worshipping of God suche as God requireth of his that is in spirite and truth can neuer agree together But ye wil say where so great a company is gathered together it is not credible but there be two or three gathered in the name of Christ. I aunswere if there be one hundred good and two hundreth bad forasmuch as the decrees and ordinaunces are pronoūced according to the greater number of the multitude of voyces what can the lesse number of voyces auayle It is a knowen thing and a common prouerbe Oftentimes the greater part ouercommeth the better As touchyng general councels at this present I haue no more to say then you haue sayd Onely I referre you to your owne experience to thinke of our country parliamentes and conuocations howe and what ye haue seene and heard The more part in my tyme did bryng forth sixe articles for then the king would so haue it being seduced of certayne Afterward the more part did repell the same our good Iosias willing to haue it so The same articles now agayne alas another great but woorse parte hath restored O what an vncertaynty is thys But after thys sorte most commonly are mans proceedings God be mercifull vnto vs. Who shall deliuer vs from such tormentes of minde Therefore is death the best phisition but vnto the faythfull whome she together and at once deliuereth from all griefes You must thinke this written vpon this occasion because you woulde needes haue youre paper blotted If the matter should goe thus that in generall counsailes men shoulde not stand to the more number of the multitude I meane of them whiche ought to geue voyces then should no certaine rule be left vnto the Church by the which controuersies in weighty matters might be determined but it is not to be beleued that Christ woulde leaue his Church destitute of so necessary a helpe and safegarde Christ who is the most louing spouse of his espouse the church who also gaue himselfe for it that he might sanctify it vnto himselfe did geue vnto it aboundantly all things which are necessary to saluation but yet so that the church should declare it selfe obedient vnto hym in all things and keepe it selfe within the boundes of hys commaundemēts and further not to seeke any thing which he teacheth not as necessary vnto saluation Now further for determination of all controuersies in Christes Religion Christ him selfe hath left vnto the Church not onely Moses and the Prophetes whom he willeth his Church in al doubtes to go vnto and aske counsell at but also the Gospelles and the rest of the bodye of the newe testament in the whiche what soeuer is heard of Moses and the Prophetes and whatsoeuer is necessary to be knowne vnto saluation is reuealed and opened So that now we haue no neede to say who shal clyme into heauen or who shall goe downe into the depth to tel vs what is needefull to bee done Christe hath done both and hath commended vnto vs the word of fayth whiche also is aboundantly declared vnto vs in his word written so that hereafter if we walke earnestly in this way to the searching out of the truth it is not to be doubted but thorough the certayne benefite of Christes spirite whiche hee hath promised vnto his wee may finde it and obtayne euerlasting life Shoulde men aske counsell of the dead for the liuing sayth Esay Let them go rather to the law and to the testimony c. Christ sendeth them that be desirous to know the truth vnto the scriptures saying searche the scriptures I remember a like thing well spoken of Hierome Ignoraunce of the scriptures is the mother and cause of all errours And in an other place as I remember in the same author The knowledge of the scriptures is the foode of euerlasting life But nowe me thinketh I enter into a very broad sea in that I begin to shew either out of the scriptures themselues or out of the ancient writers how muche the holy scripture is of force to teache the truth of our religiō But this is it that I am now about that Christ would haue the church his spouse in al doubts to aske counsell at the word of his father written faythfully left and commended vnto it in both Testaments the olde and the new Neither doe we read that Christ in anye place hath layde so great a burthen vppon the members of his spouse that he hath commaunded them to go to the vniuersall Churche What soeuer things are written saith Paule are written for our learning And it is true that Christ gaue vnto his Churche some Apostles some Prophetes some Euangelistes some shepheardes and teachers to the edifying of the sayntes till we come all to the vnity of fayth c. But that all men should meete together out of all partes of the world to define of the articles of our fayth I neither finde it commaunded of Christe nor written in the word of God There is diuersitie betwixt things pertayning to god or fayth and politicke and ciuill matters For in the first we must stand onely to the scriptures whiche are able to make vs all perfect and instructed vnto saluation if they be well vnderstāded And they offer themselues to be well vnderstanded onely to them which haue good willes and geue themselues to study and prayer Neither are there any men lesse apte to vnderstand them then the prudent wise men of the world But in the other that is in ciuil or politicke matters oftentimes the magistrates do tolerate a lesse euil for auoyding of a greater as they whiche haue this saying oft in their mouthes Better an inconuenience then a mischiefe And it is the property of a wise man saith one to dissemble many thinges and he that cannot dissēble cannot rule In whiche sayinges they bewray themselues that they do not earnestly weigh what is iust what is not Wherefore forasmuch as mans lawes if it be but in this respect onely that they be deuised by men are not able to bring any thing to perfectiō but are inforced of necessitie to suffer many thinges out of square and are compelled sometime to wincke at the worst things seeing they know not how to mayntayne the common peace and quiet otherwise they do ordayne that the more part shal take place You know what these kindes of speaches meane I speake after the maner of men yea walke after the maner of men al men are lyers And that of S. Augustine if ye lyue after mans reason yee do not lyue after the wyll of God If ye say the councels haue sometime erred or may erre how then should we beleue the catholicke Church For the councels are gathered by the authoritie of the Catholicke Churche From may be to be in deed is no good argument but from being to may be no man doubteth but it is a moste sure argument But
