The copy of certain letters sent to the Queen, and also to doctor Martin and doctor Story, by the most Reverend father in God, Thomas Cranmer archbishop of canterbury from prison in Oxeforde: who (after long and most grievous straight imprisoning and cruel handling) most constantly and willingly suffered martyrdom there, for the true testimony of Christ, in March▪ 1556.  Psal 119. I spoke of thy testimonies (O Lord) even before Kings, and was not confounded.  

To the reader.  
THe Lord of light lighten thine eyes, to see the thing that is right, & give the an heart to obey the same, Amen. Thou mayest (good reader) besides the open tyranny, as in a glass, plainly see in these letters, that the popish kingdom is the kingdom of faces (that is, the mighty Antichrist that Daniel writeth of) if thou consider only, what face of justice (in most open injustice) it maketh toward the most mild Moses, Thomas Crammer that most worthy archbishop of Cantorbury. He citeth him to appear to make answer at Rome, giving him lxxx days respite, for his appearance there. Is this any thing but a face of justice? as though the court of Rome would condemn no man, before he answered for himself, as both law and equity require? But the very same instant time, Antichristes' holiness (contrary to that visoured justice) sent his commission unto that perjured beastly brocks B. of Gloucestre, to degrade and deprive him of his dignity. Which thing he did, not only before the lxxx days were ended, but before there were four of them spent. Furthermore where as the said most reverend father was fast detained in most grievous and straight prison, so as he could not appear (which thing was notorious both in England, and also in the romish court) and therefore had a lawful and most just excuse of his absence, by all laws, even popish and other: yet at Rome in the end of the said lxxx days, was that mild good man decreed Cont●max: that is, sturdily, frowardly, and wilfully absent. And in pain of the same his absence, condemned: and in fine most cruelly and mercyleslye martyred (alas for pity) even by the ministery of them, for whose souls safeguard, he put himself to that hazard, and gave his life. consider therefore (I pray thee) how the shaven hypocrites with their complices have rolled the queens majesty in wilful murder by their winking wiles. For what is it but wilful murder to cause a man to be cited, and yet to detain him still in fast prison, knowing his absence to be his condemnation. consider also what manifest perjury and tyranny they have wrapped not the Queen alone, but with her the hole realm of England in. For which the indignation of God is so provoked, that he can not longer forbear to plague, as he hath begun alreadye● and will (no doubt) proceed unless speedy repentance follow. The Lord utter their falseh●d and treason. AMEN▪   


Tharchebish▪ of Canterbury's letters to the queens highness.  
IT may please your majesty to pardon my presumption, that I dare be so bold to writ to your highness. But very necessity constraineth me, that your majesty may know my mind rather by mine own writing, than by other men's reports. So it is that upon saturday being the .7. day of this month, I was cited to appear at Rome, the lxxx day after, there to make answer to such matters, as should be objected against me, upon the behalf of the king and your most excellent majesty: which matters the Thursday following were objected against me by Doctor Martin, and D. Story your majesties proctors, before the bishop of Gloucestre, sitting in judgement by Commission from Rome. But alas, it can not but grieve the heart of any natural subject, to be accused of the king and Queen of his own realm: & specially before an outward judge, or by authority coming from any person out of this Realm. Where the king and Queen, as they were subjects within their own realm, shall complain, and require justice at a strangers hands against their own subject, being already condemned to death by their own laws. As though the king & Queen could not do or have justice within their own realms, against their own subjects, but they must seek it at a strangers hands in a strange land. The like whereof (I think) was never seen. I would have wished to have had some meaner adversaries: and I think, that death shall not grieve me much more, than to have my most dread and most gracious sovereign Lord and lady (to whom under God I do owe all obedience) to be mine accusers in judgement, 
The furst cause why tharchebish. would not make answer to the pope's commissary, is to avoid perjury  within their own realm, before any stranger & outward power. But for asmuch as in the time of the prince of most famous memory king Henry the .8. your grace's father, I was sworn never to consent, that the bishop of Rome should have or exercise any authority or jurisdiction in this realm of England. Therefore lest I should allow his authority contrary to mine oath, I refused to make answer to the B. of Gloucestre sitting here in judgement by the pope's authority, lest I should run in to perjury.  
