Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 2] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

¶The Archbishop of Canterburies letter to the Queenes highnesse.

IT may please your Maiestie to pardone my presumption,* 1.1 that I dare be so bold to write to your highnes. But very necessitie constraineth me, that your Maiestie may know my mynde rather by myne owne writyng, then by other mens reports. So it is that vppon Wednesday beyng the 12. day of this moneth. I was cited to appeare at Rome, the 80. day after, there to make answer to such matters as should be obiected agaynst me vpon the behalfe of the K. & your most excellēt maiestie, which matters y^e thursday fol∣lowing were obiected against me by D. Martin, and D. Story, your Maiesties Proctors, before the B. of Gloce∣ster, sitting in iudgement by commissiō from Rome. But (alas) it cannot but grieue the heart of a naturall subiect, to be accused of the King and Queene of his owne realm: and specially before an outward Iudge,* 1.2 or by authoritie commyng from any person out of this realme? where the king and Queene as they were subiects within their own Realme, shall complaine, and require Iustice at a straun∣gers hands agaynst their owne subiectes, beyng alreadye condemned to death by their owne lawes: As though the king and Queene could not do or haue iustice within their owne Realmes agaynst their own subiects, but they must seeke it at a strangers hands in a straunge land: the lyke whereof (I thinke) was neuer seene. I would haue wi∣shed to haue had some meaner aduersaries: and I thinke that death shal not grieue me much more, then to haue my most dread and most gracious soueraigne Lord and La∣dy, to whome vnder God I do owe all obedience, to bee myne accusers in iudgement within their owne Realme, before any stranger and outward power. But forasmuch, as in the tyme of the prince of most famous memory kyng Henry the 8. your graces father,* 1.3 I was sworne neuer to consent, that the B. of Rome should haue or exercise any authoritie or iurisdiction in this realme of England, ther∣fore least I should allow hys authoritie contrary to myne othe, I refused to make answer to the B. of Glocester sit∣tyng here in iudgement by the Popes authoritie, least I should run into periurie.

An other cause why I refused the Popes authoritie, is this, that his authoritie 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. First, so that the Pope sayeth, that all manner of power, as well temporall as spirituall, is geuen first to hym of God, and that the temporall power hee geueth vnto Emperors and kyngs, to vse it vnder hym, but so as it be alwayes at hys commandement and becke.

But contrary to this claime, the Imperiall crowne and iurisdiction temporal of this Realme, is taken imme∣diately from God, to be vsed vnder hym onely, and is sub∣iect vnto none, but to God alone.

* 1.4Moreouer, to the Imperiall lawes & customes of this realme, the kyng in his Coronation, & all Iustices when they receiue their offices, be sworne, & all the whole realm is bound to defend and maintayne. But contrary hereun∣to, the Pope by his authoritie maketh voyde, & comman∣deth to blot out of our bookes, all lawes and customes be∣yng repugnant to his lawes, and declareth accursed al ru∣lers 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 reherse. In the decrees Distinct. 10. is written thus:* 1.5 Constitutiones contra Canones & decreta praesulum Romanorū vel bonos mores, nul∣lius sunt momenti. That is, The constitutiōs or statutes en∣acted agaynst the Canons and decrees of the Bishops of Rome or their good customes, are of none effect. Also, Ex∣tra,* 1.6 de sententia excommunicationis, nouerit: Excommunica∣mus omnes haereticos vtriusque sexus, quocunque nomine cen∣seantur, & fautores, & receptores, & defensores eorum: nec nō & qui de caetero seruari fecerint statuta edita & consuetudines, contra Ecclesiae libertatem, nisi ea de capitularibus suis intra du∣os menses post huiusmodi publicationem sententiae fecerint a∣moue••i. Item excommunicamus statutarios, & scriptores statu∣torum ipsorum, nec non potestates, consules, rectores, & consi∣liarios locorum, vbi de caetero huiusmodi statuta & consuetudi∣nes editae fuerint vel seruatae: nec non & illos qui secundum ea praesumpserint iudicare, vel in publicam formam scribere iudi∣cata. That is to say: We excommunicate all heretikes of both sexes, what name so euer they be called by, and theyr fautors and receptors and defenders: and also them that shall hereafter cause to be obserued the statutes & customs made agaynst the libertie of the Church, except they cause the same to be put out of their recordes and chapters with in two moneths after the publication hereof. Also we ex∣communicate the statute makers and writers of those sta∣tutes, and all the potestates, consuls, gouernours & coun∣sellors of places, where such statutes and customes shall be made or kept: and also those that shall presume to geue iudgement accordyng to them, or shall notifie in publike forme the matters so iudged.

