Baptisme is a marke of Christes Church a seale and confirmation of our acception into the grace fauour of God for Christes sake For his innocencie his righteousnesse his holinesse his iustice is ours geuen vs of God and our sinnes and vnrighteousnesse by his obedience and abasing of him selfe to the death of the crosse are his whereof Baptisme is the signe seale and confirmation Baptisme is also a signe of repentaunce to testifie that we be borne to the waues of pearils and chaunges of life to the intent that we should die continually as loÌ„g as we liue from sinne and rise againe like new men vnto righteousnesse Rom. 6. The other Sacrament which is the supper and holy Maundie of our Sauiour Christ whereby the church of Christ is knowen I beleeue to be a remembraunce of Christes death and passion a seale and confirmation of his moste precious bodye geuen vnto death euen to the vile death of the crosse wherewith wee are redeemed and deliuered from sinne death hell and damnation It is a visible woorde because it worketh the same thing in the eyes which the worde worketh in the eares For like as the worde is a meane to the eares whereby the holy Ghost mooueth the heart to beleue Romanes 10. so this sacrament is a meane to the eyes whereby the holy Ghost moueth the hart to beleue it preacheth peace betweene God and man it exhorteth to mutuall loue and all godly life and teacheth to contemne the world for the life to come when as Christ shall appeare which now is in heauen and no where els as concerning his humane body Yet do I beleeue assuredly that his very body is present in his moste holy Supper at the contemplation of oure spirituall eyes and so verely eaten with the mouth of our faith For as soone as I heare these most comfortable and heauenly woordes spoken and pronouÌ„ced by the mouth of the Minister This is my body which is geuen for you when I heare I say this heauenly harmonie of Gods vnfallible promises and truthe I looke not vppon neyther doe I beholde breade and wine for I take and beleue the wordes simply and plainly euen as Christe spake them For hearing these wordes my senses be rapt and vtterly excluded for faith wholely taketh place and not flesh nor the carnall imaginations of our grosse fleshly and vnreuerent eating after the maner of our bodily foode whiche profiteth nothinge at all as Christe witnesseth Iohn 6 but with a sorrowfull and wounded conscience an hungry and thirsty soule a pure and faithfull mind do fully embrace beholde and feede and looke vppon that most glorious body of Christ in heauen at the right hande of God the father very God and very man which was crucified and slaine and his bloud shed for our sinnes there nowe making intercession offering and geuing his holy body for me for my body for my raunsome for my full price and satisfaction who is my Christ and all that euer hee hath and by this spirituall and faithfull eating of this liuelye and heauenlye breade I feele the moste sweete sâ—ppe and taste of the fruites benefites and vnspeakeable ioyes of Christes deathe and passion fullye disgested into the bowelles of my soule For my minde is quieted from all worldly aduersities tormoylinges and trouble my conscience is pacified from sinne deathe hell and damnation my soule is full and hathe euen enough and will no more for all things are but losse vile dounge and drosse vayne vanitie for the excellent knowledge sake of Christ Iesu my Lord and Sauiour Thus nowe is Christes flesh my very meate in deede and hys bloud my very drinke in deede I am become flesh of his flesh and bone of his bones Nowe I liue yet not I but Christe liueth in me yea I dwell in him and he in mee for thorough faithe in Christe and for Christes sake we are one that is of one consente minde and fellowshippe with the Father the Sonne and the hol Ghost Iohn 17. Thus am I assured and fullye perswaded and on this rocke haue I builded by Gods grace my dwelling and resting place for body and soule life and death And thus I commit my cause vnto Christe the righteous and iust iudge who will an other day iudge these debates and controuersies whome I humbly beseeche to cast his tender and mercifull eyes vppon the afflicted and ruinous Churches and shortly to reduce them into a godly and perpetuall concorde Amen Thus do I beleeue and this is my faith and my vnderstanding in Christ my Sauiour and his true and holy religion And thys whosoeuer is ashamed to doe among this adulterous and sinnefull generation of hym shall the sonne of man be ashamed when he commeth in the glory of his father with the holy Angels Robert Samuel William Allen Martyr NExt after the suffering of Robert Samuel aboute the beginning of September was burned William Allen in Walsingam labouring man seruaunte sometime to Iohn Houghton of Somerton He being broughte before the Bishop and asked the cause why he was imprisoned aunsweared that he was put in prison because he woulde not followe the Crosse saying that he woulde neuer go on Procession Then being willed by the Bishoppe to returne againe to the Catholicke Churche he aunsweared that he would turne to the Catholicke Churche but not to the Romishe Church and said that if he saw the King and Quene and all other folowe the crosse or kneele downe to the crosse he would not For the which sentence of condemnation was geueÌ„ against him the 12. of August and he burned at Walsingham about the beginning of September who declared suche constancie at hys Martyrdome and hadde suche credite wyth the Iustices by reason of hys vprighte and well tried conuersation among them that he was suffered to goe vntied to hys suffering there being fastened with a chaine stoode quietly without shrinking vntill he dyed The Martyrdome of Roger Coo of Melforde