bycause it may abid y e light I dare be bolde to haue it loke on coÌ„ferre it with you or any man in respecte wherof I am glad of your coÌ„ming thaÌ„cke you for your coÌ„ming althoughe as I said I desired not your coÌ„minge nwas willing of your coÌ„ming or cold be coÌ„teÌ„t of it otherwise Why quod he what is y â— matter wherefore you were condempned for we know not sir quod I iÌ„ prisoÌ„ haue I ben all most two yeres I neuer traÌ„sgressed any of y e lawes wherfore I might iustlye be punished But because I fraÌ„ckly confessed whereof I repeÌ„t not my faith concerninge the sacrament being demauÌ„ded in these two points One that there is no traÌ„substantiacioÌ„ the other that the wicked doo not receaue Christes bodie â–ª Lett vs quoth he loke a litle on the firste do you not beleue christs presence raallye and corporallye in the forme of bread No quoth I. I doo beleue that there Christ is present to the faith of the worthye receauer as there is present bread and wyne to the sences and outwarde man as for any suche presence of including and placing Christe I beleue not nor dare not do Why quoth he I am sure you beleue Christes natural body is circumscriptible And here he made muche a do of two natures of Christ howe that the one is euery where the other is in his proper place demaunding questioÌ„s here about whiche I aunswered with etiam that is affirmatiuelye bycause they were suche as no wise man would haue spente any such tyme about as he did for I neuer herd of any that woulde haue denyed them Nowe then commeth he to this conclusion whiche I prayed hym he woulde make for els he had forgotten howe that because christes body was circumscriptible concerninge the humanitye in in heauen therfore it was so in the bread This hanges not togither quod I because you are here Ergo you are at Romme it is out of Fraunce bycause christes body is in heauen Io. it is in the SacrameÌ„t vnder the forme of bread No wise man wil graunt it quoth I. why quoth he you wil beleue nothing but that which is expresely spoke in the scriptures yes syr quoth I I will beleue what so euer you shall by demonstracions out of the scriptures declare vnto me he is obstinate saieth he to his fellow But quoth he to me is not god able to do it yes syr quoth I But heare the questioÌ„ is of gods will and not of his powre Why quoth he Doth he not say plainlye this is my bodye yes quod I and I denye it not but that it is to the faith of the worthie receuer To faith quoth he howe is that Forsothe syr quoth I as I haue no tong to expresse it so I know you haue no eares to heare and vnderstaÌ„d it for faith seyth more then man can vtter yea but quod he I can tel all that I beleue you beleue not muche then quoth I. For if you beleue the ioies of heauen if you beleue no more then you can tell you wyll not muche desire to come thyther for as the mynde is more capable and receauable then the mouth so it conceaueth more then the tonge can expresse Christe sayth it is hys bodie quoth he And so saye I after a certein maner quoth I After a certein maner quoth hee that is after another maner then it is in heauen saint Augustin quoth I telleth it more plainlye that it is Christes bodye after the same maner circuncysion was the Couenaunte of God and the sacrament of faith is faith or to make it more plaine as Baptisme and the water of baptisme is regeneration Verye wel said quoth he Baptisme and the water therof is a sacrament of gods grace sprit in the water closing the baptisme No syr quoth I away with your inclosing on the same sorte christs bodye is in the bread on whiche sorte the grace and spirite of God is in the water In y e water quod he is gods grace by significacion so is the bodye in the breade quoth I in the Sacrament you are muche deceaued quoth he y t make no difference beetwene the sacrameÌ„tes that be staÌ„deres and the SacrameÌ„tes that are traunseuntes and passers by As for example the sacramente of Order whiche you denye thoughe saint Augustine affirme it is standerd although the ceremonie be paste But in baptisme so sone as the bodie is washen the water cesseth to be a sacrament True good syr quoth I. And so it is in the lordes supper no longer then it is in vse is Christes sacrament Here was maister Alphonsus wounderfullye chafed and speake as often he had done before so that y e hole house dyd ringe againe with an Echo He hath a great name of lerning But surely he hath litle pacience If I had ben any thynge whete one house could not haue kepte vs bothe At the lenght he cometh to that point that I could not find in y e scripture baptisme and the Lords supper to haue any like similitude togither And here lord god what aray he mad how that we would receaue nothinge but scripture yet we are able to proue nothing