another cause why I refused the Pope's authority is this: 
The .2. cause is that the pope's Laws are contrary to the crown & laws of England.  that his autororitie (as he claimeth it) repugneth to the crown imperial of this realm, and to the laws of the same, which every true subject is bound to defend. Furst so that the pope sayeth, that all manner of power aswell temporal as spiritual, is given furst to him of God. And that the temporal all power he giveth unto emperors & kings, to use it under him: 
The crown & temporal power is taken immediately from God  But so as it be always at his commandment & beck.  
But contrary to this claim, the imperial crown and jurisdiction temporal of this realm is taken immediately from God, to be used under him only, and is subject unto non, but to God alone. 
The oath of the king and justices and the duty of Subjects.   
Moreover th'imperial laws and customs of this realm the king in his Coronation, and all justices when they receive their offices, be sworn, and all the hole realm is bounden to defend and maintain. But contrary hereunto the Pope by his authority maketh void and commandeth to blot out of our books, all laws and customs being repugnant to his laws: And declareth accursed all rulers & governors, all the makers, writers, and executors of such laws or customs: as it appeareth by many of the pope's laws, whereof one or two I shall rehearse. In the decrees, Distinct. 10. is written thus: Constitutiones contra Canon's & decreta praesulum Romanorum vel bonos mores nullius sunt momenti. That is. The constituciones or statutes enacted against the canon's and decrees of the bishops of Rome or their good customs, are of non effect. Also.  
Extra de sententia excommunicationis, Noverit: Excommunicamus omnes haereticos utriusque sexus, quocunque nomine censeantur, & fautores & receptatores & defensores eorum: nec non & qui de caetero servari 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, consuls, rectores, & conciliarios locorum, ubi de caetero huiusmodi statuta & consuetudines aeditae fuerint vel seruatae: necnon & illos qui secundum ea praesumpserint judicare, vel in publicam formam scribere iudicata.  
That is to say: We excommunicate all heretics of both sexes, what name so ever they be called by: and their favourers and receptours, & defenders: and also them that shall hereafter cause to be observed statutes and customs made against the liberty of the church, except they cause the same to be put out of their books or records within two months after the publication of this sentence. Also we excommunicate the statute makers and writers of those statutes, and all the potestates, consuls, governors & counsellors of places, where such statutes and customs shall be made or kept: & also those that shall presume to give judgement according to them, or to write in to public form the matters so judged. 
Other the pope's laws be unlawful, or else all England is accursed.   
Now by these laws, if the bishop of Rome's authority which he claimeth by God, be lawful: all your grace's laws and customs of your realm, being contrary to the pope's laws, be nought. And aswell your majesty as your judges, justices and all other executors of the same, stand accursed among heretics, which God forbid. And yet this curse can never be avoided (if the pope have such power as he claimeth) until such times, 
Note wherein the pope's laws and the laws of England do vary.  as the laws and customs of this realm (being contrary to his laws) be taken away and blotted out of the law books. And although there be many laws of this realm contrary to the laws of Rome, yet I named but a few: as to convict a clerk before any temporal judge of this realm, for debt, felony, murder, or for any other trime: which clerk by the pope's laws, be so exempt from the kings laws, that they can be no where sued, but before their ordinary. Also the pope by his laws may give all bishoprics and benefices spiritual, which by the laws of this realm, can be given but only by the king and other patrons of the same, except they fall in to the lapse.  