in Suffolke Shereman first examined before the Byshop of Norwich and by him condemned Anno 1555. August 12. ROger Coo broughte before the Bishop first was asked why he was imprisoned Coo· At the Iustices commaundement Bishop There was some cause why Coo. Heere is my accuser let hym declare And his accuser sayde that hee woulde not receyue the Sacrament Bish. Then the Bishop sayde that he thought he had transgressed a lawe Coo. But Coo answered that there was no law to transgresse Bish. The Bishop then asked what he sayd to the law that then was Coo. He answered how he had bene in prison a long time and knew it not No sayd his accuser nor wilt not My Lord aske him when he receiued the Sacrament Coo. When Coo heard him say so he sayde I pray you my Lord let him sit downe and examine me him selfe Bish. But the Bishoppe woulde not heare that but sayde Coo why will ye not receiue
that after disputations I shoulde haue a copye thereof and licence to chaunge myne aunsweres as I should thinke good It was meete also that I should haue seene what was writteÌ„ by the Notaries at that time So your Lordship pretended great gentlenes in geuyng me a tyme but this gentlenes is the same that Christ had of the high priestes for you as youre Lordshippe saythe haue no power to condemne me neyther at anye tyme to put a man to death so in like sorte the high Priestes sayd that it was not lawfull for them to put any man to death but committed Christ to Pilate neyther would suffer him to absolue Christ although he sought all the meanes therfore that he might Then spake Doctour Weston one of the audience West What do you make the king Pilate Rid. No mayster Doctor I doe but compare youre deedes with Cayphas his deedes and the high Priestes whiche woulde condemne no manne to deathe as ye will not and yet would not suffer Pilate to absolue and deliuer Christ. Lincol. M. Ridley we minde not but that you shal enioy the benefite of aunswering to morow and will take your aunsweres now as now to morow you shal change take out adde and alter what you will In the meane season we require you to aunswere directly to euery Article either affirmatiuely or negatiuely Ridly Seyng you appoynt me a time to aunswere to morow and yet will take mine aunsweres out of hande first I require the Notaryes to take and write my protestation that in no poynt I acknowledge your authority or admit you to be my Iudges in that poynt you are authorised from the Pope Therefore what soeuer I shall say or doe I protest I neither say it neither do it willingly thereby to admit the authoritie of the Pope if your Lordship will geue me leaue I wil shew the causes whiche moueth me thereunto Lincol. No M. Ridley wee haue instructions to the contrary We may not suffer you Ridley I will be short I pray youre Lordships suffer me to speake in fewe wordes Linc. No M. Ridley wee may not abuse the hearers eares Rid. Why my Lord suffer me to speake three words Linc. Well M. Ridley to morow you shall speake 40. The time is farre paste therefore wee require your aunswere determinately What say you to the first article and thereupon rehearsed the same Rid. My protestation alwaies saued that by this mine aunswere I do not condescend to your authoritie in that you are Legate to the Pope I aunswere thus In a sense the first article is true and in a sense it is false for if you take really for verè for spiritually by grace and efficacye then is it true that the naturall body and bloud of Christe is in the sacrament verè realiter in deede and really but if you take these termes so grossely that you woulde conclude thereby a naturall body hauing motion to be contayned vnder the formes of bread and wine verè realiter then really is not the body and bloud of Christ in the Sacrament no more then the holy Ghost is in the element of water in our Baptisme Because this aunswere was not vnderstoode the Notaries wist not how to note it wherfore the Bishop of Lincolne willed him to aunswere either affirmatiuely or negatiuely either to graunt the Article or to deny it Rid. My Lorde you know that where anye aequiuocation whiche is a woorde hauyng two significations is excepte distinction bee geuen no direct aunswere can bee made for it is one of Aristotles fallacies containing two questions vnder one the whiche cannot bee satisfied with one aunswere For both you and I agree herein that in the sacrament is the verye true and naturall bodye and bloud of Christ euen that whiche was borne of the Uirgine Marye whiche ascended into heauen whiche sitteth on the right hand of God the Father which shall come froÌ„ thence to iudge the quicke and the dead onely we differ in modo in the way and maner of being we confesse all one thing to be in the sacrament and dissent in the maner of being there I being fully by Gods word thereunto perswaded confesse Christes naturall body to be in the sacrament in deede by spirite and grace because that whosoeuer receiueth worthely that bread and wine receiueth effectuously Christes body and drinketh his bloud that is he is made effectually partaker of hys Passion and you make a grosser kynde of being enclosing a natuall a lyuely and mouing body vnder the shape or forme of breade and wyne Now this difference considered to the question thus I aunswere that in the sacrament of the altar is the naturall body and bloud of Christ verè realiter in deede and really if you take these termes in deed and really for spiritually by grace and efficacy for so euery worthy receyuer receiueth the very true body of Christe but if you meane really and in deede so that therby you woulde include a liuely and a mouable body vnder the formes of bread and wyne then in that sense is not Christes body in the sacrament really and in deede This