power ouer them be called gracious Lords but so it shal not be amongst you But whosoeuer amongst you is the greater shal be as the yonger And whosoeuer amongst you shall be chiefe shal be as a seruaunt and a minister c. And againe Christ speaking to Pilate of his kingdome declareth that his kingdome is not of this world therefore sayth Tonstall those that go about to make of Christs spirituall kingdome 〈◊〉 22. a worldly kingdome do fall into the error of some heretickes that looke that Christ after the day of iudgement shall raign with all his sayntes here in earth carnally in Hierusalem as the Iewes do beleue that Messias is yet to come and when he shall come he shall raigne worldly in Hierusalem By these and such other places it may well appere that Christ neither before his incarnation Iohn 18. as Tonstall sayth nor after his incarnation did euer alter the authoritye of worldly kinges and Princes but by his owne woorde commaunded them still to be obeyed of theyr subiectes as they had bene in the auncient time before c. And for examples of the same Math. 22. Examples of Christes humble subiection he alledgeth first y e example of Christ himselfe Mathew 22. who being asked of the Iewes whether they should geue tribute to Caesar or no he bad theÌ„ geue to Caesar those thinges that be his and to God those thinges that be his signifying that tribute was due to Caesar and that theyr soules were due to God c. Also in the 17. of Mathew it appeareth that Christ bad Peter pay tribute for him and his Disciples Math. 17. when it was demaunded of him And why Because he woulde not chaunge the order of obeysaunce to worldly Princes due by theyr subiectes c. An other example of Christe he citeth out of the 6. of Iohn Iohn 6. where after Christ had fed fiue thousand and moe with a few loaues and fewer fishes and that the Iewes would haue takeÌ„ him and made him theyr king he fled from them and woulde not consent vnto them For the kingdome sayth he that he came to set hâ—re in earth was not a worldly and temporall kingdome but an heauenly and spirituall kingdome that is to raigne spiritually by grace and fayth in the hartes of all Christen and faythfull people of what degree or of what nation soeuer they be and to turne al people and nations which at his comming were carnall liued after the lustes of the flesh to be spirituall and to liue after the lustes of the spirite that Christ with his father of heauen might reigne in the hartes of all men c. And here in these examples of Christes humility farther is to be noted how Christ the sonne of God did submit himselfe not only to the rulers and powers of this world but also deiected himselfe and in a maner became seruaunt to his owne Apostles so far of was he from all ambitious and pompous seeking of worldly honor For so appeared in him not onely by washing the feet of his Apostles but also the same time a litle before his passion when the Apostles fell at contention among themselues who among theÌ„ should be superiour he setting before them the example of his owne subiection asketh this question Who is superiour he that sitteth at the Table Luke 22. or he that serueth at the Table Is not he superior that sitteth but I am amongest you as he that ministreth and serueth c. The like examples Tonstall also inferreth of Peters humility Examples of Peters subiection Act. 10. For where we read in the Actes how the Centurion a noble man of great age did prostrate himselfe vpon the ground at the feete of Peter then Peter not suffering that eftsoones tooke him vp and bad him rise saying I am also a man as thou art So likewise did the Aungell Apocalips 19. and 22. to whom when Iohn would haue fallen downe to haue adored him which shewed him those visions Apoc. 19.22 the Aungell sayd vnto him See thou do not so for I am the seruaunt of God as thou art c. Agayne in the foresaid Peter what an example of reuerent humility is to be sene in this that notwithstaÌ„ding he with other Apostles hauing his commission to go ouer all yet neuerthelesse he being at Ioppa and sent for by Cornelius durst not go to him without the vision of a sheete let downe from heauen by the which vision he was admonished not to refuse the Gentiles or els he knew in himselfe no such primacy ouer all people and places geueÌ„ vnto him nor no such commission so large aboue the other c. Furthermore the sayd Peter being rebuked of Paule his felow brother tooke no scorne therof but was content submitting himselfe to due correction But here sayth Tonstall steppeth in the B. of Rome and sayth that Peter had authority geuen aboue all the residue of the Apostles The Popes obiections alledgeth the wordes of Christ spoken to him Math. 16. Thou art Peter and vpon this rocke I wil build my Church will geue to thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde vpon earth Math. 16. shall be bound in heauen This sayd Christ sayth the Pope and S. Peter is buryed at Rome whose succour I am and ought to rule the Church as Peter did and to be porter of heaueÌ„ gates as Peter was c. And Christ sayd also to Peter after his resurrection Feede my sheepe which he spake to him onely Iohn 21. so that thereby he had authority ouer all that be of Christes flocke and I as his successour haue the same And therefore who so will not obey me King or Prince I wyll curse hym The ambitious pride of the Pope and depriue him of his kingdome or seigniory For al power is geuen to me that Christ hath and I am his Uicare generall as Peter was here in earth ouer all none but I as Christ is in heauen This ambitious and pompous obiection sayth Tonstall of the Pope and his adherentes The scriptures falsely perueted by the pope hath of late yeares much troubled the world and made dissention bebate and open warre in all partes of ChristeÌ„dome all by a wrong interpretatioÌ„ of the Scripture Who if he would take those places after the right sense of them as both the Apostles themselues taught vs and all the auncient best learned interpretours do expound them the matter were soone at a poynt But otherwise sith they peruert the Scripture and preach an other Gospell in that poynt to vs then euer the apostles preached we haue therin a general rule to folow That though an Aungell came from heauen Gal. 1. and woulde tell vs such new expositions of those places as are now made to turne the wordes which were spoken for spirituall authoritye of preaching the word of God and ministring of
father And seeing he hath such care for the haires of our head howe much more doeth he care for our life it selfe Wherefore let Gods aduersaries do what they lust whether they take life or take it not they can do vs no hurt for their crueltye hath no further power then God permitteth them and that which commeth vnto vs by the will of our heauenly father can be no harme no losse neither destruction vnto vs but rather gain wealth and felicitie For all troubles and aduersitie that chaunce to such as be of God by the wil of the heauenly father can be none other but gaine and aduantage That the spirite of manne may feele these consolations the geuer of them the heauenly father must be prayed vnto for the merites of Christes passion for it is not the nature of man that can be contented Prayer necessary Iames 1. 1. Cor. 1.8 vntill it be regenerated and possessed with Gods spirit to beare paciently the troubles of the minde or of the body When the minde and heart of a man seeth of euery side sorow and heauines the worldly eye beholdeth nothing but suche things as be troublous wholely bent to robbe the poore of that hee hath and also to take from him hys life except the man weighe these brittle and vncertaine treasures that be taken from him with the riches of the life to come and this life of the body with the life in Christes precious bloud and so for the loue and certaintie of the heauenly ioyes contemne all thyngs present doubtles he shall neuer be able to beare the losse of goodes life or any other things of this world Therefore S. Paule geueth a very godly and necessary lesson to all men in this short and transitorie life and therin sheweth howe a man may best beare the iniquitie and troubles of this world If ye be risen againe with Christ sayth he seeke the things which are aboue Collos. â—â— A lesson how to beare trouble where Christ sitteth at the right hande of God the father Wherefore the Christian mans faith must be alwayes vppon the resurrection of Christe when he is in trouble and in that glorious resurrection he shall not onely see continuall and perpetuall ioy and consolation but also the victorie and triumph of all persecution trouble sinne death hell the deuil and al other tyrants and persecuters of Christ and of Christes people the teares and weepings of the faithfull dryed vppe theyr woundes healed their bodies made immortall in ioy their soules for euer praising the Lord and coniunction and societie euerlasting wyth the blessed company of Gods electes in perpetuall ioy But the woordes of S. Paule in that place if they be not marked shall doe little profite to the reader or hearer and geue him no pacience at all in this impacient and cruell world In this first part S. Paule commaundeth vs to thinke or set our affections on things that are aboue Two thinges commaunded by S. Paule writing to the Collossians The first is to see and know what thiâ—ges are aboue and what thinges are beneath and and to discerne rightly betwene them The second is to set our affection vpon them that are aboue and not vpon the other And this lesson is harder then the otheâ— When he biddeth vs seeke the thyngs that are aboue hee requireth that oure mindes neuer cease from prayer and studie in Gods word vntill we see knowe and vnderstande the vanities of thys worlde the shortnesse and miserie of thys life and the treasures of the worlde to come the immortalitie thereof and the ioyes of that life and so neuer cease seeking vntill suche time as we know certainly and be perswaded what a blessed man hee is that seeketh the one and finedeth it and careth not for the other though hee loose it and in seekynge to haue ryght iudgement betwene the life present and the life to come wee shall finde howe little the paines imprysonment sclaunders lies and death it selfe is in thys worlde in respect of the paines euerlasting the prisonne infernall and dungeon of hell the sentence of Gods iust iudgement and euerlasting death When a man hath by seeking the woorde of God found out what the things aboue be then must hee as S. Paule saith set his affections vpon them And this commaundement is more harde then the other For mans knowledge many times seeth the best and knoweth that there is a life to come better then thys life present as you maye see howe daily men and women can praise and commende yea and wishe for heauen and to be at rest there yet they sette not their affection vpon it they do more affect and loue in dede a trifle of nothing in this worlde that pleaseth their affection then the treasure of all treasures in heauen which their owne iudgement sayth is better then all worldly thinges Wherefore we must set our affections vpon the things that be aboue that is to say when any thing worse then heauen vppon the earth offereth it selfe to be ours if we wil geue our good willes to it and loue it in our heartes then ought we to see by the iudgement of Gods woorde whether we may haue the worlde without offence of God and suche thyngs as be for this worldly life wythout his displeasure If wee can not S. Paules commaundement must take place Set your affections on things that are aboue If the riches of thys world may not be gotten nor kept by Gods lawe neyther our liues be continued without the deniall of hys honour we must set our affection vpon the richesse and lyfe that is aboue and not vpon things that be on the earth Therfore this second commaundement of S. Paul requireth How thinges of this world may be possessed and how not that as our minds iudge heauenly things to be better then thyngs vpon the earth and the life to come better then the life present so we should chuse them before other preferre them and haue such affection to the best that in no case we set the worst before it as the most part of the world doth and hath done for they choose the best and approoue it and yet follow the worste But these thyngs my godly wife require rather cogitation meditation and praier then wordes or talke They be easie to be spoken of but not so easie to be vsed and practised Wherefore seeing they be Gods gyftes Scriptures woulde bee mused vpon rather then talked vpon and none of ours to haue as our owne when we would we must seke them at our heauenly fathers hand who seeth and is priuy how poore and wretched we be and how naked how spoiled and destitute of all his blessed giftes we be by reason of sinne He did commaund therefore his Disciples when he shewed them that they shoulde take paciently the state of thys present life full of troubles and persecution Math. 24. Luke 2. to praye that they myghte well
Munchen in Bauaria THe viij day of February in the yeare of our saluation .1527 there happened a rare and maruellous example spectacle in the town of Munchen in Barauia which was this George Carpenter Martyr A certayne man named George Carpenter of Emeryng was there burnt When he was fette out of the pryson called Falken Tower and led before the Councell diuers Friers and Monkes followed him to instructe and teach him Whom he willed to tary at home not to folow him When he came before the Councel his offences were read conteyned in foure Articles First that he did not beleue that a Priest could forgeue a mans sinnes Articles layde against George Carpenter Secondly that he did not beleue that a man could call God out of heauen Thyrdly that he did not beleue that God was in the bread which the Priest hangeth ouer the aultar but that it was the bread of the Lord. Fourthly that he did not beleue that the very element of the water it selfe in Baptisme doth geue grace Which foure Articles he vtterly refused to recant Thē came vnto him a certayne Scholemaister of S. Peters in y e towne of Munchen George persuaded to recant saying my frend George doest thou not feare the death and punishmēt which thou must suffer If thou were let go wouldest thou return to thy wife and children Wherunto he aunswered If I were set at liberty whither should I rather go then to my Wyfe and well beloued children Then sayde the Schoolemayster reuoke your former sentence and opinion The loue of God prefered before wyfe chyldren and libertie and you shal be set at liberty Wherunto George answered my wife and my children are so dearely beloued vnto me that they can not bee bought from me for all the riches and possessions of the Duke of Bauaria but for the loue of my Lord God I will willingly forsake them When he was led vnto the place of execution the scholemayster spake vnto him agayne in the middest of the market place saying good George beleue in the Sacrament of the aultar The Sacrament a signe of the Lords bodie do not affirme it to be onely a signe Wherunto he aunswered I beleue this Sacrament to be a signe of the body of Iesus Christ offered vpon the Crosse for vs. Then sayde the Schoolemayster moreouer what doest thou meane Baptisme that thou doest so litle esteme Baptisme knowing that Christ suffered himselfe to be Baptised in Iordane Wherunto he answered and shewed what was the true vse of Baptisme and what was the end why Christ was Baptised in Iordane howe necessary it was that Christ should dye and suffer vpon the Crosse wherin onely standeth our saluation The same Christ sayde he will I confesse this daye before the whole world for he is my Sauiour and in him do I beleue After this came vnto him one Mayster Conrade Scheitter the Uicare of the cathedrall Church of our Lady in Munchen a preacher saying George if thou wilt not beleue the Sacrament yet put al thy trust in God and say I trust my cause to be good and true * Mark here these subtile Serpentes which whō they can not remoue thys good man from hys fayth they goe about to bryng hym in doubt thereof The aunsweres of George Carpenter to euerie particle of the Lordes prayer but if I should erre truely I woulde be sory and repent Whereunto George Carpenter aunswered God suffer me not to erre I besech hym Then sayd the Scholemayster vnto him doe not put the matter in that hasarde but chuse vnto you some good Christian brother Mayster Conrade or some other vnto whom thou mayst reuele thy hart not to confesse thy selfe but to take some godly counsell of him Wherunto he aunswered Nay not so for it would be to long Then maister Conrade began the Lordes Prayer Our Father which art in heauen Whereunto Carpenter aunswered truely thou art our Father and no other this day I trust to be with thee Then Mayster Conrade went forwarde with the prayer saying Halowed be thy name Carpenter aunswered O my God how little is thy name halowed in this world Then sayde Mayster Conrade Thy Kingdome come Carpenter aunswered let thy kingdome come this day vnto mee that I also may come vnto thy kingdome Then sayd Cōrade Thy will be done in earth as it is heauen Carpenter aunswered For this cause O Father am I now here that thy will might be fulfilled and not mine Then sayd Mayster Conrade Geue vs this day our dayly bread Carpenter aunsweared the onely liuing breade Iesu Christ shall be my food Then sayd Conrade And forgeue vs our trespasses as we forgeue them that trespasse agaynst vs. Carpenter aunswered with a willing mind do I forgeue all men both my frends and aduersaryes Then sayd Mayster Conrade And leade vs not into temptation but deliuer vs from all euill Wherunto Carpenter aunswered O my Lord without doubt thou shalt deliuer me for vppon thee onely haue I layde all my hope Then he began to rehearse the beliefe saying I beleue in God the Father almightye Carpenter aunswered O my God in thee alone doe I trust in thee onely is all my confidence and vpon no other creature albeit they haue gone about to force me otherwise In this maner he aunswered to euery word which his aunsweres if they shoulde be described at length would be to long This prayer ended the Scholemayster sayd vnto him doest thou beleue so truely and cōstantly in thy Lord and God with thy hart as thou doest chearefullye seeme to confesse him with thy mouth Hereunto he aunswered The hartie confession of George Carpenter Luke 12. Whatsoeuer a man loueth aboue God that he maketh his Idoll George Carpenter Carpenter refuseth to be prayed for after his death It were a very hard matter for me if that I which am here ready to suffer death shoulde not beleue that with my hart whiche I openlye professe with my mouth For I knewe before that I muste suffer persecutiō if I would cleaue vnto Christ who saith where as thy hart is there also is thy treasure and whatsoeuer thing a man doth fixe in his hart to loue aboue God that he maketh his Idoll Thē sayd mayster Conrade vnto him George doest thou thinke it necessary after thy death that any man should pray for thee or say Masse for thee He aunswered so lōg as the soule is ioyned to the body pray God for me that he wil geue me grace and pacience with al humility to suffer the paynes of death with a true Christian fayth but when the soule is separate from the body then haue I no more need of your prayers When as the hangman should bind him to the ladder he preached much vnto the people Then he was desired by certaine Christian brethren that as soone as he was cast into the fire he should geue some signe or token what his faith or beliefe was To whom
