RIght Reverend Father in God , Right trusty and welbeloved , We greet you well , and have received your Letters dated at York the 6. of May , containing a long discourse of your mind and opinion concerning such words as hath passed the Clergie of the Province of Canterbury in the Proeme of their Grant made unto us , the like whereof should now pass in that Province . Albeit ye interlace such words of submission of your Judgment , and discharge of your duty towards us with humble fashion and behaviour , as we cannot conceive displeasure nor be miscontent with you , considering what you have said to us in times past in other matters , and what ye confess in your Letters your self to have heard and known , noting also the effect of the same ; We cannot but marvail at sundry points and Articles , which we shall open unto you , as hereafter followeth .

First , ye have heard ( as ye say ye have ) the said words to have passed in the Convocation of Canterbury , where were present so many learned in Divinity and Law , as the Bishops of Rochester , London , S. Assaph . Abbots of Hyde , S. Bennets , and many other ; and in the Law the Archbishop of Canterbury , and the Bishop of Bath ; and in the Lower House of the Clergie so many notable and great Clerks , whose persons and learning you know well enough . Why do ye not in this case with your self as you willed us in our great matter , conform your conscience to the conscience and opinion of a great number ? Such was your advice to us in the same ( our great matter ) which now we perceive ye take for no sure counsel ; for ye ●earch the grounds , not regarding their sayings . Nevertheless forasmuch as ye examine their grounds , causes and reasons , in doing whereof ye seem rather to seek and examine that thing which might disprove their doings , then that which might maintain the same , We shall answer you briefly without long discourse to the chief points of your said Letters : wherein taking for a ground , that words were ordained to signifie things , and cannot therefore by sinister interpretation alter the truth of them , but only in the wits of perverse persons that would blind or colour the same , by reason whereof to good men they signifie that they mean only doing their office , and to men of worse sort they serve for maintenance of such meaning as they would imagine : so in using words we ought only to regard and consider the expression of the truth in convenient speech and sentences , without overmuch scruple of super-perverse interpretations , as the malice of men may excogitate : wherein both overmuch negligence is not to be commended , and too much diligence is not only by daily experience in mens writings and laws shewed frustrate and void ; insomuch as nothing can be so cleerly and plainly written , spoken and ordered , but that subtile wit hath been able to subvert the same ; but also the Spirit of God , which in his Scripture taught us the contrary , as in the places which ye bring in & reherse : — if the Holy Ghost had had regard to that which might have been perversly construed of these words , Pater major me est ; and the other , Ego & Pater unum sumus ▪ there should have been added to the first humanitas , to the second substantia . And wherefore doth the Scripture call Christ primogenitum ? whereupon , and the Adverb donec , was maintained the error contra perpetuam virginitatem Mariae . Why have we in the Church S. Pauls Epistle , which S. Peter writeth to have been the occasion of errors ? Why did Christ speak of many words , which the Jews drew ad calumniam , and yet reformed them not ? as when he said , Solvam Templum hoc , &c. meaning of his body , where Templum with them had another signification ; And such other like ? There is none other cause but this , Omnia quae scripta sunt , ad nostram doctrinam scripta sunt . And by that Learning we ought to apply and draw words to the truth , and so to understand them as they may signifie truth , and not so to wrest them as they should maintain a lye . For otherwise as Heretiques have done with the holy Scripture , so shall all men do with familiar speech ; and if all things shall be brought into familiar disputation , he that shall call us Supremum & unicum Dominum , by that means , and as goeth your argument , might be reproved : For Christ is indeed unicus Dominus & Supremus , as we confess him in the Church daily ; and now it is in opinion that Sancti be not Mediators : The contrary whereof ye affirm in your Letters , because of the Text of S. Paul , Vnus est Mediator Deum & hominum . And after that manner of reason which ye use in the entry , if any man should say , This Land is mine own , and none hath right in it but I ; he might be reproved by the Psalm , Domini est terra : For why should a man call terram aliquam onely his , whereof God is the chief Lord