by the scripture Father ê™ I for so I called him God forgiue me if I dyd amysse be paciente and you shall see y t by the scripture I will finde baptisme and the Lords supper coupled togither No quoth he that canst thou neuer doo let me see one texte of it and a great ado he made At the lenght syr quoth I Paule sayeth that as we are baptized into one bodie so we are Potati in Vno spiritu we haue dronken of one spirite meaninge it of the Cuppe in the Lordes supper Paule hath no such wordes quod he â–ª yes that he hath quoth I. I trowe he hath not quoth the kinges confessor Giue me a Testament quoth I and I wil showe it to you so a priest that sate by theÌ„ gaue me his testamente I showed them the plaine texte Here was nowe lokinge one vpon an other finallye this simple shifte was founde that Paule spake not of the sacrameÌ„t Wel sir quod quoth I thoughe the texte be plaine yet I wene the fathers do expouÌ„d it so especially except my memorie faile me Chrisostome doth it Here I seing theÌ„ blancke I began to tel them howe I had byn handled in prison with oute boke paper pen yucke and howe vniustly I had ben handled and prayed them that as they tolde me their comminge was to do me good so they woulde doo it and not to do me hurte whiche thyng they much marked not because of the foyle they had which I would haue suppressed Alphonsus therfore whiche had the Testamente in his hande and turned ouer leafe by leafe at the lenght he commeth to the .5 to the Corinthiens and there red howe that he was giltye whiche made no difference of the lordes bodie yea syr quoth I but therwith he
out saint Augustin how Iudas receaued Panem domini and not Panem dominum how that he must be in corpori Christi that must receaue Corpus christi which he went about to put awaye with idem and not ad idem out of saint Ierome and howe that in cotpore Christi was too bee vnderstande of al that be in the visible church althoughe they be not in the inuisible churche with God whiche I denied to be Sainte Augustines meanynge and saide also that saint Ieromes allegations could not make for that purpose Again we had talke of transubstantiacion He bringeth furth Ciprian Panis quem dedit Dominus natura mutatus And I expounded Natura not for the substaunce As quod I the nature of an herbe is not the substaunce of it so the breade chaunged in nature is not to be taken for chaunged in substaunce for nowe it is ordeyned not for the food of the bodie simplye but rather for the food of the soule And here I broughte fourth Gelasius whome he saide was a Pope yea marye quod I. But his fayth is my faith quod I for the Sacrament if you wold receaue it From this talke we wente to talke wether Accidentia were Res or no. If they be properlie Res quod I then be they substaunce and if they be substaunce in that we muste haue Tetrestrem rem and eayrthlye substaunce in the Sacrament as Ireneus saithe then muste we not denye bread quod I. But he saide that colour was the earthelye thynge and called it an accidentall substaunce And so here aboutes wee hadde muche babling to none effecte I omitte the talke we had of my Lorde of Caunterbury of Peter Martirs boke of his letter laied to my charge When he was condempned of y e church whether Dic ecclesie et ce ▪ was of the vniuersall churche or of a particular churche which at the lenght he graunted of vayne glorye whiche he willed me to be ware of at his comming furth of the Countre and suche like talke A litle before his departinge I sayde this Maister doctor quod I as I saide to Maister weston the laste daye so saye I vnto you againe that I am the same man in religion againste transubstantiacion still which I was when I came into prisō for quod I hitherto I haue seen nothynge in anye pointe to infirme me At whiche wordes he was som thing moued said that that was not Catholicke ▪ yes quod I and I truste so to proue it euen by the testimonie of the catholicke fathers vntill Concilium Lateranense and there abouts The keper maister Clayden desired hym to tarrie diner whiche thing he denyed bycause had els wheare promised And so wente his waye sayinge that he woulde came after to me god one father be with vs al and giue vs the spirite of his truth for euer Amen In the after nowne about .5 of the clocke cometh maister westō whiche sente worde to the keper that he would haue ben with me ▪ by .2 of the clocke Nowe when I was come down out of my prison chamber vnto him he very gentlye saluted me desired the companye euerie man to departe and so sat donne and I besides hym And after that he had thancked me for my writtinge vnto hym he pulled out of his bosome the same writing which I had sent hym The copie whereof in Englishe for I did writte it in Laten shal immediatly follow this communicacion And