MarginaliaAn. 1556. March.Exēplum dedi vobis. i.  

I haue geuen you example. This was a precept, yet hath the Church altered it, because the simple people should not thinke a rebaptization in it. So said þ^e Apostle: Accepi a Domino quod & tradidi vobis: Dominus noster qua nocte tradebatur. &c. i.  

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Brooks, citing I Corinthians, 10. 23.

Foxe text Latin

Accepi a Domino quod & tradidi vobis: Dominus noster qua nocte tradebatur. &c.

Foxe text translation

I have receaued of the Lorde the same which I haue deliuered to you, that our Lord the same night in which hee was betrayed. &c.

Actual text of I Corinthians, 10. 23. (Vulgate)

[ego enim] accepi a Domino quod et tradidi vobis quoniam Dominus Iesus in qua nocte tradebatur.

I haue receaued of the Lorde the same which I haue deliuered to you, that our Lord the same night in which hee was betrayed. &c. Notwithstādyng that this was a precept that the Sacramēt should be ministred after Supper, MarginaliaRites and ceremonies subiect to the disposition of the church.the Church hath altered it and commaunded it to be receaued fastyng. And where CHRIST did breake the bread, we receaue the whole host. CHRIST ministred sitting at the table, we standyng at the aultar.

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It was also commaunded in the xv. of the Actes that Christiā men should absteine a Suffocato & sanguine. i.  

From strangled, and bloud. But the Church perceauing it to be a precept but for a tyme, hath altered it. Christ commaunded to kepe holy, diem Sabbati. i.  

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Brooks, possibly citing Deuteronomy, 5. 12.

Foxe text Latin

diem Sabbati.

Foxe text translation

the Sabbat day.

Actual text of Deuteronomy, 5. 12. (Vulgate)

observa diem sabbati ut sanctifices eum.

[Both this passage and a similar one in Jeremiah, 17. 22 refer to this well known injunction, but not Christ in these words.]

the Sabbat day, and the Church hath altered it to Sonday. If then the Church may chaūge thinges that be so expressed in the Scriptures, she may also chaunge the forme of receauyng of lay men vnder both kyndes for diuerse occasions.

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MarginaliaReasons why lay mē receaue not vnder both kindes.First, because in cariyng to the sicke, the bloud may not be shed, lost, or misused.

And next that no occasion might bee geuen to heretickes to thinke that there is not somuch vnder one kynde as vnder both.

But why would you haue it vnder both kyndes I pray you els, but onely to peruert and cōtrary the commaundement of the Church? For when you had it vnder both kinds, you beleued in neither. And we hauing but one, beleue both kindes. Now Syr, as cōcernyng the Sacrament of the aultar, where you say you haue a number of Doctours of your side and we none of our side, that is to say, to confirme the reall presence of CHRIST in the Sacrament of the aultar, in deede one to stoppe your mouth I thinke it not possible to finde. MarginaliaReall presence proued by B. Brokes.Neuerthelesse where your requeste is to haue one shewed vnto you and then you will recant, I will shew you two.

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MarginaliaAugust. Psal. 33.S. Augustine super 33. Psal. Et ferebatur manibus suis:  

I finde not how this is true in Dauid (sayth he) literally, that he was borne in his own handes, but in CHRIST I finde it literally, when he gaue his body to his Apostles at his last Supper.

MarginaliaCyprian. De Cœna Domini.Agayne S. Cyprian De cœna Domini, sayth: Panis qué dominus noster discipulis suis porrigebat, nō effigie, sed natura mutatus, omnipotentia verbi factus est caro.  

What can be more playne then thys? yet to your expositiō it is not playne inough. But geue me your figuratiue, significatiue, & such other lyke termes, and I will defend that CHRIST hath not yet ascended: no nor yet that he was incarnate. &c. Wherefore I cā no other but put you in the number of them, whō Chrysostome spake of in thys wyse saying: Audi homo fidelis qui contra hæreticum contendis, si Pharisei conuicti, & nō placati & hæretici. &c.  

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John Chrysostom

Foxe text Latin

Audi homo fidelis qui contra haereticum contendis, si Pharisei conuicti, & non placati & haeretici.

Foxe text translation

Not translated.

Translation (Wade 2003)

Listen, you faithful man, who contend against a heretic, if the Pharisees are convicted, and the heretics are not also placated (?)

Heare O thou Christian man: wylt thou do more then CHRIST could do? CHRIST confuted the Phariseis, yet could he not put them to silence: et fortior es tu Christo?  