Now by these lawes, if the Bish. of Romes authoritie which he claymeth by God, be lawfull: all your Graces lawes and customes of your Realme, being contrary to the Popes lawes be naught, and as well your Maiestie, as your Iudges, Iustices, and all other executors of the same, stand accursed amongest heretikes, which God for∣bid. And yet this curse can neuer be auoyded (if the Pope haue such power as he claimeth) vntill such tyme as the lawes and customes of this Realme (beyng contrary to his lawes) be taken away & blotted out of the law books.* 1.7 And although there be many lawes of this Realme con∣trary to the lawes of Rome, yet I named but a fewe: as to conuict a Clarke before any temporall Iudge of this Realme for debt, fellony, murther, or for any other crime: which Clarkes by the Popes lawes bee so exempt frō the Kyngs lawes, that they can be no where sued, but before their ordinary.

Also the Pope by his lawes may geue all bishoprikes and benefices spiritual, which by the lawes of this realm,* 1.8 can be geuen but onely by the kyng and other patrones of the same, except they fall into the lapse.

By the Popes lawes Ius patronatus, shall be sued only before the Ecclesiasticall Iudge: but by the lawes of the Realme, it shall be sued before the temporall Iudge.

And to be short,* 1.9 the lawes of this realm do agree with the Popes lawes like fire and water. And yet the Kings of this realm haue prouided for their lawes by the premu∣nire: so that if any man haue let the execution of y^e lawes of this realme by any authority from the Sea of Rome, he falleth into the premunire.

But to meete with this,* 1.10 the Popes haue prouided for their lawes by cursing. For whosoeuer letteth the Popes lawes to haue ful course within this realm, by the Popes power standeth accursed. So that the Popes power trea∣deth all the lawes and customs of this Realme vnder his feete, cursing all that execute them, vntil such tyme as they geue place vnto his lawes.

But it may be sayd, that notwithstanding all y^e Popes decrees,* 1.11 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 vn∣iustly, if the Popes power be of force, and for the same we stand excommunicate, and shall do, vntill we leaue the ex∣ecution of our owne lawes and customes. Thus we bee wel reconciled to Rome, allowyng such authority, wher∣by the Realme standeth accursed before God, if the Pope haue any such authority.

These thynges (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 doe not beleeue that either the kyng or Queenes Maiesty, or the noblest of this Realme, or the Commons of the same would euer haue consented to receiue agayne such a for∣raine authority, so iniurious, hurtfull, and preiudiciall as well to the crowne as to the lawes and customs and state of this Realme, as whereby they must needes acknow∣ledge themselues to be accursed. * 1.12 But none coulde open this matter well but the Clergy, and such of them as had red the Popes lawes, whereby the Pope had made hym∣selfe as it were a God. These seeke to maintaine y^e Pope, whom they desired to haue their chiefe head, to the intent they might haue as it were a kyngdome and lawes with∣in themselues, distinct from the lawes of the crowne, and wherewith the crowne may not meddle: and so being ex∣empted from the lawes of the Realme, might liue in this Realme lyke lordes and kings, without damage or feare of any man,* 1.13 so that they please their high and supreme hed at Rome. For this consideration (I weene) some y^t knew the truth, held their peace in the Parliament, whereas if they had done their duties to the crowne & whole realme, they should haue opened their mouths, declared the truth, and shewed the perils and daungers that might ensue to the crowne and realme.

