nec volumus, nec debemus. Cum igitur super hujusmodi tractanda re, negotioque divina ope conficiendo, et potissimum cui hanc provinciam demandare possemus, assiduos nostræ mentis cogitatus effunderemus; tu semper nobis non tantum primus, sed solus omnium, occurristi, quem omnino præ cæteris huic curæ præficere debemus. Unde habita super his cum venerabilibus fratribus nostris sanctæ Romanæ Ecclesiæ cardinalibus deliberatione matura, de illorum unanimi assensu et consensu, te ad eandem reginam Mariam et universum Angliæ regnum nostrum et Apostolicae sedis legatum delegimus. Sive enim nos natalis terræ tuæ, et omnium charitatem, quæ in te summa esse debet, et certe est, seu linguæ ejus gentis et morum sensuumque notitiam, sive ob deductum a sanguine regio genus, autoritatem et gratiam, seu singularem in omni genere prudentiam et eloquentiam, seu (quod caput est) flagrantissimum tuum erga Deum et Dominum nostrum Jesum Christum ejusque sanctam Ecclesiam Catholicam amorem atque observantiam, multis jam in rebus cognitam atque perspectam, spectaremus; personam tuam, quam his, quas modo commemoravimus, et pluribus aliis, virtutibus, omnium munerum largitor altissimus exornavit, ad hanc legationem aptissimam, judicavimus. Quamobrem circumspectioni vestræ per præsentes litteras mandamus, ut munus istud pro eadem tua erga Deum pietate, erga nos et sanctam hanc sedem reverentia, erga Christianam rempublicam studio atque amore suscipiens, id pro tua fide, diligentia, dexteritate exequare; nihilque prætermittas, quo minus Deo bene juvante optatum legationis fructum assequare, in errorem lapsos consolando, atque in Dei gratiam et suæ sanctæ Catholicæ Ecclesiæ communionem restituendo. Cujus rei, maxime scilicet in ipsius Dei clementia, secundum Deum autem cum studio, prudentia et virtute tua, tum ipsius Mariæ reginæ in Deum pietate, sapientia et devotione, spem ponimus.

Dat. Romæ apud Sanctum Marcum, anno incarnationis Dominicæ millesimo quingentesimo quinquagesimo tertio, nonis Augusti, pontificatus nostri anno quarto.

LXXIV.

The King and Queen's Letters-patent to indemnify Cardinal Pole for holding a Synod.

Pool,

A.D. 1555.

Know ye, that for so much the said most reverend father, Regist. earnestly desiring that his labour and travail might take fruit, fol. 16. to the honour of God and the wealth of our subjects, hath now called a synod of the clergy of this our realm of England, to appear before him at our palace of Westminster; we, to avoid all danger, doubt, and ambiguity, which might arise in that case, by reason of any laws, statutes, customs, or prerogatives of us, or of this our realm of England; and, for the more ample declaration of our said letters-patent, have granted, declared, and signified, and by these presents do grant, declare, and signify, that our will, pleasure, and consent is, that as well the said most reverend father cardinal Pole, legate de latere of the pope's holiness and the see apostolic, may freely, without let of us, or danger of any of our said laws, statutes, customs, or prerogatives, call and celebrate the said synod, or any other synods hereafter, at his will and pleasure; and, in the same, statute, ordain, and decree any wholesome canons for the good life and order of the clergy of this our realm of England, or of any other our realms and dominions, and do any other thing for the better executing of their office and duty as also the said clergy may appear and be present at the said synod or synods, and consent to fulfil and obey all such canons as shall be ordained in the same, or any of them, without let or impediment of us, and without incurring any danger, penalty, or forfeiture, of any of our laws or statutes, any act, ordinance, or other matter contrary to the same notwithstanding. And hereto we have given our full power and authority by these presents in witness whereof we have made these our letters to be made patents. Witness ourselves at Westminster, the second day of November, in the second and third year of our reigns, per ipsos regem et reginam, &c.

LXXV.

Cardinal Pole's Letter to the Princess Elizabeth.

It may please your grace to understand, that albeit the long Cotton Licontinuance and vehemence of my sickness be such as justly pasian. F 3.

brary Ves

89.

might move me, casting away all cares of this world, only to
think of that to come; yet not being convenient for me to
determine of life or death, which is only in the hand of God, I
thought it my duty, before I should depart, so nigh as I could,
to leave all persons satisfied of me, and especially your grace,
being of that honour and dignity, that the providence of God
hath called you unto. For which purpose I do send you at
this present mine faithful chaplain, the dean of Worcester;
to whom may it please your grace to give credit, in that he
shall say unto you in my behalf.
behalf. I doubt not but that your
grace shall remain satisfied thereby; whom Almighty God
long prosper to his honour, your comfort, and the wealth of
the realm.