dare not for my life holde my peace for I shoulde beare your sinne the which I will not doe for none of you all I tell you playnely Chich. Where finde you that you are commaunded to reproue me Wood. If thou see thy Brother sinne reproue hym if hee repent thou hast won thy Brother But you repent it not me thinketh but rather goe about to mainteine the same Christ sayth He that breaketh one of the least of my commaundementes and teacheth men so shall be called least in the kingdome of heauen and you goe about to teach men so as farre as I see Priest Why my Lord this man is past cure I see no hope in him Chich. No so me thinketh I will neuer talke wyth hym more Go cal M. Story let him do with him what he wil. He hath bene with his felowes in the Marshalsea now he is worse then he was before I had some hope in him the other day but now I see none Wood. No I prayse God my fayth hangeth vpon no meÌ„ but vpon God Priest Nay my Lord I think he is not the worse for theÌ„ buâ— I feare me they be the worse for him I know this maÌ„ of old before mine old Lord. Wood. Well my Lord looke well to it will you deliuer me to other men to shed my bloud and so think to wash your hands of me as Pilate did by Christ Nay you can not be so discharged Chichest I haue nothing to doe with you but of my gentlenes I haue sent for you because you said you would declare you mind in any particular matter that I would demaund of you Wood. Why I doe not deny but I will doe so if you doe demauÌ„d it of me But you go about to deliuer me to other to kill me and I know that there is none that hath to do with me but you Chich. I am not consecrated yet wherfore my Lord Cardinal may examine you and condemne you or my Lord of London for you are now in his Dioces Wood. Yea my Lord is the matter euen so Then I perceiue wherabout you go Nay I will talke no more wyth you then if you be at that poynt Aske me what you will but I will shew you nothing of my mind I promise you I will not aunswere in particuler matters and so you to accuse me to other and they to kill me Chich. I goe not about to kill you but woulde be glad to heare your minde in the sacrameÌ„ts that if you vnderstand them not aright I would be glad with al my hart to shew you my mind how I vnderstand them For I would you should do as well as mine owne selfe Wood. If you woulde talke with me to doe me good I would be content to heare you and shew you my mind otherwise I would be loth Chich. Nay I will promise you if I can do you no good I will do you no harme for if I meant to doe you harme I could lay your owne hande writing against you but I will not wherefore be in no doubt of me How say you to the sacrament of Matrimony Is it a sacrament or no How thinke you by it Wood. I thinke it is a holy institution ordeined of God in Paradise and so to continue to the worldes end Chich. Lo now you shall see how you be deceiued in that as you be in all the rest Come hither You can read Latin I am â—ure Wood. Yea I can read latin but I vnderstand very litle Chich. Come to me you shall see that Paule calleth it a holy Sacrament For these be the wordes For this cause shall a man leaue father and mother and shall be ioyned to his wife and two shall be made one flesh This is a great Sacrament Wood I remember such a saying but S. Paule calleth it not a sacrament But he sayth It is a great mystery Chich. Where sayth he so Wood. I am not sure in what Texte it is but I am sure these be S. Paules wordes and that he calleth it not a sacrament in all his writinges Chichest What the last daye ye were full of Scriptures here it is written and there it is written What wee can rehearse the Scriptures as well as you Wherefore if we be sure it bee written it is no greate matter for the place Come hither I will shew you the place I thinke that you meane Wood. I looked and it was writteÌ„ Sacramentum I know it is a great mistery in the English translation Chich. I permit it be a mistery What is a mistery Wood. A mystery is I take it vnseene for he sayth he speaketh betwixt Christ the congregation So the great mystery that he speaketh of I take to be the fayth of them that be maried which is hid in christ the which we see not but Christe But the deede which is in the congregation which is the outward mariage we see but the inward mariage of the hart we see not Wherefore Paul calleth it a mystery And therfore if it be a sacrameÌ„t it is inuisible to vs It is not seene as other sacraments be Chichest Nay I tell you it is a visible Sacrament seene as the other be for is not the mariage seen is not the man and woman seene Wood. My Lord I pray you what is a sacrament Chich. It is the signe of a holy thing Wood. Me thinkes you haue certified mee verye well There neede not be a signe of a holy thing where the holy thing is it selfe Then hys Chapleynes woulde haue interrupted me but I desired my Lorde I might say out my minde in the matter So with much adoe he bade me saye what I could There neede not to be a signe of a thing where the thing is it self Matrimony is a holy thing it selfe and is ended outwardly and neede no more signes but themselues Wherefore it canne not be a Sacrament as other bee Chich. Loe how much you speake agaynste your selfe And as for an example I come by a Hosier and there hangeth a payre of Hose the which be Hose and be a signe of hose that be to â—ell within Priest How say you to this Now my Lord hath hit you home in deed Wood. He hath hit me perillously I tell you with sophistry to blinde mine eyes withall I maruell you be not all ashamed of it I can answere that to all your shames if I might be iustly heard I tell you playnely Priest What you be angry me thinkes Wood. I am not angrye but I am earnest I tell you to see your blindnes and folly I talked of the Scriptures that be written and it is Gods worde to prooue my matter true by and you wil proue your matter true by a paire of hose And as well can you proue it by that as by Gods word Priest Why is there nothinge true but that is written in the Bible Wood. S. Paule saith to the Galathians the
What sayest thou to the reall presence in the sacrament Rose I wist right well yee were made an instrument to seeke innocent bloud well ye may haue it if God permitte it is present and at hande for I am not come hither to lye but to dye if God see it good in defence of that whiche I haue sayd Wherefore ye may begin when ye shall thinke good for I haue sayd nothing but the trueth and y◠which in those dayes was of al men allowed for truth agaynst the which ye at that time durst not once whisper although ye now brag neuer so much Bish. Wel father Rose sayd he what soeuer hath ben done in times past shal not now be called in question so that ye now submit your self For not only you but all the whole realm hath bene out of the right way both high low spiritual tēporal but al notwtstāding haue submited thēselues acknowledged their faith Wherfore if ye wil be accoūted for an Englishman ye must likewyse submit your selfe Rose My L. I am an Englishman borne do most humbly require of the christian congregation of England to bee counted as a perticular member of the same with al due reuerence submit my self as in forme maner followyng That whatsoeuer law or laws shal be set forth in the same for the establishment of Christs true religion that according to the faith doctrine of the holy patriarchs prophets Iesus Christ his holy apostles with the faithful fathers of Christs primatiue church I do not only hold it beleeue it but also most reuerently obey it At which my assertion the B. seemed to be greatly reioiced said well then we shall soone be at a point But said he you shal take this for no day of examination but rather of communication so that ye shall now depart pawse your selfe vntill we call for you againe and so ended our first meetyng ¶ The third examination of Thomas Rose ON the Friday following I was called agayne into Christes church within their Ladies chapell as they termed it where was gathered a great part of the whole citie of Norwich after I was by my keper presented the B. began with a great protestation after many wordes demanded of me whether according to my former promise I would submit my