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body_n	bread_n	call_v	cup_n	7,649	5	9.8955	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19567	The copy of certain lettres sent to the Quene, and also to doctour Martin and doctour Storye, by the most reuerende father in God, Thomas Cranmer Archebishop of Cantorburye from prison in Oxeforde: who (after long and most greuous strayt emprisoning and cruell handlyng) most constauntly and willingly suffred martirdome ther, for the true testimonie of Christ, in Marche. 1556	Cranmer, Thomas, 1489-1556.; Mary I, Queen of England, 1516-1558.; Martin, Thomas, d. 1584.; Story, John, 1510?-1571.	1556 (1556)	STC 5999; ESTC S116426	13,460	34

the sacrament in two kyndes the one seperated from the other to be a representacion of his deathe wher his blood was separated from his fleshe which is not represēted in one kynde alone So that the laye people receaue not the hole sacrament wherby Christes deathe is represented as he commaunded Moreouer as the pope taketh vpō him to geue the temporall sworde or royall and Imperiall power to kynges and princes so dothe he likewise take vpon hym to depose them from their Imperiall states yf they be disobedient to him and commaundeth the subiectes to disobeye their princes assoiling the subiectes aswell of their obedience as of their laufull othes made vnto their true kynges princes directly contrary to Goddes commaundement who cōmaundeth all subiectes to obey their kinges or their rulers vnder them One Iohan Patriarke of Constātinopole in the tyme of saint Gregorie claymed superioritie aboue all other bishoppes To whom Saint Gregorie writeth that therin he did iniurie to his three brethren which were equal with hym y t is to saye the Bishop of Rome the bishop of Alexandria and of Antiochia which three were patriarchal seas as well as Constantinopole and were brethren one to an other But sayeth saynt Gregorie Yf any one shall exalte him self aboue all the rest to be the vniuersal bishop the same passeth in pride But now the Bis. of Rome exalteth him self not only aboue al bishoppes but also aboue all kinges and Emperours and aboue all the hole worlde taking vpon him to geue and take awaye to set vp and put downe as he shall thinke good And as the Deuil hauing no such autoritie yet toke vpō him to geue vnto Christ all the kingdomes of y e world if he wold fal down worship him in like maner the pope taketh vpon hym to geue empires kingdomes being non of his to suche as will fall downe and worship him and kysse his fete And moreouer his lawers and glosers so flattre him that they feyne he maye commaunde emperours and kinges to holde his styrrop whan he lighteth vpō his horse and to be his fotemen And that if any emperour or king geue hym any thīg they geue him nothing but that is his owne And that he maye dispense against Goddes worde against bothe the olde and newe testament against saynt Paules epistles and against the Gospel And furthermore whatsoeuer he dothe although he drawe innumerable people by heapes with him selfe in to hell Yet maye no mortal man reproue him bicause he being iudge of all men maye be iudged of no man And thus he sytteth in the temple of God as he were a God and nameth him self Goddes vicare And yet he dispenseth against God If this be not to playe Antichristes parte I can not tel what is Antichrist which is no more to saye but Christes enemy aduersary who shall syt in the temple of god aduaunceing hym self aboue all other yet by hipocrisie and feyned religion shall subuerte the true religiō of Christ. And vnder pretense and colour of christian religion shall worke against Christ and therfore hathe the name of Antichrist Now if any man lifte him selfe higher than the Pope hathe done who lifteth hym selfe aboue all the world or can be more aduersarye to Christ ●an to dispense against Goddes lawes wher Christ hathe geuē any commaundement to commaunde directly the contrary y t mā must nedes be takē for Antichrist But vntill the tyme that suche a persō may be foūde mē maye easily coniecture wher to fynde Antichrist Wherfore seing the pope thus to ouerthrowe bothe Goddes lawes mannes lawes taketh vpon hym to make emperours and kynges to be vassailes and subiectes vnto hym specially the crowne of this realme with the lawes and customes of the same I see no meane how I maye cōsente to admyt this vsurped power within this realme cotrary to myne othe myne obediēce to Goddes lawe