aunswere taken and penned of the Notaryes the Boshop of Lincolne proposed the second question or Article To whome he aunswered Rid. Alwayes my protestation reserued I aunswere thus that in the sacrament is a certayne chaunge in theâ—r the Bread whiche was before was common bread is nowe made a liuely representation of Christes Bodye and not onely a figure but effectuously representeth his body that euen as the mortall bodye was nourished by that visible bread so is the internall soule fed with the heauenly foode of Christes body whiche the eyes of faythe seethe as the bodily eyes seeth onely breade Such a sacramental mutation I graunt to be in the bread and wyne whiche truely is no small chaunge but suche a chaunge as no mo tall man can make but onely that omnipotencie of Chrystes worde ¶ Then the Byshoppe of Lincolne willed hym to answere directly eyther affirmatiuely or negatiuely without further declaration of the matter Then hee aunswered Rid. That notwithstanding this sacramentall mutation of the whiche he spake and all the Doctours confessed the true substaunce and nature of bread and wine remaineth with the whiche the bodye is in like sorte nourished as the soule by grace and spirite with the body of Chryste Euen so in Baptisme the body is washed with the visible water and the soule is clensed from all filth by the inuisible holy Ghost and yet the water ceaseth not to be water but keepeth the nature of water still In like sort in the sacrament of the Lordes supper the bread ceaseth not to bee bread Then the Notaryes penned that he aunswered affirmatiuely to the second article The Byshop of Lincolne declared a difference betweene the sacramente of the altar and Baptisme because that Chryste sayde not by the water this is the holy
corporall not carnall not naturall not sensible not perceptible but onely spirituall pag. 181. l. 18. c. l. 25. p. 223. l. 21. Confutation We receyue Christ in the Sacrament of his fleshe and bloud if we receiue hym worthily p. 190. l. 7. p. 197. lin 27. Confutation When an vnrepentant sinner receyueth the Sacramēt he hath not Christes body within hym p. 256. l. 18. Confutation He that eateth verily the flesh of Christ is by nature in Christ and Christ is naturally in hym pag. 18. li 51. Confutation An euill man in the sacrament receiueth in deed Christes very body p. 18. l. 24.25 Euill men eat verily the flesh of Christ p. 2561. l. 24.25 c. Confutation Christ geueth vs to be eaten the same flesh that he took of the virgin Mary p. 274. l. 25. We receyue not in the Sacrament Christes flesh that was crucified p. 276. l. 1. Confutation S. Augustines rule in his booke De doctrina Christiana pertaineth not to Christes supper p. 132. l. 40. S. Augustine meaneth of the Sacrament ibidem and p. 10. l. 44. Confutation Reason in place of seruice as beyng inferior to fayth wyll agree with the fayth of Transubstantiation well enough p. 300. l. 12. Confutation And as reason receyued into faithes seruice doth not striue with transubstantiation but agreeth well with it so mans senses be no such direct aduersaries to transubstantiation as a matter wherof they cannot skill for the senses cannot skill of substances p. 307. l. 11. c. Thine eyes say there is but bread and wyne thy taste sayeth the same thy feelyng and smellyng agreefully with them Hereunto is added the carnal mans vnderstanding which because it taketh the beginning of the senses procedeth in reasonyng sensually In the deuils sophistry fo 6. The Churche hath not forborne to preach the truth to the confusion of mans senses and vnderstandyng fol. 15. It is called bread because of the outward visible matter p. 327. lyne When it is called bread it is ment Christ the spirituall bread p. 320. l. 41. And the Catholike fayth teacheth that the fraction is in the outward signe and not in the body of Christ p. 165. lyne 1. and pag. 392. lyne 47. and in the Deuils Sophistry fol. 17. That which is broken is the bodye of Christ p. 392. lyne 49. The inward nature of the bread is the substance p. 323 lyne 14. Substance signifieth in Theodoret he sayth the outward nature p. 404. l. 40. The substances of bread and wyne be visible cretures p. 322. l. 30. and 323. l. 32. Accidents be the visible natures and visible elements p. 1406. l. 16. and 25. c. Christ is our satisfaction wholy and fully hath payd our whole debt to God the Father for the appeasyng of hys wrath agaynst vs p. 92. l. 6.7 The act of the priest done accordyng to Gods cōmandement must needs be propitiatory and ought to be trusted on to haue a propitiatory effect p. 437. l. 13. The sacrifice of our Sauiour Christ was neuer reiterate p. 416. l. 8. Priests do sacrifice Christ p. 431. l. 16. And the catholike doctrine teacheth the daily sacrifice to be the same in essence that was offered on the Crosse p. 439. l. 11. The Nestorians graunted both the Godhead manhood always to be in Christ continually p. 348. l. 11.12 The Nestorians denied Christ conceyued GOD or borne God but that he was afterward God as a mā that is not borne a bishop is after made a bishop So the Nestorians sayd that the Godhead was an accession after by merite and that he was conceyued only man p. 347. l. 47 50.51 and p. 148. l. 47. Christ vseth vs familiarly as he dyd hys Apostles p. 93. l. 21. Christ is not to be sayd conuersant in earth pag. 114. lin 11. c. ¶ Certaine things that Winchester granted vnto CHrist declared eatyng of hymselfe to signify beleeuing p. 29. l. antepenultima Confutation Christ must be spiritually in man before he receiue the Sacrament or els he cannot receyue the sacrament worthily p. 54. l. 44. p. 160. l. vltima p. 196. l. 3. p. 105. l 32. How Christ is present p. 69. l. 29. c. p. 81. l. 12. p. 181. li. 26. p. 65. l. 15. By faith