Tharchebish ▪ of Cantorburies letters to the Quenes highnesse .

IT maye please your maiestie to perdone my presumpcion , that I dare be so bolde to wryt to your highnesse . But very necessitie constrayneth me , that your maiestie may knowe my mynde rather by myne owne writing , than by other mennes reportes . So it is that vpon Saturdaye being the .7 . daye of this moneth , I was cited to appeare at Rome , the .lxxx. daye after , ther to make answer to suche maters , as should be obiected against me , vpon the behalfe of the king and your most excellent maiestie : which maters the Thursday folowing were obiected against me by Doctour Martin , and D. Storie your maiesties proctours , before the bishop of Gloucestre , sittyng in iudgement by Commission from Rome . But alas , it can not but greue the heart of any natural subiecte , to be accused of the king and Quene of his owne realme : & specially before an outward iudge , or by autoritie comming from any person out of this Realme . Wher the king and Quene , as they were subiectes within their owne realme , shall complayne , and requyre iustice at a straungers handes against their owne subiecte , being allready condemned to deathe by their owne lawes . As though the king & Quene coulde not doo or haue iustice within their owne realmes , against their owne subiectes , but they must seke it at a straungers handes in a straunge lande . The like wherof ( I thinke ) was neuer sene . I wolde haue wished to haue had some meaner aduersaries : and I thinke , that deathe shall not greue me muche more , than to haue my most dradde and most gracious souerayne Lorde and lady ( to whom vnder God I doo owe all obedience ) to be myne accusers in iudgement , The furst cause why tharchebish . wolde not make answer to the popes comissary , is to auoide periury within their owne realme , before any straunger & outwarde power . But for asmuche as in the tyme of the prince of most famous memorie king Henry the .8 . your graces father , I was sworne neuer to consent , that the bishop of Rome should haue or exercise any autorite or iurisdicion in this realme of Englande . Therfore least I should alowe his autoritie contrary to myne othe , I refused to make answer to the B. of Gloucestre sittyng here in iudgement by the popes autoritie , least I should renne in to periurie .

An other cause why I refused the Popes autoritie is this : The .2 . cause is that the popes Lawes are contrary to the crowne & lawes of Englande . that his autororitie ( as he claymeth it ) repugneth to the crowne imperiall of this realme , and to the lawes of the same , which euery true subiecte is bounden to defende . Furst so that the pope sayeth , that all maner of power aswel temporal as spirituall , is geuen furst to him of God . And that the temporal al power he geueth vnto emperours & kinges , to vse it vnder him : The crowne & temporal power is taken immediatly from God But so as it be alwayes at his commaundement & becke .

But contrary to this clayme , the emperial crowne and iurisdicion temporal of this realme is taken immediatly from God , to be vsed vnder him only , and is subiecte vnto non , but to God alone . The othe of the king and iustices and the duety of Subiectes .

Moreouer th emperiall lawes and customes of thys realme the king in his Coronacion , and all Iustices whan they receaue their offices , be sworne , and all the hole realme is bounden to defende and mayntene . But contrary hereunto the Pope by his autoritie maketh voyde and commaundeth to blotte out of our bokes , all lawes and customes being repugnaunt to his lawes : And declareth accursed all rulers & gouernours , all the makers , wrytours , and executours of suche lawes or customes : as it appeareth by many of the popes lawes , wherof one or two I shal rehearse . In the decrees , Distinct. 10. is written thus : Constitutiones contra Canones & decreta praesulum Romanorum vel bonos mores nullius sunt momenti . That is . The constituciones or statutes enacted against the canones and decrees of the bishoppes of Rome or their good customes , are of non effecte . Also .

Extra de sententia excommunicationis , Nouerit : Excommunicamus omnes haereticos vtriusque sexus , quocunque nomine censeantur , & fautores & receptatores & defensores eorum : nec non & qui de caetero seruari fecerint statuta aedita & consuetudines contra ecclesiae libertatem , nisi ea de capitularibus suis intra duos menses post huiusmodi publicationem sententiae fecerint am●ueri . Item excommunicamus statutarios , & scriptores statutorum ipsorum , necnon potestates , consules , rectores , & conciliarios locorum , vbi de caetero huiusmodi statuta & consuetudines aeditae fuerint vel seruatae : necnon & illos qui secundum ea praesumpserint iudicare , vel in publicam formam scribere iudicata .

That is to saye : We excommunicat 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 , consules , 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 . Other the popes lawes be vnlauful , or els all England is accursed .