selfe or no I answered as before I had done that according to my former protestation I would most gladly obey Then said the Chauncellor to vtter hys gentlenes I thinke ye do but fayne Rose The fault then said I shal be in your selfe and not in me For if ye burthen me with nothing but scriptures the fathers of Christes primatiue church then as I sayde before so I say agayne I shall most gladly obey Chanc. Well then seeyng you chalenge to be a member of the church of England your mother here for triall of obedience prouoketh you as mothers are woont to allure you to receiue this little gift at her hand Rose Forsooth sayd I if she offer it me as receyued of God my father I shal gladly receiue it as from the hand of my very true and ghostly mother Chanc. What say you to care confession is it not a law ecclesiasticall and necessary for the church of England Rose Some wayes it might be permitted some wayes not that because it had not his originall of God hys blessed word and yet I deny not but that a man beyng trobled in his conscience and resorting to a discreete sober christian learned man for the quieting of hys mind might well be permitted but to binde a man vnder payne of dānation once euery yeare to number his sinnes into the eare of a filthy lecherous priest is not of God neither cā be approued by his word Bish. Ah sirrha yee will admitte nothing but scripture I see well Rose No truely my Lord I admit nothing but scripture for the regiment of the soule for why faythe commeth by hearing hearing by the word of god and where the word of God is not there ought no beliefe to bee geuen For what soeuer is not of fayth is sinne and here they leaue of speaking any more of that matter But then M. Chancelor began to whet his teeth at me saying Yea but you haue here preached that the reall naturall and substantiall presence of Christ is not in the Sacrament of the altar what say ye to that Rose Uerily I say that you are a bloudy man seeke to quench your thirst with the bloud of an innocent therefore to satisfie you in that behalfe I say verily vnto you that euen so I haue here preached and althoughe contrary to law you charge me with the same yet will I in no wise deny it though iustly I might do it but stand thereunto euē to seale it with my bloud desiring all that be here present to testifie the same and beleue it as the onely truth Bish. I charge you all beleue it not Rose Yea But my Lord sayde I if ye will needes haue credence geuen you you must bring Gods word to maintayne your sayinges Bish. Why doth not Christ say This is my body and can there be any playner wordes spoken Rose It is true my Lord the words be as playne as can be and euē so be these where as it is said I am a dore a vine and Christ called a stone a Lyon and yet is hee naturally none of these For they be all figuratiue speaches as both the scriptures and fathers do sufficiently proue At which my saying the Bishop woulde haue had me stay saying I should haue an other day wherin I might take better aduisement Rose Not so my Lord sayde I for I am at a full point with my selfe in that matter and am right well able to proue both your transubstantiation with the reall presence to be agaynst the scriptures the ancient fathers of the primatiue churche For Iustinus which is one of the ancientest writers that euer wrote vpon the sacramentes wryteth in his 2. Apologie that the bread water and wine in the sacrament are not to be taken as other meates drinkes but bee meates purposely ordayned to geue thankes vnto God and therfore be called Eucharistia and also haue the names of the body and bloud of Christe and that it is not lawfull for anye man to eate and drinke of them but suche as professed the religion of Christ and liue also accordyng to theyr profession and yet sayth he the same bread drink is chaunged into our flesh and bloud and nourisheth our bodyes By which saying it is euident that Iustine ment that the bread and wine remayne still or els they coulde not haue bene turned into our fleshe and bloud and nourish our bodyes At which my saying they were not a litle troubled but enforced themselues to haue denyed the Doctor and would suffer me to speake no more but strait way
opus est magna patientia ad sustinendas calumnias malignantis Ecclesiae Syr I haue had more busines in my little cure since I spake with you what with sicke folkes and what with matrimonies theÌ„ I haue had since I came to it or then I would haue thought a man should haue in a great cure I wonder how men can go quietly to bed which haue great cures and many and yet peraduenture are in none of them all But I pray you tell none of your frendes that I sayd so foolishly least I make a dissention in a Christian Congregation and deuide a sweete and a restfull vnion or tot quot with haec requies mea in seculum seculi Syr I had made an end of this scribling and was beginning â—o write it agayne more truely and more distinctly and to correcte it but there came a man of my Lorde of Farleys with a Citation to appeare before my Lord of London in haste to be punished for suche excesses as I committed at my last being there so that I coulde not perfourme my purpose I doubt whether ye can read it as it is If ye can well be it if not I pray you sende it me agayne and that you so doe whether you can reade it or not Iesu mercy what Worlde is this that I shall be put to so greate laboure and paynes besides great costes aboue my power for preachinge of a poore simple Sermon But I trow our Sauiour Christ sayd true Oportet pati sic intrare tam periculosum est in Christo pie viuere velle yea in a christian Congregation God make vs all Christian after the right fashion Amen Here foloweth an other letter of M. Latimer writtten to K. Henry the 8. vpon this occasion Ye heard before of two sondry Proclamations set out by the Byshops in the time of K. Henry the one in the yeare 1531. and the other set out an 1546. In the which proclamatioÌ„s bâ—ing authorised by the kinges name were inhibited all english books either conteining or tending to any matter of the scripture Where also wee haue expreâ—ed at large the whole Catalogue of all theyr errors heresies which the sayd Bishops falsely haue excerpted and maliciously imputed to Godlye writers with theyr places and quotations aboue assigned in the page aforesayd Now M. Latimer growing in some fauor with the king and seing the great decay of Christes religion by reason of these Proclamations and touched therfore with the zeale of coÌ„science directeth vnto K. HeÌ„ry this letter hereunder ensuing therby enteÌ„ding by all meanes possible to perswade the kinges mind to set opeÌ„ again the freedome of Gods holy word amongest his subiectes The copy and tenor of his letter here foloweth ¶ The Letter of Mayster Latimer written to King Henry for the restoring agayne the free liberty of reading the holy Scriptures ⧠To the most mighty Prince King of England Henrye the eight Grace mercy and peace from God the Father by our Lord Iesus Christ. THe holy Doctour Saynt Austine in an Epistle whiche he wrote to Casulanus sayth that he whiche for feare of any power hideth the trueth prouoketh the wrath of God to come vpon him for he feareth men more then God And according to the same the holy man Saynt Iohn Chrisostome sayth that he is not alonely a traytour to the truth which opeÌ„ly for truth teacheth a lie but he