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Brooks

Foxe text Latin

et fortior es tu Christo?

Foxe text translation

And art thou stronger then CHRIST?

And art thou stronger then CHRIST? Wylt thou go about to bryng them to silence, that will receaue no answer? as who should say, thou canst not. Thus much haue I sayd, not for you Master Cranmer, for my hope that I conceaued of you is nowe gone and past, but in somwhat to satisfie the rude and vnlearned people, that they perceauing your arrogant lying and lying arrogancy, may the better eschew your detestable and abominable schisme.

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And thus ended this Prelate hys worshipfull tale. After whom Doct. Story taketh the matter, and thus inferreth in wordes as followeth.

MarginaliaDoct. Storyes talke to the Archbishop.Master Cranmer you haue made a goodly processe concerning your hereticall othe made to the kyng, but

you forget your othe made to the See Apostolicke. As concerning your othe made to the kyng, if you made it to hym onely, it tooke an end by hys death, & so is it released: if you made it to hys successours, well Syr, the true successours haue the empyre, and they wyll you to dissolue the same, and become a member of CHRISTES church agayne, and it standeth wel with charity.

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To this the Archbishop aunswered agayne, sayth the Reporter: but what hys aunswer was, that he suppresseth, and returneth to the wordes of D. Story, who imperiously turning hys speach agayne to the Archbishop, sayd as followeth.

Hold your peace Syr, and so shall it ryght well become you, considering that I gaue you licence before to say your fansie. Your othe was no othe, MarginaliaThree thinges required in an oth.for it lacked the three pointes of an othe, that is to say, iudiciū, iustitiam, et veritatem.  

These with lyke wordes to the same effect being vttered by Doct. Story, seekyng to breake vp & to make an end of that Session, MarginaliaD. Story calleth for witnesses.he eftsones called for witnesses to be proucted, who should be sworne vpon the booke, to vtter and declare the next day, what soeuer they knew, or could remember to be infered agaynst Doct. Cranmers heresie. The names of the witnesses were these. MarginaliaWitnesses sworne against the Archb.

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Doct. Marshall,Commissary and Deane of Christes church. Doct. Smith, vnder Commis- sary. Doct. Tresham.

Doct. Crooke. M. London. M. Curtop. M. Warde. M. Serles.

After the depositions of which witnesses beyng taken, Doct. Story admonished the Archbyshop, permittyng him to make his exceptions, if he thought any of the sayd witnesses to be refused. MarginaliaThe Archb. refuseth those Iurates periured.Who then would admitte none of them all, beyng men periured, and not in Christian Religion. For if to sweare (sayd he) agaynst the Pope were vnlawfull, they should rather haue geuen their lyues, then their othe. But if it were lawfull, then are they periured to defende him whom they forsware before. Neuertheles this answere of the Archb. beyng lightly regarded, as litle to the purpose apperteinyng, he was commaunded agayn to the place from whence he came.MarginaliaThe Archb. sent againe to Bocardo. Who at his departyng out, like as at his first commyng in, shewed low obedience to Doct. Martin, and to Doct. Story the Queenes Commissioners. Then Doct. Story poyntyng him to the Byshop of Glocester, sayd that he ought rather to geue reuerence vnto him. MarginaliaThe Archb. againe geueth no reuerence to the Popes Delegate.So the reuerend Archbyshop departing without any obeysance exhibited to the Bishop, all the other rose vp, and departed euery one to his owne. And thus brake vp the Session for this day, about ij. of the clocke at after noone.

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And thus much hetherto concernyng the summary effect of this Action or Session, with the Orations, discourses, and Articles commenced agaynst the Archbyshop of Cant. also with the reasons and aunsweres of the sayd Archbyshop to their Obiections and Interrogatories. Touchyng which his aunsweres, for somuch as they being recited by report of a Papist (as is aforesayd) seeme to be not indifferently handled,  

MarginaliaThe answeres of the Archb. not indifferently reported. it shall therfore not greatly be out of our matter, as ye haue heard the Orations of Byshop Brokes, with the reasons and talke of the other Commissioners, amplified and set forth at large of the one side, so now in repetyng the wordes and aunsweres of the other part, to declare and set forth somewhat more amply and effectually, what speach the sayd Archbyshop vsed for hym selfe in the same Action, by the faythfull relation and testimonie of certeine other, who were likewise there present, & do thus report the effect of the Archbyshops wordes, aunsweryng to the first Oration of Byshop Brokes, in maner as foloweth.

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