And if I should agree to allow such authoritie within this Realme, whereby I must needes confesse, that your most gracious highnes, and also your realme should euer continue accursed, vntill ye shall cease from the execution of your own lawes and customs of your realme: I could

not thinke myselfe true, either to your highnesse, or to this my naturall countrey, knowyng that I do know. Igno∣rance, I know, may excuse other men: but he that know∣eth how preiudiciall and iniurious the power and autho∣ritie which he chalengeth euery where, is to the crowne, lawes, and customes of this realme, and yet wil allow the same, I cannot see in any wyse how he can keepe his due allegeaunce, fidelitie, and truth, to the crowne and state of this realme.

An other cause I alledged, why I could not allow the authoritie of the Pope,* 1.14 which is this: That by his auto∣ritie he subuerteth not onely the lawes of this realme, but also the lawes of God: so that whosoeuer be vnder hys authority, he suffreth them not to be vnder Christes reli∣gion purely, as Christ did commaund. And for one exam∣ple I brought foorth, that wheras by gods lawes all chri∣stian people bee bounden diligently to learne his worde, that they may know how to beleeue and liue accordingly, for that purpose he ordeined holydayes, when they ought, leauyng apart al other businesse to geue themselues who∣ly to know and serue God.* 1.15 Therefore Gods will & com∣mandement is, that when the people be gathered together that Ministers should vse 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 certaine sounde that men may know what is striken, who can dance after it? for all the sound is in vayne: so is it vayne & profiteth nothyng, 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 hymselfe, but profiteth not the people, saith S. Paul. But herein I was answered thus: that Saint Paule spake onely of preachyng, that the prea¦cher should speake in a tong which the people did know, or els his preaching auaileth nothing, but if the preaching auaileth nothing, beyng spoken in a language which the people vnderstand not, how should any other seruice a∣uaile them, beyng spoken in the same language? And yet that S. Paule ment not onely of preachyng, it appeareth plainly by his owne words. For he speaking by name ex∣pressely of praying, singyng, and thanking of God, and of all other thynges which the priestes say in the Churches, whereunto the people say, Amen, whiche they vse not in preaching, but in other diuine seruice: that whether the Priests reherse the wonderfull workes of God, or y^e great benefites of God vnto mankynd aboue al other cretures, or geue thanks vnto God, or make open professiō of their fayth, or humble confession of their sinnes, with earnest request of mercy and forgeuenes, or make sute or request vnto God for any thing: then all the people vnderstāding what the priests say, might geue their mynds and voyces with them, and say Amen, that is to say, allowe what the priests say, that the rehearsall of Gods vniuersall workes and benefites, the geuyng of thanks, the professiō of fayth, the confession of sinnes, and the requests and petitions of the Priests & of the people, might ascend vp into the eares of God altogether, and be as a sweete sauour, odour, and incense in hys nose: and thus was it vsed many C. yeres after Christes Ascension. But the aforesayd things cannot be done when the priests speake to the people in a lāguage not known, and so they (or their clarke in their name) say Amen, but they cannot tel whereunto. Where as S. Paul sayth: How can the people say Amen to thy well saying, when they vnderstand not what thou sayest? And thus was s. Paul vnderstood of all interpreters, both the Greekes and La∣tines, old and new, schoole authors and others that I haue red, vntill aboue 30. yeres past. At which tyme one Ecki∣us with other of his sort, began to deuise a new expositiō, vnderstandyng S. Paul of preachyng onely.* 1.16

