miserationibus magnis congregabo te In momento indignationis obscondi faciem meam parumper â te in miserecordia sempiterna misertus sum tui di xit redemptor tuus dominus Nam istud erit mihi sicut aquae Noe. Vt enim iuraui ne porro aquae Noe pertransirent terram sic iuraui vt non irascar tibi non increpem te Montes enim comouebuntur colles contremiscent miserecordia autem mea non recedet à te foedus pacis meae non mouebitur dixit miserator tuus Dominus i. Feare not c. For a little while I haue forsaken thee but with great compassion will I gather thee For a moment in mine anger I hyd my face from thee for a little season but in euerlastyng mercy haue I had compassion on thee sayth the Lorde thy redeemer For this is vnto me as the waters of Noe. For as I haue sworne that the waters of Noe should no more goe ouer the earth so haue I sworne that I would not be angry w t thee nor rebuke thee For the mountaynes shal remoue and hilles shall fall downe but my mercye shall not departe from thee neyther shall the couenaunte of my peace fall awaye sayth the Lorde that hath compassion on thee But the scriptures are full of suche sweete places to them that will portare iram domini expectare salutem auxilium eius i. Beare the wrathe of the Lorde Math. â and waye for his health and helpe As of all temptations this is the greatest that God hathe forgotten or will not helpe vs through the pykes as they say so of all seruices of God this liketh hym y e best to hope assuredly on him for hys helpe alwayes whiche is adiutor in tribulationibus i. An helper in tribulations 1. Cor. ââ Psalm 1â and doth more gloriously shew his power by suche as be weake and feele themselues so For quo infirmiores sumus eo sumus in illo robustiores Sic oculi domini i. The weaker we are the more stronge we are in hym Thus the eyes of the Lord be on them that tremble and feare Voluntatem eorum faciet i. hee will accomplishe their desire he is with them in their trouble hee will deliuer them Antequam clamauerint exaudit eos i. before they cry he heareth them as all the scriptures teach vs. To the reading whereof and hartye prayer I hartily commend you beseechyng almighty God that of his eternall mercies hee woulde make perfecte the good hee hathe begunne in you and strengthen you to the ende that you might haue no lesse hope but much more of hys helpe to your comforte nowe agaynst your enemies then already he hathe geuen you agaynst N. for not subscrybing to the kinges will Be certayne be certayne good M. Hales that all the heares of your head your deare father hath numbred so that one of them shall not pearishe your name is written in the booke of lyfe Therefore vpon God cast all your care whiche will comforte you with his eternall consolations and make you able to goe through the fire if neede bee whiche is nothing to be compared to the fire where into our enemies shall fall and lye for euer from the whiche the Lorde deliuer vs though it be through temporall fire which must be construed according to the ende and profite that commeth after it so shall it then not muche deare vs to suffer it for our mayster Christes cause the whiche the Lord graunt for his mercies sake Amen From the kings Bench. Your humble Iohn Bradford ⧠To my very friend in the Lord Doctor Hyll Phisition THe God of mercy and father of all comforte at this present and for euer engraffe in your harte the sense of his mercy in Christ âetter to ãâã Hill ãâã and for the continuaunce of hys consolation whiche cannnot but enable you to carrye wyth ioye whatsoeuer crosse he shall lay vpon you Amen Hetherto I coulde haue no suche libertye as to wryte vnto you as I thynke you knowe but nowe in that throughe Gods prouidence I haue no suche restraynte I cannot but somthing write as well to purge me of this suspicion of vnthankfulnes towardes you as also to signifie my carefulnes for you in these perilous dayes least you should waxe colde in Gods cause whiche God forbid or suffer the light of the Lord once kindled in your harte to be quenched and so become as you were before after the example of the worlde and of many othere whiche woulde haue bene accompted otherwise in our dayes and yet still beguile themselues still would be so accompted although by their outward lyfe they declare the contrary in that they thinke it inough to keepe the harte pure notwythstandynge that the outward man doth curry fauour In whiche doyng as they deny God to be ielous and therefore requireth the whole man as well body as soule being bothe create as to immortalitie and societye wyth hym so redeemed by the bloud of Iesus Christ and now sanctified by the holy spirite to be the temple of GOD and member of hys sonne as I say by their parting stake to geue God the harte âârting ãâã bââwene God and the world ãâã with ãâã church and the world the body they deny God to be ielous for els they woulde geue hym both as the wyfe would doe to her husband whether he be ielous or noe if shee bee honest so they playe the dissemblers with the Churche of GOD by theyr facte offendyng the godlye whome eyther they prouoke to fall wyth them or make more carelesse and consciencelesse if they be fallen and occasionyng the wicked and obstinate to tryumphe against God and the more vehemently to prosecute theyr malyce agaynst suche as will not defile themselues in bodye or soule with the Romyshe ragges now reuiued amongest vs. Because of thys I meane least you my deare Mayster and brother in the Lorde shoulde doe as many of our Gospellers doe for feare of man whose breathe is in hys nostrels and hathe power but of the body Gospell ãâã âsay 2. not fearyng the Lord which hath power both of soule and body and that not onely temporallye but also eternally I could not but write something vnto you aswell because duety deserueth it for many benefites I haue receiued of God by your handes for the whiche hee rewarde you for I cannot as also because charitie and loue compelleth me not that I thinke you haue anye neede for as I may rather learne of you so I doubt not but you haue hetherto kept your selfe vpright from haltyng but that I might both quyet my conscience callyng vppon me hereabout â Hill M. âradfordes âhisition Maiâeâs Sortes of âbiectes Wayes Kingââmes and signifie vnto you by some thynge my carefulnes for your soule as payneful and often you haue done for my body Therefore I praye you call to minde that there bee but two maysters two kindes of
of Sainct Iustice. I aske mercye sayth he of God and hys Iustice but the Uirgine blessed S. Mary I neuer offended nor did that thinge for the whiche I should aske her mercy From thence he passed forward to the Churche of S. Legia preaching still as he went Then spake one of the souldiours to the driuer or carter Iohn 8. Filioli custodite vos a simulachris 1. Iohn 5. willyng him to driue a pase for here is preaching sayd he enough To whoÌ sayd Aymond He that is of God heareth the wordes of God c. In passing by a certain Image of our Lady great offence was taken agaynst him because he alwayes called vpon Christ Iesus onely and made no mention of her Whereupon hee lifted his voyce to God praying that he woulde neuer suffer him to inuocate any other sauing him alone Comming to the place where he should suffer he was tumbled out of the cart vpon y e grouÌd testifying to the Magistrates to the people standing by y t he dyed for the Gospell of Iesus Christ for his word More he would haue spoken but he coulde not be suffered by y e tumultuous vexing of the officers crying dispatch dispatche him let him not speake TheÌ he speaking a few wordes softly in y e eare of the litle Carmelite whoÌ he had conuerted was bid to stepp vp to y e stage Where the people beginning to geue a litle audieÌce thus he said O Lord make hast to helpe me tary not do not despise the woorke of thy handes The wordes of Aymond to the studentes And you my brethren y e be students scholers I exhort you to study and learne the Gospell for the word of God abideth for euer labour to knowe the will of God and feare not them that kill the body but haue no power vpon your soules And after that my fleshe sayde hee repugneth merueilously against the spirit but shortly I shall cast it away My good maysters I beseech you pray for me O Lord my God into thy hands I commend my soule The death and martyrdome of Aymondus As he was oft repeting the same the hangman tooke and haled him vpon the steppes in such sort that he strangled hym And thus y e blessed Sainct gaue vp his life Whose body afterwarde was with fire consumed  Fraunces Bribard An. 1144. Fraunces Bribard was sayde to be the secretarye of the Cardinal of Bellay Fraunces Bribard Who being also for the Gospel condemned after hys tongue was cutte off did with like constaÌcie susteyne the sharpenes of burning Ibidem The high Court of Roan A widowe keeping a vitailing house in the suburbes of Roan William Husson an Apothecary At Roan An. 1544. William Hussan Apothecary William Husson Martyr comming froÌ Bloys to Roan was lodged with a certaine widow in the suburbs of the Cittye Who asking of her at what tyme the Counsayle or Parliament did ryse she sayd at x. of y e clock About whiche tyme houre hee went to the Pallace and there scattered certayne bookes concernyng Christian doctrine and the abuse of mens traditions Whereat the counsayle was so mooued that they commaunded all the gates of the Cittye to be locked and dilligent search to be made in all Innes and hostles to finde out the authour Then the widow told of the partye which was there and asked of the rising of the Counsayle shortly vpon the same took hys horse and rode away TheÌ were postes set out thorough all quarters so that the sayd William was taken by the waye riding to Diepe and brought agayne to Roan Who there being examined declared hys fayth boldly and howe became of purpose to disperse those bookes in Roan and went to do the like at Diepe The boldnes of a constant Martyr The weeke ensuing hee was condemned to be burned aliue After the sentence geuen he was brought in a cart accompanyed with a Doctor a Carmelite Frier before the great churche who puttynge a torche in hys hand required hym to doe homage to the Image of our Lady Custodite vos a simulachris Iohn 5. which because he refused to do his tongue was cut out The Fryer then making a Sermon when he spake any thing of the mercies of God the sayd William harkened to hym but when he spake of the merites of Sayntes and other dreames he turned awaye his head The Fryer looking vppon the countenaunce of Husson lifte vpp his hand to heauen saying with great exclamation that he way damned and was possessed with a deuil When the Fryer had ceased hys Sermon this godly Husson had his handes and feete bound behynde his backe with a pully was lifted vp into the ayre and when the fire was kindled Crueltie of the aduersaries he was let down into the flame where the blessed Martyr with a smyling and cheerefull countenaunce looked vp to heauen neuer mouing nor styrryng till he let down his head and gaue vp hys spirite All the people there present were not a little astonyed thereat and were in diuers opinions some saying that he had a deuill other mayntayned the contrary saying if hee had a deuill he should haue fallen into dispayre This Carmelite Fryer abouesayde Frier DelaÌda conuerted was called Delanda which after was conuerted and preached the Gospell Ex. Gallie hist. Ioan. Crisp. Lib. 2. Three popish priests The Duke of Loraine· Iames Cobard a Scholemaster and many other taken the same time An. 1545. This Iames scholemaister in the Citty of Sainct Michael in the Dukedom of Barens in Loraine Iames Cobard Martyr disputed with three priests that the sacrament of Baptisme and of the Supper dyd not auayle vnlesse they were receaued with fayth which was as muche to saye as that the Masse dyd profite neither y e quick nor the dead For the which and also for hys confession which he being in prison sent of hys owne accorde by hys mother vnto the Iudge hee was burned and most quietly suffered Ex. Ioan. Crisp. The Franciscan Friers The Doctours of Sorbone and others Peter Clerke brother to Iohn Clerke burnt before Stephanus Manginus Iames Bouchbeck Iohn Brisebar Henr. Hutinote Tho. Honorate Iohn Baudouinus Iohn Flesch Iohn Picquere Peter Piquere Io. Matheston Philippe Little Michaell Caillow Fraunces Clerke Couberon a Weauer At Meaux An. 1546. These xiiij dwelt at Melda Xiiij. Martyrs a Cittye in France x. myles from Paris Where William Briconetus beyng there Bysh. did muche good Pet. Clerke Ioh. Clerke brethreÌ and Martyrs brought to them the light of the Gospell and reformed the Church Who straightly beyng examined for the same relented but yet these with many other remained constaÌt Who after the burning of Iames Pauane before mentioned and seeing superstition to grow more and more Xiiij. blessed martyrs at Meaux began to congregate in Mangins house to set vp a churche to themselues after the example of the French Churche in Strausburgh A