c. began thus to reason The Fryer God vnderstandeth al tongues and the church of Rome hath prescribed this forme of praying Prayiâ—â— strauâ—â—â— tongâ—â— receiuing the same from the auncient churche and the fathers which vsed then to pray in Latine And if anye tongue be to be obserued in prayer one more then an other why is it not as good to pray in the Latyn tongue as to pray in the Frencch The Martyr My meaning is not to exclude any kynd of language from prayer whether it be in y e Latine Greek Hebrue or any other so that the same be vnderstanded and may edifie the hearers The Fryer When Christ entred the Citty of Hierusalem the people cryed lauding hym with Osanna filio Dauid and yet vnderstood they not what they sayd as Hierome writeth The Martyr It may be that Hierome so writeth howe they vnderstoode not the propheticall meaning or the accomplishment of these wordes vpon Christes comming but that they vnderstood not the phrase of that speache or language whiche they spake speaking in theyr owne language Hierome doth not deny Then the Fryer declaring that he was no fit parson to expound the Scriptures being in the Latine tongue inferred the authorities of Counsels and doctors testimonies of men which semed to moue the officer not a little who then charging hym with many thinges The Sacâ—â—â—ment Iohn 6. as with wordes spoken in contempt of the virgin Mary and of the Sayntes also wyth rebellion agaynst princes and kinges came at laste to the matter of the Sacrament and demaunded thus Inquisitour Doest thou beleue the holy host whiche the priest doth consecrate at the masse or no The Martyr I beleue neyther the host nor any such consecration Inquisitour Why doest thou not beleue the holy Sacrament of the aultar ordayned of Christ Iesus hymselfe The Martyr Touching the sacrament of the Lordes supper I beleue that when soeuer we vse the same accordyng to the presentation of S. Paule we are refreshed spiritually with the body and bloud of our Lord Iesus Christ who is the true spirituall meate and drinke of our soules The Fryer The Fryer then inferred the wordes of S. Ioh. Gospell saying My flesh is meate in deede c. and sayd that the Doctors of the church had decided that matter already and had approued the masse to be an holy memory of the death and passion of our Lord Iesus Christ. The Martyr The sacrament of the supper I beleeue to be ordeined of the Lord for a memoriall of his death for a styrryng vpp of our thankes geuing to hym In whiche Sacrament we haue nothing to offer vp to hym but doe receiue with all thankesgeuing the benefites offered of God to vs most aboundantly in Christ Iesus hys sonne And thus the Aduocate with the Fryer biddyng the Notary to write the wordes that he had spoken departed Who after eyght dayes beyng accompanied with the sayd Franciscan and other fryers moe of the Dominickes sent for the sayde Richard Feurus agayne to hys house and thus began to enquire Inquisitour Doest thou beleue any purgatory The Martyr Purgatory I beleue that Christ with hys precious bloude hath made an end of all purgatory and purgation of our sinnes Inquisitour And doest thou thinke then there is no place after this life where soules of men departed remayne so long til they haue made satisfaction for their sins The Martyr No but I acknowledge one satisfaction once made for the sins of all men by the bloude sacrifice of Iesus Christ our Lord which is the propitiation and purgation for the sinnes of the whole world The Fryer Math. 18. In the xviij chap. of S. Math. Christ speaketh by way oâ— a parable or similitude of a certayne cruell seruaunt who because he would not forgeue hys fellow â—eruaunt was cast in prison and saith That he shall not come out from thence before he hath payde the vttermost farthing By the which similitude is signified vnto vs a certayn middle place which is left for satisfaction to be made after this lyfe for sinnes The Martyr First the satisfaction for our sinnes by the death of Christ Satisfaction for sinnes Math. 11. Ioh. 10. Ioh. 13. Apoc. 13. Luke 23. is playne and euident in the scriptures as in these places Come to me all you that labour and be burdened and I will refresh you Math. 11. I am the doore he that entreth by me shal be saued Iohn 10. I am the waye veritie and lyfe Iohn 13. Blessed be they that dye in the Lord for they rest from theyr labours Apoc. 13. Also to y â— thiefe which hanged with the Lorde it was sayde This day thou shalt be with mee in paradise c. Secondly as touching this similitude it hath no other demonstration but to admonishe vs of our duetye in shewing charitie and forgeuing one an other which vâ—â—es we do there is no mercye to be looked for at the handes of God The Fryer If this be true that you say then it should folow that there is neyther purgatory Limbus nor anye Limbus whiche were agaynst our Christian fayth and oure Crede which sayth He descended into hell c.. The Deputy Doest thou not beleue there is a Limbus The Martyr Neither doe I beleue to be any suche place ney-doth the scripture therof make any mention The Fryer Where were the old fathers then before the death of Christ The Martyr In lyfe I say eternall which they looked for beyng promised before to Adam Abraham and the Patriarches in the seede to come The Deputy Then the Deputy what saith he doest thou beleue that the pope hath any power The Martyr Yea verily The Deputy The power of the pope Doest thou beleeue that the pope as the vicar of Iesu Christ can here bynde and loose The Martyr That I doe not beleue The Deputy How then doest thou vnderstand the power of the pope The Martyr I vnderstand the power of the pope so as sainct Paul declareth .ij. Thess. saying That because the worlde refused to receiue the loue of the truth vnto saluation therefore God hath geuen to Satan and to hys ministers power of illusions and erroures that men shoulde beleeue lyes and set vp to themselues pastors and teachers suche as they deserue The Fryer Christes vicar in earth Christ gaue to S. Peter power to bynde loose whose successour and vicar of Christ is the pope for the gouernment of the church that it might haue one head in the world as it hath in heauen And though the Pastors doe not liue according to y e word which they preach yet their doctrine is not therefore to be refused as Christ teacheth Math. 23. Math. 23. The Martyr If the pope and hys adherents would preach the word purely sincerely admixing no other inuentions of theyr own nor obtruding laws of theyr own deuising I would then imbrace their doctrine how soeuer their lyfe were to the
you and all such as are of your company simply name the Lord without putting to y e pronoune our So may the deuils well call the Lord and tremble before his face The Martyr The deuils call the Lord in such sort as the phariseis did when they brought the adoulteresse before him and called him Mayster yet neither attended they to his doctrine nor intended to be his disciples Whose case I trust is nothing like to ours whiche know and confesse as we speake him to be the true Lord with all our hart so as true Christians ought to do The Doctor I know you hold well the church to be where y e word is truely preached The church and the Sacramentes syncerely ministred according as they are lefte of Christ and his Apostles The Martyr That do I beleue and in that will I liue and dye The Doctor Doe not you beleue that whosoeuer is wythout that church cannot obteine remission of his sinnes The Martyr Who soeuer doth separate himself froÌ„ that church to make either sect part or deuision cannot obteyne as you say The Doctor Now let vs coÌ„sider two churches the one wherin the word is rightly preached and Sacraments administred accordingly as they be left vnto vs 2. Churches The other wherin the word Sacramentes be vsed contraryly Which of these two ought we to beleue The Martyr The first The Doctor Well sayd Next is now to speake of the gifts geuen to the sayd Church as the power of the keyes confession for remission of sinnes after we be confessed to a Priest Also we must beleue the vij Sacramentes in the same Church truely administred as they be here in the Churches of Paris where the Sacrament of the aultar is ministred and the Gospell truely preached The Martyr Syr now you begin to halt As for my part I do not receiue in the Church moe then 2. Sacramentes which be instituted in the same for the whole coÌ„munalty of Christians Power of the keyes And as concerning the power of the keyes and your confessioÌ„ I beleue that for remission of our sinnes we ought to go to none other but onely to God as we read 1. Iohn 1. Confession If we confesse our sinnes God is faythfull and iust to pardon our offences and he will purge vs from all our iniquityes c. Also in the Prophet Dauid Psal. 19. and 32. I haue opened my sinne vnto thee c. The Doctor Should I not beleue that Christ in the time of his Apostles gaue to them power to remit sinnes The Martyr The power that Christ gaue to his Apostles if it be well considered is nothing disagreyng to my saying And therefore I beganne to say whiche here I confesse that the Lord gaue to his Apostles to preach the woord and so to remitte sinnes by the same woord The Doctor Do you then deny auriculer confession The Martyr Yea verily I do The Doctor Ought we to pray to Sayntes The Martyr I beleue no. The Doctor Tell me that I shall aske Iesus Christ beinge here vpon the earth was he not then as well sufficient to heare the whole world to be intercessour for all as he is now The Martyr Yes The Doctor But we finde that when he was here on earth Intercession of Saintes his Apostles made intercession for the people why may they not do the same as well now also The Martyr So long as they were in the world they exercised theyr ministery and prayed one for an other as needing humayne succours together but now they beyng in Paradise all theyr prayer that they make is this that they wish that they which be yet on earth may attayne to theyr felicitie but to obtein any thing at the fathers hand we must haue our recourse onely to his sonne The Doctor If one man haue such charge to pray for another may not he then be called an intercessor The Martyr I graunt The Doctor Well then you say there is but one intercessour Wherupon I inferre that I being bound to pray for an other neede not nowe to goe to Iesus Christe to haue him an intercessor but to God alone setting Iesus Christ apart and so ought we verily to beleue The Martyr You vnderstand not sir that if God doe not behold vs in the face of his owne welbeloued sonne then shall we neuer be able to stand in his sight For if he shall looke vpon vs he can see nothing but sin And if the heaueÌ„s be not pure in his eyes what shal be thought then of man so abhominable and vnprofitable which drinketh iniquitie like water as Iob doth say Then the other Fryer seeing hys fellowe to haue nothing to aunswere to this inferred as followeth The Doctor Nay my friend as touching the great mercy of God Note this blasphemous doctrine which maketh saints equall intercessours with Christ let that stand and now to speake of our selues this we know that god is not displeased with them which haue their recourse vnto hys sayntes The Martyr Syr we must do not aâ—â—er our owne willes but according to that which God willeth and commandeth For this is the trust that we haue in him that if wee demaund any thing after his will he will heare vs. 1. Ioh. 5. The Doctor As no man commeth to the presence of an earthly king or prince without meanes made by some about him so or rather much more to the heauenly king aboue c. The Martyr To this earthly example I will aunswere wyth an other heauenly example of the prodigall son who sought no other meanes to obtayn his fathers grace but came to the father himselfe Then they came to speake of adoration which the sayd Rebezies disproued by the scriptures Worshipping of saintes Act. 10.13.14 Apoc. 19 22. Heb. 10.14.12 Where is to be noted that where the martyr alledged the 12. to the Heb. the Doctors aunswered that it was the 11. chap. when the place in deed is neither in the 11. nor in the 12. But in the 14. chap. of of the Actes So well seene were these Doctors in their diuinitie The Doctor Touching the masse what say you Beleeue you not that when the priest hath consecrated the hoste The presence of Christ in the hoste our Lord is there as well and in as ample sorte as he was hanging vpon the crosse The Martyr No verily But I beleeue that Iesus Christ is sitting at the right hand of his father as appeareth Heb. 10.1 Cor. 15. Colos. 3. and therefore to make short with you I holde your masse for none other Masse but for a false and a counterfeyted seruice set vp by sathan and retayned by his ministers by the which you do anhilate the precious bloud of Christ hys oblation once made of his owne body you know right well that the same is sufficient and ought not to be reiterated The Doctor You deceiue your selues in the word reiteration for we do
can say of this iustice Nowe it is aboute two of the clocke in the afternoone Shortly we shall heare what some of them sayde when they went to execution There be certaine of them so obstinate that they will not looke vppon the crucifixe nor be confessed to the priest and they shall be burned aliue The heretickes that be apprehended and condemned are to the number of 1600· but as yet no more but these foresayd 88. are already executed This people haue theyr originall of the valley named Angronia neare to Subaudia and in Calabria are called Vltramontani In the kingdome of Neaples there are 4. other places of the same people of whome whether they liue well or no as yet wee knowe not For they are but simple people ignoraunt wythout learning woode gatherers and husbandmen but as I heare much deuout and religious geuing themselues to die for religions sake From Montealto the 11. of Iune And thus much wryteth this Romanist ☞ Here moreouer is to be noted that the foresaid Marques Buccianus aboue specified hadde a sonne or brother vnto whome the sayde new Pope Pius the fourth belike is reported to haue promised a Cardinalshippe at Rome if all the Lutherans were extirped and roted out in that prouince And like inough that the same was the cause of thys butcherly persecution and effusion of Christen bloud in the said countrey of Calabria beyond Neaples in Italy Besides these godly Italian Martyrs in thys Table aboue contained many other also haue suffred in the same countrey of Italie of whome some before haue bene specified some peraduenture omitted But many moe there be whose names we know not wherof assoone as knowledge may be geueÌ„ vnto vs we purpose God willing to impart the same louing reader vnto thee ☞ Now in the meane time it foloweth according to my promise made before next after this lameÌ„table slaughter of Calabria here to insert also the tragical persecution horrible murder of the faithfull flocke of Christe inhabiting in Merindole in Fraunce and in other townes adiaceÌ„t neere vnto the same in the time of Franciscus .1 the french king The furious crueltie of whiche miserable persecution although it can not be set foorth too muth at large yet because we wil not weary too much the reader with the ful length therof we haue so contracted the same especially the principal effect therof we haue comprehended in such sorte that as we on the one part haue auoided prolixitie so on the other we haue omitted nothing which might seme vnworthy to be forgotten The story here foloweth A notable historie of the persecution and destruction of the people of Merindol and Cabriers the countrey of Prouince where not a fewe persons but whole Villages and Towneships with the most part of all the foresayde countrey both men women and children were put to all kind of cruelty suffered martyrdome for the profession of the gospell THey that write of the beginning of this people say that about CC. yeres ago The lamentable story of Merindoll· they came out of the Country of Piedmont to inhabite in Prouince in certaine Uillages destroyed by warres and other desert places Wherin they vsed such labour and diligence that they had abundance of corne wine oyles hony almons with other fruits commodities of the earth and muche cattell Before they came thether Merindol was a barren desert and not inhabited But these good people in whome God alwaies had reserued some litle seede of pietie being dispersed and separated from the societie of men were compelled to dwell with beasts in that waste and wilde desert which notwithstanding through the blessing of God and their great laboure and trauel became exceeding frutefull Notwithstanding the world in the meane time so detested abhorred them and with all shamefull rebukes and contumelies railed against them in such despiteful maner y t it semed they were not worthy that the earth should beare them For they of a long continuance and custome had refused the Byshop of Romes authoritie and obserued euer a more perfect kinde of doctrine then others deliuered to them from the father to the sonne euer since the yere of our Lord. 1200. For this cause they were often accused complained of to the king as contemners despisers of the magistrates and rebels Wherefore they were called by diuers names according to the countreis and places where they dwelte For in the country about Lyons they were called the pore people of Lyons Paupeâ—es de Lugduno WaldeÌ„sâ—â— Tuâ—â—elupini Chagnardi In the borders of Sarmatia Liuonia and other countreis towards the North they were called Lolards In Flanders and Artoys Turrelupius of a desert where wolues did haunte In Dolphine with great despite they were named Chagnardes because they liued in places open to the Sunne and without house or harborough But most commonly they were called Waldoys of Waldo Of Waldo read before pag. 230. who first instructed them in y e word of God which name continued vntill the name of Lutheranes came vp which aboue all other was most hated and abhorred Notwithstanding in all these most spitefull contumelies ond sclaunders the people dwelling at the foote of the Alpes and also in Merindol Cabriers and the quarters thereabout alwaies liued so godly so vprightly and iustly y t in al their life conuersation there appeared to be in theÌ„ a great feare of God That little light of true knowledge whiche God had giuen them they laboured by al meanes to kindle encrease daily more more sparing no charges whether it were to procure bookes of the holy Scripture or to instructe such as were of the best and moste towardly wits in learning godlinesse or els to send theÌ„ into other countreis yea euen to y e farthest partes of the earth where they had heard that any light of the gospel began to shine For in the yere 1530. vnderstanding that the gospel was preached in certaine townes of Germany Switzerland they sent thether 2. learned men that is Georgius Maurellus borne in Dolphine a godly preacher of their owne and whome they had of their owne charges brought vp in learning Petrus Latomus a Burgundian to conferre with the wise learned ministers of the Churches there in the doctrine of the gospel and to know the whole forme and manner which those Churches vsed in the seruice and worshipping of God and particularly to haue their aduise also vppon certaine poynts which they were not resolued in These 2. after great conference had w t the chiefest in the Churche of God namely with Oecolampadius at Basill at Strausburgh with Bucer and Capito and at Berne w t Bartholdus Hallerus as they were returning thorow Burgundie homewarde Petrus Latomus was taken at Dyion and caste into prison Maurellus escaped returned alone to Merindol with the bookes and letters whych he brought with him from the churches of Germanie and declared