But when a good number of the best learned men re∣puted within this realme, some fauouryng the olde, some the new learnyng, as they terme it, where in deede, that which they call the old, is the new, and that which they cal the new, is in deed the olde, but when a great number of such learned men of both sortes, were gathered together at Windsor, for the reformation of the seruice of the Church: it was agreed by both without controuersie (not one say∣ing contrary) that the seruice of the church ought to bee in the mother tongue, and that S. Paule in the 14. chap. to the Corinth. was so to be vnderstood. And so is S. Paule to be vnderstood in the Ciuill law, more then a 1000. yeres past, where Iustinianus a most godly Emperour, in a Sy∣n••••e writeth on this manner: Iubemus vt omnes Episcopi pariter & presbyteri non tacito modo, sed clara voce, quae a fide∣li populo exaudiatur, sacram oblationem & preces in sacro Bap∣tismate adhibitas celebrent, quo maiori exinde deuotione in depromendis Domini Dei laudibus audientium animi affician∣tur. Ita enim & Diuus Paulus docet in Epistola ad Corinth. Si solummodo benedicat spiritus, quomodo is qui priuati locum tenet, dicet ad gratiarum actionem tuam, Amen. quandoquidem quid dicas non videt, Tu quidem pulchre gratias agis, alter au∣tem non aedificatur. That is to say: We commaund that all bishops and priests celebrate the holy oblation and pray∣ers vsed in holy Baptisme, not after a stil close maner, but with a cleare lowd voyce, that they may be plainly heard of the faithfull people, so as the hearers mynds may be lif∣ted vp thereby with the greater deuotion, in vttering the prayses of the Lord God. For so Paule teacheth also in the Epistle to the Corrinthians: If the spirit doe onely blesse (or say well) how shall he that occupieth the place of a pri∣uate person, say Amen, to thy thanksgiuing? for he percei∣ueth not what thou sayest. Thou doest geue thanks well, but the other is not edified. And not onely the Ciuill law and all other writers a thousand and fiue hundreth yeres continually together haue expounded S. Paul not of pre∣ching onely, but of other seruice sayd in the Churche: but also reason geueth the same, that if men be commaunded to heare any thyng, it must bee spoken in a language whiche the hearers vnderstand, or els (as S. Paule sayth) what auayleth it to heare? So that the Pope geuyng a contra∣ry Commaundement, that the people commyng to the Churche, shall heare they wotte not what,* 1.17 and shall aun∣swer they know not whereunto, taketh vpon him to com∣maund, not onely agaynst reason, but also directly against God.

And agayne I sayde, where as our Sauioure Christ ordeined the Sacrament of hys most precious bodye and bloud,* 1.18 to be receiued of all christian people vnder y^e forms of bread and wyne, and sayd of the cuppe: Drinke ye all of this: the Pope geueth a cleane contrary commandement, that no laye men shall drinke of the cuppe of their saluati∣on: as though the cup of saluation by the bloud of Christ, perteyned not to lay men. And where as Theophilus Alex∣andrinus (whose workes S. Hierome did translate about 11. hundred yeares past) sayeth: That if Christ had ben cru∣cified for the deuils, his cuppe should not be denied them: yet the Pope denieth the cuppe of Christ to Ch••istian people, for whome Christ was crucified. So that if I should obey the Pope in these thyngs, I must needes disobey my Sa∣uiour Christ.

But I was aunswered hereunto (as commonly the Papistes doe aunswere) that vnder the forme of breade is whole Christes fleshe and bloud:* 1.19 so that whosoeuer re∣ceyueth the forme of bread, receiueth as wel Christs bloud as hys flesh. Let it be so, yet in the forme of bread onelye, Christes bloud is not drunken, but eaten: nor is receyued in the cuppe in the forme of wyne, as Christ commanded, but eaten with the fleshe vnder the forme of breade. And moreouer, the bread is not the Sacrament of hys bloude, but of hys flesh onely: nor the cup is not the Sacrament of hys flesh, but of his bloud onely. And so the Pope kee∣peth from all lay persons, the sacrament of their redemp∣tion by Christes bloud, which Christ commaundeth to be geuen vnto them.

And furthermore, Christ ordeyned the Sacrament in two kyndes, the one seperated from the other, to be a re∣presentation of hys death, where hys bloude was separa∣ted from hys fleshe, which is not represented in one kynd alone: So that the lay people receyue not the whole Sa∣crament, whereby Christes death is represented as hee commaunded.

Moreouer, as the Pope taketh vpon hym to geue the temporal sword by royall and Imperial power, to kings and princes, so doth he likewyse take vpon hym to depose them from their Imperiall states, if they be disobedient to hym,* 1.20 and commandeth the subiects to disobey their prin∣ces, assoyling the subiectes as wel of their obedience, as of their lawfull othes made vnto their true kings and prin∣ces, directly contrary to gods commandement, who com∣mandeth all subiects to obey their kyngs, or their rulers vnder them.