myne allegeaunce duetie to your maiestie my loue affection to this realme This that I haue spoken against the power and autoritie of the pope I haue not spoken I take God to record and iudge for any malice I owe to y e popes persō whom I knowe not but I shal praye to God to geue him grace that he maye seke aboue all thinges to ꝓmote Goddes honour and glorie and not to folowe y e trade of his p̄decessours in these later daies Nor I haue not spoken it for feare of punishemēt to auoide y e same thinkīg it rather an occasiō to aggrauate thā to diminish my trouble but I haue spokē it for my most boūdē duety to y t crowne liberties lawes customes of this realme of Englād but most specially to discharge my cōsciēce in vttering y e truthe to goddes glorie casting awaye al feare by y e comfort which I haue in Christ who sayeth Feare not them that kill the body and can not kill the soule but feare him that can cast bothe body soule in to hell fyre He that for feare to lose this life will forsake the truthe shall lose the euerlasting life And he that for the truthes sake will spende his life shal fynde euerlasting life And Christ ꝓmyseth to stāde fast with thē before his father which will stande faste w t him here Which cōfort is so great y t whosoeuer hathe his eies fixed vpon Christ can not greatly passe on this life knowing that he maye be sure to haue Christ stande by him in the presence of his father in heauen And as touching y e Sacrament I sayed Forasmuche as the hole mater standeth in y e vnderstanding of these wordes of Christ This is my body This is my blood I sayed that Christ in these wordes made demonstracion of y e bread wyne and spake figuratiuely calling bread his bodye wyne his blood bicause he ordayned them to be sacramētes of his body blood And wher y e papistes say in those two pointes cōtrary vnto me y t Christ called not bread his body but a substaūce vncertayn nor spake figuratiuely Herein I sayed I wolde be iudged by the olde churche And which doctrine could be proued the elder that I wold stāde vnto And forasmuche as I haue alleged in my boke many olde autors bothe Grekes latines which about a thousaunt yeares after Christ continually taught as I doo if they could bring furthe but one olde autor that sayeth in these two poyntes as they saye I offred vj. or vij yeares agoo doo offre yet still y t I will geue place vnto them But whan I bring furthe any autor that sayeth in most playne termes as I doo yet sayeth the other partie that the autors ment not so as who shoulde saye that y e autors spake one thing and ment cleane contrary And vpon the other parte whan they can not fynde any one autor that sayeth in wordes as they saye yet saye they that the autors mēt as they saye

who can daunce after it for all the sounde is in vayne so is it vayne and profiteth nothing sayeth almightie God by the mouth of S. Paule if the priest speake to the people in a language which they knowe not For elles he maye profite him selfe but profiteth not y e people sayeth S. Paule But herein I was answered thus that S. Paule spake only of preachīg that the preacher should speake in a tongue which the people did knowe or elles his preaching auaileth nothing This I wolde haue spoken could not be suffred But if the preaching auaileth nothing being spoken in a language which the people vnderstande not how should any other seruice auaile them being spoken in the same language And yet S. Paule ment not only of preaching it appeareth playnly by his owne wordes For he speaking by name expressely of prayeng singing lauding and thanking of God and of all other thinges which the priestes saye in the churches wherunto the people saye Amen which they vsed not in preachīg but in other diuine seruice that whether the priestes rehearse the wonderfull workes of God or the great benefites of God vnto mankynde aboue all other creatures or geue thankes vnto God or make opē profession of their faithe or humble confession of their synnes w t earnest request of mercie and forgeuenesse or make sute or request vnto God for any thing that than all the people vnderstanding what the priestes saye might geue theyr myndes and voices with them and saye Amen That is to saye allowe what the priestes saye that the rehearsal of Goddes vniuersal workes and benefites the geuing of thankes the profession of faithe the confessiō of synnes and the requestes and peticions of the priestes and the people might ascende vp into the