sore impotent miserable people your bedemeÌ„ TheÌ„ shal as wel y e number of our foresayd monstrous sort as of the bandes whores theeues and idle people decrease Then shall these great yearely exactions cease Then shall not your sword power crown dignity obedience of your people be traÌ„slated from you TheÌ„ shall you haue full obedience of your people Then shall the idle people be set to worke Then shall matrimony be much better kept Then shall the generation of your people be encreased Then shall your commons encrease in riches TheÌ„ shall y e Gospell be preached Then shall none beg our almes froÌ„ vs. TheÌ„ shall we haue enough and more then shall suffice vs which shall be the best hospitall that euer was founded for vs. TheÌ„ shall we daily pray to God for your most noble estate loÌ„g to endure Against this booke of the Beggers aboue prefixed being written in the time of the Cardinall The supplicatâ—â—â— of Purgatorye made by Syr Thâ— More against the 〈◊〉 of beggars another contrary booke or supplication was deuised and writteÌ„ shortly vpoÌ„ the same by one sir Thomas More knight Chauncellour of the Duchy of Lancaster vnder the name and title of the poore sely soules pewling out of Purgatory In the which booke after that the sayd M. More writer therof had fyrst deuided y e whole world into foure partes that is into heauen hell middle earth and purgatory then he maketh the dead mens soules by a Rhetoricall Prosopopoea to speake out of Purgatory pynfolde sometimes lamentably complayning sometimes pleasauntly dalying scoffing at the authour of the Beggers booke sometymes scoldyng and rayling at him calling him foole witlesse frantike an asse a goose a mad dog an hereticke all that nought is And no maruell if these sely soules of purgatory seme so fumish â— testy For heat ye know is testy soon inflameth choler but yet these Purgatory soules must take good heed how they call a man a foole and hereticke so often For if the sentence of the Gospell doth pronounce theÌ„ guilty of hell fyre Math. 5. which say fatue foole it may be doubted lest those poore sely melancholy soules of Purgatory calling this man foole so oft as they haue done doe bring themselues therby out of purgatory fire to the fire of hel by y e iust senteÌ„ce of the gospell so that neither the 5. woundes of S. Fraunces nor all the merites of S. Dominicke nor yet of all the Friers can release them poore wretches But yet for so much as I doe not nor cannot thinke that those departed soules eyther would so farre ouershoote themselues if they were in purgatory or els that there is any such fourth place of Purgatory at all vnlesse it be in M Mores Utopia as Mayster Mores Poeticall vayne doth imagine 〈◊〉 that is to say 〈…〉 I cease therefore to burden the soules departed and lay all the witte in maister More the authour and contriuer of this Poeticall booke for not keeping Decorum personae as a perfect Poet should haue done They that geue preceptes of Arte do note this in all Poeticall fictions as a special obseruation to foresee and expresse what is conuenient for euery persoÌ„ according to his degree and condition to speake and vtter Wherefore if it be true that M. More sayth in the sequele of his booke that grace charity increaseth in theÌ„ that lye in the paynes of Purgatory then is it not agreable that such soules lying so long in Purgatory should so soon forget their charity and â—all a rayling in theyr supplication so fumishly both against this man with such opprobrious vnâ—â—cting termes also agaynst Iohn Badby Richard Howndon Iohn Goose Lord Cobham and other Martirs of y e Lord burned for his word also agaynst Luther WilliaÌ„ Tindall Richard Hunne and other moe falsly belying the doctrine by them taught defended which is not like that such charitably soules of Purgatory would euer doe neither were it conuenient for them in that case which in deede though theyr doctrine were false shoulde redound to the more encrease of theyr payne Agayne where the B. of Rochester defineth the Aungels to be ministers to Purgatory soules some will thinke peraduenture M. More to haue missed some part of his Decorum in making the euill spirite of the author the deuill to be messenger betwene middle earth Purgatory in bringing tidinges to the prisoned soules both of the booke and of the name of the maker Now as touching the maner how this deuil came into Purgatory laughing grinning and gnashing his teeth M. Mores Anticâ—es in â—othe it maketh me to laugh to see the merye Antiques of M. More Belike theÌ„ this was some mery deuil or els haâ— eaten w t his teeth some Nasturcium before which commyng into Purgatory to shewe the name of this man Satan nasturciatur could not tell his tale without laughing But this was sayth he an â—â—mious and an enuious laughing ioyned with grinning and gnashing of teeth And immediatly vpoÌ„ the same was contriued this scoffing rayling supplication of the pewling soules of Purgatory as he himselfe doth terme them So then here was enmying enuying laughing grinning gnashing of teeth pewling scoffing rayling and begging and altogether to make a very black Sanctus in Purgatory In deed we read in Sâ—ripture that there shall be weeping and gnashing of teeth in hell wher the soules and bodyes of men shal be tormented A Blacke SaÌ„ctus in Purgatorye But who would euer haue thought before that the euill aungell of thys man y t made the booke of Beggers being a spirituall and no corporall substaunce had teeth to gnashe and a mouth to grinne But where then stood M. More I meruaile all this meane while to see the deuill laugh with hys mouth so wide that the soules of purgatory might see all his teeth Belike this was in Utopia where M. Mores Purgatory is founded but because M. More is hence departed I leaue him wyth hys mery Antiques The aunswere of Iohn Fryth agaynst M. Mores purgatorye And as touching his book of Purgatory which he hath left behynde because Iohn Frith hath learnedly and effectuously ouerthrowne the same I will therefore referre the reader to hym while I repayre again the Lord willing to the history After that the clergy of Englande and especially the Cardinall vnderstood these bookes of the beggers supplications foresayde to be strawne abroad in the streetes of London and also before the king the sayd Cardinall caused not onely his seruantes dilligently to attend to gather them vp that they shuld not come into the kynges hands but also when he vnderstood that the kyng has receaued one or two of them he came vnto the kings Maiestie saying If it shall please your grace here are diuers seditious persons which haue scattered abroad bookes contayning manifest errours and heresies desiring his grace to beware of them Wherupon the king putting his hand
his word will be aboue theyr gouernours in refusing to obey them Secondly beside this rebellious disobedience in these Bishops of Rome not sufferable The pride of the Pope described theyr pride moreouer so farre exceedeth all measure that they will haue theyr princes to whoÌ„ they owe subiection prostrate vpon y e ground to adore them by godly honor vpon the earth and to kysse theyr feet as if they were God where as they be but wretched men and yet they looke that theyr princes should do it vnto them and also all other christen men owing them no subiection should do the same And who be these I pray you that men may knowe them Surely sayth he the Bishoppes of Rome be these whom I do meane Who following the pride of Lucifer theyr father make themselues fellowes to God and do exalâ— theyr seate aboue the starres of God and do ascend aboue the cloudes and will be like to almighty God The starres of God be ment the aungels of heauen for as stars doe shew vnto vs in part the light of heauen so do Aungelles sent vnto men shew the heauenly light of the grace of God to those to whom they be sent And the cloudes signified in the olde Testament the Prophettes and in the new doe signify the Apostles and Preachers of the woord of God For as the cloudes do conceiue and gather in the skye moysture The Pope 〈◊〉 aboue the cloudes and the 〈◊〉 of heauen which they after poure downe vpon the ground to make it thereby more fruitfull so the Prophets in the olde Testament and the Apostles and Preachers in the newe do poure into our eares the moysture of theyr heauenly doctrine of the word of God to make therewith by grace our soules beinge scere and drye to bring foorth fruit of the spirite Thus doe all auncient expositours and amongest them Saynt Augustine interpret to be ment in Scripture starres and cloudes in the exposition of the 45. Psalme But S. Iohn the Euangelist writeth in the 19. chapter of the Apocalips Apoc. 19.22 in the 22. also that wheÌ„ he would haue fallen downe at the Aungels foote that did shew him those visions there written to haue adored him with godly worship the Aungell sayd vnto him See thou do not so for I am the seruaunt of God as thou art Geue adoration and Godly worship to God and not to me Here it appeareth that the Bishops of Rome suffering all men prostrate before them to kisse theyr feet yea the same Princes The Pope exalted aboue Angels to whom they owe subiection do clime vp aboue the starres and Aungels too offering their feet to be kissed with shoes and all For so I saw my selfe being present 34. yeares ago wheÌ„ Iulius theÌ„ Bishop of Rome stood on his feet and one of his chamberlaynes held vp his skyrâ— because it stood not as he thought with his dignity that he should do it himselfe that his shoo might appeare whiles a noble man of great age did prostrate himselfe vpon the ground and kissed his shoo which he stately suffered to be done as of duety Where me think I saw Cornelius the Centurion Captayn of the Italians â—and spoken of in the tenth Chapiter of the Actes submitting himselfe to Peter and much honoring him but I saw not Peter there to take him vp and to bidde him rise saying I am a man as thou art as Saynt Peter did say to Cornelius The Pope climeth aboue the Apostles so that the Bishops of Rome admittting such adoration due vnto God doe clime aboue the heauenlye cloudes that is to say aboue the Apostles sent into the world by Christ to water the earthly and carnal hartes of men by theyr heauenly doctrine of the word of God Thus Bishop Tonstall hauing described the passing pride of the Pope surmounting like Lucifer aboue Byshops Apostles Aungelles and starres of heauen proceeding then further to the latter ende of his Sermon commeth to speake of his rage and malice most furious and pestilent The Pope stirreth vp warre agaynst England in that he being iustly put from his kingdome here to wreake his spitefull malice styrreth vppe warre against vs bloweth y e horn of mischief in geuing our land for a spoyle and pray to all whosoeuer at his setting on will come and inuade vs. The treason of Cardinal Poole But let vs heare his owne wordes preaching to the king and all Englishmen touchyng both the popes malice and the treason of Cardinall Poole Now sayth he because he can no longer in this realm wrongfully vse his vsurped power in all thinges as he was wont to do and sucke out of this Realme by auarice insatiable innumerable summes of money yearely to the great exhausting of the same he therefore moued and repleat with furious ire and pestilent malice goeth about to styrre all Christen nations that will geue eares to hys deuillish enchauntmentes to moue warre agaynst this realme of England geuing it in pray to all those that by hys instigation will inuade it And here expounding these foresayd wordes to geue in pray he declareth what great mischiefe they conteyne and willeth euery true Englisheman well to marke the same First to make this realme sayth he a pray to all veÌ„turers The Pope geueth England away for a pray all spoylers all snappehaunses all forlornehopes all cormorantes all rauenors of the world that will inuade this Realme is to say thou possessioner of any landes of thys Realme of what degree soeuer thou be from the highest to the lowest shalt be slayne and destroyed and thy lands taken from thee by those that will haue all for themselues thou mayest be sure to be slayne for they will not suffer thee nor none of thy progeny to liue to make any claime afterwarde or to be reuenged for that were theyr vnsurety Thy wife shal be abused before thy face thy daughter lykewise defloured before thee thy children slayne before thine eyes thy house spoyled thy cattell driuâ—n away sold before thy visage thy plate thy mony by force taken froÌ„ thee all thy goodes wherin thou hast any delight or hast gathered for thy children rauened broken and diâ—tributed â—n thy presence that euery rauenour may haue his share Thou Marchaunt art sure to be slaine for thou hast either money or ware or both which they search for Thou Byshoppe or priest whatsoeuer thou be shalt neuer escape because thou wouldest not take the Bishop of Romes part and rebell agaynst God and thy Prince as he doth If thou shalt fiâ—e and escape for a season whatsoeuer thou be thou shalt see and heare of so much misery and abhomination that thou shalt iudge them happy that be dead before for sure it is thou shalt not finally escape For to take the whol realme in pray is to kill the whole people and to take the place for themselues as they will do if they can And the Bishop of Rome now
great bishop properly called Summus pontifex the highest Bishop Heb. 5. the Bishop of bishops For thys is he onely that is Summus maximus vniuersalis pontifex The bishop of Rome therefore ought herein to be abashed ashamed and to abhorre his owne pride For in this he outragiously doth offend God and blasphemeth him The pride of the Pope The Pope blasphemeth God in that he presumeth to take this high name from our byshop Christ In that he taketh away as much as lyeth in him the glory of God the maiesty appertayning vnto Christ In that he taketh vpon him these names onely appropriate vnto Christ Summus pontifex maximus pontifex vniuersalis pontifex the highest Byshoppe the greatest Byshop the vniuersall Byshop the Byshop of all the world I much maruell how he dare be so bolde to vsurpe and take these great names vpon him No greater blasphemie then in the Pope Greater blasphemy cannot be then to take froÌ„ God that that naturally belongeth vnto him then to take from God his glory and honor then to vendicate and take vpon him such high names as beseemeth no Christen man to vsurpe God sayd by his Prophet Non dabo gloriam meam alteri I will not geue my glory awai to any other to any creature He doth reserue the glory that laud honor that belongeth onely vnto him vnto himselfe Ezech. 42. no maÌ„ to atteÌ„pt so far no man to take so much vpoÌ„ him Peter Peter thou wast once Byshop of Rome and the first bishop of Rome Diddest thou euer take this name vpon thee SuÌ„mus Peter neuer tooke vpon him at Rome as the Pope doth Maximus Vniuersalis No no no. And why For the holy ghost was in thee Thou wouldest take no more vppon thee then God gaue thee Thou wast not desirous of worldly fame and glory All that thou soughtest for was for the glory of God as all that will read thy Sermons thy Epistles and thy life shall soone perceiue Looke a great number of Byshops that next folowed Peter in the same See what were they holy Martyrs holye Liuers which neuer attempted thus farre Let the Byshop of Rome therefore knowledge his great fault his high foly his vnlawfull vsurpation his vnpriestly presumption and humble himselfe to Christ and God his great Byshop Would God he would reforme himselfe Would God he would keepe himselfe within that compasse of his authority and no more to encroch vpon other mens iurisdictions but diligently keepe and ouerloke his owne dioces and be content with that would God he would looke vpon hys predecessor S. Gregory in his Register which was a Byshoppe of Rome a holy man Let him learne there how he did rebuke Iohn that time the Bishop of Constantinople for taking on him so highly Gregorius in Registro lib. 4. indictione 30. Epist. 38. in such names vniuersall Bishop highest Byshop greatest Byshop and how he proued it to be agaynst the lawe of God Hee sayth there in one place to this proud Bishop Iohn what answere shalt thou make in that strait examination at that last iudgement to Châ—ist the head of the vniuersal holy Chur that goest about to haue subiecte vnto thee all the members of Christ by taking on thee the name of vniuersall Bishop In an other place agayne in the same booke he sayth vnto him Idem who art thou that doest presume to vsurpe a new name vpon thee of vniuersall Byshop contrary to the statutes of the gospell and decrees God forbid that euer this blasphemy should come in the hartes of Christen people in the which the honor of all priesthoode is taken away when a man shall rashly and arrogantly take that name vpon him Let this Bishop of Rome therefore humble himselfe vnto our great vniuersall Byshop Christ humble himselfe vnder the mighty hand of God and know what the Apostle doth write of the honour and power of this Christ our great high Byshop He is he sayth Pontifex misericors fidelis potens magnus humilis Heb. 2.3.4.5.7.8.9 penetrans coelum compatiens infirmitatibus nostris offerens dona sacrificia pro peccatis nostris condolens ijs qui ignorant errant Qui potest saluum facere a morte offerens preces supplicationes cum clamore valido lachrymis exauditus est pro reuerentia sua Pontifex appellatus a deo Pontifex sanctus innocens impollutus segregatus a peccatoribus excelsior coelis Non habens necessitatem quemadmodum alij prius pro suis delectis hostias offerre The titles and properties attributed to Christ in the Scripture deinde pro populo PoÌ„tifex sedens in dextris dei interpellans pro nobis emuÌ„dans coÌ„scientias nostras ab operibus mortuis intrans sancta sanctorum per proprium sanguinem Hic est pontifex confessionis nostrae Let all earthly Byshops learne of this heauenly bishop Christ. Some of these properties are appropriate and belongeth onelye to God and not to man Misericors In some we ought to follow him In some we can not ne ought to do This our high and great Bishop is Misericors sayth the Apostle mercifull A mercifull Bishop readye to forgeue ready to remitte those that haue offended him He ie not cruell not vengeable but full of pity full of mercy And in this we ought to folow him Potens He is Pontifex potens a mighty Bishop mighty and full of power We be but weake and feeble bishops not able to doe any thing but by his permission and helpe He is able to make sick to make whole to make rich to make poore to set vp to put down Potens a mighty byshop mighty and able to remit sinne to forgeue to saue both body soule from damnation Potens a mighty bishop and full of power No power in this world but of him Omnis potestas a domino deo est All power is of him And as he himselfe witnesseth Data est mihi omnis potestas in coelo in terra All power is geuen vnto me in heauen and in earth Potens saluare a morte He can saue the body and saue the soule Rom. 14. He can deliuer the one and deliuer the other from euerlasting death Who can forgeue sinne but he Quis potest dimittere peccatum nisi solus deus Est potens He is a mighty Byshop Of him by him Emperours Kinges Magistrates and Potestates Byshops Math. 18. Priestes with al other that haue power haue theyr power and authority Who is able to turne the winde to make the winde blow or cease but he Who is able to say and proue I will now haue it vayne now cleare the sunne to shine the water to flow to ebbe Marc. 2. with such other but onely he This is our mighty bish Pontifex potens mighty yea OmnipoteÌ„s almighty He can do all Omnipotâ— Psal. 32. Nothing is to him impossible Ipse dixit facta