borne Yet neuertheles his purpose was to prooue and feele what they both would say vnto it therefore sent Steuen Gardiner to Rome to way with Pope Clement To the Emperour was sent Syr Nicolas Heruy knight ambassador in the Court of Gaunt Firste Pope Clement not weying belike the full importaunce and sequele of the matter Campeius the Popes Legate sent Cardinal Campeius as is sayde into Englande ioyned with the Cardinal of Yorke At the comming of which Legates The kinges perswasion to the Legate the King first opening vnto them the griefe of hys conscience seemed wyth great reasons and persuasions sufficiently to haue drawne the good will of those two Legates to his side Who also of their owne accord pretended no lesse but to shew a willing inclination to further the kinges cause But yet the mouthes of the common people and in especial of women and such other as fauoured the Queene and talked their pleasure Euill language of the people about the kinges diuorce were not stopped Wherefore to satisfie the blinde surmises and foolishe communication of these also who seeing the comming of the Cardinalles cast out suche leaude wordes that the king woulde for his owne pleasure haue an other wife with like vnseeming talke he therefore willing that al men should know the truth of his procedings caused all his Nobilitie Iudges and Counsaillors wyth diuers other persons to resort to his Pallace of Bridewel the 8. day of Nouemb. An. 1529. where he openly speaking in his great chaÌber had these words in effect as followeth The kings Oration to his subiects OVr trustie welbeloued subiects both you of the nobility you of the meaner sort it is not vnknoweÌ both how that we both by Gods prouision and true and lawfull inheritaunce haue raigned ouer this realme of England almost the terme of 20. yeares During whiche time we haue so ordered vs thanked be God that no outward enemy hath oppressed you nor taken anye thing from vs nor we haue inuaded no realme but we haue had victory honor so that we think that you nor none of your predecessors neuer liued more quietly more wealthely nor in more estimation vnder any of our noble progenitors But when we remeÌber our mortality and that we must die then we think that all our doings in our life time are clearely defaced worthy of no memory if we leaue you in trouble at the time of oure deathe for if our true heir be not known at the time of our death see what mischiefe and trouble shall succeede to you and to your children The experience thereof some of you haue seene after the death of our noble grandfather king Edward 4. and some haue heard what mischief and manslaughter continued in this realme betwene the houses of Yorke and Lancaster by the which dissention this realme was like to haue bene clearely destroyed And although it hath pleased almighty God to send vs a faire daughter of a noble woman and of me begotten to our greate comfort and ioy yet it hath bene tolde vs by diuers great Clearks that neither she is our lawfull daughter nor her mother our lawfull wife but that we liue together abhominably and detestably in open adulterie in somuch that when our Ambassade was last in France and motion was made that the Duke of Orleance should marry our sayde daughter one of the chiefe Counsailours to the French king sayd It were well done to know whether she be the king of Englands lawfull daughter or not for well knowen it is that he begot her on his brothers wife which is directly againste Gods law and his precept Thinke you my Lords that these words touch not my body and soule Thinke you that these doings doe not daily and hourely trouble my coÌscience and vexe my spirits Yes we doubt not but and if it were your cause euery man wold seeke remedy when the pearil of your soule and the losse of your inheritance is openly laide to you For this onely cause I protest before God and in the word of a Prince I haue asked councell of the greatest Clearkes in Christendome and for this cause I haue sent for this Legate as a manne indifferent onely to knowe the truth and so to settle my conscience and for none other cause as God can iudge And as touching the Queene if it be adiudged by the law of God that she is my lawfull wife there was neuer thing more pleasant nor more acceptable to me in my life both for the discharge and clearing of my conscience and also for the good qualities and conditions the which I know to be in her For I assure you all that beside her noble parentage of the which shee is descended as you well know she is a woman of most gentlenesse of moste humilitie and buxumnesse yea and of all good qualities appertaining to nobilitie she is without comparison as I this 20. yeares almoste haue had the true experiment so that if I were to mary againe if the marriage might be good I would surely chose her aboue all other women But if it be determined by iudgement that our mariage was against Gods law and clearely voyde then I shall not onely sorowe the departing from so good a Ladie and louing companion but much more lameÌt and bewaile my infortunate chance that I haue so long liued in adultery to Gods great displeasure and haue no true heire of my body to inherite thys Realme These be the sores that vexe my minde these be the paÌgs that trouble my conscience and for these greeues I seeke a remedy Therefore I require of you all as our trust and confidence is in you to declare to our subiects our minde and entent according to our true meaning and desire them to pray with vs that the very truth may be knowen for the discharge of our conscience and sauing of our soule and for the declaration hereof I haue assembled you together and now you may depart Shortly after this Oration of the king wherewith he stirred the harts of a number then the two Legates being requested of the king for discharge of his conscience The legates talke with the Queene to iudge and determine vpon the cause went to the Queene lying then in the place of Bridewell and declared to her how they were deputed iudges indifferent betwene y e king and her to heare and determine whether the mariage betwene them stoode with Gods law nor not When she vnderstoode the cause of their comming being thereat some thing astonied at y e first after a litle pausing with her selfe Ex Edw. Hallo thus she began answering for her selfe ALas my Lorde said she is it nowe a question whether I be the kings lawfull wife or no when I haue bene maried to hym almost 20. yeres and in the meane season neuer question was made before Diuers Prelates yet being aliue and Lords also Queene Katherines aunswere to the Cardinalles
of the other Lordes what he had promised You shall commend me sayd he to the Kyng and tell hym By that he hath so well tryed and throughly prooued you as I haue done hee shall finde you as false a man as euer came about hym Syr Rafe Sadler the L. CroÌwels trusty frend Besides this he wrote also a letter from the Tower to the kyng whereof when none durst take the cariage vpon him sir Rafe Sadler whom he also had preferred to the kyng before beyng euer trusty faythfull vnto hym went to the king to vnderstand his pleasure whether he would permit him to bring the letter or not Which when y e kyng had graunted the sayd M. Sadler as he was required presented the letter vnto the king which he commaunded thrise to be red vnto him in so much the kyng seemed to be mooued therewith Notwithstanding by reason of the Acte of parliament afore passed the worthy and noble Lorde Cromwell oppressed by his enemies and condemned in the Tower and not comming to his answer the 28. day of Iuly an 1541. was brought to the scaffold on Tower hill where he sayd these words followyng I am come hither to die and not to purge my selfe The L. Cromwel brought ãâã the ãâã as some thinke peraduenture that I will For if I should so do I were a very wretch and a miser I am by the law coÌdemned to die and thanke my lord God that hath appointed me this death for myne offence For sithens the tyme y t I haue had yeares of discretion I haue lyued a sinner and offended my Lord God for the which I aske him hartelie forgiuenes And it is not vnknowne to many of you that I haue bene a great traueller in this world being but of a base degree was called to high estate and sithens the tyme I came thereunto I haue offended my Prince for the which I aske him hartily forgiuenes and beseech you all to pray to God with me that he will forgiue me And now I pray you that be here to beare me record I dye in the catholike fayth not doubting in any Article of my faith no nor doubting in any sacrament of the church Manye haue slaundered me and reported that I haue bene a bearer of such as haue mainteined euill opinions which is vntrue But I confesse that like as God by his holy spirit doth instruct vs in the truth so the deuill is ready to seduce vs I haue bene seduced A true Christian confession ãâã the L. Cromâwel at his death but beare me witnes that I die in the catholike faith of the holy church And I hartily desire you to pray for the kings grace that he may long lyue with you in health and prosperitie and that after him his sonne prince Edward that goodly impe may long raigne ouer you And once again I desire you to pray for me that so long as life remaineth in this flesh I wauer nothing in my faith And so making his prayer kneling on his knees he spake these words the effect whereof here followeth A prayer that the Lord Cromwell sayd at the houre of his death O Lord Iesu which art the onely health of all men liuing The prayer of the L. Cromwel at his death and the euerlasting life of them which die in thee I wretched sinner do submit my selfe wholy vnto thy most blessed will and being sure that the thing cannot perish which is committed vnto thy mercy willingly now I leaue this fraile and wicked fleshe in sure hope that thou wilt in better wise restore it to me agayne at the last day in the resurrection of the iust I beseech thee moste merciful lord Iesus Christ that thou wilt by thy grace make stroÌg my soule against all temptations and defend me with the buckler of thy mercy against all the assaults of the deuill I see and knowledge that there is in my selfe no hope of saluation but all my coÌfidence hope and trust is in thy most mercifull goodnesse I haue no merites nor good works which I may alledge before thee Of sinnes and euill workes alas I see a great heape but yet thorough thy mercy I trust to be in the number of them to whome thou wilt not impute their sinnes but wilt take and accept me for righteous and iust and to be the inheritour of euerlasting lyfe Thou mercifull lord wast borne for my sake thou didst suffer both hunger and thirst for my sake thou didst teach pray and fast for my sake all thy holy actions and workes thou wroughtest for my sake thou suffredst most grieuous paines and tormentes for my sake finally thou gauest thy most precious body and thy bloud to be shed on the crosse for my sake Nowe most mercifull Sauior let al these things profit me that thou frely hast done for me which hast geuen thy selfe al so for me Let thy bloud cleanse and wash away the spots and foulenes of my sinnes Let thy righteousnes hide and couer my vnrighteousnes Let the merites of thy passion and bloudsheding be satisfaction for my sinnes Geue me Lord thy grace that the faith of my saluation in thy bloud wauer not in me but may euer be firme and constant That the hope of thy mercy and life euerlasting neuer decay in me that loue waxe not cold in me Finally that the weaknes of my fleshe be not ouercome with the feare of death Graunt me mercifull Sauiour that when death hath shut vp the eyes of my body yet the eyes of my soule may still behold and looke vpon thee and when death hath taken away the vse of my tongue yet my heart may cry and say vnto thee Lord into thy hands I commend my soule Lord Iesu receaue my spirit Amen And thus his prayer made after he had godly louingly exhorted them that were about him on the scaffold The death of the â Cromwel he quietly committed his soule into the hands of God and so paciently suffred the stroke of the axe by a ragged and butcherly miser which very vngodly performed the office ¶ Of the Bible in English printed in the large volume and of Edmund Boner preferred to the Bishoprike of London by the meanes of the Lord Cromwell ABout the time and yere when Edmund Boner bishop of Hereford ambassadour resident in Fraunce begaÌ first to be nominate preferred by the meanes of the lord Cromwel to the bishoprike of London The Bibles of the ãâ¦ã Paris which was anno 1540. it happened that the said Thomas Lord Cromwell and Erle of Essex procured of y e king of england his gracious letters to the French king to permitte and licence a subiect of his to imprint the Bible in English within the vniuersitie of Paris because paper was there more meete and apt to be had for the doing therof then in the realme of England also that there were more store of good workmen for the readie dispatch of
set forth by the Uniuersities of Colene and Louane in Germany agaynst the foresayd errors Many other witnesses also we might alledge which here least we should seme to write a story we pretermââ Wherfore we for the charge of our Pastorall office coÌmitted vnto vs can no longer forbeare or winck at the pestiferous poyson of the foresayd errors of the which errors we thought here good to recite certayne The tenor of whiche is this as foloweth It is an old heresy to say Articleâ ãâã Luther that the Sacramentes of the new ãâã doth geue grace to them qui non ponunt obicem i. which haue in themselues to the contrary no let In a childe after his Baptisme to deny that sinne remayneth is to tread downe Paule and Christ vnder foote The origene of sinne although no actuall sinne doe folow âfter doth stay the soule leauing the body from the entraunce into heauen Vnperfite charity of a maÌ departing must needes bring wyth it great feare which of it selfe is enough to deserue the payne of Purgatory and stoppeth the entrance into the kingdome of heauen To say that penaunce standeth of three partes to wit contrition confession and satisfaction is not founded in holy Scripture nor in auncient holy and Christian Doctors ContritioÌ which a man stirreth vp in himselfe by discussing remembring and detestinge his sinnes in reuoluing his former yeares in bitternesse of soule and in pondering the waight number and filthinesse of his sinnes the leesing of eternall blisse and getting of eternall damnation this contrition maketh a man an hipocrite and a great sinner It is an olde prouerbe to be preferred before the doctrine of all that haue written hitherto of contrition from henceforth to transgresse no more The chiefest and the best penaunce is a new life Neither presume to confesse the veniall sinnes nor yet all thy mortall sinnes Best repâââtance iâ a new lyfe for it is impossible to remember all the mortall sinnes that thou hast committed and therefore in the primitiue Church they confessed the mortall sinnes which onely were manifest While we seeke to number vp all our sinnes sincerely vnto the priest we meane nothing els herein but that we will leaue nothing to the mercy of God to be forgeuen In confession no man hath his sinnes forgeuen except he beleue wheÌ the priest forgeueth the same to be remitted yea otherwise his sinne remayneth vnforgeueÌ vnles he beleue the same to be forgeuen For els remission of the priest and geuing of grace doth not suffice except beliefe come on his part that is remitted Thinke not thy sinne to be assoyled for the worthines of thy contrition but for the word of Christ Whatsoeuer thou losest c. When thou art absolued of the priest Math. 1â trust confidently vpon these wordes and beleue firmely thy selfe to be absolued then art thou truely remitted Admit the party that is confessed were not contrite whiche is * * ãâã because ãâã can not ãâã that the fayth of ãâã true ãâã without contriâiââ impossible or that the priest pronouÌced the wordes of losing not in earnest but in iest yet if the party beleue that he is absolued he is truely absolued in deed In the sacrament of penaunce and absolution the Pope or bishop do no more then any inferior priest can do Yea and where a priest is not to be had there euery Christian man yea or Christian woman standeth in as good stead * * He meââneth thiâ because as no ãâã knowetâ his sinnâ so no ãâã can be ãâã for sufficyeââ None ought to say to the priest that he is contrite neither ought the priest to aske any such matter It is a great error of them which come to the holy housel trusting vpon this that they are coÌfessed that theyr coÌscience grudgeth them of no deadly sinne that they haue sayd theyr prayers and done such other preparatiues before all those do eat drink to theyr owne iudgement But if they beleeue there to obteyne Gods grace this fayth maketh them pure and worthy It were good that the church should determine in a generall couÌcell lay men to coÌmunicate vnder both kindes the Bohemians so doing be therin neither hereticks nor schismatickes The treasures out of which the Pope doth graunt his Indulgences are not the merites of Christ nor of the Sayntes Indulgences and pardons be a deuout seducing of the faythfull and hinderance to good works and are in