and Owner ? Why is it admitted in familiar speech to call a man dead , of whom the soul which is the chief and best part yet liveth ? How is it that we say this man or that man to be founder of this Church , seeing that in one respect God is only founder ? We say likewise that he is a good man to the Church , a special benefactor of the Church : and that the Church is fallen down , when the stones be fallen down , the people preserved and living . And in all this manner of speech when we hear them , it is not accustomed ne used to do as ye do , that is to say , to draw the word Church to that sentence wherein the speech may be a lye , but to take it in that wherein it signifieth truth . Which accustomed manner if ye had followed , you should not have needed to have laboured so much in the declaration of the word Ecclesia , in that signification wherein it is most rarely taken , and cannot without maintenance of too manifest a lye be applied to any man . For taking Ecclesia in that sense ye take it , S. Paul wrote amiss writing to the Corinthians , saying , Ecclesia Dei quae est Corinthi : for by your definition , non circumscribitur loco Ecclesia . In the Gospel where Christ said Dic Ecclesiae , must needs have another interpretation and definition then ye make de Ecclesia in your said Letters , or else it were hard to make complaint to all Christendom , as the case in the Gospel requireth . Sed est candidi pectoris verba veritati accommodare , ut ipsam referre quod eorum officium est non corrumpere videantur . Furthermore the Lawiers that write how Ecclesia fallit & fallitur , what blasphemy do they affirm , if that definition should be given to Ecclesia which you write in your Letters , wherein albeit ye write the truth for so far , yet for as much as ye draw that to the words spoken of us to the reprobation of them , yet ye shew your selves contrary to the teaching of Scripture , rather inclined by applying a divers definition to make that a lye which is truly spoken , then genuino sensu addita & candida interpretatione to verifie the same . It were nimis absurdum , Us to be called Caput Ecclesiae representans corpus Christi mysticum , & Ecclesiae quae sine ruga est & macula quam Christus sibi Sponsam elegit , illius partem vel oblatam accipere vel arrogare . And therefore albeit Ecclesia is spoken of in these words , touched in the Proeme , yet there is added , Et Cleri Anglicani : which words conjoined restraineth by way of interpretation the word Ecclesiam , and is as much to say as the Church , that is to say the Clergy of England . Which manner of speaking in the Law ye have professed ye many times finde , and likewise in many other places .

But proceeding in your said Letter , ye have shewed Christ to be Caput Ecclesiae , ye go about to shew how he divided his power in earth after the distinction temporalium & spiritualium , whereof the one ye say he committed to Princes , the other Sacerdotibus ; for Princes , ye alleadg Texts which sheweth and proveth obedience due to Princes of all men without distinction , be he Priest , Clerk , Bishop , or Lay-man , who make together the Church : and albeit your own words make mention of temporal things , wherein ye say they should be obeyed ; yet the Texts of Scripture which ye alleadg having the general words obedite & subditi estote contain no such words , whereby spiritual things should be excluded ; but whatsoever appertaineth to the tranquility of mans life is of necessity included , as the words plainly import , as ye also confess ; wherefore Gladium portat Prince ps not only against them that break his Commandment and Laws , but against him also that in any wise breaketh Gods Law ; For we may not more regard our Law then God , ne punish the breach of our Laws , and leave the transgressor of Gods Laws unreformed : so as all spiritual things by reason whereof may arise bodily trouble and inquietation , be necessarily included in Princes Power , and so proveth the Text of Scripture by you alleadged : and also the Doctors by you brought in , confirm the same . After that ye intend to prove , which no man will deny , the ministration of spiritual things to have been by Christ committed to Priests to Preach and minister the Sacraments , them to be as Phisicians to mens souls ; but in these Scriptures neither by spiritual things so far extended , as under colour of that vocabule be now adaies , ne it proveth not that their office being never so excellent , yet their persons , acts and deeds , should not be under the power of their Prince by God assigned , whom they should knowledg as their Head ; the excellency of the matter of the Office doth not alwaies in all points extoll the dignity of the Minister . Christ who did most perfectly use the Office of a Priest , & nihil aliud quam vere curavit animas , gainsaid not the