sunt omnia Mandauit creata sunt vniuersa Potens ergo est He is a mighty bishop Wee are not so Fidelis Pontifex He is a faythfull bishop faythfull He is a faythfull bishop to God referring all laudes Fidelis all honour and glory to his father In all thinges that he did miracles or other he tooke neuer the more vpon himselfe He was also a faythfull Bishop to the world For he did all that belonged to the office of a good Byshop The very office of a byshop is praedicare orare sacricare siue offerre To preach to pray to do sacrifice or to offer Three offices of a byshop If he had placed here administraâ—â— sacramenta for sacâ—ificaâ—e his partitioÌ„ so might haue stand Math. 14. He preached to his people He taught the worlde most wholesome doctrine whereby he called the people to God he conuerted sinners he called them to penaunce He made them weepe and lameÌ„t their sinnes They folowed his person they folowed his word they folowed his ensample They came out of all costs to see him to heare him to learne of him They forsooke meat and drinke house and home and folowed him wheresoeuer he went as well in wildernes as els where In so much that after they had folowed him three dayes he being moued with pity least they shoulde perish for lacke of food being in wildernesse farre from succour he fed them twise miraculously Once in the desert with fiue loaues and two fishes he fed v. M. men besides women and children and there were left xij great baskets xij maundes full of the brokelets and offals at that meale Math. 15. At another time he fed in wildernesse to the number of 4. M. men besides women and children with seuen loues and a few litle fishes and there was left of fragmentes 7 maundes full The second office of a byshop he fulfilled also For he prayed The second office of a Byshop is to pray He was most deuout in prayer so to teach all byshops and Preachers not to presume in theyr witte or learning neither in their capacity memory fayre tongue or vtteraunce but that the Preacher do studiously apply his booke with all diligence to studye how to speake what to speake afore whom he shall speake and to shape his sermon after the audience The preacher ought also besides his study preaching to pray For by deuout prayer he shal attein percase as much or more as by study or learning For with out prayer the wordes will litle preuayle Looke in Christ his life and thou shalt find that in euery thing he weÌ„t about he prayd Luke 6. to shew the valiancy the vertue and strength of prayer to shew our necessities our weakenes feblenes of nature He prayd for his people as Luke witnesseth the space of one whole night And what a maruailous deuout prayer made he for his people in the Mount the night afore his passion Math. 26. wheÌ„ the Chalice of death was represeÌ„ted vnto him when he swet water bloud when he cried thrise Transeat à me Calix iste let this Chalice let this passion bloud let the vertue therof passe from me vnto all mankinde Let euery man haue the vertue and merite thereof let it worke in all folkes let euery faythfull man and woman he perteyner thereof let it not be lost but worke to the worldes end This was a maruellous deuoute mercifull prayer And agayne he suffering and hanging on the crosse offered vp for his people Heb. 5. The cry of Christ on the Crosse. The heaueÌ„s trembled The Angels mourned The Sunne lost his light· The veile riued The earth quaued The stones rent The graues opened The dead rose Preces supplicationes cum clamore valido lachrymis He offred vp his praiers and supplications with a huge cry with a piteous voyce with a lamentable and deadly shrich and with weeping teares to God his father he hanging on the crosse euen when the spirit shoulde departe the body not then forgetting his people at the houre when all the people forgetteth both the worlde and themselues Which cry was so huge and great so maruelous and of that effect that the heauens trembled thereat the Angels mourned for pity the Sunne lost his light the vaile in the temple riued in two the earth quaued the stones rent asonder and brast in gobbetes the graues opened the dead bodies rose to life appeared in the City Centurio those that kept Christ to see the execution done cried Verè filius Dei erat iste This was the vndoubted sonne of God His prayer and weeping teares were so pleasaunt vnto the father that it was heard Exauditus est pro reuerentia sua He was heard why For it was so entire so deuout so reuerently done in such a maner and fashion with such a zeale grounded vpoÌ„ such a charity suffering for our guilt and not for his owne And for that he did the very office of a byshop so entyrely to pray and so reuerently to offer vp himselfe in sacrifice for his people he was heard he was heard his prayer was heard of God And that is the third property of a good Bishop to offer sacrifice for his people Euery Bishop euery Bishoppe for his Diocesanes and for the whole vniuersall Church In these three we ought as much as we may to folow Christ. The third 〈◊〉 of a â—â—shop is to â—â—nister and 〈◊〉 to 〈◊〉 oâ— offer Thus this Christ was and is Pontifex fidelis a faythfull Byshop Faythfull faythfull in his word true in his promise deceyuing no man but profiting all â—n al that he did or spake he sought nothing his own glory but the glory of God teaching therby all Byshops of the world in all that go about to doe it to the laude prayse and glory of God And herein we ought also to followe hym â—agnus Magnus Pontifex He is the great Bishop the high Byshoppe the supreme Byshop the vniuersall Bishop ouer all the world No great bishop but he No great Bishop but 〈◊〉 Christ. None high none supreme nor vniuersall Byshop but he And herein the byshop of Rome outragiously vsurpeth vpon God as he doth vpon the world to take the honor and names onely to God appropriate to himselfe â—he Pope blaspheâ—eth God and doth greuously blaspheme and offend God therein Greater blasphemy can not be then to ascribe to God that that no wayes belongeth vnto him or to take froÌ„ God that that is vnto him appropriate It is meete therefore he do betimes and in season leaue his vniust encrochmentes both agaynst his Lord God and also agaynst the world least he do prouoke God to poure out all his vialles of wrath vpon him That is â—â—asphemie the Vaees I meane the maledictions and vengeaunce that Iohn speaketh of in the Apocalips Apoc. 9. I woulde aduise hym to cease the iniuries which he hath dayly
And secondly that he was lift vp that is to witte from beneath or from a lowe And thirdly that a cloud receaued him Where as no cloud nor cloudes can receiue or embrace the Deitie c. I am â—aine to leaue out other euident Argumentes for the same purpose least I shoulde be ouer prolixe and tedious It doeth there also further followe in like forme how the Aungels made aunswere to the Disciples saying Yee menne of Galile why stande yee gasing into heauen Thys Iesus which is taken vppe from you into heauen shall so come agayne as you haue seene him going vppe into heauen Here we see againe that Iesus is assumpte or taken away into heauen And then it must be from oute of the worlde Iohn 16. accordinge to that we read Iohn 16. I went foorth from the father I came into the worlde I leaue the worlde againe and I go vnto the Father That is not els but as hee came from the father of heauen into thys worlde in that he was incarnate made man for hys Godhead was neuer absent either from heauen or yet from earth euen so shoulde his manhoode leaue the worlde againe to go to heauen Moreouer in that it is sayde So shall he come is plainly testified that hee is away and nowe corporally absent Finally it is shewed further after what maner he shal come againe by these woordes Euen as you haue seene hym going vp into heauen Which is not els but as you did visibly see him ascend or go away to heaueÌ„ a cloud embrasing him and taking him from among you euen so shal you visibly see hym to come againe in the cloudes as wee reade Math. 26. Math. 26. Math. 24. You shall see the sonne of man to come in the clouds of heauen And againe Math. 24. And they shall see the sonne of man Such other textes haue we full many declaring my sentence to be Catholicke and true Of which I heere shall brieflye note some places and passe ouer them knowing that a litle rehearsall is sufficient to youre noble wisedom The places be Marke 16. Luke 24. Iohn 13.14.16 and 17. Rom. 8. Ephes. 1. and 2. and 2. Cor. 6. Hebr. 8.9.10 and 12. and 1. Thess. 4. and 1. Pet. 2. which all do testifie that Christ hath bodily forsaken the world departed from it vnto hys father ascended into heauen sitting still vppon the ryghte hand of the father aboue all dominion power and principalitie where he is present aduocate and intercessor before hys father and that he shall so bodely come againe lyke as he was seene to depart from hence Nothing can better or more clearely testifie and declare what is contained in the Sacrament of Christes holy body and bloud then do the words of Scripture The Gospell of Marke is as an abridgement of Mathew wherby it was institute Marke doth agree wyth Mathewe so that in a maner he reciteth his very wordes And no maruaile it is For as the Doctours doe say the Gospell of Marke is a very Epytome or abridgement of Mathew I shall therefore write the relations of them touching the institution of this sacrament together The relation or testimonie of Mathewe is this As they were eating Iesus tooke bread and when hee had geuen thankes he brake and gaue to hys disciples and sayde Take eate this is my body And taking the cup and geuing thankes hee gaue it to them Math. 2â— saying drinke yee all of this for this is my bloud of the new TestameÌ„t which is shed for manye for the remission of sinnes And I say vnto you I will not drinke hencefoorth of this fruite of the vine vntill that day that I drinke it new with you in the kingdome of my father The testimonie or relation of Marke is this And as they did eate Iesus tooke the breade Mark 14. and when hee hadde geuen thankes he brake it and gaue it to them and sayde Take eate thys is my body And hee tooke the cuppe and when hee hadde geuen thankes he gaue it to them and they all dranke of it and hee sayd vnto them This is my bloud of the new Testament which is shed for many Verely I say vnto you I wil drinke no more of the fruit of the vine vnto that day that I drinke it newe in the kingdome of God Luke being the companion of Paule as appeareth in the Actes 2. Tim. 4â— and 2. Timothie 4. doth so next agree with him in making relation of thys Supper and holy institution of the Sacrament Hys relation or reporte is thys When he had taken breade and geuen thankes hee brake it and gaue to them saying This is my bodye which is geuen for you doe thys in remembraunce of me Likewise also after Supper Luke 22. he tooke the cuppe saying This cuppe is the newe Testament in my bloude which is shedde for you Paules testimonie doeth followe nexte agreeablye to Luke it is thus For I haue receiued of the Lorde that which I also haue deliuered to you 1. Cor. 11. That oure Lorde Iesus Christe in the same night wherein he was betraied tooke breade and when hee had geuen thankes he brake it and said Take eate this is my body which is broken for you this doe ye in the remembraunce of mee After the same maner also he tooke the cup when he had supped saying This cuppe is the newe Testament in my bloude thys doe as oft as yee drinke it in the remembraunce of me for as often as ye shall eate this breade and drinke this cuppe ye shall shewe the Lordes death till he come By these testimonies shall I declare my sentence to your grace whiche I conceyue of the holy Sacrament of Christes blessed body and bloude and in all poyntes of difficultie shall I annexe the very interpretation of the olde holy Doctours and Fathers to shew that I doe not grounde any thing vpon my self Thereafter shall I adde certaine arguments whiche I truste shall clearely prooue and iustifie my sentence to be true Catholike and according both with God and his lawes and also with the minde of holy Doctours My sentence is this that Christ ascended into heauen and so hath forsaken the worlde and there shall abide sitting on the right hande of hys Father wythout returning hether againe vntill the generall dome at what time hee shall come from thence to iudge the dead and liuing This all do I beleue done in his natural body which he tooke of the blessed virgine Marie hys mother in the which he also suffered passion for our safetie redemption vpon a crosse which died for vs was buried in which he also dyd arise againe to life immortall That Christe is thus ascended in his manhode and natural body so assumpt into heauen we may soone proue for as much as the godhead of him is neuer out of heaueÌ„ but euer replenishing both heauen and earth and al that is besides being
man head not in many places at once and after was borne into this world and put in a maunger and so he growyng in age did abide in diuerse places but in one after an other sometime in Galile sometime in Samaria sometime in Iury sometyme beyond sometyme on this side of Iordan consequently he was crucified at Hierusalem there beyng enclosed buried in a graue frō whēce he did arise so that the aungels testified of him He is risen and is not here Mathew 28. and as at the tyme appointed Math. 28. after his resurrectiō he was assumpt or lifted vp into heauen from the top of the Moūt of Oliuet in the sight of his Disciples a cloude compassing him about Euen so shall he come from the same celestiall place corporally as they did see him to depart out of the one place corporally accordyng to the testimony of the aūgels Actes 1. Actes 1. So that in this we may vndoubtedly finde that Christ as touchyng his manhead can not be corporally in many diuers places at once and so to be corporally in his naturall body in heauen and also in the earth and that it is moreouer in so many partes of the world as men haue affirmed Neither doth the Scripture require that we should spoyle Christ of the propertie of mans nature The property of mans nature not to be sequestred frō Christ. which is to be in one place whō the same Scripture doth perpetually witnesse and teach to be man so to counfound the condition of his bodily nature with the nature Diuine Paul doth teach that Christ in māhead was made in all pointes lyke vnto his brethren sinne excepted how then can his body be in more places at once vnlike vnto the naturall propertie of the bodies of vs his brethren But heere doo some wittie Philosophers yea rather Sophisters then Diuines bring in to the anulling of Christes humanitie a similitude of mans soule whiche beeing one is yet so all whole in all our whole body that it is said to be all whole in euery part of the body But such should remēber that it is no conuenient similitude which is made of things different and diuerse in nature such as be the soule and body of man to proue them to haue like properties This is as if they woulde proue Christes body to be of one nature and propertie with his soule that things naturally corporal were not most diuers from creatures naturally spirituall Furthermore if so it might be that the body or fleshe of Christ Thinges corporall and thinges spirituall not to be compared were meerely spirituall and full like vnto the substance of Angels yet could it not in this wise follow that his body could be euery where or in diuers places at once Wherefore such subtilties are to be omitted and the trade of Scripture should well like vs by whiche the olde Doctors do define that the body of Iesu exalted or assumpt into heauen must be locall circumscript and in one place notwithstanding that the veritie spirituall grace fruite that commeth of it is diffused and spread abroade in all places or euery where How coulde Christ corporally depart out of this world The body of Christ is locall and in one place Iohn 13. and leaue the earth if he in y e kinds of bread and wine be not onely corporally conteined and receiued but also there reserued kept and enclosed What other thing else do these words testifie Iohn xiij But Iesus knowing that his houre was come that he should passe out of this world to his father Luke 24. c. And in like forme Luke 24. And it came to passe that as he blessed them he departed from them and was caried vp into heauen What doe they signifie if Christ went not verely out of this worlde his naturall body being surely assumpt into heauen They do therefore vndoubtedly declare that Christ being very God and very man did verely depart out of this world in his naturall body his humanitie being assumpt into heauen where it remaineth sitting in glory wyth the father Where as yet his Deitie did not leaue the world ne depart out from the earth Paule doth say Philippians 2. that of ij things he wist not which he might rather choose Phil. 2. that is to witte to abide in the flesh for preaching the Gospell or els to be dissolued from the flesh seing that to abide with Christ is much and farre better By the which Paule doth manifestly proue that they bee not presentlye with Christ which yet do abide mortall in the flesh Yet they bee with Christ in suche wise as the Scripture doth saye that the beleeuing be the Temple of Christ. And as Paule doth say 2. Cor. 13. Do you not know your selues that Iesus Christ is in you 2. Cor. 13. In which sense he also promised to be with vs vnto the end of the world Christ therefore must be otherwise in that place in which the Apostle desired to be with him being dissolued and departed from his body then he doth abide either in the supper or else in any other places of the Churches He therefore doth vndoubtedly meane heauen which is the paradise of perfect blisse and glory Where as Christ being a victour triumpher and conquerour ouer death sinne and hell and ouer all creatures doth reigne remaine corporally Thus do I trust that your grace doth see my sentence this farforth to be right Catholicke Christen and faithfull according to holy scripture to holy Fathers and to the Articles of our Christen beliefe Whiche sentence is thus Christes naturall body is so assumpt into heauen where it sitteth or remaineth in glory of the father that it can no more come from thence that is to wit from heauen returne vntill the end of the world and therefore can not the same naturall body naturally be heere in the world or in the Sacrament For then should it be departed or gone out of the world The naturall body of Christ cannot be both in heauen and in earth locally and yet be still remaining in the world It should then be both to come and alreadye come which is a contradiction and variaunt from the nature of his manhead The second part of this matter Now my sentence in the second part of thys matter is this if so be your grace shall please to knowe it The secōd part how the naturall body of Christ is in the Sacrament as I your poore and vnworthy but full true subiect woulde with all submission and instance beseech you to know it I graunt the holy sacrament to be the very and naturall body of our Sauiour and his very naturall bloud and that the naturall body and bloud of our Sauiour is in the Sacrament after a certaine wise as after shall appeare For so doe the words of the supper testifie Take eate this is my body which is geuen for you And againe Drinke
with his relatiue must be applied of necessitie vnto his geuing of his body vpon the Crosse. Nor we do finde in the whole Scripture where Christ did fulfill his sayde promise made in y e 6. of Iohn but at those said two times Wherefore if we be deceiued in this matter of Transubstantiation we may well say O Lord thou hast deceaued vs. But God forbid that we should once thinke such wickednes of him He must also be vniust of his promise if it be not performed at any season as it is not indeede if it were not at both the said times Then if it were performed as the Catholique Churche of Christe dothe holde determine and beleeue then must it needes be graunted that he gaue at his last Supper his owne body and flesh indeede and verely which he gaue vpon the Crosse for the life of the world though not in so fleshly a manner and bloudie yet the very same flesh and â—loud really after an vnbloudy sort and spiritually He said not This bread is my body nor yet heere with the bread is my body but This is my body which shall be geuen for you Nor he said not this wine is my bloud nor with this wine is my bloud whiche circumstance of plaine speach he would haue vsed if the pure creatures should haue remained but he sayde This is my bloud which is shed for you and for many for the remission of sinnes that is to say the substance hidden vnder these visible formes of bread and wine are my very proper fleshe and bloud I pray you where do you find in the whole body of the Scripture expressed or iustly vnderstanded that Christ gaue but only a bare and naked signe figure or sacrament Or where finde you that he gaue his body wyth bread Anno 1549. it remayning bread still And if you thinke to finde it I pray you shewe me here whether that bodye that hee gaue with materiall bread were his true body or not If not then it was phantasticall if it were his true body as you doe graunt then must there needes be two very true bodyes in one place together Now that it was his verye true body and bloud it is certayne by the playne wordes of the text saying thus Which is betrayed or geuen and which is shedde for you and for many But I will let all this passe ouer and I do requyre of you this one question whether that the sacramentes of the old law and of y e new law be all one Madew If you doe consider the thinges themselues they be all one but if you respecte the onely signes figures and sacramentes outwardly then they be diuers Glin. I doe perceiue your aunswere very well then further to our purpose was Christ then after the same maner in the bread that came from heauen In the paschall lamb and in Isaac as he is in this Sacrament Which if you do graunt me then these propositions were true for Christ to say this Manna is my body this Lambe is my body this Isaac is my bodye Moreouer if the Sacramentes of the olde law and of the law of grace be all one in very deede effect as you seeme to grauÌ„t theÌ„ what difference is betweene the shew bread in Moyses law and the bread that we doe breake that Saynt Paule speaketh of They then had that bread which signified Christ and so doth ours as you say that was bread so is ours and so by your reason there is no difference betweene them yea theyr Manna because it came from heauen was better then this earthly bread that commeth from