the number of theÌ which be thinges * * This ãâã correcteâ in his AââtioÌs of ãâã Articles sayth ãâã Indulgâââ be neytâââ lawfulââ expedieââ And liâââwise he recteth reuokeââ the ãâã lawfull but not expedient Pardons and Indulgences to them which haue them auayle not to remission of the punishment due before God for actuall sinnes committed They which thinke that Indulgences are wholesome and coÌducible to the fruite of the spirite are deceiued Indulgences are onely necessary for publicke transgressions are onely graunted to them that are obstinate and impacient Indulgences and pardons are vnprofitable to 6. sortes of persons 1. to them that be dead or lye in dying 2. to theÌ that be weââ and infirme 3. to such as haue lawful impedimentes 4. to theÌ that haue not offended 5. to such as haue offended but not publickly 6. to those that amend and do well Excommunications be onely outward punishmentes and doe not depriue a man of the publike spirituall prayers of the Church Christians are to be taught rather to loue excommunication then to dread it The bish of Rome successor of Peter is not the vicar of Christ ordeined by Christ and S. Peter to haue authoritie ouer all the churches in the world The wordes of Christ to Peter Whatsoeuer thou loosest c. Math 16. extend no further but onely to those things which bee bound of Peter hymselfe It is not in the hands eyther of the church or of the Pope to make articles of the fayth yea or lawes either of maners or good workes Albeit the Pope with a great part of the church teachyng so or so did not erre therein yet is it no sinne nor heresie for a man to hold contrary to them namely in such things which are not necessary to saluation so long as it is not otherwise condemned or approued by a generall Councell We haue a way made playne vnto vs to infringe the authoritie of Councels and freely to gainestand their doyngs and to iudge vpon their Decrees and boldly to speake our knowledge whatsoeuer we iudge to be true whether the same be approoued or reproued by any generall Councell Some of the articles of Iohn Hus condemned in the Councell of Constance are Christian most true and Euangelicall whome the vniuersall Church cannot condemne In euery good worke the iust man sinneth * * Euery good worke of ours when it is best done it is a veniall sinne To burne heretikes is against the will of the spirit * * To fight agaynst the Turkes is to repugne agaynst God visiting our iniquities by them Freewill after sinne is a title and name onely of a thyng and while a man doth that which lyeth in him he sinneth deadly Purgatory cannot be proued out of holy scripture whiche is Canonicall Soules in
c. Segewicke In the olde law there were many sacrifices propiciatory ergo there be also in the new law or els you must graunt that God is not so beneficiall now to vs as then he was to them seing that we be as frayle and as nedy as euer were they whiche must be especially the moste pure dayly sacrifice of Christes body and bloud that holy Malachy speaketh of Madew What sacrifice it is that Malachie speaketh of As touching the place of Malachy the Prophet I answere that it is nothing to your purpose for the offering of Christ dayly in the Sacrament For that sacrifice there spoken of is nothing els but the sincere most pure preaching of Gods holy word prayer and of thankesgeuing to God the Father thorow Iesus Christ. Here M. Segewicke was commaunded to cease to Mayster Yong. Yong. WOrshipful mayster Doctor although you haue learnedly and Clarkely defended these your conclusioÌs this day yet seeing that I am now placed to impugne theÌ in place of a better I do begin thus w t you It hath pleased Christ to make vs partakers of his holy spirite and that in very deede by receiuing of the Christen fayth hope and charitye ergo muche more of his owne blessed bodye and bloud spiritually and in very deede in the Lordes supper Item the Aungels foode was altogether holy from aboue and heauenly called Manna ergo also this celestial and heauenly foode can be iustly estemed to be of no lesse excellency then that The wordes of Scripture euer effectuall but without comparison better and so no very wheate after due consecration of it Item the wordes of holy scripture are euermore effectuall and working ergo they must performe the thing indeede that they doe promise For he that might create might also chaunge at hys pleasure the natures and substaunces of creatures as appeareth that Christ did by chaunging water into wyne at a Mariage in Galile But Christ in the Scripture dyd promise Iohn 6. that the bread that he would geue is hys flesh in deede whiche promise was neuer fulâilled till in his last supper when he tooke bread gaue thankes blessed it and gaue it to his disciples saying take eate this is my body Which bread then was his flesh in deede as doth well appeare in the sayd place and next promise depending vpon the same thus which flesh I will geue for the life of the world This last promise was fulfilled by him vpon the Crosse ergo the first was likewise at his last Supper So that it was but one and the same flesh first and last promised and performed Rochester In deed the wordes of holy scripture doe worke theyr effectes potencially and thorowly by the mighty operation of the spirite of God Yong. If it please your Lordship Man is ââârished bâ the ãâã Christeâ bloud bâ faith bâ not by drinckiââ really in cuppe man is fedde and nourished with Christes bloud ergo theÌ it is his bloud indeed though it do not so appeare to our outward senses which be deceiued for Christ sayth this is my bloud And also my bloud is drinke in deede And because that we shoulde not abhorre his blessed bloud in his naturall kinde or his flesh if they shoulde be so ministred vnto vs of his most excellent mercy and goodnesse condescending to our weake infirmityes he hath appoynted them to be geuen vs vnder the sensible kindes of his conuenient creatures that is to say of bread and wyne Also our body is fedde with Christes body which is meate in deede but it can not be nourished with that that is not there present ergo Christs body that feedeth vs must needes be present in very deede in the sacrament Item the nature of bread is chaunged but the nature of the bread and the substaunce of it is all one thing ergo the substaunce also is chaunged My first proposition is S. Cyprian de coena domini saying that the bread in figure is not chaunged but in nature Rochester Cyprian there doth take thys worde nature for a propertye of nature onelye Cypriaâ expound and not for the naturall substaunce Yong. That is a straunge acception that I haue not read in any author before this time but yet by your leaue the communion of Christes body can not be there where hys body is not but the communion of Christes body is in the sacrament ergo Christes body is there preseÌt in very deed Rochester Grace is there communicated to vs by the benefite of Christes body sitting in heauen Yong. Not so onely for we are members of his flesh and bones of his bones Rochester We be not consubstantiall with Christ We be ãâã consubsââââciall witâ Christ ioyned ãâã him by ãâã holy spiâââ God forbid that but we are ioyned to his mistical body thorow his holy spirite and the communion of hys fleshe is communicated to vs spiritually thorow the benefite of his flesh in heauen Yong. Well I am contented and do most humbly beseeche your good Lordshippe to pardon me of my greate rudenesse and imbecillity which I haue here shewed ¶ Here ended the first disputation holden at Cambridge the 20. day of Iune 1549. ¶ The second disputation holden at Cambridge 24 of Iune Ann. 1549. Doctor Glin in his first conclusion Misterieâ may ãâã be beleeââ then cuâââously seaââched TThe misteries of fayth as August witnesseth may very profitably be beleued but they cannot well be searched forth as sayth the scripture I beleued therefore I spake and he that confesseth me before men him will I coÌfesse before my father which is in heauen We beleue euery man in his arte therefore much more Christ our sauior in his word Maruell not most honorable Lordes and worshipfull Doctours that I speake thus nowe for once you your selues spake the same But peraduenture some wyll say beleue not euery spirite I aunswere charity beleeueth all thinges but not in all thinges If those thinges whiche I shall vtter be conuinced as false I shall desire you to take them as not spoken at all But these are the wordes of of trueth hoc est corpus meum this is my body Christ spake them therefore I dare not say this bread is my body As ãâã called ãâã the breaâ figure ãâã speaking âââguratiue at other tymes caââled theâ not plaââ figures though they ãâã so for so Christ sayd not Christ sayd thus this is my body and therfore I but duste and ashes yea a worme before him dare not say this is a figure of his body heauen and earth saith he shal passe but my word shall not passe Whatsoeuer our old father Adam called euery creature that is his name to this day y e new Adam Christ Iesus sayd this is my body is it not so he neuer sayd this is a figure of my bodye nor eat you this figure or signe of my body And therfore wheÌ y e paschall lambe was set before him he sayd not this
you not Glin. Neither in other mysteries of fayth we know not the meane how although this may partly be prooued by reason For as my soule is wholy in my head and wholy in my foote and wholy in my finger and so in other parts of my body and as there is one voyce or sound which all men hearyng do vnderstand so the body of Christ beyng one and the same is wholy in the aulter and in many places els For if God could do this in my foule how much more in hys owne body Rochest I beseech you shew vs what difference is betwixt these two to be in a place circumscriptiuely diffinitiuely Glin. Your Lordship knoweth very well but yet if any would know the difference let hym read August ad Volusianum ad Dardanium c. Gest. If the bread be changed it is made the body of Christ but that is not so The bread ãâã chaunâââ Ergo it is not changed Glin. I deny your Minor Gest. It is not generate or begot ergo it is not the body Glin. That foloweth not as though to be made to be generate or begot were all one thing or as thogh there were no other mutation then a generation so you impugne a thing y t you know not But what call you the generation Gest. The generation is the production of the accidents Glin. A new definition of a new philosopher Gest. That which he tooke he blessed that which he blessed he brake and gaue it vnto them Ergo c. Glin. Christ tooke bread brake bread gaue his body that is the substance of his body saying This is my body Gest. The bread is not chaunged into the bloud of Christ Ergo not into his body neither Glin. I deny your antecedent Gest. The maister of the sentences saith it Glin. You vnderstand him not for the bread is changed into the bloud of Christ âapistes ãâã of ââan substaÌâââtion by the power of Gods word Rochest Ye dreame of a reall presence of Christes body in the sacrament by the force of the words spoken which the holy scripture doth impugne Glin. We say that not only by the power of the worde but also by the spirit secret vertue in the words it is brought to passe for there is no power in one word alone as before in baptisme but in all the words duly prolated according to the custome of the ancient catholike church Gest. If there were any transubstantiation the accidences should not remayne still If there were transubstantiation there ââould remayne no âââidents but they haue no matter whereto they may leane or cleaue but the accidentes remayne not themselues alone Ergo c. Glin. I confesse the accidents cannot stande themselues alone by their own nature without a subiect but by y e power of God they may not after the opinion of philosophers but of the scriptures although I could shew out of y e scriptures the accidents to haue bene without the subiect as in Genesis The light was made without a subiect where as the subiect of the light was made the fourth day after as Basill beareth me record Here M. Pilkington disputed Pilkington THis one thing I desire of you most worshipfull M. Doctor that you will answer me with like breuitie as I shall propound and thus I reason The body of Christ that was broken on the crosse is a full satisfaction for the sinnes of the whole world but the sacrament is not the satisfaction of the whole world Ergo the Sacrament is not the body of Christ. Glin. I deny your argument Pilking It is a Sillogisme Glin. It is not so for there be 4. termines Touching this word Sacrament it is manifold but thus I aunswer If you take the sacrament for the matter of the sacrameÌt that is the body of Christ then is your Minor propositioÌ true and y e matter of y e sacrament is the satisfaction for y e sinnes of the whole world but if you take the sacrament for the signe which we call a sacrament then is your Minor proposition false Pilking The body of Christ hath satisfied for the sinnes of the whole world but the sacrament hath not satisfied Ergo the sacrament is not the body of Christ. Glin. I deny your Minor vnderstanding the Sacrament for the matter of the sacrament Pilking The sacrament only profiteth him that receiueth it but many were saued before the institution of this Sacrament was begun ergo y e sacrament is not y e body of Christ. Glin. If you meane of the bare signe onely it profiteth nothing but if you meane of the thing signified than what is spoke of the body of Christ is spoke also of the thing of the sacrament it selfe Pilking Transubstantiation is not a Sacrament but that which I meane is a sacrament Ergo that which I meane is not transubstantiated Glin. I meane not that transubstantiation is a sacrament neither do I say that the Sacrament is transubstantiate but the bread Pilking The body of Christ is resiant in heauen the body of Christ is in the sacrament Ergo the Sacrament is in heauen Glin. A goodly reason forsooth but I aunswer he is after one sort in heauen and after another sort in the sacrament for in heauen he is locally in the sacrament not so in heauen visibly and circumscriptiuely but in the sacrament inuisibly and sacramentally Rochest S. Augustine sayth take away the spaces from the bodies and they shall be no where and that which is no where is not at all so whilest you take away the spaces and dymensions from the body of Christ in the Sacrament you bryng to passe that it is not there at all Glin. In that place Augustine speaketh of naturall bodies not of supernaturall otherwyse I could deny that Christ had a true body when he entred into his disciples y e gates beyng shut Rochest Of the gates beyng shut a diuers and doubtfull meanyng may be gathered for it may be that he entered in before the gates were shutte and afterward opened them beyng shut c. Glin. Then it could be no myracle but the Euangelists all sound interpreters say and affirme this to be a miracle of our sauiour Christ. Rochest Whether Christ entred in miraculously the gates beyng shut or els open the scripture setteth not downe Glin. As Christ the wombe of the virgin being shut was borne into the world without violation of her pure virginitie or apertion of her wombe for so he might haue bene polluted so entred he through the dores to hys Disciples miraculously Pilking In the bodye of Christ which was geuen for vs there are no accidents of bread but in the sacrament there be accidents of bread ergo in the Sacrament there is not the body of Christ. Glin. In the matter of the sacrament that is in the body of Christ is no accidents of bread but accidents are the very sacrament it selfe Pilking I beseech you what