authority of Pilate upon that ground ; and St. Paul executing the Office of a Priest , said , ad tribunal Caesaris sto , ubi me judicari oportet : And commanded likewise indistinctly all others to obey Princes , and yet unto those Priests being as members executing that Office , Princes do honour , for so is Gods pleasure and commandment ; wherefore howsover ye take the words in the proheme , we indeed do shew and declare that Priests and Bishops preaching the word of God , ministring the Sacraments according to Christs Law , and refreshing our people with ghostly and spiritual food , we not only succour and defend them for tranquility of their life , but also with our presence , and otherwise doe honour them as the case requireth , for so is Gods pleasure : Like as the husband , although he be head of the wife , yet saith S. Paul , Non habet vir potestatem sui corp●ris , sed mulier , and so is in that respect under her : And having our Mother in our Realm , by the commandment of God we shall honour her , and yet she for respect of our dignity shall honour us by Gods commandment likewise : And the Minister is not always the better man , sed cui ministratur ; the Physitian is not better then the Prince , because he can do that the Prince cannot , viz. curare morbum . In consecration of Archbishops , do not Bishops give more dignity by their ministration then they have themselves ? The Doctors ye bring in , taking for their Theme to extoll Priesthood , prefer it to the dignity of a Prince ; after which manner of reasoning it may be called dignius imperare affectibus quam populis , and so every good man in consideration of every dignity to excell a King not living so perfectly as he doth . And why is a Bishop better then a Priest , seeing and considering in the matter of their office Episcopus etiam si administret plura , non tamen administrat majora . Emperors and Princes obey Bishops and Priests as doers of the message of Christ , and his Ambassadors for that purpose : which done , statim fiunt privati , and in order and quietness of living knowledge Princes as head . For what meant Justinian the Emperor to make Laws de Episcopis & Clericis , and such other spiritual matters , if he he had not been perswaded Illi esse curam Ecclesiae à Deo mandatam ? This is true , that Princes be filii Ecclesiae , that is to say , illius Ecclesiae which ye define : wherewith it may agree that they be nevertheless Suprema Capita of the Congregations of Christian men in their Countries ; like as in smaller number of Christian men , Non est absurdum vocare Superiores capita , as they be called indeed , and may be called Primi & Supremi , in respect of those Countries . And why else doth the Pope suffer any other besides himself to be called Archbishop , seeing that he himself indeed challengeth to be Princeps Apostolorum & Episcoporum in Peters stead , which the name of an Archbishop utterly denieth . But by addition of the Country they save the sense : whereunto in us to be called Ecclesiae Anglicanae ye at the last agree , so that there were added in temporalibus ; which addition were superfluous , considering that men being here themselves earthly and temporal , cannot be head and Governor to things eternal , nor yet spiritual , taking that word spiritual not as the common speech abuseth it , but as it signifieth indeed : For , quae spiritu aguntur , nulla lege estr●●guntur , as the Scripture saith , Quae Spiritu Dei aguntur libera sunt . And if ye take Spiritualibus for Spiritual men , that is to say , Priests , Clerks , their good acts and deeds worldly , in all this both we and all other Princes be at this day chief and heads , after whose ordinance either in generall or in particular they be ordered and governed . For , leaving old stories , and considering the state of the world in our time , is there any Convocation where Laws be made for the order of our Clergy , but such as by our authority is assembled ? And why should not we say as Iustinian said , Omnia nostra facimus quibus à nobis impartitur aucthoritas ? Is any Bishop made but he submitteth himself to us , and acknowledgeth himself as Bishop to be our subject ? Do not we give our Licence and assent to the election of Abbots ? And this is concerning the Persons and Laws spirituall . As touching their goods , it is in all mens opinions learned in our Laws , Extra controversiam , that debate and controversie of them appertaineth to our decision and Order . And as for the living of the Clergy , some notable offences we reserve to our correction , some we remit by our sufferance to the Judges of the Clergy ; as murther , felony and treason , and such like enormities we reserve to our examination ; other crimes we leave to be ordered by the Clergy ; not because we may not intermeddle with them , for there is no doubt but as well might we