we know only the beyng present of Christes most precious body not the maner thereof p. 70. l. 15. When we speake of Christes body we must vnderstād a true body which hath both forme and quantitie p. 81. l. 5. lin 35. Although Christs body haue all those truths of forme quantitie yet it is not present after the maner of quantitie ibidem l. 8.9 The demonstratiue this may bee referred to the inuisible substance p. 120. l. 42 All the old prayers and ceremonies sound as though the people did communicate with the priest p. 165. l. 46. The maner of Christs beyng in the Sacrament is not corporall nor carnall not natural not sensible not perceptible but only spirituall p. 181. l. 19. c. l. 25. p. 223. l. 21. When the vnrepentant sinner receiueth the sacrament he hath not Christes body within hym p. 256. l. 18. We eat not Christ as he sitteth in heauen raignyng p. 276. l. 18. The worde Transubstantiation was first spoken of in a generall Councell where the B. of Rome was present p. 284. l. 11. In the sacrifice of the church Christs death is not iterated but a memory daily renued of the death so as Christes offeryng on the crosse once done and consummate is now only remembred p. 440. l. 40. c. To these notes places of D. Ridley let vs also adioyne other 12. places or Articles of the lyke affinitie taken out of his booke called the examination of the proud hunter noted in the later end of D. Turners secōd course By these Articles it may appeare how this Bishop swarueth no lesse from the sound truth of Christes Gospell then he dyd in the other both from hymselfe and also from other hys fellow brethren of hys owne Catholike mother church of Rome The Articles in summe are these ¶ Twelue new found Articles of Steuen Gardiners Creede taught in hys booke called the examination of the hunter 1. THe ceremonies and traditions which the Bish. of Rome hath ordeyned and are now allowed in England are the pale of the church of England fol. 7. 2. The Popes ceremonies and traditions are good and politike lawes wherby God hath enclosed the kings subiects vnder hys maiestie alone ibidem 3. As king Richard an euill man made a good politicke law for the body common welth of England so can the Pope an euill man make good lawes and wholesome doctrine for mans soule and Christes church fol. 23. 4. Whatsoeuer is good spoken and vsed by mā is much more of God then Christes
should mistake his meaning and mine I sayde yea my Lorde so that I maye haue bookes on both sides as Caluin and my Lord of Caunterburies bookes and such other Well ê™ my lordt I will satisfie thy minde therein also and they all were in grea hope that shortly I shoulde become a good Catholicke as they call it Then was I brought into my Lordes inner chamber where you were and there was put in a chamber with mayster Dee who entreated me very frendly That night I supped at my Lords table and lay with mayster d ee in the chamber you did see On the morrow I was serued at dinner from my Lordes table and at night did eate in the hall with his gentlemeÌ„ where I haue bene placed euer sithence and fared wonderfull well Yea to say the truth for my liberty within the bondes of his Lordships house for my lodging and fare scarce haue I bene at any time abroade in better case so long together and haue found so much gentlenesse of my Lorde and his Chaplaynes and other seruauntes that I should easily haue forgotten that I was in prison were it not that this great cheare was often pouthered with vnsauery sauses of examinations exhortations posinges and disputations For shortly after supper the first monday at night I was hadde into my Lordes bedde chamber and there he woulde know of me howe I came first into these heresies I sayde I was perswaded thereto by the scriptures and authorities of the Doctours alledged by Peter Martyr in hys Lectures vppon the xi Chapiter of the first Epistle to the Corinthians whiles hee intreated there on that place De coena domini by the space of a moneth together But then my Lord enforced the playnnesse of Chrystes woordes and his almightye power demaundinge of mee what reason shuld moue me from the litterall sense of the words but I hauing no lust to those matters woulde haue alledged that there were bookes sufficient of that matter as Peter Martyr Cranmer and Oecolampadius neuerthelesse when this shifte would not serue but I was constrayned to say somewhat I sayd I was moued from the litterall sense by the manner of speakyng by the circumstaunce and by conference of other places of the scriptures It is euident that Christ tooke breade and that hee shewed them they seeing it bread whiche hee affirmed to be his body Christ affirmed that bread was his body But that affirmation taken literally can by no meanes be true Ergo the wordes if they bee taken according to the letter cannot be true For this predication Panis est corpus Christi or corpus Christi est panis is neither identica nor accidentalis nor aessentialis praedicatio Wherfore of necessitie I must say it was spoken in the like sense as Christ was a dore a vyne and a waye Neyther can it serue to say that it was not of bread that he affirmed to bee his body and that for two causes For what soeuer he shewed that was bread for nought els was seene But that which he shewed he affirmed to be hys body Ergo he affirmed of bread that it was his body The second reason is for that it was not chaunged before seeyng benedixit is gratias egit or ells Christe affirmed no true proposition and you are without authoritie In the end of this letter there were noted these sentences following collected for confirmation of his former assertions videlicet Eadem locutio poculi i. The same phrase is vsed and spoken vpon the cup. Dicitur postea panis It is called bread