One Iohn Patriarke of Constantinople, in the tyme of S. Gregory claymed superioritie aboue all other Bi∣shops. To whom S. Gregory writeth, that therin he did iniury to his three brethren, which were equall with hym, that is to say, the B. of Rome, the B. of Alexandria, and of Antiochia: which three were Patriarchall seas, as wel as Constantinople, and were brethren one to an other. But (sayth S. Gregory) If any one shall exalt hymselfe aboue all the rest, to be the vniuersall bishop,* 1.21 the same passeth in pride. But now the B. of Rome exalteth himselfe, not on∣ly aboue all kings and Emperours, and aboue al y^e whole world, taking vpon hym to geue and take away,* 1.22 to set vp and put downe, as he shall thinke good. And as the deuill hauyng no such authoritie, yet tooke vpon him to giue vn∣to Christ all the kyngdomes of the world, if he would fall downe and worship hym. In like maner the Pope taketh

vpon him to geue Empires and kyngdomes being none of his, t•• such as will fall downe and worship hym, and kisse his feete.

And moreouer, his Lawyers and glosers so flatter him that they fayne he may commaund Emperors and kyngs to hold his stirrop when he lighteth vppon his horse,* 1.23 and to be his footemen: and that, if any Emperour and kyng geue him any thyng, they geue him nothing but that is his owne, and that he may dispense agaynst Gods worde, a∣gainst both the old and new Testament, agaynst s. Pauls Epistles, and agaynst the gospell. And furthermore, what so euer he doth, although he draw innumerable peoply by heapes with himselfe into hell, yet may no mortal mā re∣prooue hym, because he beyng iudge of all men, may bee iudged of no man.* 1.24 And thus he litteth in the Temple of God, as he were a God, & nameth himself Gods Uicar, & yet he dispenseth agaynst God. If this be not to play An∣tichrists part, I cannot tel what is Antichrist, which is no more to say but Christes enemy and aduersary: who shall sit in the temple of God,* 1.25 aduancing himselfe aboue all o∣ther, yet by hypocrisie and fayned religion, shall subuert the true religion of Christ, and vnder pretence and colour of christian religion, shall worke against Christ, and ther∣fore hath the name of Antichrist. Now if any man lift him selfe higher then the Pope hath done, who lifteth himselfe aboue al the world, or can be more aduersary to Christ, thē to dispense against gods lawes, and where Christ hath ge∣uen any commandement, to command directly the cōtra∣ry, that man must needes be taken for Antichrist. But vn∣til the tyme that such a person may be found, men may ea∣sily coniecture where to find Antichrist.

Wherfore, seyng the Pope thus, to ouerthrowe both Gods lawes and mans lawes, taketh vpon him to make Emperors and kings to be vassals and subiects vnto him especially, the crowne of this realme, with the lawes and customes of the same. I see no meane how I may consent to admit this vsurped power within this realme, contra∣ry to myne othe,* 1.26 myne obedience to Gods law, mine alle∣geance and dutie to your Maiesty, and my loue and affec∣tion to this realme.

* 1.27This that I haue spoken against the power & autho∣ritie of the Pope, I haue not spokē (I take God to record and iudge) for any malice I owe to the Popes personne, whom I know not, but I shall pray to God to geue hym grace, that he may seeke aboue al things to promoote gods honour and glory, and not to follow the trade of hys pre∣decessors in these latter dayes.

Nor I haue not spoken it for feare of punishment, and to auoyd the same (thinkyng it rather an occasion to ag∣grauate them to diminish my trouble): but I haue spokē it for my most bounden duty to the crown, liberties, laws & customs of this realm of England, but most specially to discharge my conscience in vttering the truth to gods glo∣ry, casting away all feare by the comfort which I haue in Christ, who sayth: Feare not them that kil the body, and can∣not kill the soule,* 1.28 but feare hym that can cast both body & soule into hell fire. He that for feare to loose this lyfe, wyll forsake the truth, shal loose the euerlasting lyfe: And he that for the truthes sake will spend his lyfe, shall find euerlasting life. And Christ promiseth to stande fast with them before hys father, which wil stand fast with hym here. Which comfort is so great, that whosoeuer hath his eies fixed vpō Christ, cannot greatly passe on this lyfe, knowyng that he may be sure to haue Christ stand by hym in the presence of his fa∣ther in heauen.