punish adultery and insolence in Priests , as Emperours have done , and other Princes ate this day do ; which ye know well enough ; so as in all those Articles concerning the persons of Priests , their Laws , their Acts and order of living , forasmuch as they be indeed all temporall , and concerning this present life only , in those we ( as we be called ) be indeed in this Realm Caput ; and because there is no man above us here , be indeed supremum Caput . As to spiritual things , meaning by them the sacraments , being by God ordained as instruments of efficacy & strength , whereby grace is of his infinite goodness conferred upon his people ; forasmuch as they be no worldly nor temporal things , they have no worldly nor temporall head but only Christ that did institute them , by whose ordinance they be ministred here by mortal men , elect , chosen and ordered as God hath willed for that purpose , who be the Clergy ; who for the time they do that , and in that respect tanquam ministri versantur in his quae hominum potestati non subjiciuntur , in quibus si male versantur sine scandalo Deum ultorem habent si cum scandalo hominum cognitio & vindicta est . Wherein , as is before said , either the Prince is chiefe doer , r his authority proceeded to the execution of the same ; as when by sufferance or priviledge the Prelats intromit themselves therein ; wherefore in that which is derived from the Prince at the begining , why should any obstacle or scruple be to call him Head from whom that is derived ? Such things as although they be amongst men , yet they be indeed Divina , quoniam supra nos sunt nihil ad nos . — And being called Head of all we be not in deed nor in name to him that would sincerely understand it head of such things being not spirituall as they be not temporall , and yet to those words spoken of us adevitandam illam calumniam , there is added quantum per legem Christi licet ; for interpretation of which Parenthesis your similitude added of homo immortalis est quantum per naturae legem licet , is nothing like ; for naturae lex is not immortality , as is lex Christi to superiority : for lex naturae ne speaketh , ne can mean of any immortality at all , considering that the law of Nature ordaineth mortality in all things ; but Christs law speaketh of superiority , admitteth superiority , sheweth also and declareth obediendum esse Principibus , as yee do alledge . Wherefore if the law of God permitteth superiority , and commandeth obedience : to examine and measure modum obedientiae & superioritatis , there can to no other thing so good a relation be made . For as yee understand the Scripture , though it say nay to part , it saith not nay to the whole , whereas nature denieth utterly all immortality ; and so though in speaking of immortality of man it were superfluous to say quantum per naturae legem licet ; yet is not so speaking de superioritate & modo Principatus , referring the certain limits to the law or Christi , ad cujus normam quicquid quadrat planum & rectum est , quicquid non quadrat pravum & iniquum . And as touching the doubt and difficulty you make to give a single answer yea or no , for that the question propounded containeth two things , whereof the one is true th' other false , as yee say , meaning as yee write , that in temporalibus we be Caput , and in spiritualibus we be not . It seemeth that neither your example agreeth in similitude with that yee bring it in for , nor is there in learning or common speech used the scrupulosity in answers yee write of . Truth it is , that the question in plain words containeth two parts expressly , whereof the one is true , th' other false ; our yea or nay cannot be answered ▪ for there should appear a manifest lye , which Gods law detesteth , and naturally is abhorred : as if it should be asked Us , if We were King of England and of Denmark our nay or yea should not suffice : But it is farre otherwise both in matters of Learning and common speech , where the words in the question may by divers interpretations or relations contain two things , and yet in expression contain but one : As if a man should ask Us , An filius & pater unum sunt ? We would not doubt to answer and say , Yea , as the Scripture saith , for it is truly answered , and to make a lye is but Sophistication , drawing the word unum to person , wherein it is a lye . If one were asked the question , Whether the man and wife were one , he might boldly and truly say , Yea , and yet it is distinctione corporum naturalium a lie , and to the question , Vtrum Ecclesiam constet ex bonis & malis ; Yea , and yet as yee define Ecclesiam it it is a lie . The reason of diversity is this , for th●t it is not supposed men would abuse words , but apply them to signifie truth , and not to signifie a lie , wherein the Arrians offending , took occasion of heresies .

