Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	speak_v	word_n	9,283	5	4.1967	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16571	All the examinacions of the constante martir of God M. Iohn Bradforde before the Lorde Chauncellour, B. of Winchester the B. of London, [and] other co[m]missioners: whervnto ar annexed, his priuate talk [and] conflictes in prison after his condemnacion, with the Archbishop of york, the B. of Chichester, Alfonsus, and King Philips confessour, two Spanishe freers, and sundry others. With his modest learned and godly answeres. Anno. Domini 1561	Bradford, John, 1510?-1555.	1561 (1561)	STC 3477; ESTC S116578	60,488	240

how I was certain of saluaciō of my religion Marie quod I amittinge all formalities saue y t I thācked thē for their good wil by the word of god by the scriptures I am certein of saluacion and of my religion Verye wel said quod my Lord of yorke But howe doo you knowe the worde of God and the scriptures but by the church In dede my Lorde quoth I the churche was and is a meane to bring a mā more spedely to know the scriptures and the woorde of God as was the woman of Samaria was a meane y t the Samaritains knew Christ but as when they had herd hym speake they said now we know y t he is Christ not bycause of the woordes but bycause we our selfes haue heard hym so quoth I after we come to the hearing and reading of the scriptures showed to vs and discerned by the church we doo beleue them and know them not by cause the church saith they are the scriptures but bicause they be so beinge therof assured by the same spirite whiche wrote and spake them ▪ yea quoth my lord of yorke but you know in the Apostles time at the firste the word was not written True quoth I if you meane it for some bokes of the bokes of the newe Testamēt but els for the olde testament Peter telleth vs that we haue Firmiorem sermonem Propheticum a more sure worde of prophecie Not quod I that it is simplie so but in respecte of the Apostles persons whiche beinge a liue and compassed with infirmitie attributed to the worde written more firmitie as wherewith no faulte coulde be founde whereas for the infyrmitye of their ꝑsons men perchaūce might haue founde some faulte at there perchīng Albeit in verie dede no lesse obedience faith ought to haue ben giuen to the one then to the other as being all of one spirite of truth That place of Peter quoth my Lorde of yorke is not so to be vnderstande of the worde of God written yes sir quoth I that it is and of none other yea in dede quoth my lord of Chichester maister Bradford doth tel you y e truth in that pointe Well quoth my Lorde of yorke you knowe that Ireneus and others do magnify much the churche and alledge the Churche againste heretickes and not the scriptures True quoth I for they had to do with suche heretickes as dyd denye the scriptures and yet dyd magnifie the Apostles that they were inforsed to vse those churches wherin the Apostles had taught and that churche stil had receiued the same doctrine you speake the verie truethe quoth my Lorde of Chichester for the heretickes did refuse all scriptures excepte it were a peice of Lukes gospell Then quoth I the alledginge of the churche can not be primarlye or principallye vsed againste me whiche am so farre from denyinge of the scriptures that I appele vnto them vtterlye as to the onelye iudge Io .xii. A pretye matter quoth my Lorde of yorke that you will take vppon you to iudge the Churche I praye you where was your ●hurche this manye yeres for the Churche of Chryste is Catholicke and visible Hytherto my Lorde quoth I I doo not iudge the churche when I discerne it from that congregacion those whiche be not in it And I neuer denied the church to be Catholike and visible althoughe at some times it is more visible thē at som I praye you quoth my Lorde of Chichester tel me where the churche which alowed your doctrine was this .iiii. C. yeres ▪ I will tel you my Lorde quoth I or rather you shall tell it you selfe If you will tell me where the church was in Helias time when Helias said that he was lefte alone That is no aunswere quoth my Lorde of Chichester I am more sorye you saye so quoth I But this will I tell you lordshipp that the same eies wherewith a mā might haue espied the church thē yf you nowe had them you would not saye it were no answere The fault why the churche is not sene of you is not bycause the churche is not visible but bicause your eyes are not clere ynoughe to se it you are much deceiued quoth he to make such a collation betwine the churche then now Verie well speks my Lord quoth the Byshoppe of yorke for Christes