By the pope's laws Ius patronat●●● shallbe sued only before the ecclesiastical judge. But by the laws of this realm, it shallbe sued before the temporal judges. And to be short, the laws of this realm do agree with the pope's laws, like fire and water. And yet the kings of this realm have provided for their laws, by the Praemunire: so that if any man have let the execution of the laws of this realm, by any authority from the sea of Rome, he falleth in to the Praemunire. But to meet with this, the pope's have provided for their laws by cursing. For who so ever letteth the pope's laws to have full course within this realm, by the pope's power standeth accursed. So that the Pope's power treadeth all the laws & customs of this realm under his feet: cursing all that execute them, until such time as they give place unto his laws. But it may be said, that notwithstanding all the pope's decrees, yet we do execute still the laws and customs of this realm. Nay not all quietly without interruption of the pope. And where we do execute them, yet we do it unjustly (if the Pope's power be of force) and for the same we stand excommunicate, and shall do, until we leave th'execution of our own laws and customs.  
Thus we be well reconciled to Rome, 
Mark this well.  allowing such authority, whereby the realm standeth accursed before God, if the Pope have any such authority.  
These things (as I suppose) were not fully opened in the parliament house, when the Pope's authority was received again within this realm. For if they had, I do not believe, that either the King or queens Majesty or the nobles of this realm, or the commons of the same would ever have consented to receive again such a foreign authority, so injurious, hurtful, & prejudicial aswell to the crown, as to the laws and customs, and state of this realm: as whereby they must needs acknowledge themselves to be accursed. 
The duty of the clergy neglected in the parliament.  But none could open this matter well, but the clergy, & that such of them as had red the Pope's laws, whereby the Pope hath made himself, as it were a God. These seek to maintain the pope, whom they desired to have their chief head, to th'intent they might have as it were a kingdom & laws within themselves, distinct from the laws of the crown, & where with the crown may not meddle. And so being exempt from the laws of the realm, might live in this realm, like lords & kings, without damage or fear of any man, so that they please their high and supreme head at Rome. For this consideration (I ween) some that knew the truth, held their peace at the parliament: where as if they had done their duties to the crown and hole realm, they should have opened their mouths, declared the truth, and showed the periles and dangers, that might ensue to the crown and realm. And if I should agree to allow such authority within this realm, whereby I must needs confess, that your most gracious highness and also your realm should ever continue accursed, until you shall cease from th'execution of your own laws and customs of your realm: I could not think myself true, either to your highness, or to this my natural country, knowing the I do know. Ignorance (I know) may excuse other men: 
Note.  but he that knoweth how prejudicial and injurious the power & authority (which he challengeth every where) is to the crown, laws and customs of this realm, and yet will allow the same: I can not see in any wise, how he can keep his due allegiance, 
The .3. cause why he could not allow the Pope. The pope's religion is against Christ's religion  fidelity, and truth to the crown and state of this realm.  
another cause I alleged, why I could not allow the authority of the pope, which is this. That by his authority he subverteth not only the laws of this realm, but also the laws of god So that who soever be under his authority, he suffereth them not to be under Christ's religion purely, as Christ did command. And for one example I brought forth: that where as by God's laws, all christian people be bound diligently to learn his word, that they may know, how to believe & live accordingly. And for that purpose be ordained holy days, when they ought (leaving apart all other business) to give themselves holly to know & serve God. 
why latin service ought not to be restored in England.  Therefore Gods will & commandment is, that when the people be gathered together, the ministers should use such language, as the people may understand, & take profit thereby, or else hold their peace. For as an harp or lute, if it give no certain sound, that me may know, what is stricken, who can dance after it, for all the sound is in vain? so is it vain and profiteth nothing (sayeth almighty God, by the mouth of S. Paul) if the priest speak to the people in a language which they know not. For else he may profit himself, but profiteth not the people, sayeth S. Paul.  