before he began to read it he showed me that he asked of my conuersacion at Cambridge sithen his being wyth me quod he maister Bradford bycause you ar a mā not giuē to the glorie of this world I wil speake it before your face your life I haue lerned was such there alwaies as al mē euen y ◠greatest enemies you haue can not but praise you it And therfore I loue you quod he muche better then euer I did Nowe quod he I will reade ouer your argumēts so we wyll conferrthē Such they ar that a man may well perceaue you stande of conscience therfore I am glad and the more redye to pitie you So he began to rede the first and there beganne to tell howe that thoughe the worde transubstantiacion began but lately yet the thinge quod he was hath bene sithen Christes institucion And I told him that I did not contend or hange vppon the worde onlye but vpō the thing which quod I is as newe as the worde Then went he to the second and there broughte oute sainte Augustine howe that if an euil man goinge to the deuyll did make his will his sonne and heyre would not saye hys father dyd lye in it or speake tropically Much more Christe quod he goinge to god did neuer lye nor vse any figuratiue speach in his laste wil and testament Do you not remember this place of saint Augustin quod he yes syr quod I. But I remēber not that saint Augustine hath those wordes tropice or fyguratiue that is figuratiuelye spoken as you reherse For a man maye speake a thinge figuratiuely and lye not as Christe did in his last supper After this he wente to the third and broughte furtho Ciprian howe that the nature of the bread is turned into fleshe Here faith he that my Lord of Caunter burie expoundeth nature for qualitie by Gelasius the whiche interpretacion serueth for the aunswere of your third argumēt that Christe called breade his bodye that is the qualitie forme and apparaunce of bread And further quod he the scripture is wonte to call thinges as they auerr by the same names As Symon the Leper not whiche was so presentlye but bicause he had ben so Syr quod I Cipriā wrote before Gelasius therfore Ciprian must not expound Gelastus but Gelasius Ciprian and so they both teache that bread remaineth stil As for thinges hauinge still the names they had maketh nothinge to aunswere this except you could shew that this nowe were no bread◠as easelye a mā might haue knowen and seen then Simon to haue ben healed and cleane from hys Leprosey After this he wente to the foerth of the Cuppe the which he din not fully red but digressed into a longe talke of Ciprians Epistles De aquarus Also of Saint Augustine expoundinge the breakinge of bread by Christe to his 2. Disciples goinge to Emause to be of the Sacramente with such other talke to no certein purpose and therfore I prayed him that in as muche as I had written to hym the reasons that stablishe my faith against transubstantiacion so he woulde doo the lyke to me that is aunswere myne by writinge and shew me moo reasons in writinge to confirme trāsubstantiaciō which he promised me to doo and said that he would sende or briynge it to me agayne with in three dayes And so when he hadde ouerlye reade my argumentes and heare and there speake litle to the purpose for auoidynge of them and therfore I eftsones prayed him to giue me in
caÌ„not tel how you wil stretche this woorde maintenaÌ„ce I will repete again y t which I spake I said I was more confirmed in the religion set foorth in king Edwardes dayes then euer I was if god so would I trust I should declare it by geuing my life for the confirmacion and testificacion therof So I saide then so I say again now ê™ Bradford As for otherwise to mainteine it then pertayneth to a priuate person by coÌ„fessioÌ„ I thought not nor thinke Well ê™ the lord Chancelor yesterday thou diddest mayntain false heresy coÌ„cernyng y e blessed sacrameÌ„t therfore we gaue y e respite til this day to deliberate My lord ê™ Bradford as I sayde at y e first I spake nothinge of the SacrameÌ„t but y t which you allowed therfore reê“ued it not nor gaue me no time to deliberate Why ê™ he diddest thou not denye Christs presence in the sacrameÌ„t No ê™ Bradford I neuer denyed nor taught but that to the fayth whole Christs body bloud was as presente as breade wyne to the dewe receyuer yea but doest thou not beleue that Christes bodye naturallye and reallye is vnder the forme of bread and wyne My Lord ê™ Bradforde I beleue Christ is preseÌ„t there to faith of y e dewe receyuer as for transubstanciacion I plainely and flatlye tell you I beleue it not Here was Bradford called a deuil or sclanderer for we axe no questioÌ„ ê™ y e lord Chancelor of transubstanciacion but of Christs bodily preseÌ„ce Why quoth Bradford I denye not hys preseÌ„ce to the faith of the receuer but