saith Edificabo ecclesiam meam I wyll buylde my churche and not I do or haue buyld it but I will build it My lord quoth I Peter taught me to make this collacion saying as in the people there was false Prophetes whiche were muche in estima●ion afore Christes comming so shall there be false teachers nowe and verye manye shall followe them And as for your futurtence I hope your grace quod I wil not exclude thereby Christs church not to haue ben before ▪ but rather that there is no buyldinge in the Churche but by Christes woorke onelye For Paule and Apollo be but waterers In good faith maister Bradford quoth my my lord of Chichester I am sorye to see you so litle to mind the churche He taketh vpon him as they al doo to iudge the church quod my Lorde of yorke A man shall neuer come to certentie that doth as they doo My Lorde quoth I take me beseche you in good part I speake simplie what I thincke and I desire reason to aunswere my obiections your affections sorowes can not by rules If that you consider the ende and cause of my condempnacion I can not thincke but that it shoulde so● thinge moue your honours you knowe it well ynoughe for you herd it no matter was layed againste me but what was gathered vppon myne one confession Bycause I denyed transubstantiacion and the wycked to receaue Christes body in the Sacramente therfore I was condempned and excommunicate but not of the Church although the pillers of the same as they be taken dyd it No quoth my Lorde of Chichester I herd say that the cause of youre prisonemente was for that you exhorced the people to take the sword in the one hande and the matocke in the other I neuer ment any suche thynge nor speake any thynge in that sorte my lord quoth I. yea quoth my Lorde of Yorke you behaued your selfe before the Counsell so stoutlye at the first that you woulde defend the Religion then and therefore worthelye were you punished your grace quoth I did here me aunswere my Lorde Chauncellor in that pointe But put the case I had ben so stote as they and your grace make it was not the lawes of y e realme on me side then wherfore vniustlie I was punished Onely transubstantiacion which was had on myne owne confession was the thing on which my lorde Chauncellor proceded you denye the presence quoth my lord of yorke I do not quoth I to the faith of the worthy receauer Why quoth he what is that thē to saye that Christe lyeth not of the alter No my lorde quoth I in dede I beleue not suche

furth was free of manye an yeres after Christe to beleue or not beleue what is that quoth he Transubstantiation said I. Why you are not cōdempned therefore only quod he Yes quoth I that am I and bycause I denye that wicked men do receaue Christes bodie No quoth he you agree not with vs in the presence nor in nothing els How you beleue quoth I you knowe for my parte I confesse a presence of hole Christe God and man to the the fayth of the receauour No quoth he you muste beleue a Reall presence in the sacrament In the sacramente quoth I No I will not shute hym vppe nor tye hym to it otherwise then faithe see the and permitteth If I woulde include Christes reall presence in the sacrament or tye hym to it otherwise then to the Fayth of the receauer then the wycked man shoalde receiue him whiche I do not nor will not beleue by goddes grace More pitie quoth he but a man maye easelye see you make no presence at all and therefore you agree not therein with vs. I make a presence quoth I and a true presēce but to the fayth of the receauer What quoth one that stode by of Christes verie bodie whiche died for vs yea quoth I euē of whole Christe God and man to the faythe of hym that receaueth it why quoth maister Harpsfeld this is nothing els but to exclude the omnipotencie of God and all kynde of myracle in the Sacrament No ꝙ I I do not exclude his omnipotencie but you rather doo it For I beleue that Christe can accomplishe his promise the substaunce of bread and wine beinge their still as well as the accidents And quoth I I counte it a greate miracle that common bread shoulde be made a spiritual bread that is a bread ordeined of God not for the foode of the bodye but rather for the foode of the soule For when we come to the sacrament we come not feade our bodies and therfore we haue but a litle peice of bred but we come to feade our soules by faith whiche the wicked waunte and therfore they receaue nothynge but Panem Domini as Iudas did and Panem Dominum as the other the Apostles did The wicked saithe maister Harpsfeld do receiue the verie bodie of Christe but not the grace of his bodie No quoth I they receaue not the body for it is no