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 the pope haue suche power as he claymeth ) vntil suche tymes , Note wherin the popes lawes and the lawes of Englande do varye . 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 , that 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 , can 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●●● shal be sued only before the ecclesiasticall iudge . But by the lawes of this realme , it shal be sued before the temporal iudges . And to be shorte , the 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 that the Popes power treadeth al the 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 notwithstanding 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 the same we stande excommunicate , and shall do , vntill we leaue th execucion of our owne lawes and customes .

Thus we be wel reconciled to Rome , Marke this wel . 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 commons of the same wolde euer haue consented 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 . The duety of the cleargye neclected in the parliament . But none could open this mater wel , but the 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 th intent 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 exempt from the lawes of the realme , myght lyue in this realme , lyke lordes & kynges , without damage or fear of any man , so that they please their highe and supreme head at Rome . For this consideracion ( I wene ) some that 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 th execucion 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 the I do knowe . Ignoraunce ( I knowe ) may excuse other men : Note . 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 allegeaunce , The .3 . cause why he could not allowe the Pope . The popes religion is against Christes religion 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 the lawes of god So that who soeuer be vnder his autoritie , he suffreth them not to be vnder Christes religion purely , as Christ did commaunde . And for one example I brought furthe : that wher as by Goddes lawes , all christian people be bounden diligently to learne his worde , that they maye knowe , howe to beleue & lyue accordingly . And for that purpose be ordayned holy dayes , whan they ought ( leauyng aparte all other businesse ) to geue them selues holly to knowe & serue God . why latin seruice ought not to be restored in Englande . Therfore Goddes will & commaundement is , that whan the people be gathered together , the ministers shoulde vse suche language , as the people may vnderstande , & 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 , 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 the people , sayeth S. Paule .

But herein I was answered thus : that S. Paule spake only of preaching , 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 preaching , 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 open profession of their faithe , or humble confession of their synnes , with 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 confession 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 hundred yeares after Christes ascension . But th aforesaid thinges can not be done , whan the priestes speake to that people in a language not knowen . And so they ( or their clearke in their name ) saye Amen ▪ but they can not tel whervnto : Wher as S. Paule sayeth , how can the 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 , beganne 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 fauouring 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 the olde ) but whan a great nomber of suche learned men of bothe sortes were gathered together at mynsor , The papistes can saye yea and naye to one thing with one breathe . for the reformacion of the seruice of the church : It was agreed by bothe without controuersie ( not one saieng contrary ) 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 thousaunt 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 solummodo benedicat spiritus , quomodo is qui priuati locum tenet , dicet ad gratiarum actionem tuam , Amen ? Quandoquidem quid dicas non videt . Tu quidem pulchrè gratias agis , alter ●●tem non aedificatur .

☞ That is to saye : We commaunde , 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 commaunded to heare any thing , it must be spoken in a language which the hearers vnderstande , The pope commaundeth bothe against God and natural reason . or elles as S. Paule sayeth , what auayleth it to heare ? So that the Pope geuing a contrary commaundement , that the people commyng to the churche shal hear they wote not what , & shall answer they knowe not where vnto , taketh vpon him to commaunde not only against reason , The Sacrament ought to be receaued in bothe kyndes of all christianes . 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 commaundement , 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 christian people , for whom Christ was crucified . So that if I should obey the pope in these thinges , I must nedes disobey my saueour Christ . Marke wel . But I was answered herunto as commonly the papistes do answer , that vnder the forme of bread is hole Christes fleshe & blood : so that whosoeuer receaueth the 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 commaunded : but eaten with the fleshe vnder the forme of bread . And moreouer the bread is not the 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 sacrament of their redempcion by Christes blood , whiche Christ commaundeth to be geuen vnto them .