therfore it must be receyued with the instrument of the soule which is fayth For as ye receiue sustenance for your body by your bodily mouth so the foode of your soule must be receiued by fayth which is the mouth of the soule And for that S. Augustine sharpely rebuketh them that thinke to eat Christ with their mouthe saying Quid paras dentem ventrem crede manducasti i. Why makest thou redy thy tooth thy belly August ãâã Ioan. ãâã 25. beleue thou hast eateÌ Christ. Likewise speaking of eatyng the selfe same body he sayth to the Capernaites which tooke hym grosly as men do now a dayes The words that I speake are spirit and lyfe It is the spirit that quickeneth the flesh profiteth nothyng Iohn 6. And S. Augustine vpon these words of Christ sayth * That is to ãâã You shall ãâã eate the boââ which you ãâã and ãâ¦ã bloâd whicâ they shall ãâã that shall ãâ¦ã me I ãâã commended you a ãâã vnderstood ãâã spiritually ãâã it shall ãâã you lyfe ãâã flesh ãâã nothing NoÌ hoc corpus quod videtis manducaturi estis neque bibituri sanguinem quem effusuri sunt qui me crucifigent Sacramentum aliquod vobis trado Id spiritualiter acceptum viuificat caro auteÌ non prodest quicquam August Quinquagena 2. Psal 98. Custome What meane you by this spirite and by spirituall eatyng I pray you vtter your mynde more playnely For I know well that Christ hath a bodye and therefore must be eaten as I thinke with the mouth of the bodye For the spirit and the soule as it hath no body and flesh so it hath no mouth Veritie You must vnderstand that a man is shaped of two partes of the body and of the soule And eche of them hath his life and his death his monthe his teethe his foode and abstinence For like as the body is nourished and fostered with bodily meats or els can not endure so must the soule haue his cherishing otherwise it will decay pine away And therefore we do may iustly say that the Turkes Iewes and Heathen be dead because they lacke y t liuely foode of the soule But how then or by what meane wil you fede the soule Doubtles not by the instrument of the body but of the soule For that which is receiued into the bodye hath no passage from thence into the soul. For Christ sayth That what âo entreth into the belly is conueied into the draught And where as you say that the spirite hathe no mouth like as it hath no bodye or bones you are deceiued For the spirite hath a mouthe in his kinde or else howe coulde a man eate and drinke Iustice for vndoubtedly his bodily mouthe is no fit instrument for it Yet Christ sayeth that he is blessed that hungreth and thirsteth for Iustice. If hee hunger and thirst for Iustice ãâã 5. belike he both eateth and drinketh it or otherwise he neither abateth his hunger nor quencheth hys thirst ãâã is to ãâã and ãâã Nowe if a man eate and drinke righteousnesse wyth hys spirite no doubt his spirite hath a mouth Whereof I will reason thus Da Of what soeuer sorte the mouth is suche is hys foode ti But the mouth of the spirite is spirituall not bodily si Therefore it receiueth Christes body spiritually not bodily And in like manner Christe speaking of the eatyng of hys bodye nameth him selfe the breade not for the bodye but of life for the soule ãâã 6. and sayth He that commeth to me shal not hunger and he that beleeueth in me shall neuer thirst Wherfore who so will be relieued by the body of Christ must receiue him as hee will be receiued with the instrumente of faith appoynted thereunto not with his teethe or mouthe And where as I say that Christes body must be receiued taken with faith I meane not that you shall plucke downe Christ from heauen and put him in your faith as in a visible place but that you must with your faith rise and spring vp to him and leauing this world dwell aboue in heauen putting all your trust coÌfort and consolation in him which suffered grieuous bondage to set you at libertye to make you free creeping into his wounds which were so cruelly pearced and doâted for your sake So shall you feede the body of Christ so shall you sucke the bloud that was poured out and shed for you This is the spiritual y e very true the onely eating of Christes body âregory And therfore S. Gregorie calleth it Cibum mentis non ventris i. The foode of the minde and not of the bellie ââyprian And S. Cyprian sayth likewise Non accuimus dentem nec ventrem paramus i. We sharpen not oure tooth nor prepare our bellie Now to returne to our former purpose seeing it is plain that Christes body is meat for our spirit and hath nothing to do with our body I wil gather thereof this reason The sacrament is bodily foode and increaseth the body Ergo the sacrament is not the very body of Christ. That it norisheth the body it is euident for Christe calleth it the fruite of the vine whose duetie is to nourish And for a proofe if you consecrate a whole loafe it will feede you so well as your table bread And if a little Mouse get an host he will craue no more meate to hys dinner But you will saye these are worldly reasons What then if the old Fathers recorde the same Irenaeus sayth Quando mixtus calix fractus panis percipit verbum Dei sit Eucharistia corporis sanguinis Domini ex quibus augetur consistit carnis nostrae substantia Beda witnesseth the same by these woordes Quia panis carnem confirmat Christes ââdy is spiâââuall âeate vinum sanguinem operatur in carne hic ac corpus Christi mysticè illud ad sanguinem refertur Wherefore as I sayde before seeing that Christes body is spirituall meat and the bread of the sacrament bodily I may conclude that the sacrament is not Christes body Beside this where it was forbidden in the old law that any man should eat or drinke bloud the Apostles notwithstanding tooke the cup at Christes handes and dranke of it neuer staggered or shranke at the matter ãâ¦ã bloud ãâã the ãâã whereby it may be gathered that they tooke it for a mysterie for a token and a remembraunce farre otherwise then it hath of late bene taken Againe when the sacrament was dealte none of theÌ all crouched downe and tooke it for his God forgettinge hym that sate there present before their eies âneeling to ãâã Sacraâent forâidden in ãâã CouÌââls âhe Sacraâânt carryââ home in ãâã but tooke it and eate it knowing that it was a sacrament and a remembraÌce of Christes body Yea the old Councels commanded that no man should kneele downe at the time of the Communion fearing
â sanctifiest thou quickenest thou â blessest and geuest vnto vs. Here let him w t âcouer the chalice and make a signe of the crosse with the host fiue times first beyond the chalice on euery side secondly eauen with the chalice thirdly within the chalice fourthly like as at the first Fifthly before the chalice Thorow â him and with â him and in him is vnto thee God father â almighty in the vnitie of the â holy Ghost all honour and glory Here let the Priest couer the chalice and holde hys handes still vppon the altar till the pater noster be spoken saying thus Worlde without ende Amen Let vs praye Being aduertised by holsome preceptes and taught by Gods institution we are bold to say Heere let the Deacon take the paten and holde it vncouered on the right syde of the Priest hys arme beeyng stretched out an high vntill da propitius Heere let the Priest lift vp his hands saying pater noster c. The quire must say Sed libera nos c. Deliuer vs we beseeche thee O Lorde from all euill past present and for to come and that by the intercession of the blessed glorious and our virgin Mary the mother of God and thy blessed Apostles Peter and Paule and Andrew with all Saincts Heere let the Deacon commit the patten to the Priest kissing hys hande and let the Priest kisse the patten Afterward let him put it to his left eye and then to the right After that let him make a crosse with the paten aboue vpon his head and so lay it downe againe into hys place sayeng geue peace graciously in our dayes that we being helped through the succour of thy mercy may both be alway free from sinne and safe from all trouble Heere let him vncouer the chalice and take the body doing reuerence shifting it ouer in the holow roome of the chalice holding it betweene his thombes and forefingers and let him breake it into three partes the first breaking while there is sayd Through the same our Lord Iesus Christ thy Sonne The second breaking Who with thee in the vnity of the holy Ghost liueth and reigneth God Heere let him hold two peeces in his left hand and the third peece in the right hand vpon the brinke of the chalice sayeng this with open voice World without ende Let the quire answere Amen Heere let him make three crosses within the chalice with the thirde parte of the hoste saying The peace of the Lord â be alwayes â with â you Let the quire answere And with thy spirite To saye Agnus dei let the Deacon and subdeacon approch neere vnto the Priest both being on the right hande the Deacon neerer the subdeacon farther off And let them say priuately O lambe of God that takest away the sinnes of the world haue mercy vpon vs O lambe of God that takest away the sinnes of the world haue mercy vpon vs O lambe of God that takest away the sinnes of the world graunt vs peace In Masses for the dead it is sayd thus O lambe of God that takest away the sinnes of the world geue them rest With this addition in the third repetition Euerlasting Heere making a crosse let him put downe the said third part of the hoste into the sacrament of the bloud sayeng This holy mingling together of the body and bloud of our Lord Iesu Christ be vnto me and to all that receiue it saluation of mind and body an holesome preparation both to deserue and to receiue eternall life through the same Christ our Lord. Afore the Paxe be geuen let the Priest say O Lord holy father almighty eternall God graunt me so woorthily to take this holy body and bloud of thy Sonne our Lord Iesu Christ that by this I may merite to receyue forgeuenesse of all my synnes and be replenished wyth thy holy spirite and to haue thy peace for thou art GOD alone neyther is there anye other without thee whose glorious kingdome and Empyre endureth continuallye worlde without ende Amen Heere let the Priest kisse the corporas on the right side and the brinke of the chalice and afterwarde let hym say to the Deacon Peace be vnto thee and to the Church of God Aunswere And with thy spirite On the right hand of the Priest let the Deacon receaue the pax of him and reach it to the subdeacon Then to the step of the quere let the Deacon himselfe beare the pax vnto the rectors of the quere And let them bring it to the quere eyther of them to his owne side beginning at the eldest But in feastes and feriall dayes when the quere is not gouerned the pax is borne from the deacon vnto the quere by two of the lowest of the seconde forme like as afore After the pax geuen let the Priest say the prayers folowing priuately before he communicate holding the hoste (c) âor falling with both his hands O God father thou fountaine originall of all goodnesse who being moued with mercye haste willed thine onely-begotten sonne for our sakes to descende into the lower partes of the worlde and to be incarnate whom I (d) Holde him fast Whyle ye haue him in your handes lest he flye from you as lyke he wil if ye mocke with him to much vnworthy hold in my handes Here let the priest bowe (e) Why notâ if it be his maker him selfe to the hoost saying I worshippe thee I glorifie thee I prayse thee wyth whole intention of mind and hart And I beseech thee that thou (f) If it faââe your kitchen wil be the colder faile not vs thy seruauntes but forgeue our sinnes so as with pure hart and chaste body wee may be able to serue thee (g) Note that the priest speaketh all this to the host whereby it is euident how horribly they abuse Gods creatures the onely liuing and true God through the same Christ our Lord. Amen O Lord Iesu Christ thou sonne of y e liuing God who according to the will of the father the holy Ghost working with all hast quickened the world through thy death Deliuer me I beseeche thee through this thy holy body and this thy bloude from all my iniquities and from all euils And make me alway obey thy commaundements and neuer suffer me to be seperated from thee for euermore thou Sauiour of the worlde Who with God the father and the same holy Ghost liuest and raignest God worlde without end Amen O Lord Iesu Christ let not the sacrameÌt of thy body bloud which I receiue though vnworthy be to my iudgment and damnation but thorow thy goodnes let it profite to the saluation of my body and soule Amen To the body let him say with humilation afore he receaue Haile for euermore thou most holy (a) that neuer was borne of our Ladye flesh of Christ vnto mee afore all