And as touchyng the sacrament, I sayd: For as much as the whole matter standeth in the vnderstāding of these words of Christ:* 1.29 This is my body, This is my bloud. I sayde y^t Christ in these wordes made demonstration of the bread & wyne, and spake figuratiuely, callyng bread his body, and wyne his bloud,* 1.30 because he ordeyned them to bee Sacra∣ments of his body and bloud. And where the papistes say in those two points contrary 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 church, and which doctrine could be prooued the elder, that I would stand vnto. And forasmuch as I haue alledged in my booke many old authors, both Greekes and Latines, which aboue a thousand yeres after Christ continuallye, taught as I do: if they could bring forth but one olde au∣thor, that sayth in these two points as they say, I offred 6. or 7. yeres ago,* 1.31 & doe offer yet still, that I will geue place vnto them.

But when I bring forth any author that saith in most plain termes as I do, yet saith the other part, that the au∣thors ment not so: as who should say, that the Authours spake one thing & ment cleane contrary. And vpon the o∣ther part when they cannot find any one Author that saith in words as they say: yet say they that the authors mente as they say. Now, whether I or they speake more to the purpose herein, I referre me to the iudgement of all indif∣ferent hearers: yea the old church of Rome aboue a thou∣sand yeres togethers, neither beleued nor vsed the Sacra∣ment, as the church of Rome hath done of late yeres.

For in the beginning, the church of Rome taught a pure & a sound doctrine of the sacrament.* 1.32 But after y^t the church of Rome fell into a newe doctrine of transubstantiation: with the doctrine they chaunged the vse of the Sacrament contrary to that Christ commanded, and the old church of Rome vsed aboue a thousand yeres. And yet to deface the old, they say that the new is the old: wherein for my part I am content to stand to the triall. But their doctrine is so fond and vncomfortable, that I meruaile that anye man would allowe it, if he knewe what it is. But howsoeuer they beare the people in hande, that which they write in their bookes, hath neither truth nor comfort.

For by their doctrine, of one body of Christ is made ij. bodies: one naturall, hauyng distance of members,* 1.33 wyth forme and proportion of mans perfite 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 distaunce of members nor forme, fashion or proportion of a mans naturall body. And such a bodye is in the Sacrament (teach they) and goeth into y^e mouth with the forme of bread, & entreth no further thē the forme of bread goeth, nor tarieth no longer then y^e forme of bread is by naturall heat in digesting. So that when the forme of bread is digested, that body of Christ is gone. And for as much as euill men be as long in digesting as good mē▪ the body of Christ (by their doctrine) entreth as farre, and tarieth as long in wicked men as in godly mē. And what comfort can be herein to any christen man, to receiue Chri∣stes vnshapen body, and it to enter no further then the sto∣macke, and to depart by & by as soone as the bread is con∣sumed?

It semeth to me a more sound & comfortable doctrine,* 1.34 that Christ hath but one body and that hath forme and fa∣shion of a mās true body: which body spiritually entreth into the whole man body and soule: & though the Sacra∣ment be consumed, yet whole Christ remayneth, & feedeth the receiuer vnto eternall lyfe, if he continue in godlynes, and neuer departeth vntill the receiuer forsake hym. And as for the wicked they haue not Christ within them at all, who cannot be where Beliall is. And this is my faith, and (as me semeth) a sound doctrine, according to gods word & sufficient for a christen to beleeue in that matter. And if it can be shewed vnto me, that the Popes authority is not preiudicial to the thyngs before mentioned, or that my do∣ctrine in the sacrament is erroneous (which I thinke can 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 another part also.* 1.35

Another cause why I refused to take the B. of Gloce∣ster for my iudge, was the respect of his owne person, be∣yng more then once periured. First, for that hee being di∣uers tymes sworne neuer to consent that the B. of Rome should haue any iurisdiction within this Realme, but to take the kyng and his successors for supreme heds of this realme, as by Gods lawes they be: contrary to that law∣full othe, the sayd B. sate then in iudgement by authoritie from Rome, wherein he was periured and not worthy to sit as a Iudge.