denye that he is included in y e bred or that the bred is transubstanciated If he be not iÌ„cluded ê™ the B. of Worcester how is he then preseÌ„t Forsothe quoth Bradford my faith knoweth howe though my toÌ„g cannot expresse it nor you otherwise theÌ„ by faith heare it or vnderstand it Heare was much a doe now one Docter starting vp speking this another that the lord Chancelor talking muche of Luther zwiÌ„glius OecolaÌ„padiê° But stil Bradford kept theÌ„ at this point that Christ is preseÌ„t to faith and y t there is no transubstanciacion nor including of Christ in the bread but al this would not serue theÌ„ Therfore an other bishop asked this questioÌ„ whether y e wycked man receiued Christes verye bodie or no Bradford answered plainly no. Where the lord Chancelor made a long oracion howe y t it could not be y t Christe was present excepte that the euill man receiue hiÌ„ But Bradford put his oracion away in few woordes that grace was at y e present offred vnto his lordship although he receiued it not So y t ê™ he y t receyuing maketh not the presens as youre lordship would affirme but gods grace trueth power is y e cause of the presence the which the wicked y t lacketh faith cannot receue And here Bradforde prayed hym not to deuorce that whiche God hathe coupled together he hathe coupled al this together take eate this is my bodye he saieth not see pepe this is my bodye but take eate Here the lorde Chancelour the reste of the Bishoppes made a great a do that Bradforde hadde founde out a toy that no man els euer did of the condicions the lord Chancelor made many words to the people here aboute But Bradford said this My lord ê™ he are not these woordes take eate a coÌ„maundement and are not these woordes this is my bodye a promyse If you wil challenge the ê“mise do not y e coÌ„mandemeÌ„t may you not deceue your self Here the lord Chancelor denied Christe to haue coÌ„maÌ„ded any thiÌ„g in y e sacrameÌ„t or y e vse of it Why ê™ Bradford my lord I pray you tel the people what mode accipite manducate is it is plain to childreÌ„ that Christ in so saying coÌ„mandeth At these wordes the lorde Chauncellor made a great toying trifling at the imperatiue mode fel to proposing or examining as though he shuld teach a child so coÌ„cluded that it was no coÌ„mandement but such a phrase as this I praye you geue me drink which is no commandemeÌ„t I trow But Bradford prayd him to leaue toying trifling and said thus my lord ê™ he if it be not a commandemeÌ„t of Christ to take to eate the sacrameÌ„t why do any take vpoÌ„ theÌ„ to coÌ„maund make of necessity that which god leueth free as you do in making it a necessary commandemeÌ„t that once a yere for al that be of lawful discrecion to receiue the sacrameÌ„t Here the lord Chancelour calleth him againe Diabolus or slaunderer so began out of these woordes let a man proue himself so eate of the bread the bred ê™ Bradford and drink of the cup that was no coÌ„mandemeÌ„t for then ê™ he if it wer a coÌ„mandemeÌ„t it should bynde al men in al places at al tymes O my lord quoth Bradford discerne betwene coÌ„mandementes some be generall that thei binde alwaies in all places and all persones some be not so generall as this is of the supper The sacramente of Baptism of the appearing before the lord at IerusaleÌ„ AbrahaÌ„s offring Isaac Here the lord Chancelor said what say you that Baptisme is coÌ„manded theÌ„ quoth he we shal haue .xi. coÌ„mandementes In dede quoth Bradford I think you thinke as you speake for els you would not take the cup from the people seyng y t Christe sayeth drink of it al. But howe saye you my lord quoth Bradford Christe sayth to you bishops specially ite predicate euangelium goe preache the gospel fede Christes flocke is this a coÌ„mandement or not Here was the lord Chancelor in a great chafe said as pleased him Another I wene the B. of Durham asked him when Christ began to bee present in the sacrament whether before the receyuer receiued it or no Bradforde answered that the questioÌ„ was curious not necessary further said as the said cup was the new testameÌ„t so the bred was Christs body to him that receiueth it duely But yet so y e bred is bred for in al y e scripture ye shal not find this proposicioÌ„ non est panis ther is no bred so he brought forth s ChrisostoÌ„ Si in corpore essemus Summa much a do was here about thei calling Bradford heretike he desired them to procede a gods name he loked for y t whiche god appointed theÌ„ to do Loe ê™ the lord Chancelor this felowe is now in a nother heresy of fatal desteny as though all thynges wer so tyed together y t of mere necessitie al thinges must come to passe But Bradford praide him to take things as they were spoken not wreste them into a contrary sence your lordshippe quoth hee doth discerne betwixt god and manne things are not by fortune to god at any time thoughe to man they seme so some times I ê™ Bradforde spake but as the Apostles spake lord ê™ he see howe Herode