also which doth not freely pronounce and shewe the trueth that he knoweth These sentences moste redoubted Kyng when I read nowe of late and marked them earnestlye in the inward partes of mine hart they made me sore afrayd troubled and vexed me grieuously in my conscience and at the last droue me to this strayt that either I must shewe forth such thinges as I haue read and learned in Scripture or elles to be of the sort that prouoke the wrath of GOD vpon them and be traitors vnto the trueth the which thing rather then it shoulde happen I had rather suffer extreme punishment For what other thing is it to bee a Traytour vnto the trueth then to be a Traytour and a Iudas vnto Christe which is the very truth and cause of all trueth the whiche sayth that whosoeuer denyeth him here before men he wil deny him before his father in heauen The which denying ought more to be feared and dread then the losse of al temporall goodes honour promotion fame prison sclaunder hurtes banishmentes and all manner of tormentes and crueltyes yea and death it selfe bee it neuer so shamefull and paynefull But alas how litle do meÌ„ regard those sharpe sayinges of these two holy men and how litle doe they feare the terrible iudgemente of almightye God and specially they which boast themselues to be guides and capitaynes vnto other and chalenging vnto themselues the knowledge of holy Scripture yet will neither shewe the trueth themselues as they be bounde neither suffer them that would So that vnto theÌ„ may be sayd that which our sauior Christ said to the Phariseis Math. 23. Wo be vnto you Scribes and Phariseis which shut vp the kingdome of heauen before men and neither will you enter in your selues neither suffer them that would to enter in And they will as much as in them lyeth debarre not onely the word of God whyche Dauid calleth a light to direct and shew euery man how to order his affections and lustes according to the Commaundementes of God but also by theyr subtle wylinesse they instruct moue and prouoke in a maner all Kinges in christendome to ayde succour and helpe them in thys theyr mischiefe and especially in this your Realme they haue sore blynded your Liege people and Subiectes wyth their Lawes Customes Ceremonyes and Banbery Glofes and punished them wyth Cursynges Excommunications and other corruptions corrections I woulde say and now at the last when they see that they cannot preuayle agaynst the open trueth which the more is persecuted the more it increaseth by their tiranny they haue made it Treason to your noble Grace to haue the Scripture in English Here I beseech your Grace to pardon me a while and paciently to heare me a worde or two yea and thoughe it be so that as concerning your high Maiesty and regall power whereunto almightye God hath called your Grace there is as great difference betweene you and mee as betwene God and man For you be here to me and to al your subiectes in Gods sted to defend ayde and succour vs in our right and so I should tremble and quake to speake to your grace But agayne as concerning that you be a mortall man in daunger of sinne hauing in you the corrupte nature of Adam in the which al we be both conceiued and borne so haue you no lesse need of the merites of Christes passion for your saluation then I and other of your subiectes haue whiche be all members of the misticall bodye of christ And though you be an
knowledge that your Lordship oughte to proceed agaynst me And here Mayster Doctour would say nothing Worcest Doe you not thinke to finde before my Lord here as good equity in your cause as before your owne Ordinary Phil. I canne not blame my Lorde of Londons equitye with whom I thanke his Lordship I haue found more gentlenes since I came then of mine owne Ordinary I speak it for no flattery this twelue moneth and this halfe before who neuer woulde call me to aunswere as his Lordship hath done now twise Sed nemo prohibetur vti iure suo but I ought not to bee forestalled of my right and therefore I challenge the same for diuers other considerations Boner Nowe you can not saye hereafter but that ye haue bene gently cōmuned withal of my Lordes here yet you be wilfull obstinate in your error and in your owne opinions will not shewe any cause why you will not come into the vnity of the Church with vs. Phil. My Lordes in that I doe not declare my minde according to your expectation is as I haue sayd because I can not speak without present daunger of my life But rather then you shoulde report me by this either ostinate or selfe willed without any iust ground wherupon I stand I will open vnto you somewhat of my minde or rather the whole desiring your lordships which seme to be pillers of the Church of Englande to satisfye me in the same and I will referre all other causes in the which I dissēt from you vnto one or two articles or rather to one which includeth them both in the which if I can by the scriptures be satisfied at your mouthes I shall as willingly agree to you as any other in all poyntes Boner These heretickes come alwayes with their ifs as this man doth now saying if he can be satisfied by the scriptures so that he will alwayes haue this exception I am not satisfied although the matter be neuer so playnly proued agaynst him But wil you promise to be satisfied if my Lordes take some paynes about you Phil. I say my Lord I will be satisfied by the Scriptures in that wherein I stand And I protest here before God his eternall sonne Iesus Christ my Sauiour and the holy ghost and his Angels and you here present that be iudges of that I speak that I do not stand in any opiniō of wylfulnes or singularity but onely vpon my conscience certainly informed by gods word from the which I dare not go for feare of damnatiō and this is the cause of mine earnestnes in this behalfe Boner I will trouble my Lords no longer seing that you will not declare your minde Phil. I am about so to doe if it please your Lordshippe to heare me speake Bathe Geue him leaue my Lord to speake that he hath to say Phil. My Lordes it is not vnknowne to you that the chiefe cause why you do count me and such as I am for hereticks is because we be not at vnity with your Churche You say you are of the true Church and we say we are of the true Church You say that who is out of your church is damned and we thinke verily on the other side that if we depart from the true church wheron we are graffed in Gods word we should stand in the state of dānatiō Wherfore if your Lordship can bring any better authorityes for your church then we can do for ours proue by the scriptures that the Churche of Rome nowe of the which you are is the true Catholick Church as in al your sermons writinges and argumentes you doe vpholde and that all christen persons ought to be ruled by the same vnder pain of damnation as you say and that the same Churche as you pretend hath authority to interprete the scriptures as it semeth her good and that all men are bound to folow such interpretations onely I shal be as conformable to the same Church as you may desire me the whiche otherwise I dare not therfore I require you for Gods sake to satisfy me in this Cole If you stand vpon this poynt onely you may soone be satisfied if you list Phil. It is the thing that I require to this I haue sayd I will stand and refer all other controuersies wherein I stand now agaynst you and will put my hād therto