By your grace's orator,

From Lambehith,

the 14th of Nov. 1558.

REG. CAR. CANTUARIEN.

Pole, Regist. fol. 30.

LXXVI.

Cardinal Pole's Significavit into the Court of Chancery, for the punishment of Heretics.

Illustrissimis et serenissimis in Christo principibus, et dominis nostris dominis Philippo et Mariæ, Dei gratia regi et reginæ Angliæ, Hispaniarum, &c. Reginaldus miseratione divina Sanctæ Mariæ in Cosmedin, sanctæ Romanæ Ecclesiæ Presbyter Cardinalis Polus, Cantuariens. Archiepiscop. &c., honorem, reverentiam, et obedientiam in eo per quem reges regnant et principes dominantur; vestris regiis majestatibus tenore præsentium significamus, &c. Cum igitur sancta Mater Ecclesiæ non habeat quod ulterius facere et exequi debeat in hac parte, vestris regiis sublimitatibus, et brachio vestro seculari, dictos hæreticos et relapsos relinquimus, condigna animadversione plectendos.

In cujus rei testimonium nos Reginald. &c. Dat. 17 Jul. A.D. 1558.

LXXVII.

The Differences between the Common Prayer-book set forth in the First Year of Queen Elizabeth, and the Second Book made use of in the Reign of King Edward VI.

tions were

by archbishop Whit

such gift, and shall sent to the

First. King Edward's second book differeth from her These alteramajesty's book in the first Rubric, set down in the beginning transcribed of the book; for king Edward's second book hath it thus: "The morning and evening prayer shall be used in place of the church, chapel, or chancel, and the minister turn him as the people may best hear. And if there be controversy therein, the matter shall be referred to the ordi- MSS. Burnary, and he or his deputy shall appoint the place. And the," Strype's

&c.

Whereas the queen's book hath it thus:

any

lord-trea

surer Bur

leigh.

"leigh.

"The morning and evening prayer shall be used in the accustomed place of the church, chapel, or chancel, except it shall be otherwise determined by the ordinary of the place. And the chancels shall remain as they have done in times past."

Likewise, king Edward's second book hath it thus:

Again, here is to be noted, that the minister, at the time of the communion, and at all other times in his ministration, shall use neither albe, vestment, nor cope; but being archbishop, or bishop, shall have and wear a rochet; and being a priest, or deacon, he shall have and wear a surplice only."

The queen's book hath it:

"And here it is to be noted, that the minister, at the time of the communion, and at all other times in his ministration, shall use such ornaments in the church as were in use by authority of parliament in the second year of the reign of king Edward VI., according to the act of parliament set forth in the beginning of this book."

Secondly. In king Edward's second book, in the Litany there are these words: "from the tyranny of the bishop of Rome, and all his detestable enormities;" which are not in her majesty's book.

Thirdly. In the Litany, her majesty's book hath these words more than are in king Edward's second book, viz. "strengthen in the true worshipping of thee in righteousness, and true holiness of life," &c.

VOL. IX.

Y

Annals.

Fourthly. In the end of the Litany there is no prayer in king Edward's second book for the king, nor for the state of the clergy. And the last Collect set in her majesty's book next before the First Sunday in Advent, and beginning, “O God! whose nature and property is ever to have mercy," is not in · king Edward's second book. Further: there are two Collects appointed for the time of dearth and famine; whereas her majesty's book has but one. And in king Edward's second book this note is given of the prayer of St. Chrysostom, "the Litany shall ever end with this Collect following:" which note is not in her majesty's book.

:

Fifthly. King Edward's second book appointeth only these words to be used when the bread is delivered at the Communion "Take and eat this, in remembrance that Christ died for thee, and feed on him in thine heart by faith with thanksgiving." And when the cup is delivered: "Drink this in remembrance that Christ's blood was shed for thee, and be thankful."

Whereas in her majesty's book, at the delivering of the bread, these words must be said: "The body of our Lord Jesus Christ, which was given for thee; preserve thy body and soul unto everlasting life. Take and eat this," &c. And at the delivery of the cup, these words: "The blood of our Lord Jesus Christ, which was shed for thee; preserve thy body and soul unto everlasting life. Drink this," &c.

Ex Biblioth.
R. Harley
Armig.

Written in

LXXVIII.

Certain Considerations of a Roman Catholic, why a Man may not, with a safe Conscience, and without offending God, be present at the Service now used.

First. For that the said book was set forth by the mere power and authority of the laity only. Their pastors, the the begin- bishops, and the whole clergy, whom they are bound to obey, as having the cure of their souls, and for the which they shall give a reckoning,* and to whom the explication and definition

ning of

queen EliZabeth's

reign.

* Heb. xiii. of such matters principally appertaineth, openly resisting and

repugning.

Secondly. For that such Sacraments are not ministered there, as all Christian men are bound under pain of eternal