remayneth that the natuâall vniââng to Christes body commeth not by the bodely eating of the Sacrament vnto our body but to our soule so shall redounde at length vnto our bodyes naturally I prooue it thus As Christ liueth by the Father so lyue we by hys flesh eaten of vs But Christ liueth not by hys father onely by faith and loue but naturally Therfore we do not lyue by eating of Christs flesh only by faith and loue as you suppose but naturally Cran. The Minor is not true Tres. This is the opinion of Arrius that Christ is vnited to his father by coniunction of mynd and not naturally Cran. I say not so yet neither do I thinke so But I wil tel you what I like not in your Minor You say that Christ doth not liue by his father only by faith and loue but I say that Christ liueth not at all by his faith West Marke and consider well this word by faith least any occasion of cauilling be geuen Tres. Let that worde by faith he omitted Neither dyd I meane that Christ liueth by his father thorough faith Yet the strength of the Argument remayneth in force If that vnion of the substance of flesh should be graunted vnto our bodies then should our bodies neuer dye nor see corruption For els Hillary doth not conâute y e Arrians except there be a greter coniunction betwene vs Christ when he is eaten of vs then only a spiritual coniunction You do only graunt a vnion As for a carnall or naturall vnion of the substance of flesh by which we are ioyned more then spiritually you do not grant But our lord Iesus geue you a better mind and shew you the light of his truth that you may returne into the way of righteousnesse West We came hether to dispute and not to pray Tres. Is it not lawfull to pray for them that erre West It is not lawfull yet But proceed Tres. Agayne I reason thus As Christ liueth by hys father after the same maner do we lyue by the eating of hys flesh But Christ liueth not by his father onely in vnitie of will The same argument againe repeated but naturally Ergo we do not lyue when we eate the flesh of Christ only by fayth and vnitie of will but naturally Cran. This is my faith and it agreeth with the scripture Christ liueth by his father naturally Aunswere maketh vs to lyue by himselfe in deede naturally and that not onely in the sacrament of the Eucharist but also in Baptisme For Infants when they are baptised do eate the flesh of Christ. Weston Aunswer eyther to the whole argument or to the partes therof For this argument is strong and cannot be dissolued Cran. This is the argument As Christ liueth by his father after the same maner do we lyue by his flesh The Archb. repeateth the argument beyng eaten of vs But Christ liueth not by his father onely in vnitie of will but naturally Ergo we eating his flesh do not lyue only by faith and loue but naturally But the Maior is false namely that by the same maner we liue by Christ as he liueth by his father West * Christ not after his manhood but after his diuine nature liueth naturally by his father which diuine nature of his worketh also in his manhoode an immortality So our spirite and soule receauing the naturall bodye of Christ in the misteries by fayth do receaue also the nature of his body that is his purenes iustificatioÌ lyfe the operation wherof redounding likewise vnto our bodyes doth make the same also capable of the same glory and immortality And thus it is true that as Christ liueth naturallye by his father so we liue naturally by the bodye of Christ eaten in the misteryes hauing respecte both to the manhood of him and of vs. For as the fleshe of Christ in respecte of bare fleshe liueth not naturally by the father but for that it is ioyned to his diuinity So our flesh liueth not naturally by Christs body eaten in the SacrameÌt for then euery wicked man eating the SacrameÌt should liue naturally by hym but for that our flesh is ioyned to the spirite and soule whiche truely eateth the bodye of Christe by fayth and so onely the bodyes of the faythfull doe lyue by eating the bodye of Christe naturally in particypatyng the naturall propertyes of the bodye of Christe Hillary sayth after the same manner vpon these words he that eateth my flesh shal lyue by me Ergo Christ liueth by his father and as he liueth by his father after the same maner we shall lyue by his fleshe Here you see that Hillary saith after the same maner Cran. After the same manner doth not signifie lyke in all things but in deed and eternally for so do we liue by Christ and Christ liueth by his father For in other respects Christ liueth otherwise by his father then wee lyue by Christ. West He liueth by his father naturally and eternally Ergo we liue by Christ naturally and eternally Cran. We do not liue naturally but by grace if you take naturally for the manner of nature As Christ hath eternall lyfe of hys Father so haue we of hym West I sticke to this word naturally Cran. I meane it touching the truth of nature For Christ liueth otherwise by his Father then we lyue by Christ. West Hillary in the 8. booke De Trinitate denieth it when he sayth he liueth therfore by his father and as he liueth by his Father Naturall expounded after the same manner we shall lyue by his flesh Cran. We shall lyue after the same maner as concerning the nature of the flesh of Christ for as he hath of his father the nature of eternitie so shall we haue of him West Answer vnto the partes of the Argument As Christ liueth by his father after the same manner shall we lyue by his flesh The argument the third tyme repeated But Christ doth not lyue by his father onely in vnitie of will but naturally Ergo we eating his flesh do not liue onely by faith and loue but naturally Cran. I graunt as I said we liue by Christ naturally but I neuer heard that Christ liueth with his Father in vnitie of will onely West Because it semeth a meruaile vnto you heare what Hillary sayth These things are recited of vs to this ende because the heretikes fayning an vnitie of wyll onely betweene the father and the sonne did vse the example of our vnity with godâ as though that we beyng vnited to the sonne and by the sonne to the father onely by obedience and wyll of religion had no proprietie of the naturall communion by the sacrament of the body and bloud But answer to the argument Christ lyueth by his father naturally and eternally therfore do we liue by Christ naturally and eternally Cran. Cyrill and Hillary do say that Christ is vnited to vs not onely by will but also by nature
body of our Lord Iesu Christ in the Eucharist Christ is true which sayde the wordes The wordes are true whyche he spake yea truth it selfe that cannot faile Lette vs therefore pray vnto God to sende downe vnto vs his holye spirite which is the true interpreater of his woorde whiche maye purge away errours and geue light that veritye may appeare Let vs also aske leaue and libertie of the Churche to permit the truth receiued to be called this day in question wythout any preiudice to the same Your partes therefore shal be to implore the assistaunce of almighty God to pray for the prosperitie of the Queenes maiestie and to geue vs quiet and attentiue eares Now go to your questions Doct Smith This day right learned M. Doctor 3. questions are propounded whereof no controuersy among christians ought to be mooued to wit 1. Whether the naturall bodye of Christ our Sauiour conceiued of the Virgine Marie The quesâââons and offred for mans redemption vppon the crosse is verilye and really in the sacrament by vertue of Gods worde spoken by the Priest c. 2. Whether in the sacrament after the words of consecration be any other substance c. 3. Whether in the Masse be a sacrifice propiciatorie c. Touching the which questioÌs although you haue publikely and partly professed your iudgemeÌt and opinion on Saterday last yet being not satisfied with that your aunswere I wil assay againe to demaund your sentence in the first question Whether the true body of Christe after the woords pronounced be really in the Eucharist or els only the figure In which matter I stande heere nowe to heare your aunsweare The Preface or protestation of D. Ridley before his disputation I Receiued of you the other day right worshipful M. prolocutor and yee my reuerend Maisters The proteâstation of B. Ridley Commissioners from the Queenes maiestie and her honorable Counsell three propositions whereunto ye commaunded me to prepare against this day what I thought good to aunsweare concerning the same Now whilest I weied w t my selfe how great a charge of the Lords flocke was of late committed vnto me for the which I am certaine I must once render an accompte to my Lord God and that howe soone he knoweth and that moreouer by the commaundement of the Apostle Peter I ought to be redy alway to geue a reason of the hope y t is in me with mekenes and reuerence vnto euery one that shall demaund the same besides this coÌsidering my duty to the Church of Christ What mââued Doct. Ridley to alter his iudgemeââ from the Church of Rome and to your worships being commissioners by publicke authority I determined with my selfe to obey your commaundement and so opeÌly to declare vnto you my minde touching the foresayd propositions And albeit plainely to confesse vnto you the trueth in these things which ye now demaund of me I haue thought otherwyse in times past then I now do yet God I call to record vnto my soule I lie not I haue not altered my iudgemeÌt as now it is either by constraint of any man or lawes either for the dread of any daungers of thys world either for any hope of commodity but onely for the loue of the truthe reuealed vnto me by the grace of God as I am vndoubtedly perswaded in his holy woorde and in the reading of the auncient Fathers These things I do the rather recite at this present because it may happen to some of you hereafter as in times past it hath done to me I meane if ye thinke otherwyse of the matters propouÌded in these propositions then I now doe God may open vnto you in time to come But how so euer it shall be I will in fewe woordes do that which I thinke yee all looke I shoulde doe that is as plainely as I can I will declare my iudgement heerein Howbeit of this I would yee were not ignoraunt that I will not in deede wittingly and willingly speake in any poynt against Gods worde â Ridley submitteth himselfe to the Church of Christ. or dissent in any one iote from the same or from the rules of faith and Christian religion which rules that same most sacred word of god prescribeth to the Churche of Christe whereunto I nowe and for euer submit my selfe and all my doinges And because the matter I haue now taken in hand is waightie and yee all wel know how vnready I am to handle it accordingly aswell for lacke of time as also lacke of bookes therefore heere I protest that I will publickly this daye require of you that it may be lawfull for me concerning all mine aunsweares explications and confirmations to adde or diminish what soeuer shall seeme hereafter more conuenient and mete for the purpose through more sound iudgement better deliberation and more exact triall of euery particular thing Hauing nowe by the way of Preface and protestation spoken these fewe woordes I will come to the answearinge of the propositions propounded vnto me and so to the most brief explication and confirmation of mine answeres West Reuerend maister Doctour concerning the lacke of bookes there is no cause why you should complaine What bookes soeuer you will name The promise was not âept ye shall haue them as concerning the iudgement of your answeres to be had of your selfe wyth farther deliberation it shall I say be lawfull for you vntill Sonday next to adde vnto them what you shall thinke good your selfe My minde is that we shoulde vse short arguments least we shuld make an infinite processe of the thing Rid. There is an other thyng besides whyche I woulde gladly obtaine at your handes I perceiue that you haue wryters and Notaries here present By all likelihoode our disputations shal be published I beseech you for gods sake let me haue libertie to speake my minde freely wythout interruption not because I haue determined to protract y e time with a solemne Preface but least it maye appeare that some be not satisfied God wotte I am no Oratour nor I haue not learned Rhetoricke to set colours on the matter West Two Notaries permitted to Doct. Ridly These 2. Notaries were M. Iâell sometime bishop of Salisbury ãâã M. Gilbert Mounson Among this whole company it shall be permitted you to take two for your part Rid. I would chuse two if there were any here w t whome I were acquainted West Here are two whych M. Cranmer had yesterdaye Take them if it please you Rid. I am contente wyth them I truste they are honest men The first proposition In the Sacrament of the aultare by the vertue of Gods word spoken of the Priest the naturall body of Christ borne of the virgine Marie The first proposition and his naturall bloude is really present vnder the formes of bread and wine The aunswere of N. Ridley In matters appertaining to God we may not speake according to the sence of man D. Ridleys aunswere
places of the holy Scripture 7. Inconueniences come of the reall peesence Secondly it varieth from the articles of the faith Thirdly it destroyeth and taketh awaye the institution of the Lordes supper Fourthly it maketh precious thinges common to prophane and vngodly persones for it casteth that whyche is holy vnto dogs and pearles vnto swine Fiftly it forceth men to maintaine many moÌstruous miracles without necessitie and authoritie of Gods worde Sixtly it geueth occasion to the heretickes which erred concerning the two natures in Christe to defend their heresies thereby Seuenthly it falsifieth the sayings of the godly fathers it falsifieth also the Catholike Faith of the Church whyche the Apostles taught the martyrs confirmed and the faithfull as one of the Fathers sayeth doe retaine and keepe vntill this day Wherefore the second parte of mine argument is true The probation of the antecedent or former part of this argument by the partes thereof THis carnall presence is contrary to the worde of God as appeareth The 7. inconueniences declared by partes Iohn 16. I tell you the trueth It is profitable to you that I goe away for if I goe not away the comfortour shall not come vnto you Actes 3. Whome the heauens must receaue vntill the time of restoring of all thinges which God hath-spoken The first inconuenience Math. 9. The children of the Bridegrom cannot mourne so long as the Bridegrome is with them But nowe is the time of mourning Iohn 16. But I will see you againe and your heartes shall reioyce The reall presence against the scripture Iohn 14. I will come againe and take you to my selfe Math. 24. If they shall say vnto you behold here is Christ or there is Christe beleeue them not for wheresoeuer the deade carcase is thither the Eagles will resort 2. The real presence agaynst the Articles of the fayth It varyeth from the articles of the faith He ascended into heauen and sitteth on the right hande of God the Father From whence and not from any other place sayeth S. Augustine he shall come to iudge both the quicke and the deade 3. It destroyeth the institution of the Lordes supper It destroyeth and taketh awaye the institution of the Lordes supper which was commaunded onely to be vsed and continued vntill the Lorde himselfe shoulde come If therefore he be nowe really present in the body of his flesh then must the supper cease For a remembraunce is not of a thing present but of a thing past and absent And there is a difference betwene remembraunce and presence and as one of the Fathers sayeth A figure is in vaine where the thing figured is present It maketh precious things common to prophane and vngodly persons constraineth men to confesse many absurdities 4. It prophaneth thinges holy and precious gendreth absurdities For it affirmeth that whoremongers and murtherers yea and as some of them hold opinion the wicked and faithles mise rattes dogs also may receiue the verye real and corporal body of the Lord wherin the fulnes of the spirite of light and grace dwelleth contrary to the manifest wordes of Christ in sixe places sentences of the sixt chap. of S. Iohn It confirmeth also and maintaineth that beastly kinde of crueltie of the Anthropophagi that is the deuourers of mans flesh for it is a more cruel thing to deuoure a quicke man Anthropophagi are a kinde of brutishe people that feed on mans flesh then to slay him Pie He requireth time to speake blasphemies Leaue your blasphemies Rid. I had little thought to haue hadde such reprochefull woordes at your handes West All is quiet Goe to the arguments M. Doctor Rid. I haue not many moe things to say West You vtter blasphemies with a most impudent face leaue off I say and get you to the argument Rid. It forceth men to maintaine many monstrous myracles wythout all necessitie and authoritie of Gods worde 5. It maintayneth monstrous myracles without âââcessitiâ For at the comming of thys presence of the body and flesh of Christ they thrust away the substaunce of breade and affirme that the accidents remayne without any subiect and in the stead thereof they place Christes body wythout hys qualities and the true maner of a bodye And if the Sacrament be reserued so long vntill it mould wormes breede some say that the substance of bread miraculously returneth againe and some deny it All the ãâã that foloââeth ãâã read because the prolocutââ made post hast to the argument By this deâuise of ãâã comitance the Papistâ imagine ãâã much to receaued vnder ãâã kinde as both 6. It geueâ occasion to heretickes 7. It falsifiâeth the saââinges of ãâã old doctor Other some affirme y t the real body of Christ goeth downe into y e stomacke of the receiuers doth there abide so long only as they shall continue to be good but another sort hold that the body of Christ is caried into heaueÌ so soone as the formes of bread be brused wyth the teeth O works of miracles Truely most truly I see that fulfilled in these men whereof S. Paule prophecied 2. Thess. 