if you mistrust my word Boner I pray you mayster Philpot what faith were you of twenty yeares ago This man will haue euery yeare a new fayth Phil. My Lorde to tell you playne I thinke I was of no fayth for I was then a wicked liuer and knewe not God then as I ought to do God forgeue me Boner No were that is not so I am sure you were of some fayth Phil. My lord I haue declared to you on my cōsciēce what I then was and iudge of my selfe And what is that to the purpose of the thing I desire to be satisfied of you Boner Mayster Doctour Cole I pray you say your mind to him Cole What will you say if I can proue that it was decreed by an vniuersall coūcell in Athanasius time that all the christen church should folow the determinatiō of the church of Rome but I do not now remember were Phil. If you Mayster Doctour canne shewe me the same graunted to the Sea of Rome by the authority of the scripture I will gladly harken thereto But I thinke you be not able to shewe any suche thinge for Athanasius was President of Nicene councell and there was no such thing decreed I am sure Cole Though it were not then it might bee at an other time Phil. I desire to see the proofe thereof And vpon this M. Harpsfield Chauncellor to the Bishop of Londō brought in a booke of Ireneus with certaine leaues turned in and layd it before the Bishops to helpe them in theyr perplexity if it might be the which after the Bishops of Bath and Glocester had read together the Bishop of Glocester gaue me the booke Gloc. Take the booke M. Philpot and looke vppon that place and there may you see how the church of Rome is to be folowed of all men Phil. I tooke the Booke and read the place the which after I had read I sayd it made nothing agaynst me but agaynst the Arians and other Heretickes agaynst whome Ireneus wrote prouing that they were not to be credited because they did teach and folowe after straunge doctrine in Europa and that the chiefe Churche of the same was founded by Peter and Paule and had to this time continued by faythfull succession of the faythfull Bishoppes in preaching the true Gospell as they had receiued of the Apostles and nothing like to the late sprong Heretickes c. Whereby hee concludeth agaynste them that they were not to be heard neither to bee credited the whiche thing if you my Lordes be able to prooue nowe of the Churche of Rome then had
your part doe handle the matter for the discharging of both our consciences Doctour Cranmer much disabling himselfe to meddle in so weighty a matter besoughte the kings highnesse to commit the trial and examining of this matter by the word of God vnto the best learned men of bothe his Uniuersities Cambridge and Oxforde You say wel said the king and I am content therewith But yet neuerthelesse I wil haue you specially to wryte your minde therein And so calling the Earle of Wiltshiere to him sayde I praye you my Lorde let Doctour Cranmer haue intertainement in your house at Durham place for a time to the intent hee may be there quiet to accomplish my request and let him lacke neither bookes ne any thing requisite for his studie And thus after the kinges departure Doctour Cranmer went with my Lorde of Wiltshiere vnto his house where hee incontinent wrote hys minde concerning the kinges question adding to the same besides the authorities of the Scriptures of generall Councels and of auncient wryters also his opinion which was this that the Bishop of Rome had no suche authoritie as whereby hee myghte dispence wyth the woorde of God and the Scripture When Doctour Cranmer had made this Booke and committed it to the king the king sayd to him wil you abide by this that you haue heere wrytten before the Bishop of Rome That will I do by Gods grace quoth Doctor Cranmer if your Maiestie doe sende me thether Marye quoth the king I will send you euen to him in a sure Ambassage And thus by meanes of doctour Cranmers handling of this matter with the King not onely certaine learned men were sent abroad to the most part of the vniuersities in Christendome to dispute the question but also the same being by Commission disputed by the diuines in both the Uniuersities of Cambridge and Oxforde it was there concluded that no suche matrimonie was by the woorde of God lawfull Whereuppon a solemne ambassage was then prepared and sent to the Bishop of Rome then being at Bononie wherein went the Earle of Wiltshire D. Cranmer D. Stokesley D. Carne D. Benet and diuers other learned men and Gentlemen And when the time came that they shoulde come before the Byshoppe of Rome to declare the cause of their ambassage the Bishop sitting on high in his cloth of estate and in his rich apparell with his sandales on his feete offring as it were hys foote to be kissed of the Ambassadours the Earle of Wiltshiere disdaining thereat stoode still and made no countenaunce thereunto so that al the rest kept themselues from that Idolatrie How be it one thing is not heere to be omitted as a prognosticate of our separation from the Sea of Rome which then chaunced by a Spaniell of the Earle of Wiltshiere For he hauing there a great Spaniel whiche came out of Englande with him stoode directly betweene the Earle and the Bishoppe of Rome When the sayd bishop had aduaunced foorth his foote to be kissed nowe whether the Spaniell perceiued the Bishops foote of an other nature then it ought to be and so taking it to be some kinde of repast or whether it was the will of God to shew some token by the dogge vnto the Bishoppe of hys inordinate pride that his feete were more meete to be bitten of dogs then kissed of Christian men the Spaniell I say when the Bishoppe extended his foote to be kist no man regarding the same straight way as thoughe hee had beene of purpose appoynted thereunto went directly to the popes feet not onely kissed the same vnmanerlye but as some plainly reported affirmed tooke fast with his mouth the great Toe of the Pope so that in haste hee pulled in hys glorious feete from the Spaniell Whereat our men smiling in their sleeues what they thought God knoweth But in fine the Pontificall bishoppe after that sought no more at that present for kissing his feete but without any further ceremonie gaue eare to the Ambassadoures what they had to say Who entring there before the Byshoppe offred on the kings behalfe to bee defended that no manne Iure diuino coulde or ought to marrie his brothers wife and that the Bishoppe of Rome by no meanes oughte to dispence to the contrary Diuers promises were made and sundrye dayes appoynted wherein the question should haue bene disputed and when our parte was readye to aunsweare no manne there appeared to dispute in that behalfe So in the ende the Bishoppe making to our Ambassadoures good countenaunce and gratifying D. Cranmer with the office of the Penitenciarshippe dismissed them vndisputed withall Whereuppon the Earle of Wiltshire and other Commissioners sauing Doctour Cranmer retourned home againe into England And foorthwith Doctour Cranmer went to the Emperour being in hys iourney towardes Uienna in expedition againste the Turke there to aunswere suche learned men of the Emperours counsaile as woulde or coulde say anye thinge to the contrarye parte Where amongest the rest at the same time was Cornelius Agrippa an highe Officer in the Emperours Courte who hauing priuate conference with Doctoure Cranmer in the question was so fully