For that which is in Scripture written is a most certain truth ; and as it is there written , so and no otherwise would Christ have answered , if the question had been asked An Pater esset major illo ? he would have said yea , as it is written . And if the Arrians would have taken for a truth that of him that is truth , and speaketh truth , and from whom proceedeth but truth , they would have brought a distinction with them to set forth truly , and not disprove that it was truly written , by sophistication of the word . When S. James wrote , Fides sine operibus mortua est , he wrote truth ; and so did S. Paul , Quod fides justificat absque operibus legis : which it could not do , if it were mortua . Either of these made a single asseveration of a sentence , by interpretation containing two ; trusting that the Reader would pio animo so understand them , as their sayings might , as they do indeed , agree with truth . It is never to be thought men will willingly & without shame lye ; And therefore the sense , if any may be gathered true , or like to be true , is to be taken , and not that which is a lye . And when we write to the Pope Sanctissimo , we mean not holier then S. Peter , though it sound so ; and he that in our Letters should object that , should be thought ridiculous . He that should say he rode beyond the sea , were not conveniently interrupted in his tale by him that would object sailing upon the sea , where he could not ride at all . And rather then men would note a lye when they know what is meant , they will sooner by allegory or methaphor draw the word to the truth , then by cavillation of the word note a lye . Hath not the Pope been called Caput Ecclesiae ? and who hath put any addition unto it ? Have not men said that the Pope may dispence cum Jure divino , and yet in a part Juris divini , viz. moralis & naturalis , the same men would say he might not dispence : wherefore if in all other matters it was never thought inconvenient to speak absolutely the truth without distinction , why should there be more scruple in our case ? The truth cannot be changed by words : that we be , as Gods law suffereth us to be , whereunto we do and must conform our selves . And if ye understand , as ye ought to understand Temporalibus for the passing over this life in quietness , ye at last descend to agree to that which in the former part of your Letters you intend to impugne ; and sticking to that , it were most improperly spoken to say , We be illus Ecclesiae Caput in temporalibus , which hath not temporalia .

YOur Graces displeasure and my imprisonment are things so strange unto me , as what to write or what to excuse I am altogether ignorant . Whereas you send unto me ( willing me to confess a truth , and so to obtain your favour ) by such a one whom you know to be my ancient professed enemy , I no sooner received this message , then I rightly conceived your menning : And if , as you say , confessing a truth indeed may procure my safety , I shall with all willingness and duty perform your command ; but let not your Grace ever imagine that your poor wife will ever be brought to acknowledg a fault , where not so much as a thought ever proceeded : And to speak a truth , never Prince had wife more loyal in all duty and in all true affection , then you have ever found in Anne Bullen : with which name and place I could willingly have contented my self , if God and your Graces pleasure had so been pleased . Neither did I at any time forget my self in my exaltation , or received Queenship , but that I always look'd for such an alteration as now I find , the ground of my preferment being on no surer foundation then your Graces fancie , the least alteration whereof I knew was fit and sufficient to draw that fancie to some other subject .

You have chosen me from a low estate to be your Queen and Companion , far beyond my desert or desire . If then you find me worthy of such honour , Good your Grace let not any light fancie or bad councel of my Enemies withdraw your Princely favour from me ; neither let that stain , that unworthy stain of a disloyal heart towards your good Grace ever cast so foul a blot on your most dutiful wife , and the Infant-Princess your daughter . Try me , good King , but let me have a lawful trial , and let not my sworn enemies sit as my accusers and Judges : yea let me receive an open Trial , for my truths shall fear no open shames : then shall you see either my innocencie cleered , your suspition and conscience satisfied , the ignominy and slander of the world stopped , or my guilt openly declared . So that whatsoever God or you may determine of me , your Grace may be freed from an open censure ; and my offence being so lawfully proved , your Grace is at liberty both before God and man , not only to execute worthy punishment on me as an unfaithfull wife , but to follow your affection already setled on that party for whose sake I am now as I am , whose name I could some while since have pointed to , your Grace being not ignorant of my suspition therein . But if you have already determined of me , and that not only my death , but an infamous slander must bring you the enjoying of a desired happiness , then I desire of God that he will pardon your great sin herein , and likewise my enemies the instruments thereof , and that he will not call you to a strict accompt for your unprincely and cruel usage of me at his general Judgment-seat , where both you and my self must both shortly appear , and in whose just judgment I doubt not , whatsoever the world may think of me , my innocencie shall be openly known and sufficiently cleered .