that I might be at libertie to conferre and as free as he with whome I should conferre then quoth I it were some thing but els I see not to what purpose coÌ„ference should be offered but to deferre y t whiche will come at the length and the lyngering may giue more offence then do good Hhowbeit quoth I if my Lord should make suche an offre of his owne â–ª voluntarines I will not refuse to conferre withe whome so euer shall come Maister doctor hearing this called me arrogant still proud and what so euer pleased hym so that I besought them both because I perceaued by them I should shortely be called for to gyue me leaue to talke with God to begge wisedome and grace of hym for quoth I otherwise I am helpelesse And so they with muche a doo departed And I went to god and made my pore praier acordingly which of his goodnes he did graciouslie accepte and did helpe me in my neade praysed therfore be his holyename Shortely after they were gone I was had to saint Marie oueris and there taried vncalled for till xi of the clocke that is till Maister Saunders was excommunicated Vpon the .3 of Februarie the Byshoppe of London came to the Counter in the pultrie to disgrad Maister Doctor Taylor about one of the clocke at after noone but before he spake to Maister Tailour I was called forth vnto him when he sawe me of went hys cappe out stretched he his haÌ„de and on this sort he spake to me that bycause he perceaued I was desyrous to conferre withe some lerned man therfore he had broughte maister Archedeacone Harpsfeld to me and quoth he I tell you you doo like a wise man but I praye you goe roundlye to worke for the tyme is but short my Lorde quoth I as roundelyl as I can I wyll go to woorke with you I neuer desired to conferre with anye man nor yet doo howbeit if you will haue anye to talke with me I am redy to heare and aunswere hym What quoth my Lord of London in a fume to the keper did not you tell me that this man desired conference No my Lorde quoth he I tolde you that he wold not refuse to coÌ„ferre with any but I did not shewe to anye that it was his desire well quoth my Lord of London maister Bradforde you are welbeloued I pray you consider your self and refuse not charitie when it is offered In dede my Lord quoth I this is finale charitte to condemne a man as you haue condempned me whiche neuer brake the lawes In Turckie a man may haue tought free but in England I cold not fynd it for I am condempned for my faith so sone as I vttered it at your requeste before I had coÌ„mitted any thing againste the lawes As for conference I am not afrayed quoth I to talke with whome you will but to saye that I desire to conferre that do I not Well well quoth my Lorde of London and so called for maister Taylor and I went my waye Vpon the 4. of Februarie came one of my lord ChauÌ„cellors gentlemen sent as he said froÌ„ my lord as then being come froÌ„ the court Thys was about .8 of the clocke the eueninge The effecte ende of his talke message was that my Lorde his maister did loue me well and therefore he offered me tyme to conferre if I woulde desire it but as I had aunswered others in this matter so I aunswered him that I wold neuer make that sute but quoth I to coÌ„ferre with any I will neuer refuse bycause I am certaine and able I thancke god to defend by godlye learning my faith Thus with much a doo we shoke hands and departed he to his maister and I to my pryson Vpon the 7. of Februarie came one maister Wollerton a Chapplaine to the Bishoppe of LoÌ„don to conferre with me Who when he perceaued that I desired not his comming beinge as one most certain of my doctrine And therfore wished rather his departing theÌ„ abiding well maister Bradford quoth he yet I pray you let vs conferre a litle perchance you may do me good if I can dooe you none Vpon whiche wordes I was content to talke He spake muche of the doctors and fathers of the bread in the .6 chapiter of Iohn And so wolde proue transubstaÌ„tiation howe that wicked meÌ„ do receiue Christs bodie And I on the contrarie parte improued his aucthours with much by talke betwixte vs bothe and the keper who toke his parte litle to y e purpose SuÌ„ma to this issue we came that he should draw out of the scriptures and doctours his reasoÌ„s And I wold peruse them and if I could not aunswere theÌ„ I would giue place And so I desired him to do my reasons which I woulde make and so departed for that daye The next day following in the morning he sent me halfe a shete of paper written on bothe sides with no resons how he gathered his doctrine but onlye the bare sentence Panis quem ego dabo The bread whiche I wil giue is my fleshe And the places in the 26. of Matth. 