resolued and satisfied in the matter that afterwardes there was neuer disputation openly offered to Doctoure Cranmer in that behalfe For thorowe the perswasion of Agrippa al other learned men there were muche discouraged In so much that after D. Cranmer was retourned into Englande Agrippa fel into suche displeasure wyth the Emperour as some men thoughte that because of the hindering and discouraging so muche the contrary part he was committed to prisone where hee for sorrowe ended his life as it was reported In the meane space while the Emperour returned home from Uienna throughe Germanie Doctour Cranmer in that voyage had conference with diuers learned menne of Germanie concerning the sayde question who very ambiguously heeretofore conceiuing the cause were fully resolued and satisfied by him This matter thus prospering on Doctor Cranmers behalfe aswell touchinge the kinges question as concerning the inualiditie of the Bishop of Romes authoritye Bishop Warrham then Archbishop of Canterburie departed this transitory life wherby that dignity then bring in the kings gift and disposition was immediately geuen to D. Cranmer as worthy for his trauail of such a promotion Thus much touching the preferment of D. Cranmer vnto his dignity and by what meanes he atchieued vnto the same not by flattery not by bribes nor by none other vnlawfull meanes which thing I haue more at large discoursed to stoppe the railing mouthes of such who being themselues obscure vnlearned shame not so to detracte a learned man moste ignominiously with the surname of an Hosâ—ler whome for his godly zeale vnto sincere religion they ought with muche humilitye to haue had in regarde and reputation Nowe as concerning his behauiour and trade of life towardes God and the world being now entred into his sayd dignity and for so much as the
that great Idolatry is sprong out of the carnall vnderstanding of the word of Christ This is my body yet dayly springeth to the great dishonour of God so that men worship a peece of bread for God yea and hold that to be their maker After this confession of their fayth and doctrine being written and exhibited they also deuised a letter withall in maner of a short supplication or rather an admonition to the Iudges and Commissioners requiring that Iustice and Iudgement after the rule of Gods worde might be ministred vnto them The copye of whiche theyr letter I thought here also to shew vnto the reader in forme as followeth * A letter or supplication of the prisoners to the Iudges TO the right honourable audience before whome these oure simple writinges and the confession of our fayth shall come to be read or seene we poore prisoners being fast in bandes vpon the tryall of our faythe whiche wee offer to bee tryed by the scriptures pray most hartily that for asmuch as God hath geuen you power and strength ouer vs as concerning our bodyes vnder whom we submit our selues as obedient subiects in al things due ye being officers and rulers of the people may execute true iudgement keepe the lawes of righteousnesse gouerne the people according to right and to heare the poore and helplesse in truth and to defend their cause God for his sonne Iesus Christes sake geue you the wisedom and vnderstanding of Salomon Dauid Ezechias Moyses wyth diuers others most vertuous rulers by whose wisedome most godly vnderstanding the people were iustly ruled and gouerned in the feare of God all wickednesse was by them ouerthrowne and beaten downe and all godlinesse and vertue did florish and spring O God whiche art the most hyghest the creator maker of all thinges and of all men both great and small and carest for all alike which doest try all mens workes and imaginations before whose iudgement seate shal come both high and low rich and poore we most humbly beseeche thee to put into our rulers heartes the pure loue and feare of thy name that euen as they theÌ„selues would be iudged and as they shall make aunswere before thee so to heare our causes to iudge with mercy and to read ouer these our requestes and confessions of our fayth with deliberation and a godly iudgement And if any thing here seemeth to your honourable audience to be erroneous or disagreeing to the scripture if it shall please your Lordship to heare vs patiently whiche doe offer our selues to the scriptures thereby to make aunswere and to be tryed in so doyng wee poore subiectes being in much captiuitie bondage are most bound to pray for your noble estate and long preseruation The request of these men being so iust and theyr doctrine so sound yet all this could not preuayle with the Bishop and other Iudges but that Sentence shoulde haue proceeded agaynst them incontinent had not the goodnes of the Lord better prouided for his seruauntes then the Bishoppe had intended For as they were now vnder the edge of the axe ready to be condemned by sentence it was thought otherwise by the Cardinall and some other wiser heades fearing belike least by the death of so many together some disturbance might rise peradueÌ„ture among the people and so was decreed among themselues that rather they shuld make some submission or confessioÌ„ such as they would themselues â—nd so to be sent home agayne as they were in deed howbeit diuers of them afterward wer apprehended and put to deathe But in the meane space as touching their submission which they made this it was as in forme here followeth ¶ The submission or confession of these aforesayd prisoners BEcause our sauiour Christ at his last supper took bread and when he had geuen thankes he brake it and gaue it vnto his Disciples and sayde Take eate this is my bodye whiche is geuen for you this doe in the remembraunce of me Therefore according to the wordes of our sauioure Iesus Christ we do beleue in the sacrament to be Christes body And likewise he tooke the cup gaue thankes and gaue it to his Disciples and sayd This is my bloud of the newe Testament which is shed for many Therefore likewise we do beleue that it is the bloud of Christ according as Christes Churche dothe minister the same Unto the whiche Catholicke Church of Christe we do in this like as in all other matters submit oure selues promising therein to liue as it becommeth good chrystian men and here in this realme to vse our selues as it becommeth faythfull subiectes vnto our most gracious king and Queene and to all other superiours bothe spirituall and temporall according to our bounden dueties The names of them which subscribed to this submission were these Iohn Atkine Alyn Symson Richard George Thomas Firefanne William Munt Richard Ioly Richard Gratwicke Thomas Winsley Richard Rothe Richard Clerke Stephen Glouer Robert Colman T. Merse William Bongeor Robert Bercocke Margaret Hide Elyn Euryng Christian Pepper Margaret feld Alyce Munt Ioane Winesley Cysly Warren Rose Alyn Anne Whitelocke George Barker Iohn Saxebye Thomas Locker Alyce Locker ¶ A story of fiue other godly Martyrs burned at one fire in Smithfield the 12. daye of Aprill TO proceede further in this story of persecuted martyrs next in order followe fiue other burned at London in Smithfield in the foresayd yeare of the Lord. 1557. April 12. whose names were these Thomas Loseby Henry Ramsey Thomas Thyrtell Margaret Hyde and Agnes Stanley Who being some by the Lord Riche some by other Iustices of peace and Constables their own neighbours at the first accused