dead carkase He y t receaueth it receiueth the spirite whiche is not with out grace I wyne Wel quoth he you haue very many errors you counte y e Masse for abhominacion and yet saint Abrosse saide masse And so red oute of a boke written a sentence of sainct Ambrose to ꝓue it Why sir quod I the masse as it is now was nothinge so in saint Ambrose tyme. was not the most perte of the Canon made sithen by Gregorius Scolasticus and others In ded quoth he a greate peice of it was made as ye saye by Gregorius but Scholasticꝰ was before S. Ambrose tyme. I wene not quoth I howbeit I wyll not contend Saint Gregorie saith that the Apostles said masse with out Cannons onely with the lords praier you saye true quoth he for the Canon is not the greateste parte of the masse ▪ The greatest part is the sacrifice eleuacion transubstantiacion and adoracion I can awaye with none of those quoth I No I thincke the same quoth he But yet Hoc facite telleth plain lye the sacrifice of the churce ▪ you consider not well quoth I this worde sacrifice not discernynge betwixte the sacrifice of the churche and the sacrifice for the churche The sacrifice of the Churche is no propitiatorie sacrifice but a gratulatorie sacrifice The sacrifice Christe hym self offered is the propitiatorie sacrifice And as for your Hoc facite is not referred to anye sacrifyinge but to the whole action takynge eatynge you speake nowe quoth he not learnedlye for Chryste made his supper onelye to the .12 not admittinge his mother or any of the seuentie disciples to it Nowe the Apostles doo signifie the priestes I thincke quoth I that you speake ▪ as you would mē shoude vnderstand it for els you woulde not kepe the Cup awaye from the Laitie We haue greate cause to thācke you that you wil giue vs the bread for I perceaue you make it as thoughe Christe had not cōman̄ded it to his whole church Frō this talke he went to show me Eleuacion bringing out a place of Saint Basilius de spiritu ▪ And I told him that I had red y t place which semeth not to make of eleuatiō But ꝙ I be it as it is I haue ben in Prison long without bokes and all necessaries for studie and therfore I muste omitte these thinges death draweth nye I by your leaue must not leaue of to prepare for it If I could do you good quoth he I woulde be right glad either in soule or body for you are in a perellous case both waies Sir quoth I I thāck you for your good wil. My cause is as it is I thancke God it was neuer so wel with me for death to me shall be life I truste and hope in god It were beste for you to desire maister Harpsfeld quoth maister Cressewell y t he mighte make sute for you for a time to cōferre Vnto whiche woordes Maister Harpsfeld said that he would doe the beste he could for he pitied my case verie sore Sir quoth I to desire any bodie to sewe for tyme for me I neuer wil do it by godes helpe For I am not wauerynge nor I would not that anye bodye should thincke I were so But if you haue the charitie and loue towardes me you pretend and ther to doo thincke that I am in an errour I thincke the same shoulde moue you to doo as you woulde be done by as you thincke of me so do I of you that you are farre out of the way not only thincke it but also am therof assured In this and suche lyke gentle talke we departed he saing y t he would pray for me others willinge me to desire him to sue for me whiche I did not But I wished hym as muche good as he did me And as he was goinge and bad me farewell he turneth againe geueth me Ireneus prayinge me to read ouer a certeine place in it whiche thīg I told him I wold although I had red it before At the dore the wife of the house mete hym asked hym how he had done Forsothe Maisters quoth he I fynd alwaies one maner of mā of him as I found him so I leaue him I pray you sir quoth she do hym no hurte No quoth he but if I can I wil do hym good At after diner the same daye maister Clayden my keper commeth vnto me from the Erle of Darbye with whome he had dyned beinge sent for purposly about me Nowe after his cōming home this was the some of hys talke That the Erle would gladly haue me not to die