14. of Marke .22 of Luke the .10 and .11 to the Corinth with some sentences of the doctors all which made as much against him as with hym al only one of Theophilactê° except in the after nowne he came himself and then we had a longe bablynge to none effecte and at the lenght he came to the church and how that I shwarued froÌ„ the churche Na â–ª quoth I that doo I not but you do for y e church is Christs spouse and Christes obedient spouse as â–ª your church is not which robbeth the people of the Lordes Cuppe of seruice in the English tonge Why quoth he it is not profitable to haue the seruice in Englishe and so he brought forth this sentence to proue it Labia Sacerdotis custodiant legem The lipes of the priestes should kepe the law and out of his mouth meÌ„ must loke for knowledge Why quoth I should not the people theÌ„ haue the scriptures wherfore serueth this of Christe searche the scriptures This quoth he was not spoken to the people but to the Scribes learned men wel quoth I then the people must not haue the scriptures whiche he affirmed bringinge fourth this Eâ— erunt docti a deo They shalbe all taught of God But must we quoth I lerne all at the priestes yea quoth he well then said I I see you would bringe the people to hange vppe Christ and let Barrabas goo as the priestes theÌ„ did perswade the people A which wordes he was so offeÌ„ded that he had no luste to talke any more Summa I gaue hym the reasons I had gathered against transubstantiacion and prayed hym to frame his in the frame of reasons and I woulde aunswere them well quoth he I wil do so but first I wil answere yours The whiche thing he hath not done hitherto nor wil not for I
furth was free of manye an yeres after Christe to beleue or not beleue what is that quoth he Transubstantiation said I. Why you are not coÌ„dempned therefore only quod he Yes quoth I that am I and bycause I denye that wicked men do receaue Christes bodie No quoth he you agree not with vs in the presence nor in nothing els How you beleue quoth I you knowe for my parte I confesse a presence of hole Christe God and man to the the fayth of the receauour No quoth he you muste beleue a Reall presence in the sacrament In the sacramente quoth I No I will not shute hym vppe nor tye hym to it otherwise then faithe see the and permitteth If I woulde include Christes reall presence in the sacrament or tye hym to it otherwise then to the Fayth of the receauer then the wycked man shoalde receiue him whiche I do not nor will not beleue by goddes grace More pitie quoth he but a man maye easelye see you make no presence at all and therefore you agree not therein with vs. I make a presence quoth I and a true preseÌ„ce but to the fayth of the receauer What quoth one that stode by of Christes verie bodie whiche died for vs yea quoth I eueÌ„ of whole Christe God and man to the faythe of hym that receaueth it why quoth maister Harpsfeld this is nothing els but to exclude the omnipotencie of God and all kynde of myracle in the Sacrament No ê™ I I do not exclude his omnipotencie but you rather doo it For I beleue that Christe can accomplishe his promise the substaunce of bread and wine beinge their still as well as the accidents And quoth I I counte it a greate miracle that common bread shoulde be made a spiritual bread that is a bread ordeined of God not for the foode of the bodye but rather for the foode of the soule For when we come to the sacrament we come not feade our bodies and therfore we haue but a litle peice of bred but we come to feade our soules by faith whiche the wicked waunte and therfore they receaue nothynge but Panem Domini as Iudas did and Panem Dominum as the other the Apostles did The wicked saithe maister Harpsfeld do receiue the verie bodie of Christe but not the grace of his bodie No quoth I they receaue not the body for it is no dead carkase He y t receaueth it receiueth the spirite whiche is not with out grace I wyne Wel quoth he you haue very many errors you counte y e Masse for abhominacion and yet saint Abrosse saide masse And so red oute of a boke written a sentence of sainct Ambrose to ê“ue it Why sir quod I the masse as it is now was nothinge so in saint Ambrose tyme. was not the most perte of the Canon made sithen by Gregorius Scolasticus and others In ded quoth he a greate peice of it was made as ye saye by Gregorius but Scholasticê° was before S. Ambrose tyme. I wene not quoth I howbeit I wyll not contend Saint Gregorie saith that the Apostles said masse with out Cannons onely with the lords praier you saye true quoth he for the Canon is not the greateste parte of the masse â–ª The greatest part is the sacrifice eleuacion