in the presence of as moche people as the church could hold; at such tyme as yow arraid with the sacred vesture of a busshop, cam afore the aultre to be consecrated archbusshop. Al this yow cannott, nor do not denye; nor yet that after al this solempne and open othe, yow did directlie and openlie against the same. Which must necessarilie condempne yow of perjurie.

But this necessarie consequence yow denie; granteng notwithstondyng to have done contrary to the oth. But yow say for your defence, that "where yow went to make the othe, even then yow never thought to observe it." And least this shuld be an inconvenient, and a thing moche dommagious unto your fame and eastimation, if it were not wel known, that you swore one thing in the most solempne fashion yow could, and ment another, here yow bring such a testimony by wryting, yow bryng furth a previe protestation, made with previe witnesses, haveng the hond and signe of the notarie, to prove that when yow went to make that solempne othe yow were nothing mynded to observe it. Which former protestation, whereto doith it serve, but to testify a doble perjurie, which is to be forsworne afore yow did swere. Other perjurers be wont to break their oth after they have sworne, yow brake it afore. Quis sapiens et intelliget hæc, et intelliget malitiam Satanæ ?" And a wonderful aggravation of the wrath of God towards yow.

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But let the malice of Sathan be furst considered, in deludeng yow, when yow thought to delude other. This delusion was this: that because it had bene hard some protestations to be made, also of some good men, in a case, when thei not beyng at their own choise and libertie, when "per vim et metum, qui aliquando cadit in constantem virum," they be made to swere to that, which afterward they have done contrarie to their former oth: in which case a protestation, excuseng the wil, and alledgeng the feare, hath some colour of defence: this, I say, yow hearyng, and Sathan puttyng yow in remembrance hereof, with the similitude of this deluded yow; makeng yow beleve, that such a kynd of protestasion might serve for a premeditate perjurie. Wherunto yow were not driven, nother vi, nor metu, as yow were not in this your case except yow caul that a just fear, that yow dyd see, if yow did not sweare, you could not satisfie your ambition and covetousnes, in haveng the busshoprick. For so it was, leave yow thise two affections, care yee not for to be made busshop, and who dyd constrayne yow to sweare? Were yee not by that refuse quite delivered of al necessitie to sweare? This also ye cannot denye. Whereunto therefore serveth your protestation made by the hand of a notarie, but to make your previe perjurie more notoriouslie known, but to make it known to the world, that yow entreng to the rule of a part of the flock of Christ, yow entred not in by the dore; and not entreng by the dore, but aliunde, what comfort could your flock loke for to have by yow? But that which Christ saith to follow of those, "Qui non intrant per ostium, sed aliunde," to be stealers and thieffs, "Qui non intrant nisi ut mactent, et perdant;" as the effect hath shewed by yow.

But here yow deceive your self again, and wold deceive other, makeng your defence of your simulate oth, that "yow dyd the same so,

for the more service of God, haveng in your mynd then to reform the Church," to the which being no way, but to make that oth for a countenance; this yow thought for such a purpose might be acceptable afore God and also entreng by the authoritie of the Pope, called by hym, that had authoritie to name yow: then yow think it cannot be justlie of onie man objected unto yow, that yow did not entre by the dore. And this truelie if you could have kept your own counsil, toucheng me, I durst not object the same unto yow, seeyng nothing outwardlie, but as that yow were lawfullie called and institute busshop. And of your inward I wold not make my self judge.

More wanting here.

and see, as is the furst poyncte in your lettres; where yow make a great mervayle, saying "it to be a thing, that was never seen in the realme, that to condempne any subject thereof, justice shuld be sought > of a forreyn power, as is the Popes." How this is to be called a forreyn power, I wil declare afterward. For this I do not mervel, if yow do not wel know, not being so open to them that lacketh spiritual doctrine, nor of that ignoraunce I do not speak now, but of that outward light and knowledge, which is open to every man by experience. The which yow not knoweng, it may be wel said, yow be cast in tenebras exteriores, and that yow have lost both interiour and exteriour knowledge of things. For so yow show in this case, where yow say, "It was never seen in the realme, that to condemne ony subject thereof to death, shuld be required ony other sentence, then that comyth from the imperial crowne of the realm, and their temporal lawes." Wherein that which I note furst is this, that in that place yow seme to lament, that being condempned alredie, as yow say, by the lawes of the realme, of high treason, this dilation is geven to your death, not to suffre, afore al such things as be layd to your charge, were furst known at Rome, this being natural unto al that be in jeopardie of liffe, if they cannot hope by ony just defeance to extue the same, at the least to have tyme al desire followeng that proverb, "In space comyth grace." The which natural affect being extinct in yow, this followeth withal, natural knowledge to be extinct, as in the proheme of your lettre is more declared.