But herein I was answered thus: that S. Paul spoke only of preaching, that the preacher should speak in a tongue which the people did know: or else his preaching availeth nothing. This I would have spoken, & could not be suffered. But if the preaching availeth nothing, being spoken in a language, which the people understand not: how should any other service avail them, being spoken in the same language? And yet S. Paul meant not only of preaching, it appeareth plainly by his own words. For he speaking by name expressly of praying, singing, lauding, and thanking of God, and of all other things which the priests say in the churches, whereunto the people say Amen: which they used not in preaching, but in other divine service: that whether the priests rehearse the wonderful works of God, or the great benefits of God unto mankind above all other creatures: or give thanks unto God, or make open profession of their faith, or humble confession of their sins, with earnest request of mercy and forgiveness: or make suit or request unto God, for any thing: that than all the people understanding what the priests say, might give their minds and voices with them, and say, Amen. That is to say, allow what the priests say, that the rehearsal of God's universal works and benefits, the giving of thanks, the profession of faith, the confession of sins, and the requests and petitions of the priests and the people might ascend up into the ears of God altogether, and be as a sweet savour, odour, & incense in his nose, & thus was it used many hundred years after Christ's ascension. But thaforesaid things can not be done, when the priests speak to that people in a language not known. And so they (or their clerk in their name) say Amen▪ but they can not tell whereunto: Where as S. Paul sayeth, how can the people say Amen to thy well saying, when they understand not what thou sayest. And thus was S. Paul understanden of all interpreters both Greeks and latins, old & new, school authors and others, that I have red, until about thirty. years past. At which time one Eckius with other of his sort, began to devise a new exposition, understanding S. Paul of preaching only. But when a good number of the best learned men reputed within this realm, some favouring the old, some the new learning, as they term it (where in deed that which they call the old, is the new: and that which they call the new, is in deed the old) but when a great number of such learned men of both sorts were gathered together at mynsor, 
The papists can say yea and nay to one thing with one breath.  for the reformation of the service of the church: It was agreed by both without controversy (not one saying contrary) that the service of the church ought to be in the mother tongue: and that S. Paul in the xiv. chap. to the corinthians was so to be understanden. And so is S. Paul to be understanden in the civil law more than a thousand years passed: where justinianus (a most godly Emperor) in a synod writeth on this manner. jubemus ut 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 devotione in depromendis Domini Dei laudibus audientium animi efferantur. Ita enim & divus Paulus docet in epistola ad Corinth. Si solummodo benedicat spiritus, quomodo is qui privati 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 say: We command, that all Bishops and priests celebrate the holy oblation and prayers used in holy Baptism, not after a still close manner, but with a clear loud voice, that they may be plainly heard of the faithful people, so as the hearer's minds may be lifted up thereby with the greater devotion, in uttering the praises of the Lord God. For so Paul teacheth also in the epistle to the Corinthians. If the spirit do only bless (or say well) how shall he that occupieth the place of a private person, say Amen to thy thanks giving? For he perceiveth not what thou sayest. Thou dost give thanks well, but the other is not edified.  
And not only the civil law and all other weiters a thousand and five hundred years continually together have expounded S. Paul not of preaching only, but of other service said in the church, but also reason giveth the same, that if men be commanded to hear any thing, it must be spoken in a language which the hearers understand, 
The pope commandeth both against God and natural reason.  or else as S. Paul sayeth, what availeth it to hear? So that the Pope giving a contrary commandment, that the people coming to the church shall hear they wot not what, & shall answer they know not where unto, taketh upon him to command not only against reason, 
The Sacrament ought to be received in both kinds of all Christians.  but also directly against God.  
And again I said, where as our savour Christ ordained the sacrament of his most precious body and blood to be received of all christian people under the forms both of bread and wine, & said of the cup, Drink ye all of this: the pope giveth a clean contrary commandment, that no lay men shall drink of the cup of their salvation: as though the cup of salvation by the blood of Christ, pertained not to lay men. And where as Theophilus Alexandrinus (whose works S. Jerome did translate about xi hundred years past) sayeth, that if Christ had been crucified for the devils, his cup should not be denied them. Yet the Pope denieth the cup of Christ to christian people, for whom Christ was crucified. So that if I should obey the pope in these things, I must needs disobey my savour Christ. 
Mark well.  But I was answered hereunto as commonly the papists do answer, that under the form of bread is hole Christ's flesh & blood: so that whosoever receiveth the form of bread, receiveth aswell Christ's blood as his flesh. Let it be so. Yet in the form of bread only, Christ's blood is not drunken, but eaten: nor is received in the cup in the form of wine, as Christ commanded: but eaten with the flesh under the form of bread. And moreover the bread is not the sacrament of his blood, but of his flesh only: nor the cup is not the sacrament of his flesh, but of his blood only.  