transubstantiacion and adoracion I can awaye with none of those quoth I No I thincke the same quoth he But yet Hoc facite telleth plain lye the sacrifice of the churce â–ª you consider not well quoth I this worde sacrifice not discernynge betwixte the sacrifice of the churche and the sacrifice for the churche The sacrifice of the Churche is no propitiatorie sacrifice but a gratulatorie sacrifice The sacrifice Christe hym self offered is the propitiatorie sacrifice And as for your Hoc facite is not referred to anye sacrifyinge but to the whole action takynge eatynge you speake nowe quoth he not learnedlye for Chryste made his supper onelye to the .12 not admittinge his mother or any of the seuentie disciples to it Nowe the Apostles doo signifie the priestes I thincke quoth I that you speake â–ª as you would meÌ„ shoude vnderstand it for els you woulde not kepe the Cup awaye from the Laitie We haue greate cause to thaÌ„cke you that you wil giue vs the bread for I perceaue you make it as thoughe Christe had not coÌ„manÌ„ded it to his whole church FroÌ„ this talke he went to show me Eleuacion bringing out a place of Saint Basilius de spiritu â–ª And I told him that I had red y t place which semeth not to make of eleuatioÌ„ But ê™ I be it as it is I haue ben in Prison long without bokes and all necessaries for studie and therfore I muste omitte these thinges death draweth nye I by your leaue must not leaue of to prepare for it If I could do you good quoth he I woulde be right glad either in soule or body for you are in a perellous case both waies Sir quoth I I thaÌ„ck you for your good wil. My cause is as it is I thancke God it was neuer so wel with me for death to me shall be life I truste and hope in god It were beste for you to desire maister Harpsfeld quoth maister Cressewell y t he mighte make sute for you for a time to coÌ„ferre Vnto whiche woordes Maister Harpsfeld said that he would doe the beste he could for he pitied my case verie sore Sir quoth I to desire any bodie to sewe for tyme for me I neuer wil do it by godes helpe For I am not wauerynge nor I would not that anye bodye should thincke I were so But if you haue the charitie and loue towardes me you pretend and ther to doo thincke that I am in an errour I thincke the same shoulde moue you to doo as you woulde be done by as you thincke of me so do I of you that you are farre out of the way not only thincke it but also am therof assured In this and suche lyke gentle talke we departed he saing y t he would pray for me others willinge me to desire him to sue for me whiche I did not But I wished hym as muche good as he did me And as he was goinge and bad me farewell he turneth againe geueth me Ireneus prayinge me to read ouer a certeine place in it whiche thiÌ„g I told him I wold although I had red it before At the dore the wife of the house mete hym asked hym how he had done Forsothe Maisters quoth he I fynd alwaies one maner of maÌ„ of him as I found him so I leaue him I pray you sir quoth she do hym no hurte No quoth he but if I can I wil do hym good At after diner the same daye maister Clayden my keper commeth vnto me from the Erle of Darbye with whome he had dyned beinge sent for purposly about me Nowe after his coÌ„ming home this was the some of hys talke That the Erle would gladly haue me not to die
sayeth he that eateth of of the bread callinge it bread stil and that after consecracioÌ„ as you cal it And so brought furth the sentence of the .10 to the Corinthe the breade whiche we breake c. Oh quoth he how ignoraunt are you which knowe not that thinges retaine the names they had after their coÌ„uersion as Moyses Rood And here they called for a Bible and so was all moste a quarter of an houre before he could find out the place finding faulte at the Bible bycause it was Vataples Bible At the lenght when he had found it lord God howe he triumphed but I cooled the heate furthwith for syr quoth I there is mencion made of the conuersion as well as the same appered to the sence but quoth I here you cannot fynd it so finde me one worde how the bread is conuerted and I will then saye you bringe some matter that maketh for you At these wordes he was troubled at the lenght he said howe that I hanged on mine owne sence No quoth I that doo I not For I will bringe you furth for .viii. C. yeres after Christe the fathers of the church to coÌ„firme this which I spake No quoth he you haue the churche againste you I haue not quoth I christ church against me yes y t you haue sayth he And so asked me what the church was Marie quoth I Christs wife the cheare and seate of veritie Is she visible quoth he ye that she is quoth I if that you wil put on the spectacles of gods word to loke on her This churche quoth he hath defyned the contrarye and