And now to come neerer to that yow say was never seen, that " onye subject to be condempned, had nede of ony outward justice," calleng outward justice, the canon lawes, that come from the Pope. To this I say, the experience and use of the lawes, and justice in this realme, doith show clene contrarie to your mervel, that it was never seen in the realm, afore the tyme of your malicious oth, that there was ever ony × man condempned for the crime of heresies, by the mere justice that comyth from the temporal lawes, but al were first declared to be such by the spiritual lawes of the canons, which yow call " forreyne lawes." And this beside I say, afore that same tyme, of al other crimes, as treason and other, there was never spiritual man put to execution, accordeng to the ordre of the lawes of the realm, but he were furst by the canon laws condempned, disgraded, and then gyven to the temporal hondes. Wherof there be as menye examples, afore

the tyme of breakeng the old ordre of the realm thise last years, as hath bene delinquents. Let al the records be sene; and speciallie this is notable of the busshop of which being emprisoned here for high treason, the king wold not procede to his condempnation and ponnishment, afore he had the Popes bull geveng hym.

And this is the trade of justice, which the king and qwene use with yow at this tyme, beyng condempned of treason, being consecrate busshop, to have the Popes sentence from Rome afore yow suffre: which maner of proceding, you say, was never afore in the realm: and the practice and experience in like cases doith show never to have bene otherwise, afore the tyme of your notable perjurie. And so Catholick kings, as it pertayneth to the privilege of the see of Rome, when they be crowned, doith sweare.

And now look what ignorance is this, to think that the like was never sene in the realme, when it was never seen otherwise, amongst those princes, that were counted to be in the obedience of the lawes of Christ, and of the Church.

But now to come to that yow speak of, the Popes law and power: which after a seditious maner of speakeng, you call a forreyne power, this stondeth under such a fashion, if God leave yow so moch sence to understond what I say, that the Popes power can no more be called forreyn power, comyng not of man alone, but of Hym that is God and man, that was "secundus homo, de cœlo cœlestis," then may be called a forreyn power, that the sowle of man comyng from heaven, hath in the body generate in earth. And so it is in the politick body of this realme, ruled with politick lawes, founded by mans reason, that be called temporal lawes: to them comyng the Popes laws spiritual doith no other, but that the sowle in the body, to gyve liffe to the same; to confirme and strengthen the same. And this is it the aungel speakeng in Christes conception, and declareng what his authoritie shuld be, signifyed, saing, he shuld sytt "super domum Davyd," which was a temporal reigne, "ut confirmet illud et corroboret." And so doith the spiritual lawes, procedynge of his spirit: as be the lawes of the Church, and canon lawes. Which wheresoever thei be wel observed, doith this effect, ever to confirme and stablish the temporal lawes of the realm, as no realm hath had more experience then this, ever syneth the tyme they received the faith, and obedience of the Pope; from whom came theyr doctrine of the faith. There was never notable trouble in the realm of ony kynd, if it dured ony space, but it was ever lightly eased, and the realm established by some legate sent from the Pope and the see of Rome, following the prescript of the canons, and the spiritual law: without the which no realme can wel be governed, but al be like to the thornbush: whereof it is written, in libro Judicum, when the Sichimites had chosen a tyrannie over them, against the law of God, then it was prophesied unto them, what shuld come thereof, which was, that fire shuld come furth of that thorne, which was their king, that shuld devoure the people, and from the people, to burne hym, as it was, and ever shal be, where mere temporal lawes, without spiritual, doith × rule. Which state may be compared to be like such a thorne, whereof fire doith come furth, to the destruction both of the governour and the

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people. And how the lawes of the realme might be wel likened to such a thorne, after that the spiritual authoritie was cast furth, the destruction of such a sort of men, of al degrees, both great and smal, the great spoyles that were taken, may geve sufficient proff to al them, that hath ony sence, or remembraunce of things so lately done.

And now comying again to the spiritual authoritie and law, to join it self with the temporal, this is like to the fyer that Moyes saw in rubo: which gave light, and dyd not burne, nor never doith, when it is wel used. And if it be not wel used, the faute is in the persons, and not in the thing; as the faute is not in the temporal lawes, when the prynce doith abuse them; howbeit of their nature they be tanquam spina, as was also Moyes law, sharp to which was mitigate; and so shal be in every when they be joyned with the spirituall ought not to be called forreyne lawes

More here wanting.