are they that are not offended at me yea quoth I my lord you thinck none is of the church but such as suffer persecutiō what I thincke quod I god knoweth I pray your grace iudge me by anye wordes and speaking and marke what Paule saythe Omnes qui volunt all that wil liue godly in christ Iesu must suffer persecutions Sometime Christ church hath reste here but commonlye quoth I it is not so And specially towardes the end her forme wil be more vnsemlye But what saye you to sainct Augustin quoth he where is youre Churche that hath the consent of people nations Mary quod I al people natiōs y t be gods people haue cōsented with me I w t them in the doctrine of faith Loo quoth he howe you goo about to shifte of all thinges No my lord quoth I I meane simplye and so speake god knoweth S. Augustī quoth he dooth here talke of successiō euen frō Peters sea yea like your grace ꝙ I that sea thē was nothīg so much corrupt as it is now Wel quod he you alwaies iudge y e church No my lord quod I. As christs shep discerne christs voice but they iudged not it so they discerne the churche but not iudge her yes that you do sath he● No like your grace quoth I ful wel may a mā doubte of y e Romish church for she obaeth not Christs voice as christs true church doth wherin quod he ī latē seruis ꝙ I robbeth the Laytye of Christes cuppe in the Sacramentes Why quoth my lord of Chichester Latten seruice was in England when the Pope was gon True quoth I tyme was when the Pope was awaye but not all Poperie as in Kyng Henrys dayes Latten seruice quoth my lord of yorke was appointed to be songe had in y e Queare where only were Clerici that is such as vnderstād laten y e people sitting in y e bodie of y e churche prayinge their owne priuat prayers and this quoth he maye well be yet sene by making of the Chaunsell and Quere so as the people could not come in or heare them yea qut my lorde quoth I both in Chrisostomes tyme and also in the laten churche in sainct Ieromes tyme as he writteth in the preface I trowe to the Galathians al the church saith Amen Aunswering againe mightely Amen whereby we maye see that y e prayers were made that both the people herd them and vnderstod them you are to blame quoth my Lorde of Chichester to saye that the churche robbeth the people of the Cup. Well my lord quod I turne it as please you all men knowe that the Laitye hath none of it In dede ꝙ I I would wishe the churche would defyne againe that they might haue it for my ꝑt if god make free quoth I who cā define to make bound generallie Well quoth my lord of yorke maister Bradford we lese but labour for you seke to put awaye al thīgs y t be told you to your good your churche no man can knowe yes that you maye well quoth I. I pray you whereby said he forsoth Chrisostome shoeth it Tantummodo per scripturas onely by the scriptures and thus speaketh he verye often times togyther as you well knowe quod I ▪ In ded quod he that is of Chrisostome In opere imperfecto whiche maye be doubted of the thinge whereby the church may be knowen beste is successiō of Byshoppes No my lord quod I Lyra ful well writteth vppon Matthew that Ecclesia non consistit in hominibus ratione Potestatis secularis aut ecclesiastice Sedin hominibus in quibus est noti●ia Vera et confessio Fidei et veritatis And in Hilarius time you know he writteth to Auxcentius that the Churche dyd rather Delitescere in cauernis them Eminere in primariis sedibus Here commeth one of their seruauntes and tolde them that my lorde of Durisme taried for them at Maister yorkes house for inded it was paste .12 of the clocke vppon a .4 howres they taryed with me And after that there mā was come they put vp there written bokes of common places and saide they lamented my case and so wishing me to red ouer a boke whiche dyd doctor Crome good as my Lorde of Chichester sayde and wyshyng me good in words they wente there wayes and I to my prison Vppon mondaye whiche was the .22 of Februarie about .8 of y e clock in y e morning which was an howre soner then was appointed There came to the Coūter where I was in prison to Spannishe friers Alphonsus and the kings Confeffor as they said and with them twoo priestes whiche were Englishe men as I wene when the howse was voyded of other companye I was called donne beinge come before them a stoole was pouled out and I bidden sit doune whiche thinge I did after a signe of ciuilitie geuen to them Nowe thus sitting beginneth the Confessor to speake in latten and aske me in latten for al our talke was in latten whether I had not sene nor herd of one Alphonsus y t had writen against heresies And I aunswered that I did not know him well quoth he this man pointing to Alphonsꝰ is he Verye good quoth I. After this he beginneth to tell me howe that of loue and charitie by the meanes of the Erle of Darbye they come to me bycause I desired to conferre with them And I answered that I neuer desired there cōming nor to conferre with them or any other but quoth I seing you are come of charitie as you saye I cannot but thanckfully acknowledge it and as for conference though I desire it not yet quoth I I wyl not refuse to talke with you if