2. Because they haue not receiued the loue of the trueth that they might be saued God shall sende them strong delusions that they shoulde beleeue lies and be all damned which haue not beleeued the truth This grosse presence hath brought foorth that fonde phantasie of concomitaunce whereby is broken at this day and abrogated the commandement of the Lord for the distributing of the Lordes cuppe to the laitie It geueth occasion to heretickes to maintaine and defend their errours as to Martion which sayd that Christ had but a phantasticall bodye and to Eutiches which wickedly confounded the two natures in Christ. Finally it falsifieth the sayings of the godly fathers and the Catholicke faith of the church which Vigilius a Martyr and graue wryter sayeth was taught of the Apostles confirmed wyth the bloude of Martyrs and was continually maintained by the faithful vntil his tyme. By the sayings of the fathers I meane of Iustine Irenee Tertullian Origene Eusebius Emisene Athanasius Cyrill Epyphanius Hierome Chrysostome Augustine Vigilius Fulgentius Bertram and others most auncient fathers All those places as I am sure I haue read making for my purpose so am I well assumed that I coulde shewe the same if I myght haue the vse of mine owne bookes whiche I will take on me to doe euen vpon the pearill of my life and the losse of all that I maye lose in thys world But now my brethren thinke not because I disalow that presence which this first proposition maintaineth as a presence which I take to be forged phantasticall and besides the authoritie of Gods worde pernitiously broughte into the Church by the Romanistes that I therefore go about to take away the true presence of Christes body in his Supper rightly and duely ministred The true presence of Christes bââdy in the Supper
noâ denyed whyche is grounded vpon the word of God and made more plaine by the commentaries of y e faithfull fathers They that thinke so of me the Lord knoweth how far they are deceiued And to make the same euident vnto you I will in fewe woords declare what true presence of Christes body in the sacrameÌt of the Lordes supper I hold and affirme with the worde of God and the auncient fathers I say and confesse with the Euangelist Luke The fayth confession of D. Ridley in affiââming the true preseÌt in the Sacrament and wyth the Apostle Paule that the bread on the which thankes are geuen is the body of Christe in the remembraunce of hym and of his death to be set foorth perpetually of the faithfull vntill his comming I say and confesse the bread which we breake to be the Communion and partaking of Christes bodye wyth the auncient and the faithfull fathers I say and beleeue that there is not onely a signification of Christes body sette foorth by the sacrament The grace of ãâã and immortal geuen with the Sacrament to the ââythfull Life eaten Aââgust The Lord ãâã grace Emisse Celestiall foode receaued ãâã The property naturall communion receââued Hilar. The vertue oâ Christes flesh Cyrill The misticall ââuent of Chriââ Basill The ãâ¦ã Ambros. The body by grace ãâ¦ã but not that which ãâ¦ã Hierom Grace ãâ¦ã a sacrifice ãâã Chrisost. Grace ãâ¦ã verâty The power of Gods ãâ¦ã Bertram but also that therewith is geuen to the godly and faithfull the grace of Christes body that is the foode of life immortalitye And this I holde wyth Cyprian I say also with S. Augustine that wee eate life and wee drinke life with Emisene that we feele the Lorde to be present in grace wyth Athanasius that wee receiue Celestiall foode which commeth from aboue the propertie of natural Communion wyth Hyllarius the nature of flesh and benediction whych geueth life in breade and wine wyth Cyrill and wyth the same Cyrill the vertue of the very flesh of Christ life and grace of his body the propertie of the onely begotten that is to say life as he himselfe in plaine words expoundeth it I confesse also with Basil that we receiue the mysticall Aduent and comming of Christ grace the vertue of hys very nature the sacrament of his very flesh with Ambrose the body by grace with Epiphanius spirituall flesh but not that which was crucified with Hierome Grace flowing into a sacrifice and the grace of the spirite with Chrysostome grace and inuisible veritie grace and societie of the members of Christes body with Augustine Finally with Bertram which was the last of all these I confesse that Christes body is in the Sacrament in thys respect namely as he writeth because there is in it the spirite of Christ that is the power of the worde of God which not onely feedeth the soule but also clenseth it Out of these I suppose it may clearely appeare vnto al meÌ how farre we are froÌ that opinion wherof some go about falsly to slaunder vs to the world saying we teach that the godly and faithfull shoulde receiue nothing else at the Lordes table but a figure of the body of Christ. ¶ The second proposition After the consecration there remayneth no substaunce of bread and wine neyther any other substaunce then the substaunce of God and man The Aunswere ââswere to ãâ¦ã THE seconde conclusion is manifestly false directly against the word of God the nature of the Sacramente and the most euident testimonies of the godly Fathers and it is the rotten foundation of the other two conclusions propounded by you The â proââsition of transubstantation deâye both of the first and of the third I will not therefore now tary vpon any further explication of this aunswere being contented with that which is already added afore to the aunswer of the first proposition ¶ The first argument for the confirmation of this aunswere IT is very playne by the worde of God that Christ did geue bread vnto his Disciples and called it his body But the substance of bread is another maner of substaÌce then is the substance of Christes body God and man Confirm thou ãâã his answere Therefore the conclusion is false The second part of mine argument is playne and the first ãâã proued thus ¶ The second argument Da That which Christ dyd take on the which he gaue thanââs and the which he brake he gaue to his Disciples and called it his body ri But he toke bread gaue thaÌks on bread brake bread si Ergo the first part is true And it is confirmed with the authorities of the Fathers Irene Tertullian Origene Cyprian Epiphaâius Hierome Augustine Theodoret Cirill Rabanus and Beââ Whose places I will take vpon me to shew most manifest in this behalfe if I may be suffered to haue my bookes as my request is Bread is the body of Christ Ergo it is bread * The rule of Logicke is this A propositione de tertio adiacente ad cam ãâã est de secundo ãâã verbo ãâ¦ã A tertio adiacente ad secundâm adiacens cum verbi substantiui pura copula ¶ The third Argument Ba As the bread of the Lordes table is Christes naturall body so is it his mysticall body ro But it is not Christes mysticall body by transubstantiation co Ergo it is not his naturall body by transubstantiatioÌ The second part of my argument is plaine and the first is proued thus As Christ who is the veritie spake of the bread This is my body which shall be betrayed for you speaking there of his naturall body euen so Paul moued with y e same spirit of truth The Maior ãâã said We though we be many yet are we all one bread and one body which be partakers of one bread â Cor. 10. ¶ The fourth Argument We may no more beleeue bread to be transubstantiate into the body of Christ The argument holdeth a destructione ãâ¦ã Math. 26. Marke 14. then the wine into his bloud But the wine is not transubstantiate into his bloud Ergo neyther is that bread therefore transubstantiate into his body ¶ The first part of this argument is manifest the second part is proued out of the authoritie of Gods word in Mathew Marke I will not drinke of the fruite of the vine c. Now the fruite of the vine was wine which Christ dranke and gaue to his disciplis to drinke With this sentence agreeth playnely the place of Chrysostome on the xx Chapter of Mathew ChrisostoÌe Cyprian As Ciprian doth also affirming that there is no bloud if wine be not in the cup. ãâã argument holâeth after ãâã same ãâã as ãâ¦ã ¶ The fift Argument Ba The words of Christ spoken vpon the cup and vpon the bread haue like effect and working ro But the wordes spoken vpon the cup haue not vertue to transubstantiate co Ergo it followeth that
West * This he repeated in Englishe to the people also Aunswere to Bernard Here I bring Bernard vnto you againe Euen from the West vnto the East from the North vnto the South there is one and the selfesame Christ in many and diuers places Rid. The aunswere is soone made that one Christe is here and in diuers places For God according to hys Maiestie and according to his prouidence as S. Austen sayeth is euery where with the godly according to his indiuisible and vnspeakeable grace The Papistss make Christ to haue a monsterous body Or else if we should vnderstande Bernard according to the corporall presence how monstrous or huge giantlike a body would you then make Christes body to be which should reach euen from North to South from West to East West Nay nay you make a monstrous aunswer and vnlearned Ward Before I come in with those reasons which I had purposed to bring against you Here they returne agayne to Latin B. Ridley falsly charged to set forth the Catechisme I am minded to come again to M. Doctours argument by which you being brought into the briers seemed to doubt of Christes presence on the earth To y e proofe of which matter I will bring nothyng else then that which was agreed vpon in the Catechisme of the Synode of London set out not long ago by you Rid. Syr I geue you to witte before you goe any farther that I did set out no Catechisme West D. Weston in K. Edwards dayes subscribed Yes you made me subscribe to it when you were a Byshop in your ruffe Rid. I compelled no man to subscribe Warde Yes by roode you are the very author of that heresie Rid. I put foorth no Catechisme Cole Did you neuer consent to the setting out of those things which you allowed Rid. Of this Catechisme read before pag. 1357. I graunt that I sawe the booke But I deny that I wrote it I perused it after it was made and I noted many things for it So I consented to the booke I was not the author of it Iudges * The Iudges geue an vntrue verdite for D. Cranmer meaning by the Counsell spake no word of Ridley The Catechisme is so set foorth as though the whole conuocation house had agreed to it Cranmer sayd yesterday that you made it Rid. I thinke surely that he would not say so Ward The Catechisme hath this clause Si visibiliter in terra c. i. If visibly on the earth c. Rid. I aunswere that those articles were set out I both witting and consenting to them Myne owne hand will testifie the same and M. Cranmer put hys hand to them likewise and gaue them to other afterward Now as for the place which you alledge out of it that may easely be expounded and without any inconuenience Ward Christ is the power and vertue of his Father A possibili ad esse non valet consequentia Ergo he was not of so little strength that he coulde not bring to passe whatsoeuer he would himselfe Rid. I graunt Ward Christ was the wisedome of the father Ergo that he spake he spake wisely and so as euery man might vnderstand neither was it hys mynde to speake one thing in steede of another Rid. All this I graunt Ward Christ was likewise the very truth Ergo he made and perfourmed in deede Argument of the wisedome truth of Christ. Hillar in Psal. 118. that which he intended to make And likely it is that he doth neither deceiue nor coulde be deceiued nor yet would go about to deceiue other West Hilarius in Psalmum 118. hath these words Vera omnia sunt neque ociosè neque inutiliter constituta dei verba sed extra omnem ambiguitatem superfluae inanitatis ignita ignita vehementer ne quid illic esse quod non perfectum ac proprium sit existimetur That is All Gods wordes or sayings are true and neither idlely placed nor vnprofitably but fiery and wonderfull fiery without all doubtfulnes of superfluous vanitie that ther may be nothing thought to be there which is not absolute and proper Ward He is the truth of the father Ergo he can neyther deceiue nor yet be deceyued especially I meane when he spake at his latter end and his testament Rid. Christ is the very truth of the father and I perceyue well to what scope you driue your reason Aunswerâ to Master Wardes arâgument This is but a farre set compasse of words If that these words of Christ This is my body which you meane be rightly vnderstoode they are most true Ward He tooke he brake he gaue c. what tooke he Ridley Bread his body Ward What brake he Ridley Bread Ward What gaue he Ridley Bread Ward Gaue he bread made of wheate materiall bread Rid. I know not whether he gaue bread of wheate but he gaue true and materiall bread Ward I will proue the contrary by Scriptures He deliuered to them that which he had them take This argument is noâ formall in the 2. figurâ But he had not them take materiall bread but his owne body Ergo he gaue not materiall bread but his owne body Rid. I deny the Minor Aunswereâ For he bad them take his body Sacramentally in materiall bread and after that sort it was both bread which he bad them take because the substaunce was bread and it was also his body because it was the Sacrament of his body for the sanctifying and the comming to of the holy Ghost which is alwayes assistentio those mysteries which were instituted of Christ and lawfully administred Harps What is he that so sayeth By the comming vnto of the holy spirite Rid. I haue Theophilact for mine author for this maner of speaking And heere I bring him Theophilact in Math. 26. that ye may vnderstand that phrase not to be mine vpon Mathew 26. Furthermore the said Theophilact writing vppon these wordes This is my body sheweth that the body of the Lord is bread whih is sanctifyed on the aultar Ogle That place of Theophilact maketh openly agaynst you For he sayth in that place that Christ sayd not This is a figure of my body but my body For sayeth he by an vnspeakeable operation it is transformed although it seeme to vs to be bread Rid. It is not a figure The word of Theophil he sayd not this is a figure of my body aunâswered that is to say non tantum est figura i. it is not only a figure of his body West Where haue you that word tantum onely Rid. It is not in that place but he hath it in another Augustine doth so speake many times other Doctours mo West Heere Weston repeating the words of Theophilact in English sayd He sayth it is not a figure and you say it is a figure And the same Theophilact sayth moreouer that the coÌuersioÌ or turning of the