And so the pope keepeth from all lay persons the sacrament of their redemption by Christ's blood, which Christ commandeth to be given unto them.  
And furthermore Christ ordained the sacrament in two kinds, the one separated from the other, to be a representation of his death, where his blood was separated from his flesh, which is not represented in one kind alone. So that the lay people receive not the hole sacrament, whereby Christ's death is represented, as he commanded.  
Moreover as the pope taketh upon him to give the temporal sword, or royal and Imperial power to kings and princes, so doth he likewise take upon him to depose them from their Imperial states, if they be disobedient to him: and commandeth the subjects to disobey their princes, assoiling the subjects aswell of their obedience, as of their lawful oaths made unto their true kings & princes directly contrary to God's commandment, who commandeth all subjects to obey their kings, or their rulers under them. One johan Patriarch of Constantinopole in the time of saint Gregory claimed superiority above all other bishops. To whom Saint Gregory writeth, that therein he did injury to his three brethren, which were equal with him: that is to say, 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 saint Gregory) If any one shall exalt himself above all the rest, to be the universal bishop, the same passeth in pride. But now the Bis. of Rome exalteth himself, not only above all bishops, but also above all kings and Emperors, and above all the hole world: taking upon him to give and take away, to set up and put down, as he shall think good. 
The devil and the pope are like.  And as the Devil having no such authority, yet took upon him to give unto Christ all the kingdoms of the world, if he would fall down & worship him: in like manner the pope taketh upon him to give empires & kingdoms (being none of his) to such as will fall down and worship him, and kiss his feet. And moreover his layers and glossers so flattre him, that they feign he may command emperors and kings to hold his stirrup, when he lighteth upon his horse, and to be his footmen. And that if any emperor or king give him any thing, they give him nothing, but that is his own. And that he may dispense against God's word, against both the old and new testament, against saint Paul's epistles, and against the Gospel. And furthermore whatsoever he doth, although he draw innumerable people by heaps with himself in to hell: Yet may no mortal man reprove him: because he being judge of all men, may be judged of no man. And thus he sitteth in the temple of God, 
The pope is Antichrist, that is, Christ's enemy.  as he were a God, and nameth himself Goddess vicar: And yet he dispenseth against God. If this be not to play Antichristes' part, I can not tell what is Antichrist: which is no more to say, but Christ's enemy & adversary: who shall sit in the temple of god advancing himself above all other: yet by hypocrisy and feigned religion shall subvert the true religion of Christ. And under pretence and colour of christian religion shall work against Christ, 
wherefore the pope is ●ichrist.  and therefore hath the name of Antichrist. Now if any man lift himself higher than the Pope hath done, who lifteth himself above all the world: or can be more adversary to Christ, ●an to dispense against God's laws, & where Christ hath given any commandment, to command directly the contrary: that man must needs be taken for Antichrist. But until the time that such a person may be found, men may easily conjecture, where to find Antichrist.  
Wherefore seeing the pope thus (to overthrow both Gods laws & man's laws) taketh upon him, to make emperors and kings to be vassals and subjects unto him, & specially the crown of this realm, with the laws and customs of the same: I see no mean, how I may consent to admit this usurped power within this realm, 
Note this conclusion  cotrary to mine oath, mine obedience to God's law, mine allegiance & duty to your majesty, & my love & affection to this realm. This that I have spoken against the power and authority of the pope, 
The causes why the archbishop spoke & wrote thus  I have not spoken (I take God to record and judge) for any malice I own to the pope's person, whom I know not, but I shall pray to God to give him grace, that he may seek above all things to promote God's honour and glory, and not to follow the trade of his predecessors in these later days. Nor I have not spoken it for fear of punishment & to avoid the same, thinking it rather an occasion to aggravate than to diminish my trouble: but I have spoken it for my most bound duty to that crown, liberties, laws & customs of this realm of England, but most specially to discharge my conscience in uttering the truth to god's glory, casting away all fear, by the comfort which I have in Christ, who sayeth: Fear not them that kill the body, and can not kill the soul: but fear him that can cast both body & soul in to hell fire. He that for fear to lose this life, will forsake the truth, shall lose the everlasting life. And he that for the truths sake will spend his life, shall find everlasting life. And Christ promiseth to stand fast with them before his father, which will stand fast with him here. Which comfort is so great, that whosoever hath his eyes fixed upon Christ, can not greatly pass on this life, knowing that he may be sure to have Christ stand by him, in the presence of his father in heaven.  