in the same place afterward Eadem ratione reiecero corpus qua tu panem i. By the reason as it may be denyed to be bread it may be denyed to be the body Ascendit in coelum i. His body ascended into heauen Corpore nobis factus est similis in omnibus post natiuitatem At nostrum corpus non potest esse in duobus locis Ergo c. In body hee was lyke to vs in all thinges after his natiuitie sinne excepted Seeyng then our body cannot be in two places at once Ergo neyther his Discipuli non stupebant c. His Disciples tooke it as no miracle nor wonder The last examination and condemnation of Mayster Greene. THus as it seemeth for this tyme they lefte off But not long after the Byshop perceauyng Greenes learning and constancy to be suche as neyther hee nor any of his Doctours and Chaplaynes coulde by the scriptures refell beganne then to obiecte and put in practise hys chiefe and strongest argument agaynst him whiche was the rigour of the Lawe and crueltye of execution an argument I ensure you which without the speciall grace of our God to flesh is importable And therefore vsynge lawe as a cloke of hys tyrannye the xxviii daye of Nouember the sayde Byshoppe examined him vppon certayne poyntes of Christian Religion Whereunto when hee had aunswered the Byshop appointed the register as their most common manner is to draw there out an order of confession Whiche beyng afterwardes redd vnto Greene was also subscribed by him as a confirmation of hys former assertions The tenour whereof here ensueth ¶ The confession and saying of Bartlet Greene. BArtlet Greene borne in the Cittye of London in the Parish of Bassingshall of the Dioces of London and of the age of xxv yeares being examined in the Byshops palace the xxvii daye of Nouember anno 1555. vppon certayne articles aunswered as followeth Videlicet that neither in the tyme of K. Edw. after that the Masse by hym was put down neither in the time of Q. Mary after that the masse was restored agayn he hath heard any masse at al but he sayth that in the raygne of the sayd Queenes Maiesty he the sayde Bartlet two tymes to witte at two Easter tides or dayes in the chamber of Iohn Polline one of the Preachers in king Edwardes tyme within the paryshe of Saincte Michaels in Cornhill of the Dioces of London did receiue the Communion wyth the sayde Pulline and Christopher Goodman sometyme reader of the Dyuinitie Lecture in Oxford now gone beyond the sea and the second tyme with the sayd Pulline with one Runneger Mayster of Arte of Magdalen Colledge in Oxford and this Examinate also sayth that at both the sayd Communions he and the other before named did take and receiue bread and wyne whiche Bread and wyne hee called Sacramentall bread and sacramentall wyne whiche he sayth were vsed there by them Pulline onely readyng the wordes of the institution expressed in the boooke of Communion In which receiuyng and vsing this Examinate sayth that the other aforenamed dyd receaue the Sacramente of the Lordes Supper and that they receyued materyall bread and materiall wyne no substaunce therof changed and so no reall presence of the body and bloude of Chryste there beyng but onely grace added thereto And further this Examinate sayth that he had
moreouer by hys own wordes may be gathered in sundrye places as more playnly may appeare by that whiche hereafter followeth Upon hys estimation and fame he stoode â—o too muche more then was meete for a man of hys coate and callynge whose profession was to be crucified vnto the world whiche thing made him so stiffe in mayntayning that hee had once begon to take vpon hym I will not heare speake of that which hath bene constantly reported to me touching the monstrous making mishaped fashion of hys feete and toes the nayles wherof were sayd not to bee like to other mens but to crooke downeward and to be sharpe lyke the clawes of rauening beastes What hys learning was in the Ciuil and Canon law I haue not to say What it was in other liberal sciences and artes thys I suppose that neyther hys continuance in study nor diligence of readynge was such by reason of hys to muche intermedling in Prynces matters as could truely wel merite vnto hym the title of a deepe learned man But what learning or cunning soeuer it was he had so it fared in him as it dothe in Butchers whiche vse to blow vp theyr flesh euen so he with boldnes and stoutnes and speciallye with authoritie made those giftes that he had to appeare much greater then they were in very deede Wherunto vse peradueÌ„ture also experieÌ„ce abroad brought no little helpes rather then eyther quicknes of wit or happines of education And as touching Diuinitie he was so variable wauering with time that no constant censure can be geueÌ„ what to make of hym If hys doynges and writinges were accordinge to hys conscience no man can rightly saye whether he was a right protestant or Papist If hee wrote otherwise then he thought for feare or to beare with tyme then was he a double deep disseÌ„bler before God and man to say vnsay to write and vnwrite to sweare and forsweare so as hee did For first in the beginning of queene Annes tyme who was so forward or so busy in the matter of the kings diuorce as Ste. Gard. who was first sent to Rome and then to the Emperour with Edward Foxe as chiefe agent in the behalfe of Lady Anne By whome also he was preferred to the Bishopricke of Winchester Ed. Boner was preferred to the Bishoprick of LondoÌ„ Agayn at the abolishing of the Pope who so ready to sweare or so vehement to write agaynst the Pope as he as not onely by hys sermons but also by hys booke De obedientia may appeare In whiche booke De obedientia least any shuld thinke him drawne thereunto otherwise then by his own consent he playnly declareth how not rashly nor vppon a