The 2. periury was,* 1.36 that he tooke his bishoprike both of the Queenes maiesty & of the Pope, making to eche of them a solemn oth: which othes be so contrary, y^t the one must needs be periured. And furthermore in swearyng to the Pope, to maintain his lawes, decrees, constitutions, ordinances, reseruatiōs, and prouisions, he declareth him selfe an enemy to the Imperiall crowne, and to the lawes and state of this realme, whereby he declared himselfe not worthy to sit as a iudge within this realme. And for these considerations I refused to take him for my iudge.

Notes

• * 1.1

  A writ••ng or letter of the Archb. sent to Queene Mary.
• * 1.2

  The king and Queene make themselues no better then sub∣iectes complay∣ning of their owne subiect vnto the Pope.
• * 1.3

  The first cause why the Archb. would not make aunswere to the Popes delegate, is to auoyd per∣iury.

  The second cause is that the Popes lawes are contrary to the Crowne and lawes of Eng∣land.
• * 1.4

  The othe of the King & Iustices, and the duety of Subiectes.
• * 1.5

  Dist. 10. Con∣stitutiones.
• * 1.6

  Extran. De Sen∣t••••ti et reindit. Nouerit.
• * 1.7

  The Popes lawes and the lawes of England do vary how and wherei••▪
• * 1.8

  Cases wher¦in the popes lawes repugne a∣gaynst our lawes.
• * 1.9

  Prouision agaynst the popes lawes by Premu∣nire.
• * 1.10

  The pro∣uiso of the Pope a∣gaynst our Premunire.
• * 1.11

  Marke this well.
• * 1.12

  The Cler∣gyes duety in the Par∣lament.
• * 1.13

  The Clergy of England more ad∣dicted to the Pope then to their true alleageance to their Countrey.
• * 1.14

  〈1 paragraph〉〈1 paragraph〉
• * 1.15

  〈1 paragraph〉〈1 paragraph〉
• * 1.16

  〈1 paragraph〉〈1 paragraph〉
• * 1.17

  The Pope com∣maundeth both agaynst God & naturall reason.
• * 1.18

  The Sacramēt ought to be re∣ceaued in both kindes of all Christians. Ex Theophilo Alexandrino.
• * 1.19

  The excuse of the Papistes why they take away the cup.
• * 1.20

  Misorder in the Pope in assoy∣ling the disobe∣diēce of Subiects toward their Princes.
• * 1.21

  Note the saying of Gregory.
• * 1.22

  The deuill and the Pope are lyke.
• * 1.23

  Emperours and kinges made the Popes footmen.
• * 1.24

  The Pope is Antichrist that is, Christes ene∣my.
• * 1.25

  True markes pro••i••g that the Pope is Antichrist.
• * 1.26

  Note this con∣clusion.
• * 1.27

  The cause why the Archb. spake and wrote thus.
• * 1.28

  Math. 10.
• * 1.29

  The Sacrament.
• * 1.30

  A double error of 〈◊〉〈◊〉 Papist••s in the 〈◊〉〈◊〉 of the sacr••mēt, Cranmer 〈◊〉〈◊〉 to the iu••ged by the old Church.
• * 1.31

  The Papistes not able to bring forth one olde author a∣boue a thousand yeares, to make with the Sacra∣ment.
• * 1.32

  With the substance the vse also changed of the Sacra∣ment.
• * 1.33

  The Papists make Christ 2. bodyes. Neyther truth nor comfort in the Popes doctrine of the Sacra∣ment.

  Marke the errours of the Papists in their doctrine of the Sacra∣ment.
• * 1.34

  The Prote∣stantes doc∣trine of the Sacra∣ment more comforta∣ble, then the doc∣trine of the Papistes.
• * 1.35

  An other respecte why the Archb. re∣fused B. Brookes to be his iudge.
• * 1.36

  Double periury in B. Brookes.