and apprehended for not comming to their parish Churches were in the end sent vnto Boner Bish. of London and by hys commaundement the 27. day of Ianuary were examined before Doctour Darbyshyre then Chauncellour to the sayd Bishop vppon the former generall Articles mentioned pag. 1672. Aunsweres to the Articles WHose aunsweres thereunto were that as they confessed there was one true Catholick church wherof they steadfastly beleeued and thought the Churche of Rome to be no part or member so in the same Churche they beleued there were but two sacraments that is to say Baptisme and the supper of the Lorde Howbeit some of them attributed the title and honour of a sacrament to the holy estate of Matrimony which vndoubtedly was done rather of simple ignoraunce then of anye wilfull opinion and are thereof to be adiudged as before is admonished Moreouer they acknowledged themselues to be Baptised into the fayth of that true Church as in the thyrd article is specified And here in reading as wel of these Articles as also of the rest marke I beseech you the crafty subteltie of these Catholicke Champions who intermitting certayne poyntes of faith and of the true Church with the Idolatrous and superstitious mametry of theyr romyshe Sinagogue cause the poore and simple people
hee was a man altogether cast away in this worlde if hee did not looke wisely to himselfe And yet though his cause were neuer so daungerous he might somewhat in relenting to aucthoritie and so to geue place for a time helpe both hym selfe out of trouble and when oportunitie and occasion should serue preferre his cause which he then went about to defend declaring farther that he had many welwillers and friendes whiche woulde stande on his side so farre forth as possible then were able and durst do adding hereunto that it were great pitty that he being of such singuler knowledge both in the Latine Greeke both ready and rype in all kind of learning and that namely aswell in the Scriptures as in the auncient Doctours should now sodeinly suffer all those singuler giftes to perishe with him without little commoditie or profite to the world and lesse comfort to his wife and children and other his kinsfolkes friendes And as for the veritie of your opinion in the sacrament of the body and bloud of our sauiour Christ It is so vntimely opened here among vs in England that you shall rather do harme then good wherefore be wyse and be ruled by good counsell vntill a better oportunitie may serue This I am sure of quoth the gentleman that my Lord Cromwell and my Lorde of Caunterbury much fauouring you and knowyng you to bee an eloquent learned young man and nowe towardes the felicitie of your lyfe young in yeares olde in knowledge and of great forwardnes and likelihoode to be a most profitable member for this Realme will neuer permitte you to susteyne any open shame if you will somewhat bee aduised by theyr Counsayle on the other side if you stand stiffe to your opinion it is not possible to saue your lyfe For like as you haue good friendes so haue you mortall foes and enemies I most hartily thanke you quoth Mayster Frith vnto the generall both for your good will and for your counsayle by the which I well perceaue that you minde well vnto me howbeit my cause and conscience is suche that in no wise I may not nor cannot for no worldly respect without daunger of damnation starte aside and flye from the true knowledge and doctrine whiche I haue conceyued of the supper of the Lorde or the Communion otherwise called the sacrament of the aultar for if it be my chance to be demaunded what I thinke in that behalfe I must needes saue my knowledge and my conscience as partly I haue written therein already though I should presently lose xx lyues if I had so many And this you shall well vnderstand that I am not so furnished eyther of Scriptures or auncient Doctors Scholemen or other for my defence so that if I may be indifferently heard I am sure that mine aduersaryes cannot iustly cōdemne me or mine assertion but that they shall condemne with me both S. Augustine and the most parte of the olde writers yea the very Byshoppes of Rome of the oldest sorte shall also say for me defend my cause Yea mary quoth the gentleman you say well if you might be indifferently heard But I muche doubt thereof for that our Mayster Christ was not indifferently hearde nor shoulde bee as I thinke if he were nowe present agayne in the worlde specially in this your opinion the same beeing so odious vnto the worlde and wee so farre off from the true knowledge thereof Well well quoth Fryth then vnto the Gentleman I know very wel that this doctrine of the Sacrament of the Aultar which I holde and haue opened contrarye to the opinion of this Realme is very hard meate to be digested both of the Cleargye and Layety thereof But this I will say to you taking the gentleman by the hand that if you liue but twenty yeares more whatsoeuer become of me you shall see this whole Realme of mine opinion concerning this Sacrament of the Aulter namely the whole estate of the same though some sort of men perticularly shall not be fully perswaded therein And if it come not so to passe then account me the vaynest man that euer you heard speake with tongue Besides this you saye that my death woulde bee sorrowfull and vncomfortable vnto my frendes I graunt quoth he that for a small tyme it would so be But if I should so mollify qualifye and temper my cause in such sort as to deserue onely to be kept in prison that would not onely be a much long griefe vnto me but also to my friendes woulde breede no small disquietnesse both of body and of minde And therfore all thinges well and rightly pondered my deathe in this cause shall bee better vnto me and all mine then life in continuall bondage and penuryes And almightye GOD knoweth what he hath to doe with his poore seruaunt whose cause I now defend and not mine owne from the which I assuredly doe entend GOD willing neuer to start or otherwise to geue place so long as God will geue me life This communication or like in effecte my Lorde of Caunterburyes Gentleman and Fryth had comming in a Whery vpon the Thames frō the Tower to Lambeth Now when they were landed after some repast by them taken at Lambeth the Gentleman the Porter and Fryth went forward towardes Croydon on foote This Gentleman still lamenting with himselfe the harde and cruell destiny towardes the sayde Fryth namely if hee once came amongst the bishops nowe also perceiuing the exciding constancye of Fryth deuised with himselfe some waye or meanes to conuey him cleane out of theyr handes and thereupon considering that there was no mo persons there to conuey the Prisoner but the Porter and himselfe he tooke in hand to winne the Porter to his purpose Quoth the Gentleman vnto Perlebeane the Porter they twayne priuately walking by themseues wythout the hearing of Fryth you haue heard this man I am sure and noted hys talke since he came from the Tower Yea that I haue righte well marked him quoth the Porter and I neuer hard so constant a man nor so eloquent a person You haue heard nothing quoth the gentleman in respecte of his both knowledge and eloquence if he might liberally either in Uniuersity or pulpit declare his learning you woulde then much more maruell at his knowledge I take him to be suche a one of his age in all kind of learning and knowledge of tonges as this Realme neuer yet in mine opinion brought forth yet those singuler giftes in him are no more considered of our Byshops then if he were a very Dolte or an Idiot yea they abhorre him as a deuill therfore couet vtterly to extinguish him as a member of the Deuill without any consideration of gods speciall gifts Mary quoth the Porter if there were nothing els in him but the consideratiō of his personage both comly and amiable of naturall disposition gentle meek and humble it were pity that he should be cast away Cast away quoth the