"Non in probabilibus humanæ sapientiæ verbis, ne evacuetur crux Christi:" as it shuld be in this case. For if this probabilitie were followed, the sklaunder of the cross shold be voyd. For this were no sklaunder to the Jewes to hear Christ honoured in a figure, thei being ever used to the same. Nor it wold seem so moch folyshe to the gen tiles and infidelles, after we had accepted Christ for God, to honour him in a figurative maner. But this being the counsel of Christ to utter his great misterie in forme that he should have it sklander to both the Jews, that seke signes, and were used to be taught by figures; and also the Gentiles, that styck upon the judgment of reason; the more probable you make it, the further you swarve from the trew doctrin of * Christ, and verie trew maner to teach it. And here may no new maner be taught. What a haynous pride is this, this doctrine passeng a thousand yeare, and as menye hundred beside, as hath bene syneth this sacrement was instituted, by the myddest of the Jewes and Gentiles, with this sklaunder and appearaunce of folyshnes, never being found fawtie in any one of the busshops and preachers of the word of God, that they confessed the real presence of the body of Christ in the sacrement of the aulter: but al found fautie and condemned of heresie, which denyed the same. And ever the doctrine of the presence prevayling and triumpheng above mans reason, or sence, may be capace of the same. Which both God wil have mortified and dye utterlie, when this mistery and meate of liffe is spoken and taken. For as that was the beginneng of the destruction of man, when followeng the probabilitie of reason, he wold feade hymself with meate prohibite unto hym; so the counsil of God hath ordeyned, this to be the begynneng of the liffe of man, to take a sensible meat, wherein nother reason nor sense can find ony probabilitie, or make any judgment thereof.

But because I have entreated this part more largely in another epistle, that I send unto yow, wherein I show that stondeng, as yow do, without repentance of the maner of your entrie to the service of the Church, yow could never be nother good scholar of this doctrine, and

moche less a master, I wil now procede no further to reason with you herein, knoweng al to be in vaine, and no healp nor meane to recover yow, but only prayer. Which with al my hart, as I wold for mine own sowle, I wyl not fayle to use for yow, to hym, whom yow have so greatlie offended, as I never redd of ony busshop, that ever was in the Church. But the founteyne of his mercie is never closed to them that wyl cal for it; as myne own entier prayer is to the infinite mercy of God, that yow may have the grace so to do: sendeng yow for obteynyng of that, his holy spirit, "Qui condemnat mundum de peccato, de judicio, et de justitia:" that seeing furst your sore condempnation, yow maye therewith be sturred, with al humilitie and contrite hart, to demaund some comfort: which cannot be hoped of without your former condempnation of your self. Wherunto to bryng yow, it hath cawsed me by wryting to set furth so earnestly some part of your grievous offences afore yow: wylleng yow no less comfort, then I wold to myne own sowle.

And the same I say, concludeng and eandeng, as I began: it may please the paternal love, that God beareth unto al synners, for his sake, that being his only Son, God and man, dyed to pay their ransome, for to forgeve yow, and to deliver yow ex ore leonis, which hath so devowred yow, that if you be not plucked out as the prophet Amos saith of Israel, "Quomodo si eruat pastor duo crura, aut extremum auriculæ : " I say if you be not plucked out by the eare, yow be utterlie undone both body and sowle. Which yet again, and ever, the infinite mercy of God may defeande you from. Wrytten in the coorte at St. James, the vj. of Novembre, 1555.

Yowr very trew coumfortore in God,

yow not refuseng hys grace,

R. POLE. CAR. LEG.

No. XC.

Archbishop Parker to the Secretary, desiring the Councels letters, in order to his discovering of certain Writings of Archbishop Cranmer.*

SYR, being here, and wold be loth to be idle; and thereupon havyng consideration as wel of these quarters, for the common quyet among the people, as respecting the common service of the better sort toward the Q. highnes, and her affairs; I fynd them al in so good order, that I do rejoyce therin. As for my ecclesiastical persons, I deal with them indifferently, that I fynd also obedience in them.

Now, sir, with spying and serching, I have found out bi very credible enformation, among other things, in whose hondes the grete notable wryten bokes of my predecessour, Dr. Cranmer, shuld remayne: the partyes yet denying the same; and therupon despayre to discover them, except I maye be ayded bi the councells letters, to

* Sir W. H[icke's] MSS.