beneath which is contrarye to the truth for Saynt Paule sayth that the law was geuen by Moyses but the verity was geueÌ„ by Iesus Christ. Wherefore that which Christ gaue was not onely a signe but also the veritye that is to saye the liuing breade that came from heauen the true Lambe that taketh awaye the sinnes of the world and Isaac himselfe which is Christ or els you must graunt me that we christians doe receiue lesse then the Iewes did For they receiued the breade called Manna from heauen and we onely a poore morsel of bread from the earth Theyrs was called Aungelles foode and ours is as you holde little better then common breade Me seemeth that you doe distrust the doctrine of the fayth of Christendome for these fiue hundreth yeares euen as though Christ had forsaken his Catholique Church after one thowsande yeares but that is not so for he promised his holy spirite to assist his spowse the Church and to lead her continually into all trueth from time to time as neede should require Adoration of the Sacrament mainteyned by Glyn. As I remember you sayd that adoration did followe vpon transubstaunciation but the fathers for one thowsand yeares past doe graunt adoration of the sacrament therefore transubstantiation also The minor I proue by the most cleare testimonies of S. Austen S. Ambrose S. Deuise S. Basile and S. Chrisostome Madew I denye mayster Doctour that I sayde any suche thing and therwith I say that the Fathers do vnderstand by adoration a certeine reuerent maner that we should receiue the Lordes supper with which may be called a certeÌ„ veneration but no adoration Glin. No may S. Austen de ciuitate Dei witnesseth that the Ethnikes and Paynims doe esteme the Christians to worship and adore the gods of wheat and barly called Caeres and the God of wyne called Bacchus And agayne S. Austen saith thus Lo no man eateth of that bread except he first adore and worship it Madew By your pacience S. Austen in that place speaketh of the honoring of Christes body now sitting in heauen Glin. Math 26. Marc. Yea mayster Doctor thinke you so And why not also of his blessed body in the sacrament Seing that he saith it is there this is my body which is geuen for you sayth he More playnely he needed not to speake for the reall preseÌ„ce of his blessed body being both able willing to verify his word For if a cunning Lapidary should say to you or me thys is a true right diamoÌ„d Real preâ—â—nce 〈◊〉 by the Papistes a perfecte carbuncle saphyre emrode or any such precious stone we would beleue him though we were ignorant of theyr natures Wherefore we ought much more to beleue our Sauiour Christ God and man in that he sayth this is my body And why then ought we not to honor it in the sacrament Or how many bodies hath Christ seeing you do graunt his body in heauen to be honored but not his body here in the sacrament Madew Forsooth he hath but one very body no moe but the same is sacramentally in the sacrament and substancially in heauen here by fayth and there in deed Glin. Well yet once agayne to you thus The very true body of Christ is to be honored Argument but the same very true body is in the Sacrament ergo the
holy word may not be spoken abidden by and for very sorrow and heauines the teares trickled out of hys eyes After this the Prolocutor beyng moued by some that were about hym Philpot permitted to make â— briefe argâ—â—ment was content that he should make an argument so that he would be briefe therein I wyll be as briefe quoth Philpot as I may conueniently be in vtteryng all that I haue to say And first I wil begin to grouÌ„d myne arguments vpon the authority of scriptures wherupon all the buildyng of our fayth ought to be grounded after I shall confirme the same by ancient doctors of the church And I take the occasion of my first argument out of the 28. of Mathew Math. 28 Luke 13. of the sayeng of the angell to the thâ—e Maries sekyng Christ at the sepulchre sayeng He is risen he is not here and in S. Luke in the 23. chap. the angell asketh theÌ„ why they sought hym that lyueth among y e dead Argument of M. Philpot. Likewyse the scripture testifieth that Christ is risen asceÌ„ded into heauen and sitteth on the right hand of y e father all the which is spoken of hys naturall body Ergo it is not on earth included in the sacrament I will confirme this yet more effectually by the sayeng of Christ in the 16. of S. Iohn Iohn 16. I came sayth Christ from my father into the world and now I leaue the world and goe away to my father The which commyng and goyng he ment of hys naturall body Therfore we may affirme thereby that it is not now in the world But I looke here quoth he to be aunswered wyth a blynd distinction of visibly and inuisibly The 〈◊〉 distinctioâ— of the Pâ—â—pistes Visibly Inuisibly that he is visibly departed in his humanitie but inuisibly he remaineth not withstanding in the sacrament But that answer I preueÌ„t my selfe that w t more expedition I may descend to the pith of myne arguments whereof I haue a dosen to propose will proue that no such distinction ought to take away the force of that argument by the answer which Christes disciples gaue vnto hym speakyng these words Nowe thou speakest plainly and vttrest forth no Prouerbe Cyrillâ—â— Which wordes S. Cyrill interpretyng sayth That Christ spake without any maner of ambiguitie or obscure speach And therefore I conclude hereby thus that if Christ spake plainely without parable saying I leaue the world now and goe away to my father then that obscure darke inperceptible presence of Christes natural body to remayne in the sacrament vpon earth inuisibly contrary to the playne wordes of Christ ought not to be allowed For nothing can be more vncertain or more parabolical vnsensible then so to say Here now will I attend what you will answer so descend to the confirmation of all that I haue said by ancieÌ„t writers Then D. Chedsey reciting his argument in such order as it was made Anno 1554. tooke vpon him to answere seuerally to euery parte therefore on this wise First to the saying of the Angell That Christ is not heere And why seeke yee the liuing among the dead He answeared that these sayings pertained nothing to the presence of Christes naturall body in the sacrament but that they were spoken of Christes body being in the Sepulchree when the three Maries thought hym to haue bene in the graue still And therfore the Angell sayde Why doe yee seeke him that liueth among the deade And to the authoritie of the 16. of Iohn where Christ saith Now I leaue the worlde and goe to my Father Hee meant that of hys Ascension And so likewise did Cyril interpreating the saying of the disciples that knewe plainly that Christ would visibly ascend into heauen but that doeth not exclude the inuisible presence of his naturall body in the Sacrament For S. Chrysostome wryting to the people of Antioche doeth affirm the same comparing Helias and Christ together and Helias cloake vnto Christes flesh Chrisost. â—d populum Antioch Helias quoth he when he was taken vppe in the fierie chariote leaft his cloake behinde him vnto his disciple Helisaeus But Christe ascending into heauen tooke his flesh with him and left also his flesh behind him Wherby we may right well gather that Christes flesh is visibly ascended into heauen and inuisibly abideth still in the Sacrament of the altare To this Philpot replied and said you haue not directly answeared to the saying of the angel Christ is risen and is not heere because you haue omitted that which was y e chiefest poynt of all For sayd he I proceeded further as thus He is risen ascended and sitteth at the right hande of God the father Ergo he is not remaining on the earth Neither is your answere to Cyril by me alleaged sufficient But by and by I will returne to your interpretation of Cyrill and more plainly declare the same after that I haue first refelled the authority of Chrysostome which is one of your chief Principles that you alleaged to make for your grosse carnall presence in the sacrament Which being wel weied and vnderstanded pertaineth nothing thereunto At that the Prolocutour startled that one of the chiefe pillers in this point should be ouerthrowen therfore recited the sayd authoritie in Latine first afterward Englished the same wyllinge all that were present to note that saying of Chrysostome which he thought inuincible on their side But I shall make it appeare quoth Philpot by and by to make litle for your purpose And as he was about to declare his minde in that behalfe the Prolocutor did interrupt him as he did almost continually Wherwith Philpot not being content Philpot aâ—aine interâ—upted by the Prolocutor said Master Prolocutour thinketh that he is in a Sophistrie schoole where he knoweth right well the maner is that when the Respondent perceiueth that he is like to be inforced with an argument to the which he is not able to answer then he doth what he can with cauillation interruption to driue him from the same This saying of Philpot was ill taken of the Prolocutor and his adherents and the Prolocutor said that Philpot could bring nothing to auoid that authoritie but his owne vaine imagination Heare quoth Philpot and afterward iudge For I wil do in this as al other authorities wherwith you shal charge me in refelling any of my argumentes that I haue to prosecute answearing either vnto the same by sufficient authorities of scripture or els by some other testimonye of like authoritie to yours not of mine owne imagination the which if I doe I will it to be of no credite And concerning the saying of Chrysostom I haue 2. wayes to beat him from your purpose the one oute of Scripture the other of Chrysostome him selfe in the place here by you alleaged First where hee seemeth to say that Christe ascending tooke hys flesh with him The
so away for feare from the way of truth writeth her minde vnto him in a sharp and vehement letter which as it appeareth to proceede of an earnest and zealous hart so woulde God it might take such effect with him as to reduce him to repentaunce and to take better holde againe for the health and wealth of his owne soule The copie of the letter is thys as followeth ¶ Another letter of the Lady Iane to M. Harding late Chaplayne to the Duke of Suffolke her father and then fallen from the truth of Gods most holy worde SO oft as I call to mynde the dreadfull and fearefull saying of God That he which layeth holde vpon the plough and looketh backe Luke 9. A sharpe letter or exhortation of the â—ady Iane to M. Harding is not meete for the kingdome of heauen and on the other side the comfortable words of our Sauiour Christ to all those that forsaking themselues do folow him I can not but maruell at thee and lament thy case which seemedst somtime to be the liuely member of Christ but now the deformed impe of the deuil sometime the beutifull temple of God but now the stinking and filthy kenel of Sathan sometime the vnspotted spouse of Christ but now the vnshamefast paramour of Antichrist sometyme my faythfull brother but now a straunger and Apostata sometime a stoute Christen souldiour but now a cowardly runneaway Yea when I consider these things I can not but speake to thee and cry out vpon thee thou seede of Sathan and not of Iuda whome the deuill hath deceyued the world hath begiled and the desire of life subuerted and made thee of a Christian an Infidell wherefore hast thou taken the Testament of the Lord in thy mouth * This man a little before K. Edward dyed was heard openly in his 〈◊〉 in London to exhort the people with great vehemency after thys soâ—te that if trouble came they shoulde neuer shrinke from the true doctrine of the Gospell whiche they had receiued but should take it rather for a tryall sent of God to proue them whether they would abide by it or no All which to be true they can testify that heard him and be yet aliue who also foreseeing the plague to come were then muche confirmed by hys wordes Wherfore hast thou preached the law and the wil of God to others Wherefore hast thou instructed other to be strong in Christ when y u thy selfe doest now so shamefully shrinke and so horrible abuse the Testament and lawe of the Lord When thou thy selfe preachest not to steale yet most abhominably stealest not from men but from God and committing most haynous sacriledge robbest Christ thy Lorde of his right members thy bodye and soule and chosest rather to liue miserably with shame to the worlde then to dye and gloriously with honor to reigne with christ in whome euen in death is life Why doest thou now shew thy selfe most weake when in deede thou oughtest to bee most strong The strength of a forâ— is vnknowne before the assault but thou yeldest thy hold before anye battrie be made Oh wretched and vnhappy man what art thou but dust and ashes and wilt thou resist thy maker that fashioned thee and framed thee Wilt thou nowe forsake hym y t called thee from the custome gathering amoÌ„g y e Romish Antichristians to be an Ambassadour messenger of hys eternall worde Hee that first framed thee and since thy first creation and byrth preserued thee nourished and kept thee yea and inspired thee with the spirit of knowledge I cannot say of grace shall he not now possesse thee Darest thou deliuer vp thy selfe to an other Anno. 1554. being not thine owne but his How caÌ„st thou hauing knowledge or how darest thou neglect the law of the Lord and follow the vayn traditions of men Februarye and whereas thou hast bene a publicke professor of his name become now a defacer of his glorye Wilt thou refuse the true God and worship the inuention of man the golden calfe the whore of Babilon y e Romish Religion the abhominable Idoll the most wicked masse Wilt thou torment agayne rent and teare the most precious body of our Sauior Christ with thy bodily and fleshly teeth Wilt thou take vpon thee to offer vp anye sacrifice vnto God for our sinnes considering that Christ offered vp himselfe as Paule sayth vppon the crosse a liuely sacrifice once for all Can neither the punishment of the Israelites which for their Idolatry they so oft receaued nor the terrible threatninges of the Prophetes nor the curses of Gods owne mouth feare thee to honour anye other God then him Doest thou so regard him that spared not hys deare and onely sonne for thee so diminishing yea vtterly extinguishing his glory that thou wilt attribute the prayse and honour due vnto him to the Idols which haue mouthes and speak not eyes and see not eares and heare not which shall perish with them that made them What sayth the Prophet Baruc Baruch 6. where hee recited the Epistle of Ieremy written to the captiue Iewes Did hee not forwarne them that in Babilon they should see Gods of gold siluer wood stone borne vpon mens shoulders to cast a feare before the Heathen But be not ye afrayd of them sayth Ieremy nor doe as other doe But when you see other worship theÌ„ say you in your hartes it is thou O Lord that oughtest onely to be worshipped for as for those Gods the Carpenter framed them and polished them yea gilded be they and layde ouer with siluer and vayne thinges and cannot speake He sheweth moreouer the abuse of theyr deckings howe the Priestes tooke off their ornamentes and aparelled their women withall how one holdeth a scepter an other a sworde in his hand and yet can they iudge in no matter nor defend themselues much lesse anye other from either battell or murther nor yet from gnawing of wormes nor any other euill thing These such like wordes speaketh Ieremy vnto them whereby he proueth them to be but vayne thinges and no Gods And at last he concludeth thus Confounded be they that worship them They were warned by Ieremy and thou as Ieremye hast warned other and art warned thy selfe by many Scriptures in many places God sayth he is a ielous God which will haue all honour glory and worship geuen to him onely And Christ saith in the 4. of Luke to Sathan which tempted him euen to the same Sathan the same Belzebub the same deuill whiche hath preuayled agaynst thee Math. â— It is written saith he thou shalt honor the Lord thy God and him onely shalt thou serue These and such like doe prohibite thee and all Christians to worship anye other God then whiche was before all worldes and layd the foundations both of heauen and earth and wilt thou honour a detestable Idol inuented by Romish Popes and the abhominable Colledge of craftye Cardinals Christ offered himselfe vp once for
after hys ascension was seene really and corporally on the earth Ergo not withstanding his Ascenâ—ion and continuall sitting at the right hand of the father hee may be really and corporally in the sacrament Ryd If the Notaries should so recorde your Argument as you haue framed it you peraduenture woulde be ashamed thereof hereafter Smith Christ after his Ascention was seen really and corporally vpon the earth Ergo notwithstanding his Ascention and abiding with his father he may be corporally in the Sacrament Ryd I graunt the antecedent but I deny the consequent Smith Do you graunt the antecedent Rid Yea I graunt the antecedent I am content to let you haue so muche Because I knowe that there be certayne auncient fathers of that opinion I am well content to let you vse that proposition as true And I will frame the argument for you He was seene on earth after his Ascension Ergo c. Smith Nay nay I will frame it my selfe Christ after his Ascension was seene really and corporally on earth albeit he do abide in heauen continually Ergo notwithstanding his Ascension and continuall abyding at the right hand of the father he may be really and corporally on the earth Rid. Let vs first agree about the continuall sitting at the right hand of the father Christes continuall sitting in heauen expended Smith Doth he so sit at the right hand of his father that he doth neuer forsake the same Rid. Nay I do not binde Christ in heauen so straitly I see you go about to beguile me w t your equiuocations Such equinocatioÌ„s are to be distincted If you meane by his sitting in heauen to reigne with his father hee may be both in heauen and also in earth But if ye vnderstande his sitting to be after a corporall manner of sitting so is hee alwayes permanent in heauen Christ cannot be both corporally here and corporally also in heauen at one tyme. For Christ to be corporally here on earth when corporally he is resident in heauen is cleane contrary to the holy scriptures as Augustine saith Corpus Christi est in coelo sed veritas eius vbique diffusa est i. The body of Christ is in heauen but his truth is dispersed in euery place Now if continually he abide in heauen after the maner of his corporall presence then his perpetual abiding there stoppeth or letteth that the same corporall presence of hym cannot be in the sacrament Smith Act. 3. We read that Christ shal sit perpetually at the right hand of God vnto the consummacion of the worlde West I perceaue you are come here to this issue whether the bodye of Christ may be together both in earth and in heauen I will tell you that Christ in very deede is both in earth and in heauen together and at one time both one the same naturall Christ after the veritie and substaunce of his very body Ergo c. Rid. I deny the Antecedent West I proue it by 2. witnesses First by Chrisost. hom 17. ad Hebraeos NoÌ„nè per singulos dies offerimê° Offerimus quideÌ„ Chrisost Hom. 17. ad Hebraeos sed recordationeÌ„ facientes mortis eius Et vna est haec hostia noÌ„ multae Et quomodo vna non multae quae semel oblata est in sancto sanctorum Hoc autem sacrificium exemplar est illius id ipsum semper offerimus nec nunc quidem alium agnum crastina alium sed semper eundem ipsum Proinde vnum est hoc sacrificium alioqui hac ratione quoniam in multis locis offertur multi Christi sunt Nequaquam sed vnus vbique est Christus hic plenus existens illic plenus vnum Corpus i. Do we not offer euery day We do so in deede but doing it for the remembraunce of his death And this offering is one and not many And howe is it one and not many whiche was offred in the holy place This sacrifice is a paterne of that The self same we alwaies offer Not now as offering one Lambe to day and an other to morowe but alwaies one the same Lambe Wherfore here is but one sacrifice for els by this meanes seeing there be many sacrifices in many places be there many Christes not so but one Christ in al places both perfect here and perfect there one onely body Now thus I argue We offer one thing at all times Argument There is one Christ in all places both here compleet and there complete Ergo by Chrisostome there is one body both in heauen and earth Rid. I remember the place well These thinges make nothing against me Aunswere West One Christ is in all places here full and there full Rid. One Christ but not one body nor after on bodely substance in all places One Christ is in all places but not one bodye in all places West One body sayth Chrysostome Rid. But not after the maner of bodely substance he is in all places nor by circumscription of place For hic illic heere and there Aunswere to Chrysost. in Chrysostome do assigne no place as Augustine sayth Sursum est dominus sed vbique est veritas domini The Lord is aboue But the truth of the Lord is in all places Weston You can not so escape He sayeth not the veritie of Christ is one but one Christ is in all places both heere and there Rid. One sacrifice is in all places because of the vnitie of him whome the sacrifice doth signifie not that the sacrifices be all one and the same One Christ and one sacrifice in all places and how to wit christ by veritie the sacrifice by signification West Ergo by your saying it is not Christ but the sacrifice of Christ. But Chrysostome sayeth one body one Christ is there and not one sacrifice Rid. I saye that both Christ and the sacrifice of Christ is there Christ by spirit grace and veritie the sacrifice by signification * Ex libro Ridlei ipsius manu descripto Thus I graunt with Chrysostome that there is one Host or Sacrifice and not many and this our Host is called one by reason of the vnitie of that one which one onely all our Hostes do represent That only host was neuer other Sacrifice why it is called one but that which was once offered on the aultar of the crosse of which host all our hostes are but sacramentall examples And where you alledge out of Chrysostome that Christ is offered in many places at once How one christ is offered in many places at once both here ful Christ and there full Christ I graunt it to be true that is that Christ is offered in many places at once in a mystery and sacramentally and that he is full Christ in all those places but not after the corporall substance of our flesh which he toke but after the benediction which geueth life and he is geuen to the godly
