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book_n	church_n	name_n	write_v	3,324	5	5.6212	4	true

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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

ecclesiae libertatem nisi ea de capitularibus suis intra duos menses post huiusmodi publicationem sententiae fecerint am●ueri Item excommunicamus statutarios scriptores statutorū ipsorū necnon potestates consules rectores conciliarios locorum vbi de caetero huiusmodi statuta cōsuetudines aeditae fuerint vel seruatae necnon illos qui secundum ea praesumpserint iudicare vel in publicam formam scribere iudicata That is to saye We excōmunicat all heretikes of bothe sexes what name so euer they be called by and their fauourers and receptours defendours and also them that shall hereafter cause to be obserued statutes and customes made against the libertie of the church except they cause the same to be put out of theyr bokes or recordes within two monethes after the publicacion of this sentence Also we excommunicate the statute makers and wrytours of those statutes and all the potestates cōsules gouernours counsaillours of places wher suche statutes and customes shall be made or kept also those that shall presume to geue iudgement according to them or to wryte in to publike forme the maters so iudged Now by these lawes if the bishop of Romes autoritie which he claymeth by God be lawfull all your graces lawes and customes of your realme being contrary to the popes lawes be naught And aswell your maiestie as your iudges Iustices and all other executours of the same stande accursed among heritikes which God forbidde And yet this curse can neuer be auoided if y e pope haue suche power as he claymeth vntil suche tymes as the lawes and customes of this realme being contrary to his lawes be taken awaye and blotted out of the lawe bokes And although ther be many lawes of this realme contrary to the lawes of Rome yet I named but a fewe as to conuicte a clearke before any temporall iudge of this realme for debte felonye murther or for any other tryme which clearkes by the popes lawes be so exempte from the kinges lawes y t they can be no wher sued but before their ordinarie Also the pope by his lawes maye geue all Bishoprikes and benefices spirituall which by the lawes of this realme cā be geuen but only by the king and other patrons of the same except they fall in to the lapse By the popes lawes Ius patronat●●● shalbe sued only before the ecclesiasticall iudge But by the lawes of this realme it shalbe sued before the temporal iudges And to be shorte y e lawes of this realme doo agree with the popes lawes like fyre and water And yet the kinges of this realme haue prouided for their lawes by the Praemunire so that if any man haue let the execucion of the lawes of this realme by any autoritie from the sea of Rome he falleth in to the Praemunire But to mete with this the popes haue prouided for their lawes by cursing For who so euer letteth the popes lawes to haue full course within this realme by the popes power standeth accursed So y t the Popes power treadeth al y e lawes customes of this realme vnder his fete cursing al that execute them vntil suche tyme as they geue place vnto his lawes But it maye be sayed that notwithstāding all the popes decrees yet we doo execute still the lawes and customes of this realme Naye not al quietly without interruption of the pope And wher we do execute them yet we doo it vniustely if the Popes power be of force and for y e same we stande excōmunicate and shall do vntill we leaue thexecucion of our owne lawes and customes Thus we be wel reconciled to Rome allowing suche autoritie wherby the realme standeth accursed before God yf the Pope haue any suche autoritie These thinges as I suppose were not fully opened in the parliament house whan the Popes autoritie was receaued agayne within this realme For yf they had I do not beleue that either the Kyng or Quenes Maiestie or the nobles of this realme or the cōmons of the same wolde euer haue cōsented to receaue agayne suche a forain autoritie so iniurious hurtful preiudiciall aswell to the crowne as to the lawes and customes and state of this realme as wherby they muste nedes acknowlege them selues to be accursed But none could opē this mater wel but y e cleargie that suche of them as had redde the Popes lawes wherby the Pope hath made himself as it were a God These seke to mayntene the pope whom they desyred to haue their chief head to thintent they myght haue as it were a kingdome lawes within them selues distincte from the lawes of the crowne wher with the crowne may not medle And so being exēpt frō y e lawes of the realme myght lyue in this realme lyke lordes kynges w tout damage or fear of any mā so y t they please their highe and supreme head at Rome For this consideracion I wene some y t knewe the truthe helde their peace at the parliament wher as yf they hade done their dueties to the crowne and hole realme they should haue opened their mouthes declared the truthe and shewed the periles and daungers that myght ensue to the crowne and realme And yf I should agree to allowe suche autoritie within this realme wherby I must nedes confesse that your most gracious hyghnes and also your realme should euer continue accursed vntyll you shall ceasse from thexecucion of your owne lawes and customes of your realme I coulde not thynke my selfe true eyther to your hyghnesse or to this my natural countrey knowing y e I do knowe Ignoraunce I knowe may excuse other men but he that knoweth howe preiudicial and iniurious the power autoritie which he chalengeth euery where is to the crowne lawes and customes of this realme and yet wyl allowe the same I can not see in any wyse how he can kepe his due allegeaūce fidelitie and truth to the crowne and state of this realme An other cause I alleged why I could not allowe the autoritie of the pope which is this That by his autoritie he subuerteth not only the lawes of this realme but also y e lawes of god So that who soeuer be vnder his autoritie he suffreth them not to be vnder Christes religiō purely as Christ did commaūde And for one example I brought furthe that wher as by Goddes lawes all christian people be boūden diligētly to learne his worde that they maye knowe howe to beleue lyue accordingly And for that purpose be ordayned holy dayes whā they ought leauyng aparte all other businesse to geue them selues holly to knowe serue God Therfore Goddes will cōmaūdement is that whā the people be gathered together y e ministers shoulde vse suche language as the people may vnderstāde take profite therby or elles holde their peace For as an harpe or lute yf it geue no certain sounde that me maye knowe what is striken

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

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