And as touching the Sacrament, 
The sacrament.  I said: Forasmuch as the hole matter standeth in the understanding of these words of Christ, This is my body, This is my blood: I said, that Christ in these words made demonstration of the bread & wine, and spoke figuratively, calling bread his body, & wine his blood: because he ordained them to be sacraments of his body & blood. And where the papistes say in those two points contrary unto me, that Christ called not bread his body, but a substance uncertain, nor spoke figuratively: Herein I said, I would be judged by the old church. And which doctrine could be proved the elder, that I would stand unto. And forasmuch as I have alleged in my book many old authors both Greeks & latins, which about a thousand years after Christ continually taught as I do: if they could bring forth but one old author, that sayeth in these two points, as they say: I offered vj. or seven. years ago, & do offer yet still, that I will give place unto them. But when I bring forth any author that sayeth in most plain terms as I do, yet sayeth the other party, that the authors meant not so: as who should say, that the authors spoke one thing, and meant clean contrary. And upon the other part, when they can not find any one author, that sayeth in words, as they say, yet say they, that the authors meant as they say. Now whether I or they speak more to the purpose herein, I refer me to the iudgemet of all indifferent hearers. Yea the old church of Rome above a thousand years together, neither believed nor used the Sacrament, as the church of Rome hath done of late years. For in the beginning the church of Rome taught a pure and a sound doctrine of the sacrament. But after that the church of Rome fell in to a new doctrine of transubstantiation: with the doctrine they changed the use of the sacrament, contrary to that Christ commanded, and the old church of Rome used above a thousand years. And yet to deface the old, they say that the new is the old: wherein for my part, I am content to the trial of stand. 
The papists make Christ two bodies.  But their doctrine is so fond and uncomfortable, that I marvel, that any man would allow it, if he knew what it is. But what so ever they bear the people in hand, that which they write in their books hath neither truth nor comfort. For by their doctrine, of one body of Christ is made two bodies: one natural, having distance of members with form and proportion of a man's perfit body, and this body is in heaven.  
But the body of Christ in the sacrament, by their own doctrine, must needs be a monstrous body, having neither distance of members, nor form, fashion, or proportion of a man's natural body. And such a body is in the sacrament, teach they: and goth in to the mouth with the form of bread, and entereth no farther than the form of bread goeth: nor tarrieth no longer than the form of bread is by natural heat in digesting. So that when the form of bread is digested, that body of Christ is gone. 
Mark.   
And forasmuch as evil men be as long in digesting as good men, the body of Christ (by their doctrine) entereth as far, and tarrieth as long in wicked men, as in godly men. And what comfort can be herein to any christian men, to receive Christ's unshapen body, & it to entre no farther than the stomach, and to depart by & by, as soon as the bread is consumed?  
It seemeth to me a more sound & comfortable doctrine, 
The sound true doctrine of the Sacrament.  that Christ hath but one body, & that hath form & fashion of a man's true body: which body spiritually entereth into the hole man, body & soul. And though the sacrament be consumed, yet hole Christ remaineth, & feedeth the receiver unto eternal life, if he continued in godliness: & never departeth, until the receiver forsake him. And as for the wicked, they have not Christ within them at all, who can not be where Belial is. And this is my faith, and (as me seemeth) a sound doctrine, according to god's word, & sufficient for a christian to believe in that matter. 