but that they thought rather as frendes to reconcile you then as enemies to infest you For they wanted not great offers of the most mighty Potentates in all Europe to haue ayded the Church in that quarrell Then marke the sequell There semed by these chauÌ„ges to rise a great face of riches gayn which in proofe came to great misery and lacke See how God then can confound the wisedome of the wise turne vniust pollicy to meere folly that thing that seemed to be done for reliefe was cause of playne ruine decay Yet see that goodnes of God which at no time fayled vs but most beningly offred his grace when it was of our partes least sought and worse deserued And when all light of true religion seemed vtterly extinct as the churches defaced the aultars ouerthrown the Ministers corrupted euen like as in a lampe the light being couered yet it is not quenched euen so in a few remained the confession of Christes fayth namely in the brest of the Queenes excellency of whom to speake without adulation the saying of the prophet may be verefied Ecce quasi derelicta And see how miraculously God of his goodnes preserued her highnes contrary to the expectatioÌ„ of man y t wheÌ„ numbers conspired against her and pollicies were deuised to disherite her and armed power prepared to destroy her yet she being a virgine helpeles naked and vnarmed preuayled had the victory of tyrants which is not to be ascribed to any What policy is this to make promise to get strength and to breake it as the Queene did pollicy of man but to y e almighty great goodnes and prouideÌ„ce of God to whom the honor is to be geuen And therefore it may be sayd Da gloriam Deo For in mans iudgement on her graces part was nothing in appearaunce but despayre And yet for all these practises and deuises of ill menne here you see her Grace established in her estate being your lawfull Queene and Gouernesse borne among you whoÌ„ God hath appointed to raigne ouer you for the restitution of true religion and extirpation of all errours and sectes And to confirme her grace the more strongly in this enterprise loe how the prouideÌ„ce of God hath ioyned her in mariage with a Prince of like religion who being a King of great might armor force yet vseth towards you neither armor nor force but seeketh you by the way of loue and amity in which respect great cause you haue to geue thaÌ„kes to almighty God that hath sent you such a catholicke Gouernesse It shall be therefore your part agayne to loue obey and serue them And as it was a singuler fauor of God to conioyne theÌ„ in mariage so it is not to be doubted but that he shall send them * The Cardinall here appeareth to be a false prophet issue for the comfort surety of this commoÌ„ wealth Of all Princes in Europe the Emperour hath trauayled most in the cause of Religion as it appeareth by his actes in germany yet happely by some secret iudgement of god he hath not atchiued the end With whom in my iourny hitherwardes I had confereÌ„ce touching my legation wherof wheÌ„ he had vnderstanding he shewed great appearance of most earnest ioy gladnesse saying that it reioyced him no lesse of y e recoÌ„cilemeÌ„t of this realme vnto christiaÌ„ vnity theÌ„ that his sonne was placed by mariage in y e kingdome and most glad he was of al that the occasion therof should come by me being an English man borne which is as it were to call home our selues Charles the Emperour coÌ„parâ—d to Dauid I can well compare hym to Dauid which though he were a man elect of God yet for that he was contaminate with bloud and warre he could not build the temple of IerusaleÌ„ but left the finishing therof to Salomon whiche was Rex pacificus So may it bee thought that the appeasing of controuersies of religion in christianity is not appoynted to this Emperor but rather to his sonne who shall performe the building that his Father hath begonne Which church can not be perfectly builded without vniuersally in all Realmes we adhere to one head Two powers in earth Ecclesiasticall and Imperiall and doe acknowledge him to be the Uicare of God and to haue power froÌ„ aboue For al power is of God according to the saying Non est potestas nisi a Deo And therefore I consider that all power beyng in God yet for the conseruation of quiet godly life in the world he hath deriued that power froÌ„ aboue into two partes here in earth whiche is into the power Imperiall and Ecclesiasticall And these two powers as they be seuerall and distinct so haue they two seuerell effectes and operations For secular Princes to whome the temporall sword is committed be ministers of god to execute vengeance vpon transgressors and euill liuers and to preserue the wel doers and Innocentes from iniury and violence Which power is represeÌ„ted in these two most excellent persoÌ„s the king Queenes Maiesties here present who haue this power committed vnto them immediately from God without any superior in that behalfe The other power is of ministratioÌ„ which is the power of the keies The power of the keyes clarkely declared and order in the ecclesiasticall state which is by the authority of gods word examples of the apostles and of all old holy fathers from Christ hitherto attributed and geuen to the Apostolick sea of Rome by speciall prerogatiue From which sea I am here deputed Legate Embassador hauing full and ample coÌ„missioÌ„ from thence and haue the keyes committed to my handes I confesse to you that I haue the keyes not as mine owne keies The Poâ—â— keyes senâ— by the Câ—â—â—dinall but as the keyes of him that sent me and yet cannot opeÌ„ not for wat of power in me to geue but for certain impedimeÌ„ts in you to receiue which must be taken away before my commission can take effect This I protest before you my Commission is not of preiudice to any persoÌ„ I come not to destroy but to build I come to reconcile not to condemne I come not to compell but to call agayne I am not come to call any thing in question already done but my Commission is of grace and clemency to such as will receiue it For touching al matters that be past they shal be as things cast into the sea of forgetfulnes But the meane whereby you shall receiue this benefit is to reuoke and repeal those lawes and statutes The Poâ—â— keyes canâ—not woâ—â— in Englaâ—â— before thâ— locke of good law be chauÌ„g which be impediments blocks and barres to the executioÌ„ of my coÌ„mission For like as I my selfe had neither place nor voyce to speake here among you but was in all respectes a banished man till suche time as ye had repealed those lawes that lay in my way euen so cannot you receiue the
same gift and knowledge of true fayth wherein the Apostles the Euangelistes and all Martyrs suffered most cruell death thanke him for his grace in knowledge and pray vnto him for strength and perseuerance that through your owne fault you be not ashamed nor afeard to confesse it Ye be in the truth and the gates of hell shall neuer preuaile against it nor Antichrist with all his impes proue it to be false They may kill and persecute but neuer ouercome Be of good comfort and feare more God then man This life is short and miserable happy be they that can spende it to the glory of God Pray for me as I do for you and commende me to all good men and women 22. December 1554. Your brother in Christ Iohn Hooper ¶ To my dearely beloued sister in the Lord Maistres Anne Warcop An other letter written to one Maisteries Warcop by Maister Hooper THe grace of God be with you Amen I thanke you for your louing token I pray you burden not your selfe too much It were meete for me rather to beare a payne then to be a hinderaunce to many I did reioice at the comming of this bearer to vnderstand of your constancie and how y t you be fully resolued by Gods grace rather to suffer extremitie then to go froÌ„ that truth in God which you haue professed He that gaue you grace to begin in so infallible a truth will folow you in the same vnto the end But my louing Sister as you be traueling this perilous iourney take this lesson with you practised by wise meÌ„ wherof ye may reade in the second of S. Mathewes Gospell Such as traueled to finde Christ followed only the starre and as long as they saw it they were assured they were in the right way and had great mirth in their iourney But when they entred into Ierusalem where as the starre led them not thether but vnto Bethelem and there asked the Citizens the thing that the starre shewed before as loÌ„g as they taried in Hierusalem and would be instructed where Christ was borne The surest way is eueâ— to follow the Starâ—e they were not only ignorant of Bethelem but also lost the sight of the starre that led them before Whereof we learne in any case whiles we be going in this life to seeke Christ that is aboue to beware we loose not the starre of Gods word that onely is y e marke that sheweth vs where Christ is and which way we may come vnto him But as Ierusalem stood in y e way Ierusalem signifieth the vision of peace and was an impediment to these wise men so doth the sinagogue of Antichrist that beareth the name of Ierusalem which by interpretation is called the vision of peace and amoÌ„gst the people now is called the Catholicke Church stand in the way that pilgrimes must go by thorough this world to Bethelem the house of saturitie and plentifulnes Bethelem signifieth 〈◊〉 much as thâ— house of bread or of saturitie and is an impediment to all Christian trauellers yea and except the more grace of God be will keepe the pilgrimes still in her that they shal not come where Christ is at all And to stay them in deede they take away y e starre of light which is Gods word that it can not be sene as ye may see how the celestial star was hid froÌ„ the wise men wheÌ„ they asked of the Phariseis at Hierusalem where Christ was borne Ye may see what great dangers hapned vnto these wise men whiles they were a learning of liers where Christ was First they were out of their way and next they lost their guide conductour the heauenly starre Christ is mounted froÌ„ vs into heauen there we seeke him as we say let vs therfore go thetherward by the star of his word beware we happen not to come into Hierusalem the Church of men and aske for him If we do Christ is not to be sought not asked for but onely by the scripâ—tures we go out of the way lose also our coÌ„ductour and guide that only leadeth vs straight thether The Poets write in fables that Iason when he fought with the Dragon in the I le of Colchis was preserued by the medicines of Medea and so wan the golden fleese And they write also that Titan whome they faine to be sonne and heyre of the high God Iupiter would needes vpon a day haue the conduction of y e sunne round about y e world but as they faine he missed of the accustomed course wherupon wheÌ„ he went too high he burned heaueÌ„ Example of Iason and Titon and when he went too low he burned the earth the water These prophane histories do shame vs that be Christian men Iason against the poyson of the dragon vsed only the medicine of Medea What a shame is it for a Christian man against the poyson of the deuill heresie sinne to vse any other remedy then Christ his word Titan for lacke of knowledge was afeard of euery signe of the Zodiacke that the Sunne passeth by wherfore he now went too low now to high and at length fell downe and drowned himselfe in the sea Christian men for lacke of knowledge and for feare of such daungers as christian men must needes passe by go cleane out of order and at length fall into the pit of hell Sister take heede you shall in your iourney towardes heauen meete with many a monstrous beast Letters in the way to the kingdome of heauen haue salue of Gods word therfore ready You shal meete husbaÌ„d children louers and frends that shall if God be not with them as God be praysed he is I would it were with all other alike be very lettes and impedimentes to your purpose You shall meete with sclaunder and coÌ„tempt of the world and be accoumpted vngracious vngodly you shal heare meete with cruell tiranny to do you all extremities you shall now and then see the troubles of your own coÌ„science and feele your owne weakenes you shall heare that you be cursed by the sentence of the Catholicke Church wyth such like terrours but pray to God and follow the starre of his word and you shall ariue at the port of eternall saluation by the merites only of Iesus Christ to whome I commend you and all yours most hartily Yours in Christ Iohn Hooper ¶ Unto these letters of Maister Hooper heeretofore recited we thought not inconuenient to annexe also another certaine Epistle not of Maister Hoper but writteÌ„ to hym by a famous learned man Henry Bullinger chiefe superintendent in the Citie of Zuricke Of whose singulare loue and tender affection toward Maister Hooper ye heard before in the beginning of Maister Hoopers life discoursed Now how louingly he writeth vnto him ye shall heare by this present letter as followeth ¶ To the most reuerend father M. Iohn Hooper Byshop of Worcester and Glocester and now prisoner for the
xxiij of May did aunswere to the same confessing and graunting the articles and the contentes thereof to bee true accordyng as they were obiected in euery part subscribing also the same with hys hand Such strength and fortitude gods holy spirit wrought in hym to stand stoutly and confidently to the defence of the sincere doctrine of hys sonne Whereupon the B. exhorting him with many wordes to leaue his heresies as he called them and to returne to the bosom of his mother the holy church commanded him to appeare agayne the next day being the xxiiij of the same moneth Who so doyng and aunswering as he did before was willed to come thither agayne at after noone so hee dyd The 〈◊〉 Session agaynst 〈◊〉 Warne where and at what tyme he was earnestly exhorted by the sayd Bish. to recant his opinions To whom he aunswered that he would not depart from his receyued profession vnlesse he were therunto throughly perswaded by the holy scriptures Upon which aunswer he was willed to come agayne the next day beyng the 25. day of the same moneth The thirâ— session May. 25. at one of the clocke in the after noone At which day and houre the B. examined him agayne vpon all his former articles before obiected to the which he most constantly did sticke with his further aunswer thereunto added I am persuaded quoth he to be in the right opinion and that I see no cause to repent for all filthines Idolatry is in the church of Rome The B. then seyng that notwithstandyng all his faire promises terrible threatnyngs whereof he vsed store he could not any thing preuaile Iohn Warne â—â—nstant agaynst the Bishops persuasioâ— Sentence geuen agaynst Iohn Warne May. 30. Cardmakâ—â— and Iohn Warne brought 〈◊〉 execution Iohn Warne tyed to thâ— stake finished this examination with the definitiue sentence of condemnation pronounced against the said Iohn Warne and so charged the Shiriffs of London with him vnder whose custody he remained in the prison of Newgate vntil the 30. day of the same month of May. Upon the which 30. of May being the day appoynted for their execution Iohn Cardmaker with the sayd Iohn Warne were brought by the shiriffes to the place where they should suffer Who beyng come to the stake first the Shiriffes called Cardmaker aside and talked with hym secretly so long that in the meane tyme Warne had made hys prayers was chayned to the stake and had wood and reede set about hym so that nothyng wanted but the firyng but styll aboade Cardmaker talkyng with the shiriffes The people whiche before had heard that Cardmaker would recant and beholding this maner of doing The peopâ—â— afrayd at Cardmakâ—â— recanting were in a meruailous dumpe and sadnes thinkyng in deede that Cardmaker should now recant at the burning of Warne At length Cardmaker departed from the Shiriffes and came towards the stake and in his garments as he was kneeled downe made a long prayer in silence to himself yet the people coÌ„firmed themselues in their fantasie of his recanting seyng him in his garments praying secretly no semblance of any burning ⧠The Martyrdome of Iohn Cardmaker and Iohn Warne Vpholster An. 1555. May. 30. ¶ The confession of the fayth of Iohn Warne Citizen of London which he wrote the day before he was burned the 30. day of May. 1555. I beleeue in God the father almighty maker of heauen and earth A Father because hee is the Father of our Lord Iesus Christ 〈◊〉 Iohn 〈◊〉 who is the euerlasting word whome before all worldes he hath begotten of himselfe which worde was made flesh and therein also manifested to be his sonne in whom he hath adopted vs to be his children the inheriters of his kyngdom and therfore he is our father An almighty God because he hath of nothing created all things visible and inuisible both in heauen and in earth euen all creatures conteyned therin and gouerneth them And in Iesus Christ his onely sonne our Lord. The eternall word perfect God with his father of equal power in all things of the same substance of like glory by whom all things were made and haue life without whom nothing liueth he was made also perfect maÌ„ and so being very God and very man in one person is the onely Sauiour Redeemer and Ransomer of them which were lost in Adam our forefather He is the onely meane of our deliuerance the hope of our health the suretie of our saluation Which was conceyued by the holy Ghost borne of the Virgin Mary According to the Fathers most mercifull promise this eternal sonne of God forsaking the heauenly glory humbled himselfe to take flesh of a virgin according to y e scriptures vniting the substance of the Godhed to the substaÌ„ce of the manhoode which he tooke of the substaunce of that blessed virgin Mary in one person to become therein the very Massiah the annointed king and priest for euer appointed to pacifie the fathers wrath which was iustlye gone out agaynst vs all for our sinne Suffred vnder Pontius Pilate was crucified dead and buried and descended into hell He was arraigned before Pontius Pilate the ruler of Iewrie and so vniustly accused of many crimes that the Ruler iudged him innocent and sought meanes to deliuer him but contrary to knowen iustice he did let go Barrabas which had deserued death and deliuered Christ to bee crucified who deserued no death which doth declare vnto vs manifestly that he suffred for our sinnes was buffeted for our offences as the prophets do witnes thereby to haue it manifested to all men that he is that Lambe of God that taketh away the sinnes of the world Therefore sufferyng for our sinnes he receiued and did beare our deserued condemnation the paines of death the tast of abiection the very terror of hell yelding his spirit to his father his body to be buried in earth The third day he rose againe from death to lyfe To make full and perfect the whole worke of our redemption and iustification the same crucified body which was layd in the graue was raised vp againe the third day from death by the power of hys Father and glory of hys Godhead he became the first fruits of the resurrection got the victory of death that all by him might be raised vp from death Thorough whome all true penitent sinners may now boldly come vnto the father and haue remission of their sinnes He ascended into heauen and sitteth on the right hand of God the father almighty After that in his death and resurrectioÌ„ he had conquered sinne death and the deuil and had bene conuersant 40. days in the earth being seene of the Apostles more then v. hundred brethren at once in the same body in which he wrought the worke of our saluation he ascended into heauen with eternal triumph for the victory ouer death sinne and hel leauing the passage open by which all true beleeuers may and shal enter