sodeine but vppon a long deliberation and aduisement in hymselfe about the matter he at length vttered hys iudgement Whereof read before And moreoeuer so hee vttered his iudgement in wryting agaynst the vsurped supremacie of the Pope that comming to Louane afterwarde hee was there accompted for a person excommunicate and a schismaticke in so much that he was not permitted in their Church to say Masse and moreouer in their publicke sermons they openly cryed out agaynst hym Whereof read hereafter following And thus long continued he firme and forward so that who but Winchester during all the tyme and raigne of Queene Anne After her decease that time by litle and litle caried him away til at length the emulation of Cromwels estate and especially as it seemeth for his so muche fauouring of Boner whom Winchester at that time in no case coulde abide made him an vtter enemie both agaynst him and also his Religion till agayne in kyng Edwardes daies he began a litle to rebate from certaine poyntes of Popery and somewhat to smell of the Gospell as both by his Sermon before king Edward and also by his subscribyng to certane Articles may appeare and this was an halâ— turne of Stephen Gardener from Popery againe to the Gospell and no doubt he would haue further turned had not the vnlucky decay of the Duke of Somerset cleane turned him away from true Diuinitie to playne Popery wherein he continued a cruell persecutour to his dying day And thus much concerning the trade and profession of Ste. Gardiners Popish diuinity In which his popishe trade whether he folowed more true iudgement or els time or rather the spirite of ambition vaine glory it is doubtful to say so much the more doubtfull because in his doings writinges a man may see him not only contrary to him selfe but also in some points contrary to other Papistes And furthermore where he agreeth with them he seemeth therein not so much to folow his owne sense as the mind meaning of Pereseus out of whose booke the greatest part of Winchesters Diuinity seemeth to be borowed And therefore as in the true knowledge of Gods holy word scripture he appeareth no body so in his pen and stile of writings no lesse farre he is from commendation then he is froÌ„ al plainenes and perspicuitie In whose obscure perplexe kind of writing although peraduenture some sense may be found with some searching yet shall no reader finde any sweetenes in his reading What moued him to be so sturdy against M. Cheke and sir T. Smith for the Greke pronunciatioÌ„ other may thinke what they please I speake but what I thinke that he so did for that he sawe it a thing rather newly begun then truly impugned Such was the disposition of that maÌ„ as it semeth that of purpose he euer affected to seme to be a patron of al old customes though they were neuer so rotten with age Amongest other matters this one thing I can not but meruaile at in my minde when I see how proudly he braggeth and vaynely vaunteth him selfe aswell in his letters to the L. Protector others of K. Edwardes counsell as also in his long matter articulated and exhibited by hym vnto the Archbishop of Canterburie and other the kyngs Commissioners of the high fauour he had of the noble K. of famous memory K. Henry the 8. when in deede nothing was lesse true neither did the king lesse fauour any of his Counsell then him affirming very often that he greatly suspected the sayde B. to be a secrete maynteiner of the B. of Romes vsurped authoritie and a stout disturber and hinderer of his proceedinges in reformation of Religion And therefore dyd so muche dislyke with him that he did not onely mynd if the Lord had lent his highnes longer life to haue vsed the extremity of law agaynst him vpon very sore iust matter of old committed by him and yet not taken away by any pardon commaunding thereupon often the L. Paget then his Secretarie to kepe safe certaine writinges which he had against him But also commaunded that he should be put cleane out of his last will Testament not sufferyng him either to be any of his Executors or els in any
Christ goeth into the mouth or stomacke and no farther Bonauentura Hugo Inno. 13. lib. 4. cap. 15. Glos. de consecrat dist 2. cap. tribus in glos non iste Thom. parte 3. quest 80. art 3. Tamdiu manet dum est in digestione Smith fol. 64. He saith contrary p. 59. l. 30. and p. 60. l. 3.8.12 Confutation Wint. saith that Christ dwelleth corporally in him that receiueth the sacrament worthily so long as he remaineth a member of Christ pag. 64. l. 22. Confutation Other say contrary Smith fol. 64. c. as before in the 7. lin aboue Wint. sayth that no creature can eat the body of Christ but only man p. 75. l. 24. Confutation Other say cleane contrary Thomas part 3. q. 8. art 3. hoc derogat inquit veritati corporis Christi Perin in hys Sermon of the Sacrament What inconuenience is it though the imâ—assible body lye in the mouth or mawe of the beast c. M. SententiaruÌ„ Qui dicit corpus Christi non posse a mure manducari aut a bruto is condemned Wint. sayth that an vnrepentant sinner receiuyng the Sacrament hath not Christes body nor spirit within him p. 256. l. 18.25.26 Smith sayth that he hath Christes body and spirit within hym fol. 136. Wint. sayeth that of the figure it may not be sayd Adore it worship it and that is not to be adored which the bodily eye seeth p. 202. l. 38. p. 272. l. 6. Marc. Ant. fol. 175. fac 2. Docetur populus non adorare quod vident oculis corporis Smith sayth contrary fol. 145. fa. 2. Wint. sayth that reason will agree with the doctrine of Transubstantiation well enough p. 30. l. 12. Confutation Smith sayth that Transubstantiation is against reason and naturall operation fol. 60. Other say that wormes in the sacrament be gendred of accidences