is none other way into the kingdome of heauen 2. Tim. â Actes 14. Math. 5. Math. 7. Maâk 8. but through much tribulation And if we suffer any thing for y e kingdome of heauens sake and for righteousnes sake we haue the Prophetes Christ the Apostles and Martyrs for an ensample to comfort vs for they did all enter into the kingdome of heaueÌ at the strait gate and narow way that leadeth vnto life which few do find Mortification bearing of the Crosse neâessâry for all them ãâã will raygne with Christ. And vnles we will be content to deny our owne selues and take vp the crosse of Christ and hys sayntes it is an euident argument that we shall neuer raigne with him And agayne if we can finde in our hartes paciently to suffer persecutions and tribulations it is a sure token of y e righteous iudgment of God that we are counted worthy of the kingdom of God for which we also suffer It is verily sayth the Apostle a righteous thing with God 2. Thes. 1. to recompence tribulation to them that trouble vs and rest to vs that be troubled For after this lfe y e godly being deliuered from theyr tribulations and paynes shall haue a most quiet and ioyfull rest where as the wicked and vngodly contrariwyse shal be tormented for euermore with intollerable and vnspeakable paines Luke 16. as Christ by the parable of the rich glutton wretched Lazarus doth playnly declare and teache These ought we to haue before our eyes alwayes that in time of aduersitie and persecution whereof al that wil be the children of God shal be partakers Heb. 12. and wherewith it hath pleased God to put some of vs in vre all ready we may stand steadfast in the Lord and endure euen vnto the end that we may be saued For vnlesse we like good warriours of Iesus Christ 1. Tim. 2. will endeuour our selues to please him who hath chosen vs to be souldiours and fight y e good fight of fayth euen vnto the end we shall not obtayne that crowne of righteousnes which the Lorde that is a righteous iudge shall geue to all them that loue his comming Let vs therfore receiue with meeknes the word that is graffed in vs which is able to saue our soules Iohn 2. and grouÌd our selues on the sure rocke Christ. For as the Apostle sayth other foundation can no man lay 1. Cor 3. besides that whiche is layd already which is Iesus Christ. If any man build on this fouÌdation gold siluer precious stones timber haye stubble euerye mans worke shall appeare for the day shal declare it and it shal be shewed in the fire And the fire shall try euery mans work what it is If any mans worke that he hath builded vpon abide hee shall receiue a reward if any mans work burne he shall suffer losse but he shal be safe himselfe neuerthelesse yet as it were through fire By fiâe here doth the Apostle vnderstand persecution trouble Fier in scriptâââ what it signifieth for they which do truely preach professe y e word of God which is called the word of the crosse shal be rayled vpon and abhorred hated thrust out of the companye persecuted and tryed in the fornace of aduersitie as golde and siluer are tryed in the fire By gold siluer and precious stones he vnderstandeth them y t in the mids of persecution abide steadfast in word 1. Cor. 3. Math. 5. Luke 6. Math. 3. Psalme 1. By tymber hay and stubble are ment such as in tyme of persecution do fall away from the truth And when Christ doth purge his floore with the winde of aduersitie these scatter away from the face of the earth like light chaffe whiche shall be burned with vnquencheable fire If they then which do beleue The place of S. Paule 1. Cor. 3. expounded do in time of persecution stand steadfastly in y e truth the builder I do meane y e preacher of the word shall receaue a reward and the work shal be preserued and saued but if so be that they go back and swarue when persecution ariseth the builder shall suffer losse that is to saye shall lose his labour and cost but yet he shal be saued if hee being tryed in the fire of persecutioÌ do abide fast in y e faith Wherefore my beloued geue dilligent heed 1. Pet. 2. 1. Cor. 3. that ye as liuing stones be builded vpon this sure rocke be made a spirituall house and a holy Priesthoode for to offer vp spirituall sacrifices acceptable vnto God by Iesus Christ. For we are the true temple of God 1. Pet â and the spirite of God dwelleth in vs if so be that we continue in the doctrine of the Gospell We are also an holy and royall Priesthode for to offer vp spirituall sacrifices oblations for the sacrifices of the new Testament are spirituall of three maners The first is the sacrifice of prayse and thankesgeuing which S. Paule doth call the fruites of those lippes which confesse the name of God Three sortes of Sacrifices of the new testament Heb. 13. Osee. 6. The second is mercy towardes our neighbours as y e Prophet Osee sayth I will haue mercy and not sacrifice Read the xxv chapter of Mathew The thyrd is wheÌ we make our body a quick sacrifice holy and acceptable vnto God that is Rom. 12. wheÌ we mortifie kill our fleshly concupiscences carnall lustes so bryng our flesh thorough the helpe of the spirite vnder y e obedeÌce of Gods holy lawe This is a sacrifice to God most acceptable whiche the Apostle calleth Our reasonable seruing of God And let vs be sure that vnlesse we do now at this present take better heed to our selues and vse thankfully the grace of God offered to vs by the Gospell preaching these yeares past wherby we are induced brought to y e knowledge of y e truth Ephes. 3. vnles I say we keep Christ and his holy word dwelling by fayth in y e house temple of our harts the same thing that christ threatneth vnto the Iewes shal happen vnto vs Math. 14. y t is to witte the vncleane spirite of ignorance superstitioÌ idolatry and infidelitie or vnbeliefe the mother head of all vices which by the grace of God was cast out of vs bringing with him 7. other spirites worse then himself Exhortation to persist in the word of God not to abuse it 2. Pet. 2. shall to our vtter destruction returne again into vs and so shall we be in worse case thaÌ euer we were before For if we after we haue escaped from the filthines of the world through the knowledge of the Lord and Sauiour Iesus Christ be yet tangled therin agayn and ouercome then is the latter ende worse then the beginning and it had bene better for vs not to haue knowne the way of righteousnes then after we
as ye haue ministred vnto the Saintes so shall ye receiue y e reward which I am fully persuaded assured shal be plenteously poured vppon you all for y e great goodnes shewed vnto the seruants of the liuing God And I most hartely beseeche almighty God to poure forth a plenteous reward vpon you for y e same that he wil assist you wyth his holy spirite in al your doings that ye may growe as you haue begon vnto such a perfection as may be to gods honour your owne saluation and the strengthning of the weake members of christ Gods elect alwayes beare the sclaunder in this worlde For though the world rage and blaspheme the elect of God ye knowe that it did so vnto Christ his Apostles and to all that were in the primitiue Church and shal be vnto the worldes end Therefore beleue in the light while ye haue it least it be taken away from you If you shall seeme to neglect the great mercy of God that hath bene opened vnto you and your harts coÌsented vnto it y t it is the very and onely truth pronouÌced by Gods onely sonne Iesus Christ by the good will of our heauenly father Therfore I say in the bowels of my Lord Iesus Christ sticke fast vnto it let it neuer departe out of your harts and couersation that you with vs and we with you at the great day being one flocke as we haue one shepheard may rise to the life immortall through Iesus Christ our onely Sauiour Amen ¶ Yours in him that liueth for euer Thomas Haukes Here followeth an other letter of Tho. Haukes sent to his wife after his condemnation being prisoner in Newgate the copy wherof is this ¶ The copy of Thomas Haukes letter to his wife GRace be with you and peace from God the father A letter of Tho. Haukââ vnto his wyfe and from our Lord Iesus Christ which gaue himselfe for our sinnes to deliuer vs from this present euill worlde through the good will of God our father to whoÌ be praise for euer and euer Amen My deare Yokefellow in the Lord for as much as the Lord hath not onely called me to worke in his vineyarde but hath also fulfilled his good worke in me I trust to his glory to the comfort of al those y t looke for his comming I thought it my duety deare yokefellowe to write vnto you some lessons out of Gods booke and if you will direct your selfe therafter doubt not of it but God who refuseth none that will come to him with theyr whole hart will assist you with his holy spirit and direct you in al his wayes to his honour and glory who grauÌt it for his mercies sake Amen First I exhort you to feare God Lessons ãâã instruction to his wyââ to serue and honor his holye name loue hym with all your hart soule and minde to beleue faithfully al his promises to lay sure hold vpon them that in al your troubles what so euer they are ye may runne straight to the great mercye of God and hee will bring you forth of them keepe you within hys wings then shall ye be sure that neither deuill flesh nor hell shall be able to hurt you But take heede If ye wil not keepe his holy preceptes and lawes and to the vttermost of your power cal for the help of God to walke in the same but will leaue them and runne to all abhominations with the wicked world doe as they do then be sure to haue your part with the wicked world in the burning lake that neuer shall bee quenched He exhorteth her to beware of Idolatry Therefore beware of Idolatrye whiche doth most of all stincke before the face of almighty God and was of al good men most detested from the beginning of the worlde For the which what kingdomes nations and realmes God hath punished with most terrible plagues w t fire Idolatry punished ãâã God brymstone hunger sword and pestilence c. to the vtter subuersion of them it is manifestly to be seene through the whole Byble Yea his owne peculiar people whome he had done so muche for when they fell from him and went serued other Gods contrary to his commaundement he vtterly destroyed and rooted them out from of the earth and as many as dyed in that damnable state not repenting their abhominable euill he threw them into y e pit of hell Again how he hath preserued those that abhorre superstition and Idolatry and that haue onely taken hold vpon God with their whole hart to serue him to loue him to feare him c. it is most manifestly to be seene euen froÌ the beginning out of what great daungers he hath euer deliuered them yea wheÌ al hope of deliueraÌce was past as touchyng their expectation euen then in y e sight of all his enemies would he work his godly will and purpose to the vtter amazing and destructioÌ of all those that were his manifest enemies Further I exhort you in the bowels of Christ Exhortaââââ to prayer that you will exercise and be steadfast in prayer for prayer is y e onely meane to pearce the heauens to obtayne at the hand of God what soeuer we desire so y t it be asked in fayth Oh what notable thinges do we read in Scriptures that hath bene obtayned through feruent praier Praying to God not to creature We are commaunded to call vpon him for helpe ayde and succour in necessities troubles he hath promised to help vs. Again they that will not cal vpon him with thesr whole hart but vpon other dead creatures in whoÌ there is no help for there was none found worthy to open the booke but onely the Lambe Christ whiche was killed for our sinnes I saye who that wil refuse his help must euen by y e terrible iudgment of God come vtterly to confusion as it hath and is dayly manifest to be seene And whatsoeuer you desire of God in your prayer aske it for Iesus Christes sake To continue in prayer ãâã to pray in the name onely of Christ. for whom in whoÌ God hath promised to geue vs all things necessary And though that which ye aske come not by and by at y e first and second calling yet continue still knocking and hee will at the length open his trasures of mercye so that ye shal be sure to obtaine for he hath so promised if ye continue in faith hoping surely in him These former lessons w t all such instructioÌs as I haue told you by mouth I do wish that ye would most earnestly learne and then I doubt not but God who is the geuer of all grace wyll assist you in all your doings that ye may be found worthy of his kingdome which is prepared through Christ. ãâã for his ãâ¦ã meaneth â Clement ãâã who ãâ¦ã his child Further where it hath pleased God to send vs childreÌ my desire is that they may