you will Than began Alphonsus to tel me that it were requisite I did pray vnto god that I mighte followe the direction of gods spirite and as he should enspire me not being addicte to min owne selfe will and with where vpō I made a prayer besaught god to directe al our wille words and workes as the willes words and workes of his children for euer yea quoth Alphonsus you muste praye with your herte For if you speake but with tong onely God will not giue you his grace Sir quoth I. doo not iudge leste you be iudged you haue hearde my wordes now charitie would haue you to leaue the iudgement of the hart to god you must quoth Alphonsus be as it were a newter not wedded to your sentence But as one standinge in doubte praye and beleue be redye to receaue what god shall inspire for quoth he in vaine laboureth our tong to speake els Sir quoth I my sentence if you meane it for Religion must not be in a doubting or vncertein as I thācke god it is not euen for that where in I am condēpned I haue no cause to doubt but rather to be most certein of it therfor I pray god to confirme me more in it for it is his truthe And therfore

bycause it may abid y e light I dare be bolde to haue it loke on cōferre it with you or any man in respecte wherof I am glad of your cōming thācke you for your cōming althoughe as I said I desired not your cōminge nwas willing of your cōming or cold be cōtēt of it otherwise Why quod he what is y ● matter wherefore you were condempned for we know not sir quod I ī prisō haue I ben all most two yeres I neuer trāsgressed any of y e lawes wherfore I might iustlye be punished But because I frāckly confessed whereof I repēt not my faith concerninge the sacrament being demaūded in these two points One that there is no trāsubstantiaciō the other that the wicked doo not receaue Christes bodie ▪ Lett vs quoth he loke a litle on the firste do you not beleue christs presence raallye and corporallye in the forme of bread No quoth I. I doo beleue that there Christ is present to the faith of the worthye receauer as there is present bread and wyne to the sences and outwarde man as for any suche presence of including and placing Christe I beleue not nor dare not do Why quoth he I am sure you beleue Christes natural body is circumscriptible And here he made muche a do of two natures of Christ howe that the one is euery where the other is in his proper place demaunding questiōs here about whiche I aunswered with etiam that is affirmatiuelye bycause they were suche as no wise man would haue spente any such tyme about as he did for I neuer herd of any that woulde haue denyed them Nowe then commeth he to this conclusion whiche I prayed hym he woulde make for els he had forgotten howe that because christes body was circumscriptible concerninge the humanitye in in heauen therfore it was so in the bread This hanges not togither quod I because you are here Ergo you are at Romme it is out of Fraunce bycause christes body is in heauen Io. it is in the Sacramēt vnder the forme of bread No wise man wil graunt it quoth I. why quoth he you wil beleue nothing but that which is expresely spoke in the scriptures yes syr quoth I I will beleue what so euer you shall by demonstracions out of the scriptures declare vnto me he is obstinate saieth he to his fellow But quoth he to me is not god able to do it yes syr quoth I But heare the questiō is of gods will and not of his powre Why quoth he Doth he not say plainlye this is my bodye yes quod I and I denye it not but that it is to the faith of the worthie receuer To faith quoth he howe is that Forsothe syr quoth I as I haue no tong to expresse it so I know you haue no eares to heare and vnderstād it for faith seyth more then man can vtter yea but quod he I can tel all that I beleue you beleue not muche then quoth I. For if you beleue the ioies of heauen if you beleue no more then you can tell you wyll not muche desire to come thyther for as the mynde is more capable and receauable then the mouth so it conceaueth more then the tonge can expresse Christe sayth it is hys bodie quoth he And so saye I after a certein maner quoth I After a certein maner quoth hee that is after another maner then it is in heauen saint Augustin quoth I telleth it more plainlye that it is Christes bodye after the same maner circuncysion was the Couenaunte of God and the sacrament of faith is faith or to make it more plaine as Baptisme and the water of baptisme is regeneration Verye wel said quoth he Baptisme and the water therof is a sacrament of gods grace sprit in the water closing the baptisme No syr quoth I away with your inclosing on the same