of armes for we are not so able to withstand hym muche lesse to preuayle agaynst him but to beseeche hym to mercifull vnto vs and according to his wonted mercye to deale wyth vs. Rising with Dauid Let vs arise with Dauid and saye Ne intres in iudicium cum seruo tuo c. i. Enter not into iudgement O Lorde with thy seruaunt for in thy sight no fleshe liuyng shal be iustified Let vs send Embassadours with the Senturion Suing with the Centurion and saye Lorde we are not worthye to come our selues vnto thee speake the word and we shall haue peace Let vs penitently with the Publicane loke downe on the earth Repenting with the Publican knocke our hard hartes to burst them and crye out Oh GOD be mercifull vnto vs wretched sinners Let vs with the lost Sonne returne and saye O Father we haue sinned agaynst heauen and earth Returâ— with thâ— lost 〈◊〉 and before thee we are vnworthy to be called thy children Let vs I say do on this sorte y t is hartily repent vs of our former euill lyfe vnthankfull gospelling past conuert and turne to God w t our whole hartes hoping in his great mercy thorough Christ and hartily calling vppon his holy name and then vndoubtedly we shall finde and feele otherwyse then yet we feele both inwardly and outwardly Inwardly we shall feele peace of conscience betweene God and vs whiche peace passeth all vnderstanding and outwardlye we shall feele muche mittigation of these miseries if not an vtter taking them away Therefore my dearely beloued in the Lorde I youre poorest brother now departing to the Lord Bradfoâ—â— vltimuâ— vale for my vale in aeternum for this present lyfe praye you beseeche you and euen from the verye bottome of my harte for all the mercies of God in Christ shewed vnto you most earnestly begge and craue of you out of prison as often out of your Pulpies I haue done that you wil repent you leaue your wicked and euill life be sorye for your offences and turne to the Lorde whose armes are wide open to receaue and embrace you whose stretched out hande to strike to death stayeth that he may shew mercy vpon you For he is the Lord of mercy and God of all comforte hee will not the death of a sinner but rather that yee shoulde returne conuert and amend He hath no pleasure in the destruction of men The day 〈◊〉 Gods 〈◊〉 at hand his long sufferyng draweth to repentaunce before the tyme of vengeance and the day of wrath which is at hand doth come Now is the axe layd to the roote of the tree vtterly to destroy the impenitente Wanton Gospell Proud Pâ—â—â—testantes False Câ—â—â—â—stians Nowe is the fire gone out before the face of the Lorde and who is able to quenche it Oh therefore repent you repent you It is enough to haue liued as we haue done It is inough to haue pleased the wanton Gospellers the proude Protestantes Hypocriticall and false Chrystians as alas wee haue done Now the Lorde speaketh to vs in mercy and grace Oh turne before hee speaketh in wrathe Yet is there mercye with the Lorde and plenteous redemption yet hee hath not forgotten to shewe mercye to them that call vppon him Oh then call vpon him while he may be found For hee is riche in mercy and plentifull to all them that call vpon hym So that hee that calleth on the name of the Lorde shal be saued If your sinnes be as redde as scarlet the Lord sayeth he will make them as white as snow He hath sworne and neuer will repent hym thereof that he will neuer remember our iniquities but as hee is good faithfull and true so will he be our God and wee shall be his people his law will he write in our hartes engraffe in our myndes and neuer will he haue in mynde our vnrighteousnesse Therefore my deare heartes in the Lorde turne you turne you to y e Lord your Father to the Lord your Sauiour to the Lord your comforter Oh why doe you stoppe your eares and harden your harts â—o day Bradford propheâ—â— of these plagues 〈◊〉 wheÌ„ you heare hys voyce by me your poorest brotâ—â—â— Oh forget not how that the Lord hath shewed hymselâ—â— true and me hys true preacher by bringyng to passe thâ—â—lagues which at my mouth you ofte heard before they came to passe specially when I entreated of Noes floud and when I preached of the 22. chapter of Saint Mathews Gospell on S. Steuens day the last tyme that I was with you And nowe by me the Lord sendeth you worde deare countrey men that if you will go on forwards in your impenitency carnalitie hypocrisie idolatry couetousnesse swearing gluttony dronkennesse whoredome c. Wherewith alas alas our countrey floweth if I say you will not turne and leaue of seyng me now burned amongst you to assure you on all sides how God seeketh you Destructâ—â—â— threatnâ—â— them 〈◊〉 repent and is sory to doe you hurt to plague you to destroy you to take vengeance vpon you oh your bloud wil be vpon your owne heades you haue bene warned and warned againe by me in preaching by me in burning As I sayd therefore I say agayne my deare harts and dearlings in the Lord turne you turne you repent you repent you cease from doyng euill study to do well Preceptes of lyfe away with idolatry flye the Romish God and seruice leaue of from swearing cut of carnalitie abandon auarice driue away dronkennesse flie from fornication and flattery murther and malice destroy deceiptfulnesse and cast away all the works of darkenes Put on pitie and godlines serue God after his word and not after custome vse your tongs to glorifie God by prayer thankesgeuing and confession of his truth c. be spirituall and by the spirit mortifie carnall affections be sober holy true louyng gentle mercyfull and then shall the Lordes wrath cease not for this our doyngs sake but for his mercies sake Goe to therefore good country men take this counsell of the Lorde by mee nowe sente vnto you as the Lordes counsell and not as mine that in the daye of iudgement I maye reioyce wyth you and for you the which thing I hartely desire and not to be a witnes agaynst you My bloud will crye for vengeaunce as agaynst the Papistes Gods enemies whome I beseech God if it be his will hartely to forgeue yea euen them which put me to death and are the causers therof for they know not what they do so will my bloud cry for vengeaunce agaynst you my dearely beloued in the Lord if ye repent not Bradfordes 〈◊〉 will agaynst 〈…〉 amend not and turne vnto the Lord. Turne vnto the Lord yet once more I hartely besech thee thou Manchester thou Ashton vnderline thou Bolton Bury Wigme Lierpoole Mottrine Stepport Winsley Eccles Priestwich Middleton Radcliefe and thou City of Westchester where I haue truely taught and
knowe that ye be none of his but the Lords dearelinges Before these dayes came Lord God how many thought of them selues they hadde bene in Gods bosome and so were takē and would be taken of the world But now we see whose they are Trouble tryeth who be of God who be not For to whome we obey his seruauntes we are If wee obey the world which god forbid and hitherto ye haue not done it then are we the worldes but if we obey God then are we Gods Which thing I mean that ye are Gods these dayes haue declared both to you to me to all other that know you better then euer we knew it Therefore ye haue no cause to sorrow but rather to sing in seing your selues to be Gods babes and in seyng that all Gods children do so count you What though the world repine thereat What though he kicke What though he seek to trouble and molest you A true louer of the world is declared by hi◠lyfe My deare hartes he doth but his kinde he cannot loue the Lord which liueth not in the Lorde he can not brooke the childe that hateth the Father he canne not mind the seruaunt that careth not for the Mayster If ye were of the world the world woulde loue you ye should dwell quietly there woulde be no griefe no molestation If the Deuill dwelt in you which the Lord forbid he would not stirre vp his knightes to besiege your house to snatch your goodes or suffer his freendes to enter into your Hogges The deuill neuer entereth into his owne hogges But because Christ dwelleth in you as he doth by fayth therefore styreth he vp his first begotten sonne the worlde to seeke how to disquiet you to robbe you to spoyle you to destroy you and perchaunce your deare Father to trye and to make knowne vnto you and to the world that ye are destinate to an other dwelling the◠here on earth to an other Citty then mannes eyes haue seene at any tyme hath geuen or will geue power to Sathan and to the world to take from you the thinges The Lord geueth power to Sathan sometymes ouer his Seruantes and to what ende God vseth to try his whiche he hath lent you and by taking them awaye to trye your fidelitye obedience and loue towardes hym for ye may not loue them aboue hym as by geuyng that ye haue and keeping it he hath declared his loue towardes you Sathan perchaunce telleth GOD as he did of Iob that ye loue GOD for your goodes sake What now then if the Lord do try you with Iob shall geue him power on your goodes and body accordingly should ye be dismaied should ye dispayre shoulde ye be faynt harted shoulde ye not rather reioyce as did the Apostles that they were coūted worthy to suffer any thing for the Lordes sake Oh forget not the end that happened to Iob for as it happened to him so shall it happen vnto you For GOD is the same God and can not long forget to shew mercy to them that look and long for it as I know ye do and I pray you so to do still For the Lord loueth you and neuer canne nor will forget to shewe and poure out his mercy vpon you After a little while that he hath afflicted tryed you sayth Peter hee will visite comfort and confirme you Iacob must teach vs to wrastle As to Iacob wrastling with the Aungell at the length morning came and the sonne arose so deare hartes doubtlesse it will happen vnto you Howbeit do ye as Iob and Iacob did that is order and dispose your thinges that God hath lent you as ye may and whiles ye haue time Who knoweth whether God hath geuen you power this long euen to that end Go to therefore dispose your goodes prepare your selues to tryall that eyther ye maye stande to it like Goddes Champions or els if ye feele such infirmitye in your selues that ye bee not able geue place to violence and goe where ye may with free and safe conscience serue the Lord. Thinke not this counsell to come by chaunce This Erkinald and his wyfe folowing this counsayle did flie both beyond sea or fortune but to come from the Lorde Other Oracles wee may not looke for now As God told Ioseph in a dreame by an Angell that he should flye so if you fele such infirmity in your selues as should turne to Gods dishonor and your owne destruction withall knowe that at this present I am as Gods Aungell to admonish you to take tyme whyles yee haue it and to see that in no case Gods name by you might be dishonored Ioseph might haue obiected the omission of his vocation as perchaunce ye will do But deare hartes lette vocations and all thinges else geue place to Goddes name and the sanctifying thereof This I speake not as though I would not haue you rather to tary und to stand to it but I speake it in respecte of your infirmity whiche if you feele to be so greate in you that ye are not certayne of this hope that God will neuer tempt you aboue your ability flye and get you hence and know that thereby GOD will haue you tryed to your selues and to others For by it you shall know howe to take this world and your home here is no home but that ye looke for an other and so geue occasion to others lesse to loue this worlde and perchaunce to some to doubte of theyr Religion Wherin though they be earnest yet would they not loose so much as ye do for your Religion which ye do confirme to me and others by your geuing place to violence Last of al ye haue cause to reioyce ouer these our daies because they bee the dayes of conformation in the whiche and by whiche GOD our heauenly Father maketh vs like vnto Christes Image here Tribulation doth conforme vs to the Image of Christ. that we may be like vnto him elswhere For if that we suffer with him then we shal reigne also with him if we be buryed with him then wee shall rise with him agayne if that we company with hym in all troubles and afflictions then we shall reioyce wyth him in glory if we now sow with him in teares we shall reape with him in gladnes if we confesse him before men he will confesse vs before his father in heauen if wee take his parte he will take ours if wee loose ought for his names sake he will geue vs all thynges for his truthes sake So that we ought to reioyce and be glad for it is not geuen to euery one to suffer losse of countrey life goodes house c. for the Lordes sake What can God the father do more vnto vs thē to call vs into the camp with his sonne What may Christ our Sauior do more for vs thē to make vs his Warriours What can the holy Ghost do to vs aboue this to marke vs with
he traineth his souldiers to geue a fierce onset on vowarde of Gods battaile You see how he hath receyued power of God to molest Gods children and to beginne at hys house By reason whereof consider two thinges one the cause on our behalfe the other what will be the sequele on straungers For the first if we be not blind we can not but wel see that our sinnes are the cause of all this miserie 2. Thinges to be considered in the persecution of gods people our sinnes I say which I would that euery one of vs would applye to our selues after the example of Ionas and Dauid turning ouer the wallet that other mens offences myght lie behinde and our owne before Not that I woulde excuse other men whyche exteriourly haue walked muche more grossely then manye of you haue done but that I woulde prouoke you all as my selfe to more hearty repentance and prayer Let vs more and more encrease to knowe and lament our doubting of God of his presence power anger mercy c. Let vs better feele and hate our self loue securitie negligence vnthankfulnes vnbelief impacience c. and then doubtlesse the crosse shall be lesse careful yea it shal be comfortable and Christ moste deare and pleasaunt death then shal be desired Earnest repentance maketh the Crosse more pleasaunt as the dispatcher of vs ouâ— of al miserie and entrance into eternall felicitie and ioye vnspeakeable the whych is so much the more longed for by howe muche we feele in dede the serpents bits wherwith he woundeth our heeles that is our outward Adam and senses If we had I say a liuely and true feeling of his poyson we could not but as reioyce ouer oure captaine y t hath bruised hys head Coloss. 1. so be desirous to followe his example that is to geue our liues with him and for him and so to fill vp his passions that he might conquere and ouercome in vs and by vs to his glory and comfort of his children If Gods iudgementes be so sharpe to his children what will it be to his enemyes Nowe the seconde I meane the sequele or that whych will folowe on the straungers my dearely beloued let vs well looke vpon For if so be that God iustly doe thus geue to sathan and his seede to vexe and molest Christe and hys penitent people Oh what and how iustly may he and wil he geue to Sathan to intreate the rechlesse and impenitent sinners If iudgement beginne thus at Gods house what will followe on them that be wythout if they repent not Certainely for them is reserued the dregs of Gods cuppe that is brimstone fire and tempest intollerable Now are they vnwillinge to drinke of Gods cuppe of afflictions which he offereth commoÌ„ with his sonne Christ our Lord Math. 8. least they shoulde lose their pigges with the Gergelites They are vnwilling to come into the waye that bryngeth to heauen The doinges wayes of the wicked described and what is the end thereof euen afflictions they in their hearts crie Let vs cast his yoke from vs they walke two wayes that is they seeke to serue God Mammon which is vnpossible they will not come nigh the straight way that bringeth to life they open their eyes to beholde present things onely they iudge of Religion after reason and not after Gods word they folowe the more part and not the better they professe God wyth their mouthes but in their hearts they denye him or els they would sanctifie him by seruing hym more then men they parte stake with God which woulde haue all geuing part to the world to the Romish rout and Antichristian Idolatrie now set abroad amongst vs publikely they will haue Christ but none of his crosse which will not be they will be counted to liue godly in Christ but yet they wil suffer no persecution they loue this world wherthrough the loue of God is driuen foorth of them they sauour of those things that be of menne and not that bee of God Summa they loue God in theyr lippes but in theyr hearts yea and in their deedes deny hym as well by not repenting their euils past as by continuing in euill stil by doing as the world the flesh and the deuil willeth and yet still perchaunce they will pray or rather prate Thy will be done in earth which is generallye that euery one shoulde take vp his crosse and follow Christe But thys is a harde saying who is able to abide it Therefore Christ must be praied to depart least al their pigges be drowned The deuill shall haue his dwelling againe in themselues rather then in their pigges and therefore to the Deuill shall they go and dwel with him in eternall perdition and damnation euen in hell fire a torment endlesse and aboue all cogitations incomprehensible if they repent not Wherefore by them my dearely beloued be admonyshed to remember your profession howe that in Baptisme you made a solempne vowe to forsake the Deuill the world c. You promised to fight vnder Christes standard You learned Christes Crosse afore you begunne wyth A. B. C. Goe to then pay your vowe to the Lorde fighte lyke mende and valiant menne vnder Christes standarde take vp your Crosse and follow your maister as your brethren M. Hoper He doth embolden them to take vp Christes Crosse and to follow him Rogers Tailor and Sanders haue done and as nowe your brethren M. Cranmer Latimer Ridley Farrar Bradford Haukes c. be ready to doe The Ise is broken before you therefore be not afraide but be content to die for the Lorde You haue no cause to wauer or doubt of the doctrine thus declared by the bloud of the pastours Remember that Christ sayeth He that will saue his life shall lose it And what should it profite you to winne the whole worlde muche lesse a little quietnesse your goodes c. and to lose your owne soules Render to the Lord that he hath lent you by such meanes as he would haue you render it and not as you would Forget not Christes disciples must deny themselues as well concerning their will as concerning their wisdome Haue in mind that as it is no small mercy to beleeue in the Lorde Blessed be they that dye in the Lord but more â—â—â—ssed be they that dye for the Lord. so it is no small kindnesse of God towardes you to suffer any thing much more deathe for the Lorde If they be blessed that die in the Lord howe shall they be that die for the Lorde Oh what a blessing is it to haue death due for our sinnes diuerted into a demonstration and testification of the Lordes trueth The end riches 〈◊〉 follow 〈◊〉 Crossâ— Oh that we had a little of Moises faith to looke vppon the ende of the Crosse to looke vpon the rewarde to see continually wyth Christe and hys people greater richesse then the richesse of Egypt Oh let vs pray that God would