eares of God altogether and be as a swete sauour odour incense in his nose thus was it vsed many hūdred yeares after Christes ascension But thaforesaid thinges can not be done whā the priestes speake to y t people in a language not knowen And so they or their clearke in their name saye Amen ▪ but they cā not tel whervnto Wher as S. Paule sayeth how can y e people saye Amen to thy well sayeng whan they vnderstande not what thow sayest And thus was S. Paule vnderstanden of al interpretours bothe Grekes and latines olde newe schole autors and others that I haue redde vntil about xxx yeares past At which tyme one Eckius with other of his sorte begāne to deuise a newe exposicion vnderstanding S. Paule of preaching only But whan a good nomber of the best learned men reputed within this realme som fauourīg the olde som the newe learning as they terme it wher in dede that which they cal the olde is the newe and that which they call the newe is in dede y e olde but whan a great nomber of suche learned men of bothe sortes were gathered together at mynsor for the reformacion of the seruice of the church It was agreed by bothe w tout controuersie not one saieng cōtrary that the seruice of the churche ought to be in the mother tongue and that S. Paule in the xiiij chap. to the Corinthianes was so to be vnderstanden And so is S. Paule to be vnderstanden in the ciuile lawe more than a thousaūt yeares paste where Iustinianus a most godly Emperour in a synode writeth on this maner Iubemus vt omnes episcopi pariter presbiteri non tacito modo sed clara voce quae a fideli populo exaudiantur Sacram oblationem praeces in sacro baptismate adhibitas celebrent quo maiori exinde deuotione in depromendis Domini Dei laudibus audientium animi efferantur Ita enim Diuus Paulus docet in epistola ad Corinth Si solūmodo benedicat spiritus quomodo is qui priuati locum tenet dicet ad gratiarum actionem tuam Amen Quandoquidem quid dicas nō videt Tu quidem pulchrè gratias agis alter ●●tem non aedificatur ☞ That is to saye We cōmaunde that all Bishoppes and priestes celebrate the holy oblacion and prayers vsed in holy Baptisme not after a still close maner but with a cleare loude voice that they maye be playnly hearde of the faythfull people so as the hearers myndes maye be lyfted vp therby with the greater deuocion in vttring the prayses of the Lorde God For so Paule teacheth also in the epistle to the Corinthians Yf the spirite do only blesse or saye well howe shal he that occupieth the place of a priuate person saye Amen to thy thankes geuing For he perceaueth not what thou sayest Thou doest geue thankes well but the other is not edified And not only the ciuile lawe and al other writours a thousaunt and fyue hundred yeares continually together haue expounded S. Paule not of preaching onely but of other seruice sayde in the churche but also reason geueth the same that yf men be commaūded to heare any thing it must be spoken in a language which the hearers vnderstande or elles as S. Paule sayeth what auayleth it to heare So that the Pope geuing a contrary cōmaundement that the people commyng to the churche shal hear they wote not what shall answer they knowe not where vnto taketh vpon him to cōmaunde not only against reason but also directly against God And agayn I said wher as our saueour Christ ordayned the sacrament of his most precious bodye and blood to be receaued of all christian people vnder the formes bothe of bread and wyne said of the cuppe Drynke ye al of this the pope geueth a cleane contrary cōmaundemēt that no lay men shal drynke of the cuppe of their saluacion as though the cuppe of saluacion by the blood of Christ perteined not to laye men And wher as Theophilus Alexandrinus whose workes S. Ierome did translate about .xi. hundred yeares past sayeth that yf Christ had ben crucified for the deuilles his cuppe should not be denyed them Yet the Pope denyeth the cup of Christ to christiā people for whō Christ was crucified So that if I should obey the pope in these thinges I must nedes disobey my saueour Christ. But I was answered herunto as cōmōly the papistes do answer y t vnder y e forme of bread is hole Christes fleshe blood so that whosoeuer receaueth y e forme of bread receaueth aswel Christes blood as his flesh Let it be so Yet in the forme of breade only Christes blood is not dronken but eaten nor is receaued in the cuppe in the forme of wyne as Christ commaūded but eaten w t the fleshe vnder the forme of bread And moreouer the bread is not y e sacrament of his blood but of his fleshe onely nor the cuppe is not the sacrament of his fleshe but of his blood onely And so the pope kepeth from all laye persones the sacramēt of their redēpcion by Christes blood whiche Christ commaundeth to be geuen vnto thē And furthermore Christ ordayned