Ex speciebus Sacramentalibus generanturvermes Tho. par q 76. art 5. Wint. sayth that they bee wrong borne in hand to say so p. 400. l. 1. Confutation Wint. sayth that the accidences of bread and wine do mould sower and waxe vineger p. 300. l. 24. and p. 400. l. 6. Confutation Marc. Ant obiect 73. But he answereth so confusely that the Reader can not vnderstand hym be he neuer so attentiue Smith sayeth thus I say that the consecrated wyne turneth not into vineger not the consecrated bread mouldeth nor engendreth wormes nor is burned nor receyueth into it any poison as long as Christes body and bloud are vnder the formes of them which do abide there so long as the naturall qualities properties of bread wine tary there in their naturall disposition condition and the bread wyne myght be naturally there if they had not bene changed into Christes body and bloud and also as long as the hoste and consecrated wyne are apt to be receiued of man no longer but go depart thence by Gods power as it pleaseth hym then a new substance is made of god which turneth into vineger engendreth wormes mouldeth is burned feedeth Rats and Mice receyueth poyson c. fol. 64. and fol. 105. Wint. sayth euery yea containeth a nay in it naturally So as whosoeuer sayeth this is bread sayth it is no wyne For in the rule of common reason the grant of one substaunce is the deniall of another And therefore reason hath these conclusions throughly whatsoeuer is bread is no wyne whatsoeuer is wyne is no milke and so forth So Christ saying This is my body sayth it is no bread p. 291. l. 22. and p. 300. l. 17. Smith sayth that a boy which hath onely learned the sophistry wil not dispute so sondly fol. 77. Other say that the Masse is a sacrifice satisfactory by the deuotion of the priest of them for whom it is offred and not by the thyng that is offred Tho. part 3.9.79 artic 5. Wint. sayth otherwyse p. 92. l. 5. Confutation Wint. sayth that the only immolation of Christ in him selfe vpon the aultar of the crosse is the verye satisfactory sacrifice for the reconciliation of mankynd vnto the fauor of God p. 437. l. 31. Smith sayth what is it to offer Christes body and bloud at Masse to purchase thereby euerlasting life if the masse be not a sacrifice to pacify gods wrath for sinne to obtaine his mercy fol. 24.148.164 where he sayth further Priests do offer for our saluation to get heuen and to auoyd hell ¶ Matters wherein the B. of Winchester varieth from hymselfe THe body of Christ in the sacrameÌ„t is not made of bread but is made present of bread p. 89 l. 9. c. and p 228. li. 44. Confutation agaynst Cranmer Of bread is made the body of Christ p. 388. l. 42. The catholike fayth hath from the beginnyng confessed truly Christes intent to make bread hys body p. 29. l. 2. Confutation And of many breads is made one body of Christ p. 167 l. 2. Confutation And faith sheweth me that bread is the body of Christ that is to say made the body of Christ p. 333. l. 23.25 Confutation Christ gaue that he made of bread p. 292. l. 34. Christ spake playnly This is my body makyng demonstration of the bread when he sayd This is my body In the deuils Sophistry 27. The demonstration this may bee referred to the inuisible substance p. 120. l. 41. Confutation The verbe is was of his body and of his bloud and not of the bread and wyne p. 284. l. 43. Illis verbis Hoc est corpus meum substantia corporis significatur nec de pane quicquam intelligitur quando corpus de substantia sua non aliena praedicetur Mar. Anton. fol 24. fa. 2. When Christ sayd This my body the truth of the literall sense hath an absurditie in carnall reason pag. 157. lin 34. Confutation What can be more euidently spoken of the presence of Christes naturall body and bloud in the most blessed Sacrament of the aultar then is in these words This is my body In the deuils Sophistry fol. 51. Where the body of Christ is there is whole Christ god and man and when we speake of Christes body we must vnderstand a true body which hath both forme and quantitie pag. 81. lin 5. Mar. Ant. obiect 77. Smith fol. 105. And he is present in the Sacrament as he is in heaueÌ„ pag. 161. lin 4. c. Confutation We beleeue simply the substance of Christes body to be in the Sacrament without drawyng away of the accideÌ„ces or addyng pag. 397. lin 41. Confutation Christ is not present in the Sacrament after the maner of quantitie but vnder the forme quantities of bread and wyne pag. 81. lin 89. and pag. 101. li. 22. In suche as receiue the Sacrament worthely Christ dwelleth corporally and naturally carnally p. 190. l. 7. p. 197. l. 27. p. 217. l. 10. The maner of Christs beyng in the Sacrament is not
1â— 2. Cor. â— An other 〈◊〉 of 〈…〉 〈◊〉 16. Math. 26. Marke 24. Luke 22. 2. Cor. 11. No sacrifice of the Masse is to be made for sinne Heb. 9.10 Luke 11. Apocalip 18. Peter 4.3 Apocalip 23. An other letter of Thomas Whittell to a godly womaâ— To be strong agaynst Sathan and not to feare persecution Good counsell not to forsake the Lord for persecution The story of M. Bartlet Grene gentleman and Martyr Ianuary 27. Bartlet Grene student at Oxford M· Grene conuerted by the Lecture of Peter Martyr Iohn 4. M. Grene studeÌ„t in the Temple at London A good note or lesson for young Lawyers to marke and follow What leaude company doth i. Agreement of mindes ioyning in vnitye of fayth growing vp in charitye is true and stedfast amitye Farewell my Bartrame and remember me that euer we may be like together fare wel at Newgate Ianuary 20. An. 1556. Large 〈◊〉 offered 〈◊〉 M. 