sorte christs bodye is in the bread on whiche sorte the grace and spirite of God is in the water In y e water quod he is gods grace by significacion so is the bodye in the breade quoth I in the Sacrament you are muche deceaued quoth he y t make no difference beetwene the sacramētes that be stāderes and the Sacramētes that are traunseuntes and passers by As for example the sacramente of Order whiche you denye thoughe saint Augustine affirme it is standerd although the ceremonie be paste But in baptisme so sone as the bodie is washen the water cesseth to be a sacrament True good syr quoth I. And so it is in the lordes supper no longer then it is in vse is Christes sacrament Here was maister Alphonsus wounderfullye chafed and speake as often he had done before so that y e hole house dyd ringe againe with an Echo He hath a great name of lerning But surely he hath litle pacience If I had ben any thynge whete one house could not haue kepte vs bothe At the lenght he cometh to that point that I could not find in y e scripture baptisme and the Lords supper to haue any like similitude togither And here lord god what aray he mad how that we would receaue nothinge but scripture yet we are able to proue nothing by the scripture Father ꝙ I for so I called him God forgiue me if I dyd amysse be paciente and you shall see y t by the scripture I will finde baptisme and the Lords supper coupled togither No quoth he that canst thou neuer doo let me see one texte of it and a great ado he made At the lenght syr quoth I Paule sayeth that as we are baptized into one bodie so we are Potati in Vno spiritu we haue dronken of one spirite meaninge it of the Cuppe in the Lordes supper Paule hath no such wordes quod he ▪ yes that he hath quoth I. I trowe he hath not quoth the kinges confessor Giue me a Testament quoth I and I wil showe it to you so a priest that sate by thē gaue me his testamente I showed them the plaine texte Here was nowe lokinge one vpon an other finallye this simple shifte was founde that Paule spake not of the sacramēt Wel sir quod quoth I thoughe the texte be plaine yet I wene the fathers do expoūd it so especially except my memorie faile me Chrisostome doth it Here I seing thē blancke I began to tel them howe I had byn handled in prison with oute boke paper pen yucke and howe vniustly I had ben handled and prayed them that as they tolde me their comminge was to do me good so they woulde doo it and not to do me hurte whiche thyng they much marked not because of the foyle they had which I would haue suppressed Alphonsus therfore whiche had the Testamente in his hande and turned ouer leafe by leafe at the lenght he commeth to the .5 to the Corinthiens and there red howe that he was giltye whiche made no difference of the lordes bodie yea syr quoth I but therwith he

out saint Augustin how Iudas receaued Panem domini and not Panem dominum how that he must be in corpori Christi that must receaue Corpus christi which he went about to put awaye with idem and not ad idem out of saint Ierome and howe that in cotpore Christi was too bee vnderstande of al that be in the visible church althoughe they be not in the inuisible churche with God whiche I denied to be Sainte Augustines meanynge and saide also that saint Ieromes allegations could not make for that purpose Again we had talke of transubstantiacion He bringeth furth Ciprian Panis quem dedit Dominus natura mutatus And I expounded Natura not for the substaunce As quod I the nature of an herbe is not the substaunce of it so the breade chaunged in nature is not to be taken for chaunged in substaunce for nowe it is ordeyned not for the food of the bodie simplye but rather for the food of the soule And here I broughte fourth Gelasius whome he saide was a Pope yea marye quod I. But his fayth is my faith quod I for the Sacrament if you wold receaue it From this talke we wente to talke wether Accidentia were Res or no. If they be properlie Res quod I then be they substaunce and if they be substaunce in that we muste haue Tetrestrem rem and eayrthlye substaunce in the Sacrament as Ireneus saithe then muste we not denye bread quod I. But he saide that colour was the earthelye thynge and called it an accidentall substaunce And so here aboutes wee hadde muche babling to none effecte I omitte the talke we had of my Lorde of Caunterbury of Peter Martirs boke of his letter laied to my charge When he was condempned of y e church whether Dic ecclesie et ce ▪ was of the vniuersall churche or of a particular churche which at the lenght he graunted of vayne glorye whiche he willed me to be ware of at his comming furth of