Now whether I or they speake more to the purpose herein I referre me to the iudgemet of al indifferēt hearers Yea the olde churche of Rome aboue a thousaunt yeares together neither beleued nor vsed the Sacrament as y e church of Rome hathe done of late yeares For in the beginning y e churche of Rome taught a pure and a sounde doctrine of the sacrament But after that the churche of Rome fell in to a newe doctrine of transubstanciacion w t the doctrine they chaunged the vse of the sacrament contrary to that Christ commaunded and the olde churche of Rome vsed aboue a thousaunt yeares And yet to deface the olde they saye that the newe is the olde wherin for my parte I am content to the tryall of stande But their doctrine is so fonde and vncomfortable that I maruail that any man wold allowe it if he knewe what it is But what so euer they beare the people in hande that which they wryte in their bokes hathe nother truthe nor cōfort For by their doctrine of one body of Christ is made two bodies one natural hauing distaunce of membres w t forme and proporcion of a mans perfite body and this body is in heauen But the body of Christ in the sacramēt by their owne doctrine must nedes be a monstrous body hauing neither distaūce of membres nor forme facion or proporcion of a mannes naturall body And suche a body is in the sacrament teache they and goth in to the mouthe with the forme of bread and entreth no farther thā the forme of bread gothe nor tarieth no longer than the forme of bread is by natural heat in digesting So that whan the forme of bread is digested that body of Christ is gone And forasmuche as euil men be as long in digesting as good men the body of Christ by their doctrine entreth as farre and tarieth as long in wicked men as in godly men And what cōfort can be herein to any christian men to receaue Christes vnshapen body it to entre no farther than the stomacke and to departe by by as sone as the bread is consumed It semeth to me a more sounde cōfortable doctrine that Christ hath but one body that hathe forme faciō of a mannes true body which body spiritually entreth into the hole mā bodye soule And though the sacrament be consumed yet hole Christ remayneth fedeth the receauer vnto eternal life if he cōtinue in godlynesse neuer departeth vntill y e receauer forsake him And as for the wicked they haue not Christ within them at al who can not be where Belial is And this is my fayth and as me semeth a sounde doctrine according to goddes worde sufficient for a christian to beleue in that mater And if it can be shewed vnto me that the Popes autoritie is not preiudicial to the thinges before mētioned or that my doctrine in y e sacrament is erroneous which I thinke can not be shewed than I was neuer nor wilbe so peruerse to stande wilfully in myne owne opinion but I shall with all humilitie submitte my selfe vnto the Pope not only to kisse his fete but an other parte also An other cause why I refused to take the b. of Gloucestre for my iudge was the respecte of his owne person being more than ones periured Furst for that he being diuerse tymes sworne neuer to consent that the B. of Rome should haue any iurisdiciō within this realme but to take the king his successours for supreme heades of this realme as by goddes lawes they be Contrary to that lawfull othe the said B. sate than in iudgemēt by autoritie from Rome wherin he was periured and not worthy to syt as a iudge The seconde periurie was that he toke his bishoprike bothe of y e Quenes Maiestie of y e Pope making to eche of them a solemne othe Which othes be so contrarie that the one must nedes be periured And furthermore in swearing to the pope to maintene his lawes decrees cōstitutiōs ordinaūces reseruaciōs prouisions he declareth him selfe an enemy to the Imperial crowne to the lawes state of this realme wherby he declared him selfe not worthy to syt as a iudge win this realme And for these cōsideraciōs I refused to take him for my iudge This was written in an other lettre to the Quene I Learned by D. Martin that at the daye of your Maiesties coronacion you toke an othe of obedience