help succor according to that the Lorde hath made you able and placed you where you are for the same purpose Your highnesse and honours ought to knowe that there is no innocencie in woordes or deedes where it is enoughe and suffiseth onely to accuse It behoueth Kinges Queenes and all that be in authoritie to knowe that in the administration of their kingdomes they are Gods Ministers It behoueth them to knowe Difference betweene kinges and Tyrantes that they are no Kinges but plaine Tyrannes which raigne not to thys ende that they may serue and set foorth Gods glory after true knowledge and therefore it is required of them that they woulde be wise and suffer them selues to be taughte to submit them selues to the Lords discipline and to kisse their Soueraigne least they pearish as all those Potentates with their principalities and dominions can not long prosper but pearish in deede if they and their kingdomes be not ruled with the Scepter of God that is wyth hys worde which who so honoureth not honoureth not God and they that honour not the Lorde the Lord will not honour them Good warning to Q. Mary but bring them into contempt and at the lengthe take hys owne cause whiche hee hath moste chieflye committed vnto them to care for into hys owne handes and so ouerthrowe them and set vp his trueth gloriously the people also pearishinge wyth the Princes where the worde of Prophecie is wanting muche more is suppressed as it is now in this Realme of Englande ouer which the eyes of the Lorde are sette to destroy it Princes made slaues to Antichrist your highnesse and al your honours if in time you looke not better to youre office and dueties herein and not suffer your selues to be slaues hangmen to Antichriste and his Prelates which haue broughte your highnesse and honours already to let Barrabas lose and to hange vp Christ as by the grace and helpe of God I shall make apparante if first it would please your excellent maiestie and al your honors to take to heart Gods doctrine which rather through the malice of the Pharisies I meane the Bishoppes and Prelates then youre consciences is oppressed and not for our contemptible and execrable state in the sight of the world to passe the lesse of it For it the doctrine I meane is higher and of more honour and Maiestie then all the whole worlde It standeth inuincible aboue all power 〈…〉 ordeyned 〈…〉 dominion ouer all being not our doctrine but the doctrine of the euerliuing God and of his Christ whom the father hath ordained king to haue dominion from sea to sea and from the riuer vnto the endes of the worlde And truely so doth he and will he raigne that hee will shake all the whole earth with his yron and brasen power with his golden and siluerie brightnesse onely by the rod of hys mouth to shiâ—ers in such sorte as though they were pottes of claie according to that which the Prophetes doe wryte of the magnificence of hys kingdome And thus much for the thynge I meane the doctrine and your dueties to hearken to propagate and defend the same Christes Martirs falsely belyed of the prelates for heretickes and Schismatickes But nowe will our aduersaries mainely crie out againste vs because no man maye be admitted once to whist againste them that wee pretende falsely the doctrine and worde of God calling vs the most wicked contemners of it and heretikes Schismatikes traytours c. All which their sayings howe malicious and false they are though I might make report to that which is written by those men whose workes they haue condemned and all that retaine any of them publikely by proclamation yet here will I occasion your maiestie and honours by this my wryting to see that it is farre otherwise then they report of vs. God our father for his holy names sake direct my penne to be his instrument to put into your eyes eares and hearts that which most may make to hys glory to the sauegarde of your soules and bodies and preseruation of the whole Realme Amen Iohn Bradford To certaine his frendes N.S. and R.C. A letter of M. Bradford to certayne persons being at that tyme not throughly instructed in the doctrine of Gods election I Wish to you my good brethren the same grace of God in Christe which I wishe and pray the father of mercies to geue me for his holy names sake Amen Your letter thoughe I haue not read my selfe because I would not alienate my minde from conceiued things to wryte to others yet I haue hearde the summe of it that it is of Gods election wherein I will briefely wryte to you my faith and howe I thinke it good and meete for a Christian man to wade in it I beleeue that man made after the Image of God dyd fall from that blessed state to the condemnation of him selfe and all hys posteritie I beleue that Christ for man being thus fallen did oppose him selfe to the iustice of God a Mediatour paying the raunsome and price of redemption for Adame and his whole posteritie that refuse it not finally True fayth Exod. 14. I beleeue that all that beleue in Christ I speake of such as be of yeares of discretion are partakers of Christe and all hys merites I beleue that faith and to beleue in Christ I speake not nowe of Faith that men haue by reason of myracles Iohn 2.11 Actes 8. or by reason of earthly commoditie Mathew 13. custome and authoritie of men which is commonly seene the hearts of them that so beleue being not right and simple before God but I speake of that faith which in deede is the true faith * M.B. For the certainty of this fayth search your hartes 〈◊〉 you haue it prayse the Lord for 〈…〉 happy and 〈…〉 cannot 〈◊〉 pâ—â—ishe for 〈◊〉 hapâ—ines were not happines if it 〈…〉 WheÌ„ you 〈◊〉 the Lorde 〈…〉 his hand that you sâ—all not lye 〈◊〉 But if ye 〈◊〉 not this sâ—yth then know that prâ—destimation is to 〈…〉 matter for you to be disPuters of vntill you haue â—eene better sâ—holeâ—s in the school◠〈◊〉 of repentance iustificâ—â—ion which is thâ— Grammer schoole wherein we muâ—â— be conuersant and learned before we goe to thâ— vniuersitye of Gods most holy predestination and prouidence Of this matter he writeth more at large in the booke of letters of the Martyrs Fol. 391. the iustifying and regenerating faith I beleeue I say that this faith and beliefe in Christe is the woorke and gift of God geuen to none other then to those whych be the children of God that is to those whom God the Father before the beginning of the worlde hath predestinate in Christ vnto eternall life Thus doe I wade in Predestination in suche sorte as God hath paâ—ified and opened it Thoughe in God it be the firste yet to vs it is last opened And therefore I begin wyth creation from whence
only by his opinioÌ„ Against which opinioÌ„ Theodoret writeth and by the similitude of the sacrament prooueth the contrary against the hereticke that like as in the sacrament of the body of Christ after the consecratioÌ„ there is the substance of Christes humanitie with the substance of bread remaining as it was befor not beyng absorpt of y e humanitie of Christ but ioyned by the deuine operation therunto euen so in the person of Christ being now in heauen of whom this sacrament is a representation there bee two seueral substances that is his diuinitie humanitie vnited in one hypostasie or person which is Christ the humanitie not beyng absorpt by the coniunction of the diuinitie but remaining in his former substance And this similitude quoth Philpot brought in of Theodoret to confound Eutiches should prooue nothing at al if the very substance of the sacramentall bread dyd not remayne as it did before But if D. Moremans interpretation might take place for transubstantiatioÌ„ then should the heretike haue thereby a strong argument by Theodorets authoritie so taken to maintayne his heresie The placâ— of Theodâ—â—ret falsely taken of 〈◊〉 Papistes and to prooue hymselfe a good christen man and he might well say thus vnto Theodoret. Like as thou Theodoret if thou were of D. Moremans mynd doest say that after the consecration in the sacrament the substaunce of the bread is absorpt or transubstantiate into the humane body of Christ commyng thereunto so that in the sacrament is now but one substance of the humanitie alone and not the substance of bread as it was before euen likewise may I affirme and conclude by thine owne similitude that the humanitie ascending vp by the power of God into heauen adioyned vnto the deitie was by the might therof absorpt turned into one substance with the deitie so that now there remayneth but one diuine substance in Christ no more then in the sacramental signes of the Lords supper The falsâ— expositioâ— of D. Moâ—â—â—man vpoâ— Theodoâ—â—â—tus ouerâ—throweâ— after y e consecration doth remayne any more then one substaunce accordyng to your beliefe and construction In aunsweryng to this D. Moreman stackerd whose defect Philpot perceiuyng spake on this wyse Well M. Moreman if you haue no answer at this present ready I pray you deuise one if you can conueniently agaynst our next meetyng here agayne Weston 〈◊〉 offendeâ— Philpotâ— replycaâ—â— aunswerâ— by commaundinâ— him to silence With that his saying the Prolocutor was grieuously offended tellyng hym that he should not bragge there but that he should be fully answered· Then sayd Philpot it is the thing that I only desire to be answered directly in this behalfe I desire of you of all the house at this present that I may be sufficiently answered which I am sure you are not able to do sauyng Theodoretus authoritie and similitude vpright as he ought to be taken None other answer then was made to Philpots reasons but that hee was commaunded to silence Then stoode vp the Deane of Rochester offeryng hym selfe to reason in the first question agaynst the natural presence wishing that the scripture and the auncient Doctors in this poynt might be weyghed beleeued and followed And agaynst this naturall presence he thought the saying of Christ in Saint Mathew to make sufficiently enough if men would credite and follow scripture who sayd there of hymselfe that poore men wee should haue alway with vs but hym we should not haue alwayes which was spoken quoth he concernyng the naturall presence of Christes body therefore we ought to beleeue as hee hath taught that Christ is not naturally present on earth in the sacrament of the aultar To this was aunswered by the Prolocutor that we should not haue Christ present alwayes to exercise almes deeds vpon hym but vpon the poore But the Deane prosecuted his argument and shewed it out of S. Austen further that the same interpretation of the scripture alledged was no sufficient aunswere who writeth in the 50. treatise of S. Iohn on this wise on the same sentence When as he sayd sayth S. Austen me shal ye not haue always with you he spake of the presence of his bodye For by his maiestie August in 〈◊〉 tract â—â— by his prouidence by his vnspeakable vnuisible grace that is fulfilled which is sayd of him Behold I am with you vntill the consummation of the world But in the fleshe which the worde tooke vpon hym in that which was borne of the virgin A notable authority 〈◊〉 of Saint Augustyâ—â— in that which was apprehended of the Iewes whiche was crucified on the Crosse which was let down from the crosse which was wrapped in cloutes which was hid in the Sepulchre which was manifested in the resurrection you shall not haue me alwayes with you And why for after a bodily presence he was conuersant with his disciples fortie dayes and they accompanying him seyng and not folowing him he ascended is not here for there he sitteth at the right hand of the father and yet here he is because he is not departed in the presence of hys maiestie After another maner we haue Christ alwayes by presence of hys maiesty but after the presence of his flesh it is rightly sayd You shall not verily haue me alwayes with you For the Church had hym in the presence of his flesh a few dayes and now by fayth it apprehendeth hym and seeth hym not with eyes Watsons aunswere to Saint Augustine August in 〈◊〉 tract â—70 To this authority D. Watson tooke vpon him to aunswer and sayd he would answer S. Austen by S. Austen and hauyng a certaine booke in hys hand of notes he alledged out of the 70. treatise vpon S. Iohn that after that mortall condition and maner we haue not now Christ on the earth as he was heretofore before his passion Agaynst whose aunswer Iohn Philpot replyed and said Philpot against Watson that M. Watson had not fully answered S. Augustine by S. Augustine as he would seeme to haue done for that in the place aboue mentioned by M. Deane of Rochester he doth not onely teach the mortall state of Christes body before his passion but also the immortall condition of the same after his resurrection in the which mortal body S. Augustine seemeth plainely to affirme that Christ is not present vpon the earth neither in forme visibly neither in corporall substance inuisibly as in few lynes after y e place aboue alledged S. Augustine doth more plainely declare by these wordes saying Now these two manners of Christes presence declared which is by his maiestie prouidence grace now present in the world which before his ascension was present in flesh and beyng now placed at the right hand of the father is absent in the same from the world I thinke saith Saint Augustine that there remayneth no other question in thys mâ—tâ—er Now quoth Philpot if S. Augustine acknowledged no more presence of
Christ to be now on earth but onely his diuine presence and touching his humanitie to bee in heauen we ought to confesse and beleeue the same But if we put a third presence of Christ that is corporally to bee present always in the sacrament of the aultar inuisibly according to your suppositions whereof S. Augustine maketh no mention at all in all his works you shal seeme to iudge that which S. Augustine did neuer comprehend Why quoth Watson S. Augustine in the place by me alledged maketh he not mention how S. Steuen beyng in this world saw Christ after his ascension It is true said Philpot but he saw Christ as the scripture telleth in the heauens beyng open standyng at the right hand of God the father Further to this Watson answered not Then the Prolocutor went about to furnish vp an answere to S. Augustine saying that he is not now in the world after that maner of bodily presence â— Weston but yet present for all that in his body To whom Philpot answered that the Prolocutor dyd grate much vpon this worde Secundum in S. Augustine Philpot replyeth to Weston which signifieth after the maner or in forme but he doth not answer to id quod which is that thyng or substance of Christ in the which Christ suffred arose and ascended into heauen in the which thing and substance he is in heauen and not on earth as S. Augustine in the place specified most clearely doth define To this nothing els beyng aunswered the Deane of Rochester proceeded in the maintenance of his argument The Deane of Rochester and read out of a booke of Annotations sundry authorities for the confirmation therof To the which Moreman who was appointed to answer him made no direct aunswer but bade him make an argument Moreman saying that maister Deane had recited many wordes of Doctors but he made not one argument Then said the Deane the authorities of the doctors by me rehersed be sufficient arguments to proue mine intent to the which my desire is to be answered of you But still Moreman cried make an argument to shift of the authoritie which he could not answer vnto After this y e Deane made this argument out of the institution of the sacrameÌ„t Do this in remembraunce of me and thus ye shall shew foorth the Lordes death vntill he come The sacrament is the remembrance of Christ Ergo Argument the sacrament is not very Christ for yet he is not come For these words Vntill he come do plainly signify the absence of Christes bodye Then the Prolocutor went about to shew that these wordes Vntill he come Weston answereth to the Argument Donec in Scripture M. Deanes questions did not import any absence of Christ on the earth by other places of scripture where Donec vntill was vsed in like sense but directly to the purpose he answered nothing In conclusioÌ„ the Deane fel to questioning with Moreman whether Christ did eate the Paschal lambe with hys disciples or no He answered Yea. Further he demanded whether he eate likewise the Sacrament with them as he did institute it Moreman aunswered Yea. Moreman affirmeth that Christ did eate his owne body Then he asked what he did eate and whether he eate his owne naturall body as they imagine it to be or no Which when Moreman had affirmed then said the Deane it is a great absurditie by you granted and so he sate downe Against this absurditie Philpot stood vp and argued Philpot. saying he could proue it by good reason deduced out of scripture that Christ eat not his owne natural body at the institution of the sacrament and the reason is this Ba Receiuing of Christes body hath a promise of remission of sinnes with it annexed Argument ro Christ eating the sacrament had no promise of remission of sinne co Ergo Christ in the Sacrament did not eate his owne body To this reason Moreman answered Moreman denieth the Sacramen to haue a promise of remission of sinnes annexed vnto it Philpot. deniyng the former part of the argumeÌ„t that the sacrament had a promise of remission of sinnes annexed vnto it Then Philpot shewed this to be the promise in the sacrament Which is geuen for you which is shed for you for the remission of sinnes But Moreman would not acknowledge that to be any promise so that he droue Philpot to the 6. of S. Iohn to vouch this saying with these words The bread which I will geue is my flesh which I will geue for the lyfe of the world Moreman aunswering nothing directly to this argument Harpesfield affirmeth that which his fellow denyed Harpsfield start vp to supply that which wanted in hys behalfe and thinking to haue answered Philpot confirmed more strongly his argumeÌ„t saying Ye mistake the promise which is annexed to the body of Christ in the Sacrament for it pertained not to Christ but to his Disciples to whom Christ said This is my body which is geuen for you and not for Christ hymselfe You haue sayd well for me quoth Philpot Philpot. for that is myne argument The promise of the body of Christ tooke no effect in Christ Ergo Christ eate not his owne body Then the prolocutor to shoulder out the matter sayd the argument was naught Weston also is contrary to Moreman For by the lyke argument he might go about to proue that Christ was not baptised because the remission of sinne which is annexed vnto Baptisme tooke no effect in Christ. To the which Philpot replied that like as Christ was baptised M. Philpots argument not soluted so he eate the sacrament but he tooke on hym Baptisme not that he had any neede thereof or that it tooke any effect in hym but as our maister to geue the church an example to folow him in the ministration of the sacrament and therby to exhibite vnto vs himselfe and not to geue himselfe to himselfe No more was said in this But afterward the Prolocutor demanded of Philpot whether he would argue against the naturall presence or no To whom he answered Yea if he would heare hys Argument without interruption and assigne one to aunswer him and not many which is a confusion to the OpponeÌ„t specially for him that was of an ill memory By this time y e night was come on wherfore the Prolocutor brake vp the disputatioÌ„ for that tyme and appointed Philpot to be the first that should begin the disputation the next day after The conuocatioÌ„ continued to the next day concernyng the presence of Christ in the sacrament ¶ The Acte of the fourth day M. Philpot not sâ—ffered by the Prolocutor to make his declaration ON the Wednesday the xxv of Octob. Ioh. Philpot as it was before appointed was redy to haue entred the disputation mynding first to haue made a certaine Oration and a true declaration in Latine of the matter of Christes presence which was