the Countre and suche like talke A litle before his departinge I sayde this Maister doctor quod I as I saide to Maister weston the laste daye so saye I vnto you againe that I am the same man in religion againste transubstantiacion still which I was when I came into prisō for quod I hitherto I haue seen nothynge in anye pointe to infirme me At whiche wordes he was som thing moued said that that was not Catholicke ▪ yes quod I and I truste so to proue it euen by the testimonie of the catholicke fathers vntill Concilium Lateranense and there abouts The keper maister Clayden desired hym to tarrie diner whiche thing he denyed bycause had els wheare promised And so wente his waye sayinge that he woulde came after to me god one father be with vs al and giue vs the spirite of his truth for euer Amen In the after nowne about .5 of the clocke cometh maister westō whiche sente worde to the keper that he would haue ben with me ▪ by .2 of the clocke Nowe when I was come down out of my prison chamber vnto him he very gentlye saluted me desired the companye euerie man to departe and so sat donne and I besides hym And after that he had thancked me for my writtinge vnto hym he pulled out of his bosome the same writing which I had sent hym The copie whereof in Englishe for I did writte it in Laten shal immediatly follow this communicacion And before he began to read it he showed me that he asked of my conuersacion at Cambridge sithen his being wyth me quod he maister Bradford bycause you ar a mā not giuē to the glorie of this world I wil speake it before your face your life I haue lerned was such there alwaies as al mē euen y ● greatest enemies you haue can not but praise you it And therfore I loue you quod he muche better then euer I did Nowe quod he I will reade ouer your argumēts so we wyll conferrthē Such they ar that a man may well perceaue you stande of conscience therfore I am glad and the more redye to pitie you So he began to rede the first and there beganne to tell howe that thoughe the worde transubstantiacion began but lately yet the thinge quod he was hath bene sithen Christes institucion And I told him that I did not contend or hange vppon the worde onlye but vpō the thing which quod I is as newe as the worde Then went he to the second and there broughte oute sainte Augustine howe that if an euil man goinge to the deuyll did make his will his sonne and heyre would not saye hys father dyd lye in it or speake tropically Much more Christe quod he goinge to god did neuer lye nor vse any figuratiue speach in his laste wil and testament Do you not remember this place of saint Augustin quod he yes syr quod I. But I remēber not that saint Augustine hath those wordes tropice or fyguratiue that is figuratiuelye spoken as you reherse For a man maye speake a thinge figuratiuely and lye not as Christe did in his last supper After this he wente to the third and broughte furtho Ciprian howe that the nature of the bread is turned into fleshe Here faith he that my Lord of Caunter burie expoundeth nature for qualitie by Gelasius the whiche interpretacion serueth for the aunswere of your third argumēt that Christe called breade his bodye that is the qualitie forme and apparaunce of bread And further quod he the scripture is wonte to call thinges as they auerr by the same names As Symon the Leper not whiche was so presentlye but bicause he had ben so Syr quod I Cipriā wrote before Gelasius therfore Ciprian must not expound Gelastus but Gelasius Ciprian and so they both teache that bread remaineth stil As for thinges hauinge still the names they had maketh nothinge to aunswere this except you could shew that this nowe were no bread● as easelye a mā might haue knowen and seen then Simon to haue ben healed and cleane from hys Leprosey After this he wente to the foerth of the Cuppe the which he din not fully red but digressed into a longe talke of Ciprians Epistles De aquarus Also of Saint Augustine expoundinge the breakinge of bread by Christe to his 2. Disciples goinge to Emause to be of the Sacramente with such other talke to no certein purpose and therfore I prayed him that in as muche as I had written to hym the reasons that stablishe my faith against transubstantiacion so he woulde doo the lyke to me that is aunswere myne by writinge and shew me moo reasons in writinge to confirme trāsubstantiaciō which he promised me to doo and said that he would sende or briynge it to me agayne with in three dayes And so when he hadde ouerlye reade my argumentes and heare and there speake litle to the purpose for auoidynge of them and therfore I eftsones prayed him to giue me in