to the pope of Rome And y t same tyme you toke an other othe to this realme to mayntene y e lawes liberties and customes of y e same And if your Maiestie did make an othe to y e pope I thinke it was accordīg to y e other othes which he vseth to ministre to princes which is to be obedient to him to defende his person to mayntene his autoritie honour lawes landes priuileges And if it be so which I knowe not but by reporte thā I beseche your maiestie to loke vpon your othe made to the crowne realme to expende and weighe the two othes together to see how they do agre as your graces cōscience shal geue you For I am surely persuaded that willingly your Maiestie will not offēde nor doo against your conscience for nothing But I feare me that ther be contradictiones in your othes and that those which should haue informed your grace throughly did not their dueties therin And if your Maiestie pondre y e two othes diligently I thīke you shal perceaue you were deceaued than your hignesse maye vse y e mater as God shall put in your hearte Furthermore I am kept here frō cōpanie of learned men from bokes frō coūsail from penne inke sauing at this time to writ vnto your Maiestie which all were necessary for a man being in my case Wherfore I beseche your maiestie y t I maye haue suche of these as maye stande w t your Maiesties pleasure And as for myne appearaunce at Rome if your Maiestie wil geue me leaue I will appeare ther. And I trust that God shall put in my mouthe to defende his truthe ther as well as here But I referre it holly to your maiesties pleasure To Doctour Martin and Doctour Storye I Haue me commended vnto you And as I promysed I haue sent my lettres vnto the Quenes Maiestie vnsigned Praieng you to signe thē deliuer them w t al spede I might haue sent them by the ●aryer soner but not surer But hearing M. Balif saye that he wolde goo to y t court on Frydaye I thought him a meter messagier to sende my lettres by For better is later and surer thā soner neuer to be deliuered yet one thing I haue written to the Quenes Ma. inclosed sealed which I require you may be so deliuered w t out delay not be opened vntill it be deliuerd vnto her graces owne hādes I haue writtē al y t I remēbre I sayd except y t which I spake against y e B. of Glou. owne person which I thought not mete to wryte And in some places I haue writtē more thā I said which I wolde haue answered to y e B. if you wold haue suffred me You promised I should see mine answer to y e .xvi. articles y t I might correcte amēde and chaunge them wher I thought good which your ꝓmyse you kept not And myne answer was not made vpon myne othe nor repeted nor made in Iudicio but extra iudiciū as I ꝓtested nor to y e B. of Glou. as iudge but to you y e kynges Quenes proctours I trust you deale syncerely with me without fraude or crafte vse me as you wold wishe to be vsed in like case your selues Remember y t Qua mensura mensi fueritis eadam remetietur vobis That is what measure you meate y e same shalbe measured to you agayne Thus fare you well And God sende you his spirite to induce you in to all truthe The furst cause why tharchebish wolde not make answer to the popes comissary is to auoide periury The .2 cause is that the popes Lawes are contrary to the crowne lawes of Englande The crowne temporal power is takē immediatly frō God The othe of the king and iustices and the duety of Subiectes Other the popes lawes be vnlauful or els all England is accursed Note wherin the popes lawes and the lawes of Englande do varye Marke this wel The duety of the cleargye neclected in the parliament Note The .3 cause why he could not allowe the Pope The popes religion is against Christes religion why latin seruice ought not to be restored in Englande The papistes can saye yea and naye to one thīg with one breathe The pope commaundeth bothe against God and natural reason The Sacrament ought to be receaued in bothe kyndes of all christianes Marke wel The deuil and the pope are like The pope is Antichrist that is Christes enemye wherfore the pope is ●ichrist Note this conclusion The causes why the Archebishop spake wrote thus The sacrament The papistes make Christ two bodies Marke The sounde true doctrine of the Sacrament That can they neuer doo The bishop of Gloucestres periury The B. of Gloucestre a traitor and an enemye to the realme worthy othes wherby periury must nedes be cōmitted No ye shalbe despeched nerer home Martyn and Story promise breakers