to a General Councel Going to a Synod or Parlament Violent detaining Remedies That there be a les number of those that follow the Court who heap up benefices upon benefices That they who have many Benefices reside a certain time upon each That a way be found wherby such as live in Towns and Cities may be forced to pay Personal tiths Which being now almost quite taken a way the Benefices in such places are in a great part lessened When some of the Bishops by reason of the slendernes of their possessions cannot afford Stipends to the Priests their fellow laborers that they who serve them reside for a certain time of the year in their own parishes That Rectors who heretofore have payd pensions to Monasteries in ready mony be not now compelled to pay the same in bread-corn to Lay-proprietors That in Woody places where the custome hath alwayes obtained tith may be payd of Sylvae caeduae that is Wood that is cut to grow again especially when there is a great scarcity of corn in such places Parishes are not divided jure divino Whence followeth that as many Benefices may be layd into one so one by reason of the greatnes of it may be divided into two NUM LXXXIX Pole Cardinal Legate to Archbishop Cranmer in answer to the Letter he had sent to the Queen ALmighty God the Father by the grace of his only son god and man that dyed for our sins may geve yow trew and perfect repentance This I daylie pray for my self being a Synner but I thank God never obstinate synner And the same grace the more earnestly I do pray for to be geven to them that be obstinate the more neade they have thereof being otherwise past al mannes cure and admonition to save them As your open sayings in open audience doyth show of yow Which hath cawsed that those judges that hath syt apon the examination of your greviouse fautes seing no lykelod of ony repentaunce in yow hath utterlie cast awaye al hope of your recoverie Whereof doith follow the most horrible sentence of condempnation both of your body and soule both your temporal death and eternal Which is to me so great an horrour to here that if there were ony way or mean or fashion that I might fynd to remove you from errour bryngeng yow to the knowledge of the truth for your Salvation This I testifie to you afore God apon the Salvation of myne owne sowle that I would rather chuse to be that meane that yow might receive this benefyt by me then to receive the greatest benefyt for my self that can be geven under heaven in this world I easteme so moch the salvation of one sowle And becawse it happened to me to see your private lettres directed to the Qwenes Highnes sent by the same unto me wherein you utter and express such appearaunt reasons that cause yow to swarve from the rest of the Church in these Articles of the authoritie of the Pope and of the Sacrament of the aulter Concluding with these words That if ony man can show yow by reason that the authoritie of the Pope be not prejudicyal to the wealth of the realm or that your doctrine in the Sacrement be erroneous then you wold never be so perverse to stond wylfullie in your own opinion but shal with al humilitie submytt your self to the truthe in al things and gladly embrace the same Thise your words written in that lettre geveth me some occasion desyring your wealth not utterly to dispayr thereof but to attempt to recover yow by the same way that yow open unto me Which is by reason to show yow the error of your opinion and withal the light of the treuthe in both causes But whither this may healp yow indede or bring you to revoke the same with trew repentaunce this I know not and I fear moche the contrarie For that I see the ground and begynning how you fel into errour in both thise articles not to be of that sort that maketh men commonly to fall into errours and heresies Which sort and way is by medling with your wyt and discourse natural to examen the Articles of the faith Makeing your reason judge thereof which ought to bee judged and ruled by the tradition of the faith Which abuse causeth men dayly to fall into errours and heresies And the same also is in yow and is joyned with that yow have done But here standeth not the grownde of your errour nor yet in this other common maner of faulling from the trouthe which S. Paul noteth in the Gentiles and is in al meâ— commonlie that followeth their sensual appetites Qui veritatem Dâ—i in injustitia detinent Which thing also hath been occasion of your â—rrour But yet not this is the very grownde thereof but a further sawte that you geveng your othe to the truthe yow mocked with the same as the Iewes mocked with Christ when thei saluted him saing Ave Rex Iudaeorum and afterwards did crucifie hym For so did yow to the Vicar of Christ Knowledgeng the Pope of Rome by the words of your othe to be so and in mynde entendeng to crucifie the same authoritie Whereof came the plague of deape ignoraunce and blyndnes unto yow Which is now that bringeth you to this greivous peryl to perish both bodie and sowle From which peril no reason can deliver yow But yow discovereng your self touching the entrie when yow shuld make the customable othe of al legitimate Busshops in Christendom which is the dore for you to entre to the service of God in the highest spiritual office withyn this realme and seeing you made the same but for a countenaunce nothing meaneng to observe that yow promised by the othe this is a dore that every thieffe may entre bye This is not the dore that thei entre by that mean earnestlie the service of God Wherein the Prophets sentence is playne askeng this question Quis ascendet in montem Domini aut quis stabit in loco sancto ejus And then answering to the same