That can they never do.  And if it can be showed unto me, that the Pope's authority is not prejudicial to the things before mentioned: or that my doctrine in the sacrament is erroneous (which I think can not be showed) than I was never nor willbe so perverse, to stand wilfully in mine own opinion, but I shall (with all humility) submit myself unto the Pope, 
The bishop of Gloucester's perjury.  not only to kiss his feet, but an other part also.  
another cause why I refused to take the b. of Gloucestre for my judge, was the respect of his own person being more than ones perjured. Furst for that he being diverse times sworn, never to consent that the B. of Rome should have any jurisdiction within this realm, but to take the king, & his successors for supreme heads of this realm, as by god's laws they be. Contrary to that lawful oath the said B. sat than in judgement by authority from Rome, wherein he was perjured, and not worthy to sit as a judge.  
The second perjury was, that he took his bishopric both of the queens Majesty & of the Pope, making to each of them a solemn oath. Which oaths be so contrary, that the one must needs be perjured. And furthermore in swearing to the pope, 
The B. of Gloucestre a traitor and an enemy to the realm.  to maintain his laws, decrees, constitutions, ordinances reservations, & provisions he declareth himself an enemy to the Imperial crown, & to the laws & state of this realm: whereby he declared himself not worthy to sit as a judge win this realm. And for these considerations I refused to take him for my judge.   

This was written in an other lettre to the Queen.  
I Learned by D. Martin, that at the day of your majesties coronation, you took an oath of obedience to the pope of Rome. And that same time you took an other oath to this realm, to maintain the laws, liberties, and customs of the same. And if your Majesty did make an oath to the pope. I think it was according to the other oaths, which he useth to minister to princes: which is to be obedient to him, to defend his person, to maintain his authority, honour, laws, lands, & privileges. And if it be so (which I know not, but by report) than I beseech your majesty, to look upon your oath made to the crown & realm: & to expend and weigh the two oaths together, to see how they do agree, & as your grace's conscience shall give you. For I am surely persuaded, that willingly your Majesty will not offend, nor do against your conscience for nothing.  
But I fear me, 
worthy oaths whereby perjury must needs be committed.  that there be contradictiones in your oaths, and that those which should have informed your grace thoroughly, did not their duties therein. And if your Majesty pondre the two oaths diligently, I think you shall perceive, you were deceived: & than your highness may use the matter, as God shall put in your heart. Furthermore I am kept here from company of learned men, from books, from counsel, from pen & ink, saving at this time to writ unto your Majesty: which all were necessary for a man being in my case. Wherefore I beseech your majesty, that I may have such of these, as may stand with your majesties pleasure. 
No, ye shallbe despeched nearer home.  And as for mine appearance at Rome, if your Majesty will give me leave, I will appear ther. And I trust, that God shall put in my mouth, to defend his truth there, as well as here. But I refer it holly to your majesties pleasure.   

To Doctor Martin, and Doctor Story.  
I Have me commended unto you. And as I promised, I have sent my letters unto the queens Majesty unsigned: Praying you to sign them & deliver them with all speed. I might have sent them by the waryer sooner, but not surer. But hearing M. Balif say, that he would go to that court on friday, I thought him a meeter messenger, to send my letters by. For better is later and surer, than sooner & never to be delivered. yet one thing I have written to the Queens Ma. enclosed & sealed: which I require you may be so delivered, with out delay, & not be opened, until it be delivered unto her graces own hands. I have written all that I remember I said, except that which I spoke against the B. of Glou. own person: which I thought not meet to write. And in some places I have written more than I said: which I would have answered to the B. if you would have suffered me. You promised I should see mine answer to the xvi articles, that I might correct, amend and change them, where I thought good: which your promise you kept not. And mine answer was not made upon mine oath, 
Martin and Story promise breakers.  nor repeated nor made in judicio but extra judicium, as I protested: nor to the B. of Glou. as judge, but to you the kings & queens proctors. I trust you deal sincerely with me without fraud or craft: & use me as you would wish to be used in like case your selves Remember that Qua mensura mensi fueritis, eadam remetietur vobis. That is, what measure you meat, the same shallbe measured to you again. Thus far you well. And God send you his spirit to induce you in to all truth.