that will I proue by all the good fathers continuallye froÌ„ Christes Ascencension euer for .15 C. yeres at y e leaste coÌ„tinually What will you proue so quoth I transubstantiation yea quoth he that y e bread is turned iÌ„to Christs bodie you speake more then you can do quod I. That do I not quod he Then quod I. I wil giue place Wil you beleue quod he Beleue â–ª ê™ I â–ª is gods gift therfore cannot I ê“mise but I tel you quod I that I wil giue place I hope shal beleue gods truth alwaies so good is he Here he fouÌ„d a grreat faulte w t me y t I would not deserne betwixte Habitum et actum as though Actus which he called credulitie had ben in our powre but this he let passe coÌ„meth againe asking me if he could proue it as he said whether that I would giue place yea ê™ I that I wil. Here was called for paper pen and yncke to writte And then I said what and if that I proue it you continuallye for .viii. C. yeres after Christe at the least the substabnce of bred to remayne in the Sacrament by the testimonie of the Fathers what will you do quod I I will giue place quod he with this paper came in Then said I writte you howe that you wyll gyue place if I so proue I wil write that I wyll gyue place yf you so proue Bycause you are the aunciente you shall haue the preeminaunce Lord God howe angry he was nowe and said that he came not to lerne at me so saide here is two witnesses meaning it of the two pristes and they be sufficiedt And so here about we had much ado to none effecte but to a plaine scolding if I had not giueÌ„ place to the furor of Alphonsus for he was verye testie and hastie and here he dispreased Bucer and all that praised hym with muche other talke At the lenght the confessor asked me of the seconde question what it was Sir quoth I that the wicked men receaue not Christes bodie in the sacrament as Sainte Augustin speaketh of Iudas that he receaued Panem domini but not panem dominuÌ„ S. Augustin sayth not so quoth AlphoÌ„sus yes y t doth he quoth I so they rose vp talked no more of that matter but asked me how they should get me all the fathers and old aucthors that proue and affirme the bread to be turned into Christes bodie Sir quoth I you maye sone doo it howbeit bycause you shall not trouble youre self if I maye haue my bokes I nead no more but notes of y e places Thus they went their waies howe they brooked my talke I caÌ„ not tell for they bad me not farewell After they were gon commeth one of the priestes and willed me not to be so obstinate Sir quoth I be not you so wauering In all the scriptures cannot you find me non est panis yes thst I can quoth he in .5 places Then will I eate your boke quoth I so the boke was opened but no place founde and he wente his waye smiling God helpe vs. Vpon the .21 of Marche by the meanes of one of y t Erle of Darby his men lefte behind my lorde his maister for y e soliting of my cause as he said to me there came to the CouÌ„ter to diner one maister Collior ones warden of MauÌ„chester the said seruauÌ„t of y e Erle of darbie of whome I lerned y e maister doctor Westone Deane of westmÌ„ would be with me in y â— after none aboute .2 of the clocke or before At diner therfore when the sayd warden dyd discommend kynge Edwarde and went about to sett furth the aucthoritie of the Pope whiche I with stode defendinge the kinges faith that it was Catholike and that the aucthoritie of the Byshoppe of Rome his supremycie was vsurped bringing furth the testimonie of Gregorie which calleth y e name of supreame head to be a title of y t foriner to an techrist a woman prisoner was brought in where vpoÌ„ I toke occasioÌ„ to rise froÌ„ the table so went to my prison ChaÌ„ber to begge of god grace and helpe therin continuing there stil vntil I was called down to speake which maisterster Weston So soone as I came into the hall maister weston verye gentlie toke me by the hand asked me how I did with such other talke At y e lenght he willed auoidaunce of the chaÌ„ber so they all went out saue maister weston himself maister Collior y e Erle of Darbie his seruauÌ„t y t subdeane of we wmÌ„ the keê‘ maister Clayden the ê‘son of the churche wher the Counter is Nowe then he beginneth to tel me how y t he was often mynded to haue come vnto me beinge therto desired of the Erle of Darby and quod he after that I perceaued by his man that you could be coÌ„tented rather to speake with me then any others I could not but come to do you good if I caÌ„ for hurt be sure I wil not Sir quoth I. When I perceued by the reporte of my lord seruaunte that you did beare me good will more as he said theÌ„ any other of your sorte I told him theÌ„ that therfore I could be better contente more willing to talke with you if you should come vnto me This did I say quoth I other wise