〈◊〉 by Doctâ—â— Bartlet 〈◊〉 returne to the Church of Rome Friendship betweene Christopher Goodman and M. Grene. Occasion of apprehending of M. Grene came by letters intercepted M. Grene examined by the counsell of his fayth Iohn Bourne a stirrer of persecution A letter from thâ— Counseâ—l to Boner Post script M Grene presented before B. Boner M. d ee was â—et vnder band of recognisance for the good â—â—earing sorth comming till Christmas next after M. Grene committed 〈◊〉 to the Fleete and vpon what occasion D. Chadsey witnesseth agaynst M. Grene. Talke betweene M. Grene and the Commissioners Perswasion of M. Welch to M. Grene. Aunswere of M. Grene to M. Welche Modestye of M. Grene. Rom. 9. The spirite of God addicted neyther to person nor place The end of all controuersies is to know the true Church Markes of the true Church * By this instrument he meaneth Peter Martyr M. Grene seeking his knowledge of God with teares M. Welche replyeth to M. Grene. * Where Philpot was he meaneth to whom he wrote this letter Friendly entertaynment of M. Grene in Bishop Boners house for a time M. Grene had in priuate examination before the Bishop M. Grene vrged with the literall sense of the wordes this is my body Causes mouing M. Grene from the literall sense of the woedes aforesayd Argument Why the words of Christ of his body must be taken Spiritually Argument Reasons mouing M. Grene to take the wordes Spiritually not literally The last exâ—aminatioÌ„ of M. Grene. A draught of Mayster Grenes confession gathered by the Bishops Register Ex Regist. Transubstantiatioâ— denyed M. Grene refusing to heare massâ— Sacrifice of the Masse not maintaynable by Gods word M. Grene agaynst the Sacrament of the Altar Auricular confession refused M. Grene 〈◊〉 the 〈…〉 â—rought 〈◊〉 the CoÌ„sistory â— Articles 〈…〉 M. Grene. M. Grene 〈…〉 Doctors 〈◊〉 with â—ifferent â—â—â—gement 〈◊〉 more agaynst the Papistes 〈◊〉 with them Chrisost. Ad popul Aâ—tioch * 〈…〉 vp 〈◊〉 his 〈◊〉 behind him but Christ aâ—cending 〈◊〉 â—ooke 〈◊〉 and also 〈…〉 him Chrisost. in 1. Cor. 10. 〈◊〉 not the 〈◊〉 which we 〈◊〉 the 〈◊〉 of the Lordes body M. Grene 〈◊〉 a ranke Papist 〈◊〉 report of Peter Martyr Peter Martyr first 〈◊〉 froÌ„ Popery to the truth iâ— prayer and reading 〈◊〉 Doctors One holy Catholicke church True markes of the Church Disagreement noted amongest piofessors of the Gospell by Fecknam The Gospellers in words seeme to discent but in effect do agreeâ— with the worâ— Boner forbiddeth M. Grene to be called Maister Note the blind ignorance of Pendleton as though the kingdome of Christ was not gotten at the death of Christ. This Bishop belyke was the Bishop of Winchester In the old time excommunicatioÌ„ was the greatest penalty in matters of fayth and conscience Sentence geuen agaynst M. Grene. The wordes of M. Grene to his friendes by the way going to Newgate Verses of M. Grene written in his friendes booke The singular modesty and humble nature of M. Grene. The 〈◊〉 nature of M. Grene. A letter of M. Bartlet Grene to certayne of his louing friendes in the Temple What true frendship is True frendship is not measured by distance of place or of personâ— Loue onely coupleth together All other thinges fayle loue onely indureth for euer Loue vnfained neuer endeth The sute of M. Grene for the sauing of certayne poorâ— prisoners in Newgate An other letter of 〈…〉 to Miâ—tres Elizabeth Clarke 1. Tim. 5. â— Cor. 5. 1. Tim. 5. Psalm 3◠〈◊〉 2. Iudith 8. Ephesian 6. 1. Tim. 5. 1. Reg. 2. 1. Reg. 15. 1. Reg 8. â— Reg. 13. â— Reg. 1. â— Maâ—h 7. 1. Tim. 5. The office 〈◊〉 exercise of christen widowes 〈◊〉 the primâ—tiue Church * S. Ambrose tooke from the church gaue to the poore we take from the poore their tithes and improperations giue them to Churches and ministers where is nothing but singing and idlenes An other certayne writing of M. Bartlet Grene. A commendatioÌ„ of Lawyers Ex Regist. Tho. Browne Martyr Ianuary 27. Tho. Browne presented by the Constable of S. Brides Browne kneeleth among the trees at the Masse tyme. B. Boners words to Tho. Browne B. Boner charged to be a bloudsucker The aunswere of Thomas Browne to Bishop Boner Sentence read against Thomas Browne Iohn Tudson Martyr Ianuary 27. Of these articles read before pag. 215. The constant persisting of Iohn Tudson Sentence read against Iohn Tudson Iohn· Went Martyr Ianuary 27. Iohn Went withstandeth the Bishops perswasioÌ„s Iohn Went coÌ„demned Isabel Foster Martyr Ianuary 27. Isabell Foster constaÌ„t in confessing Christes Gospell The wordes of Isabell Foster of her last examination Isabell Foster condemned Ioane Lashford alias Ioane Warne Martyr Ianuary 27. The confession of Ioane Lashford before the Bishop Superfluous and Popish Ceremonyes The worthy constancye of a mayde The wordes of Ioane Lashford at her last examination The Sentence and condemnation of Ioane Lashford Ianuary 27. 〈◊〉 31. 4. Women and one man Martir Iohn Lomas Martyr The aunswere of Iohn Lomas at his examination The Sacrament of the Altar denyed Realty of Christ neyther vnder forme nor tressel Sentence against Iohn Lomas Ianuary 31. Confession auricular refused The Sacrament how to be receaued Penaunce is denyed to be a Sacrament Agnes Snoth condemned and committed to the secular power Anne Albright Martyr Auricular confession The wordes of Anne Albright to the Priestes Anne Albright denyeth the Sacrament of the Altar Condemnation of Anne Albright Ianuary 18. Ioane Sole Martyr Ionuary 31. Condemnation of Ioane Sole Ianuary 18. Ioâ—â—e Catmer martyr Ianuary 31. Persecutoâ—â— March 21. Thomas Cranmer Archb. of Canterbury and Martyr Thomas Cranmer a gentleman borne Of this Campeius and discourse of his legacy read before pag. 1049. Stephen Gardiner Doct. Foxe chiefe stirrers of the kinges diuorce D. Stephens D. Foxe D. Cranmer conferring together in the kinges cause D. Cranmers aunswere in the question of the kinges diuorce D. Cranmers deuise well liked of The king troubled about the diuorce D. Cranmers deuise reported