church This article of the K. Quâ—â—e is no 〈…〉 his Catholicke Creede And yet he sayd before that he went not aboute to seeke his bloud Iudgement without truth Mathew Plaise confesseth his minde of the Sacrament Capernaicall doctrine Christ called it his body Ergo he made it his body It followeth not For a thing may be called yet no nature chaunged Anno 1556. Iune False alleaging the Scriptures They sayd that Christ called it his body but they sayd not that it was his body Comparison betweene turning Moyses rod and the bread into Christes body not lyke The opinion of the Papistes much lyke to the Capernaits Iune 22. 10. Godly Martyrs The lyfe story of Richard Woodman Anno â—557 〈◊〉 Râ—â—hard â—oâ—dman 〈…〉 of his 〈◊〉 trouble Râ—chard Woodman agâ—yne apprehended 〈…〉 of Richard Woodman The first appreâ—ension 〈◊〉 Richard Woodman Woodmen purgeth himselfe of false sclander False surmises agaynst Richard Woodman Woodman complayned of to Syr Iohn Gâ—ge Lord Chamberlayne Warrantes sent out to attach Woodman L. Chamberlayne sendeth to take Woodman at his plough Woodman arested Feare comming vpon WoodmaÌ„ at his first taking Woodman comforted in his spirite after his feare Woodman asketh for their Warrant How God worketh for his seruauntes The vnorderly doinges of the Papiâ—tes in attaching men without any warrant Woodman refusâ—th to goe with them vnlesse they shewe their warrant Gods great worke how the persecutors which came to take Woodman went away without him Woodman escapeth the handes of his takers Woodmans house agayne searched for him Woodman lodged sixe weeâ—es in a woode All the countâ—y and Sea coastes lâ—yd for woodman Woodman deliuered by his owne brother into his enenemyes handes Auri sacra fames quid non Mortalia cogis pectora Virgil. Brother bewrayeth the brother Woodmans house agayne beset and searched Woodman put to his shiftes The part of a trusty wife to her husband This belyke was his brother Woodman at length after long seeking found out George 〈…〉 in 〈…〉 Woodman A Pewterer of 〈◊〉 a 〈◊〉 coate â—oodman 〈◊〉 to 〈◊〉 â—ounde 〈…〉 of 〈◊〉 Woodman 〈◊〉 his 〈◊〉 of his â—â—fe and 〈◊〉 The name of this place 〈◊〉 as 〈◊〉 could 〈◊〉 by 〈…〉 Firle Richard Woodman brought before the B. of Chichester D. Story and D. Cooke Richard Woodman preferreth the kingdome of Christ before lyfe or wyfe all worldly respectes Woodman appealed to his Ordynary D. Story a great spiller of bloud by his owne confession The Papistes in doubte whether they haue the spirite of God D. Story in a fury He is no true Christian that hath not the spirite of God Anno 1556. Iune 1. Cor. 7. Whether Paule was sure to receâ—ue the spirite of Christ. 1. Cor. 7. Rom. 8. Rom. 8. Gâ—l â— 2. Tim. 8. The Papistes bewray their owne blyndnes Richard Woodman glad to goe to the Marshalsâ—â— The liuing God is a pâ—â—ne of heresie among the Catholickes Story scorneth at the holy Bible Barne 6. D. Story set to schoole in the Scriptures Psal. â—4 If the liuing God in heauen doe make an heretick 〈◊〉 maketh 〈◊〉 the dead God on the Aultar Storyes rule to know an hereticke that is a true Christian When D. Story cannot confute them by learning he confuteth them by imprisonment No but if he should say the Sacrament of the aultar worshipped might he be then he were a perfect Catholicke The Lord hereticall our Lord Catholicke with the Papistes Fallacia equiuoci He that erreth from the church which church erreth not in in the right fayth his fayth cannot be good in deede Woodman charged with his owne writinges Richard Woodman 5. tymes before the Commissioners Anno 1557. 〈◊〉 â—oodman 〈…〉 church A man may 〈…〉 the 〈◊〉 preaâ—â—â— â—eading 〈◊〉 Scripture letteth 〈◊〉 man to 〈…〉 〈◊〉 and â—â—â—under Woodman 〈…〉 the 〈◊〉 Church The Bishop 〈…〉 The Bishop biddeth Woodman to dinner Talke betweene Richard Woodman and the Bishop about Priestes mariage Paule if he were not maryed yet he had power to marry as well as the other had 1. Cor. 9. 1. Cor. 7 Priestes ought to haue wyues rather then to burne by Sainct Paules doctrine Gene 2. 1. Tim. 3. Bishops and Deacons were maryed in the Apostles tyme. Papistes â—olde that Byshops Deacons hauing wiâ—es before might keepe them still but not hauing before might not afterward mary Paul confesseth himselfe after his Apostleship to haue power to maâ—y The Bishops fayâ—e wordes to Richard Woodman Richard Woodman complayned of by vnlearned Priestes which could not certyfie him in matters of religion A Byshoplyke diâ—ner without any talke of Scriptures D. story a man without reason 7. Sacramentes denyed Two onely Sacramentes Richard Woodman caryed to the Marshalsey Luke 22. The deuills members persecutors of the Christians Iob. Psal. 1â— Rom 14. Richard Wooâ—mâ—â— to the faythfull brethren Psal. 103. Those that feare God hang not or man The inseparable knot of loue betweene Christ and his members Christians ought to geue there liues for defence of the Gospell if they be thereto called The second examination of Rich. Woodman before D Christopherson Bishop of Chichester Doct. Story c. Prouing of 7. Sacramentes Christopherson not yet consecrated 〈◊〉 to 〈◊〉 the examination 〈…〉 â—â—ether â—â—trimony 〈◊〉 Sacrament Ephe. 5. S. Paules words be these â—his misteâ—y is greatâ— c. In the Greeke text S. Paule calleth it misterium What is a mistery and what difference there is betweene a mistery and a Sacrament Argument A thing signified a thing signifying can not bee at one tyme in respecte of it selfe in one subiecte Matrimony is a holy thing it selfe signified Ergo Matrimony cannot be a Sacrament signifying a holy thing The hose in a hosiers stalle may be a signâ— signifying moe hose to be within but it is noe signifying signe of it selfe Neyther againe is euery signe of an other thing to be called a Sacrament Chichester proueth Matrimony to be a SacrameÌ„t by a payre of hose Letters written in the booke speaking properly be one thing the testament worde of God is an other thing And yet by vse of speach the booke of the testament is called the testament as bread and wine be called the body bloud of the Lord. Heb. 13. The Bishop of Chichesteâ— rightly aunswered of his man according to his queston Aiâ— Aio Sacrament of the Aultar The aultar how it is to be taken and where it is Math. 18. Math. 5. Christ the true and onely Aultar The place of Math. â— expoundâ— Heb. 13. The Catholickes will not haue the worde to iudge Woodman referreth himselfe to the true Church Doctrine preiudiciall to Christes passion to say that the Sacrament of the Aultar doth pacyfie the wrath of God The Catholickes make themselues Priestes not after the order of Aaron but of Melchisedech The Catholickes 〈◊〉 the Sacrament doth a â—â—gne signiâ—â—â—â—g and the thing it 〈◊〉 signiâ—ied Another 〈◊〉 wordes 〈◊〉 make 〈◊〉 Sacrament of Baptisme 〈…〉 childe 〈◊〉 to be â—â—ptised The word water and