And furthermore Christ ordayned 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 represented 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 vpon 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 commaundeth all subiectes to obey their kinges , or their rulers vnder them . One Iohan Patriarke of Constantinopole 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 : that 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 . The deuil and the pope are like . And as the Deuil hauing no such autoritie , yet toke vpon him to geue vnto Christ all the kingdomes of the 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 vpon his horse , and to be his fotemen . And that if any emperour or king geue hym any thing , 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 , The pope is Antichrist , that is , Christes enemye . 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 religion of Christ . And vnder pretense and colour of christian religion shall worke against Christ , wherfore the pope is ●ichrist . 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 geuen any commaundement , to commaunde directly the contrary : that man must nedes be taken for Antichrist . But vntill the tyme that suche a person may be founde , men 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 consente to admyt this vsurped power within this realme , Note this conclusion cotrary to myne othe , myne obedience 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 , The causes why the Archebishop spake & wrote thus I haue not spoken ( I take God to record and iudge ) for any malice I owe to the popes person , whom I knowe not , but I shal praye to God to geue him grace , that he maye seke aboue all thinges to promote Goddes honour and glorie , and not to folowe the trade of his predecessours in these later daies . Nor I haue not spoken it for feare of punishement & to auoide the same , thinking it rather an occasion to aggrauate than to diminish my trouble : but I haue spoken it for my most bounden duety to that crowne , liberties , lawes & customes of this realme of England , but most specially to discharge my conscience in vttering the truthe to goddes glorie , casting awaye al feare , by the 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 promyseth to stande fast with them before his father , which will stande faste with him here . Which confort is so great , that 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 the Sacrament , The sacrament . I sayed : Forasmuche as the hole mater standeth in the vnderstanding of these wordes of Christ , This is my body , This is my blood : I sayed , that Christ in these wordes made demonstracion of the bread & wyne , and spake figuratiuely , calling bread his bodye , & wyne his blood : bicause he ordayned them to be sacramentes of his body & blood . And wher the papistes say in those two pointes contrary vnto me , that Christ called not bread his body , but a substaunce 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 stande 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 , that 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 the 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 ment as they saye . Now whether I or they speake more to the purpose herein , I referre me to the iudgemet of al indifferent hearers . Yea the olde churche of Rome aboue a thousaunt yeares together , neither beleued nor vsed the Sacrament , as the church of Rome hathe done of late yeares . For in the beginning the 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 : with 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 . The papistes make Christ two bodies . 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 confort . For by their doctrine , of one body of Christ is made two bodies : one natural , hauing distaunce of membres with forme and proporcion of a mans perfite body , and this body is in heauen .

But the body of Christ in the sacrament , by their owne doctrine , must nedes be a monstrous body , hauing neither distaunce 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 than 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 . Marke .

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 confort 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 & confortable doctrine , The sounde true doctrine of the Sacrament . that Christ hath but one body , & that hathe forme & facion of a mannes true body : which body spiritually entreth into the hole man , bodye & soule . And though the sacrament be consumed , yet hole Christ remayneth , & fedeth the receauer vnto eternal life , if he continue in godlynesse : & neuer departeth , vntill the 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 . That can they neuer doo . And if it can be shewed vnto me , that the Popes autoritie is not preiudicial to the thinges before mentioned : or that my doctrine in the sacrament is erroneous ( which I thinke can not be shewed ) than I was neuer nor wil be so peruerse , to stande wilfully in myne owne opinion , but I shall ( with all humilitie ) submitte my selfe vnto the Pope , The bishop of Gloucestres periury . 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 iurisdicion 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 iudgement 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 the Quenes Maiestie & of the 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 , The B. of Gloucestre a traitor and an enemye to the realme . to maintene his lawes , decrees , constitutions , ordinaunces reseruacions , & 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 consideracions 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 that same tyme you toke an other othe to this realme , to mayntene the lawes , liberties , and customes of the same . And if your Maiestie did make an othe to the pope . I thinke it was according to the 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 ) than 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 conscience shal geue you . For I am surely persuaded , that willingly your Maiestie will not offende , nor doo against your conscience for nothing .

But I feare me , worthy othes wherby periury must nedes be committed . 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 the two othes diligently , I thinke you shal perceaue , you were deceaued : & than your hignesse maye vse the mater , as God shall put in your hearte . Furthermore I am kept here from companie of learned men , from bokes , from counsail , 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 , that I maye haue suche of these , as maye stande with your Maiesties pleasure . No , ye shal be despeched nerer home . 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 them & deliuer them with al spede . I might haue sent them by the ●aryer soner , but not surer . But hearing M. Balif saye , that he wolde goo to that court on Frydaye , I thought him a meter messagier , to sende my lettres by . For better is later and surer , than 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 , with out delay , & not be opened , vntill it be deliuerd vnto her graces owne handes . I haue written al that I remember I sayd , except that which I spake against the B. of Glou. owne person : which I thought not mete to wryte . And in some places I haue written more than I said : which I wolde haue answered to the B. if you wold haue suffred me . You promised I should see mine answer to the .xvi. articles , that I might correcte , amende and chaunge them , wher I thought good : which your promyse you kept not . And myne answer was not made vpon myne othe , Martyn and Story promise breakers . nor repeted nor made in Iudicio but extra iudicium , as I protested : nor to the B. of Glou. as iudge , but to you the 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 that Qua mensura mensi fueritis , eadam remetietur vobis . That is , what measure you meate , the same shal be measured to you agayne . Thus fare you well . And God sende you his spirite to induce you in to all truthe .