sufferaunce might be found vnexcusable and seeme to consent to that which you do not resist Here we omitte and passe ouer what enormity and more the enormity that is that such a great and so deuoute a nation should by one fryer who relinquishing the Catholique fayth and Christian religion which he before professed playeth the Apostata hath lyed to God be nowe seduced from that way whiche first * * Christ and his Apostles taught vs that we are saued by Fayth onely in the Sonne of God the same doeth Luther preache and the Pope denyeth Holy Martyrs and fathers in the old time ministred the Communion in both kindes to the people and taught that fayth was necessary in receauing the Sacramentes the same doth Luther affirme and the Pope denyeth the old way of the fathers was this that they neuer had any aduocates and mediators but Christ alone and that they neuer solde the merites of Christes passion for money In the same way doeth Luther now walke whereas the pope hath deuised a newe way to walke in for money with an hundreth other new deuises newe sectes and newe ordinances which the olde fathers neuer knewe Christ our redemer his blessed apostles haue opened vnto vs which so many Martyrs so many holy Fathers so many greate learned men also your owne foreelders and old auncitours haue alwayes hitherto walked in as though onely Luther had all wit and cunning as though he onely nowe first had receiued the holy ghost as the heretick Montanus vsed to boast of himselfe or as though the Church froÌ which Christ our sauiour promised himselfe neuer to depart hath erred hitherto alwayes in darcke shadowes of ignorance and perdition tyll now it should be illuminate with newe râsplendent beames of Luther Al which thinges there is no doubt but to such as haue iudgement will seeme ridiculous but yet may be pernitious to simple and ignoraunt mindes and to the other which being wery of all good order do gape stil for new changes may breed matter and occasion of such mischiefes as partly your selues haue experienced already And therfore do you not consider O princes and people of Germany that these be but prefaces preambles to those euils and mischiefes which Luther with the secte of his Lutherianes do intend purpose here after * * The doctrine of Luther hath bin preached in Germanie aboue these 40. yeares and yet is there neuer a Prince nor Magistrate nor Citizen in Germany God be praysed which by the doctrine of Luther is worse by one halfepeny whereas by the pope good reckenyng hath beene made that Germany hath bin worse by 3000000. Florens by the yeare Out of the territory of the bishop of Ments amounteth to the Pope for the Archbishops Palle 26000. Florens In the counsel of Basil it was openly declared that 9. Millions of Gold were gathered in the tyme of Pope Martyne and translated to Rome Pag. 698. Nowe let the Princes of Germany consider this Do you not see playnly perceiue with your eyes that this defending of the verity of the Gospell first begun by the Lutherians to be pretended is now manifest to be but an inuentioÌ to spoile your goods which they haue long inteÌded Or do you thinke that these sonnes of iniquity do tend to any other thing then vnder the name of liberty to supplant obedience and so to open a generall * * The preaching of ChristiaÌ libertie of the soule breaketh no ciuil order touching the outwarde Obedience of the bodie But the Pope would haue the soules of men in his bondage and therfore he can not abide this inwarde libertie of the spirite to be touched for that were agaynst the popes purse and profite which were an heresie intollerable licence to euery man to do what him listeth And suppose you that they will any thing regard your commauÌdementes or esteeme * * This is no good consequent Luther burned the popes stinckyng decretals Ergo hee wil not sticke also to burn the bookes of the ciuil law your lawes whiche so contemptuously vilipend the holy Canons and decrees of the fathers yea and the most holy Councels also to whose authorite the Emperors lawes haue alwayes geuen roome and place not onely vilipeÌd them but also with a diabolicall audacitye haue not feared to rent them in pieces and set them on a light fire They which refuse to render due obedience to priestes to byshops yea to the high bishop of al which dayly before your owne faces make theyr bootyes of Church goodes and of thinges consecrated to God thinke ye that they will refrayne theyr sacrilegious handes froÌ the spoyle of lay mens goods yea that they wil not plucke from you whatsoeuer they can rap or reaue The persecuting pagans in the olde time did obiect to the old Fathers of the Primatiue church the blasphemies of Thyestes supper and of the incest of Oedipus the worshipping also of an Asses head pag. 43.39 In much like sort doth the pope heere lay vnto Luther riots rebellions and all mischiefes hee can deuise not because they be true but because hee would haue the world so to beleue Finally to conclude how can you hope that they will more spare you or hold theyr murthering handes from your throates which haue bene so bold to vexe to kill to slay the Lordes annoynted which are not to be toucbed Nay thinke you not contrary but this miserable calamity will at length redound vpon you your goodes your houses wiues children dominioâs possessions these your temples which you hallow reuereÌce except you prouide some speedy remedy agaynst the same Wherefore we exhort your fraternities nobilities deuotions of all and singuler in the Lord and beseech you for Christian charity religion for which religion your forefathers oft times haue geuen their bloud to vpholde and encrease the same and notwithstanding require you also in vertue of that obedience which all Christians owe to God blessed S Peter Obedience to God and to S. Peter and to his vicare do not well match together by the Scripture for the obedience to the Creator is one and the obedience to the creature is an other and to his Vicar here in earth that setting aside all other quarrels and dissentions among our selues you conferre your helping handes euery man to quench this publique fire and endeuour and study the best way ye can howe to reduce the sayd M. Luther and all other fautours of these tumultes and errours to better conformitye and trade both of lyfe and fayth And if they which be infected shal refuse to heare your admonitioÌs yet proued that the other part which yet remayneth sound by the same contagion be not corrupted He to whom all secretes of men are open doth know how we both for our nature and also for our pastorall office whereto we are called are much more prone to remit then to reuenge But when this
token of his death shortly to follow After y t he was examined with tormeÌts One of y e head presidents came to him shaking hym by the beard bad him tell what fellowes he had of his Religion To whoÌ he answered saying that he had no other fellowes but suche as knew and did the will of God his father whether they were nobles marchantes husbandmen or of what degree so euer they were In these torments he endured ii or iij. houres beyng but of a weake body with these wordes comforting himselfe This body sayd hee once must dye but the spirit shal liue the kingdom of God abideth for euer Tormentes In the time of his tormenting he swouÌded Afterward comming to himselfe agayne he sayd O Lord Lord why hast thou forsaken me To whome the president Nay wicked Lutheran said he Thou hast forsaken God Then sayd Aymondus Alas good maysters why do you thus miserably torment me O Lord I beseech thee forgeue them they know not what they do See sayd the President this Caytife how he prayeth for vs neuertheles so constant washe in his paynes y t they could not force hym to vtter one mans name saying vnto theÌ y t he thought to haue founde more mercy with men Wherefore he praied God that that he might find mercy with him On the next Saterday following sentence of condemnation was geuen agaynst hym Then certayne Fryers were appoynted to heare his confession WhoÌ he refused chusing to him one of his owne order the parish priest of S. Christophers bidding the Friers depart from hym for he would confesse hys sinnes to y e Lord. Do you not see sayd he how I am troubled enough with men will ye yet trouble me more Other haue had my body will you also take from me my soule Away from me I pray you At last when he could not be suffered to haue the parish priest he then tooke a certayne Carmelite bidding y e rest to depart with whom he hauing long talke at last did conuert him vnto the truth Shortly after y t came vnto him the Iudges Cassagnes and Longa with other counsailers moe vnto whome the saide Aymondus began to preach and declare his minde touching the Lordes supper But Longa interrupting him demaunded of him thus The Iudge Purgrtory First declare vnto vs your minde what you thinke of Purgatory The Martyr In Scripture all these are one to purge to clense to wash Whereof wee reade in Esay in the Epistle of S. Paule Hebr. 9. 1. Pet. 1. and of S. Peter He hath washed you in hys bloud Ye are redeemed not with golde but with the bloud of Christ. c. And how often doe we read in the Epistles of S. Paule That we are clensed by the bloud of Christ from our sinnes c. The Iudge Those Epistles are knowne to euery child The Martyr To euery child Nay I feare you haue scarse read them your selfe A Fryer M. Aymond with one word you may satisfie them if you will say that there is place where the soules be purged after this life The Martyr That I leaue for you to saye if you please What would you haue me damne mine owne soule and to say that which I know not The Iudge Doest not thou think that when thou art dead thou shalt go to purgatory And he that dyeth in veniall sinne that he shall passe streight into Paradise The Martyr Such trust I haue in my God that the same daye when I shall dye I shall enter into Paradise An other Iudge Where is Paradise The Martyr There where the maiestie and glory of God is The Iudge The Canons doe make mention of Purgatory and you in your sermons haue vsed alwayes muche to pray for the poore This Fryer taketh praying for the poore which be aliue and those that be dead to be all one The Martyr I haue preached the word of God not the CanoÌs The Iudge Doest thou beleue in the Churche The Martyr I beleue as the Church regenerated by the bloud of Christ and founded in hys word hath appoynted The Church The Iudge What Church is that The Martyr The Church is a Greeke word signifiyng as muche as a congregation or assemble and so I say y t when so euer the faythfull doe congregate together to the honour of God and the amplifying of Christian religion the holy ghost is verily with them The Iudge By this it should follow that there be many Churches And where as any rusticall clownes do assemble together there must be a Church The Martyr It is no absurde thinge to say that there be manye Churches or congregations among the Christians And so speaketh S. Paule Galat. 1. To all the Churches whiche are in Gallatia c. And yet all these congregations make but one Churche The Iudge The Church wherein thou beleeuest is it not the same Churche whiche our Creede doth call the holy Church The Martyr I beleue the same The Iudge And who should be the head of that Churche The head of the Church The Martyr Iesus Christ. The Iudge And not the Pope The Martyr No. The Iudge And what is he then The Martyr A Minister if he be a good man as other Byshops be of whom S. Paule thus writeth 1. Cor. 4. Let a man so esteeme of vs as Ministers and dispensers of the secrets of God c. The Iudge What then doest not thou beleue the Pope The Martyr I know not what he is The Pope what he is The Iudge Doest thou not beleue that he is the successour of Peter The Martyr If he be like to Peter and be grounded with Peter vpon the true rocke Christ Iesus so I beleue his workes and ordinaunces to be good Then the Iudges leauing hym with y e Friers departed froÌ hym couÌting as a daned creature Notw tstanding Aymundus putting his trust in God was full of comfort saying with Saint Paule Who shall separate me from the loue of God Shall the sword hunger or nakednes No nothing shall pluck me from hym But rather I haue pittie of you sayd he and so they departed Not loÌg after he was brought to the place of execution singing by the waye the Psalme In exitu Israell de Aegipto c. Psalm 114. And as he passed by the place where he before had bene imprisoned he called to hys prison fellowes exhorting them to put theyr confidence in the Lorde and tolde them that he had spoken for them and declared theyr miseryes vnto the President He thanked moreouer the keeper Aymond speaketh for his pryson fellowes and desired hym to be good to hys pore prysoners And so taking his leaue of them and desiring them to praye for hym also geuyng thankes to the maistresse keeper for her gentlenes shewed to hym he proceeded forward toward hys execution As he came agaynst the Churche of Sainct Andrew they willed hym to aske mercy of God and of blessed S. Mary and
Frier What thinkest thou thy selfe better learned then S. Thomas The Martyr I do arrogate no such learning vnto my self But this I say this parable is not so to be expouÌded but is set forth for example of the Lord to coÌmend to vs charity toward our neighbour how one should help an other The Frier Thou sayst in thy coÌfessioÌ y t we are iustified onely by faith I wil proue y t we are iustified by works By our workes we do merite Iustification Ergo by workes we are iustified The Martyr I deny the antecedent The Frier S. Paule Heb. the last sayth Forget not to doe good and to distribute vnto others Talibus enim victimis promeretur Deus 1. For by such oblatioÌs God is merited We merite God by our workes Ergo we are iustified by our workes The Martyr The wordes of S. Paule in that place be otherwise and are thus to be translated Talibus enim victimis delectatur Deus c. 1. With such sacrifices God is delighted or is well pleased The Iudge Vilard Vilard the Iudge turned the booke and found the place euen to be so as the prisoner sayd Here the friers were maruellously appalled troubled in theyr mindes of whom one asked then what he thought of confession The Martyr To whom the martyr answered that confession onely is to be made to God that those places whiche they alledge for auricular confession Confession out of S. Iames and other are to be expounded of brotherlye reconciliation betwene one another and not of confession in the Priestes eare And here agayne the friers stood hauing nothing to say agaynst it A blacke Frier Doest thou not beleue y e body of Christ to be locally and corporally in the sacrament I will prooue the same Iesus Christ taking bread sayd Transubstitiation this is my body Ergo it is truely his body The Martyr The verbe est is not to be takeÌ here substantiuely in his owne proper signification as shewing the nature of a thing in substance as in Philosophy it is wont to be takeÌ but as noting y e property of a thing signifiyng after the maner phrase of the Scripture Where one thing is wont to be called by the name of an other so as the signe is called by the name of the thing signified c. So is Circumcision called by the name of the Couenaunt and yet is not the Couenaunt So the Lambe hath the name of the Passeouer yet is not the same In which 2. Sacraments of the olde law ye see the verbe est to be taken not as shewing the substaunce of being but the property of being in the thing that is spoken of And so likewise in the Sacrament of the new law The Frier The Sacraments of the old law of the new do differ greatly for these geue grace so did not y e other The Martyr Neither the sacramentes of the olde Sacraments geue no grace nor of y e new law do geue grace but sheweth him vnto vs which geueth grace in deed The minister geueth the sacrameÌts but Iesus Christ geueth grace by the operation of the holy Ghost of whom it is sayd This is hee which baptiseth with the holy Ghost c. The Frier The fathers of the old Testament Iohn 2. were they not partakers of the same grace and promises with vs The Martyr Yes for S. Paule sayth that the fathers of y e old Testament did eat the same spirituall meat and dyd drinke of the same spirituall drinke with vs. The Frier Iesus Christ sayth Iohn 6. Your Fathers did eate Manna in the desert and are dead Ergo they were not partakers of the same grace with vs in the new Testament The Martyr Christ here speaketh of them which did not eate that Manna with fayth which was a type and figure of that bread of life The true eating of MaÌna that came from heauen and not of them which did eate the same with fayth as Moses and Aaron Iosua Caleb and suche other who vnder the shadowes of the olde Testament did look for Christ to come For so it is written of Abraham that hee sawe the day of Christ and reioysed not seeing it with his bodely eyes but with the eyes of his fayth Here the doltish Doctor was at a stay hauing no thing to say but heare frend be not so hoat nor so hasty tary a while tary a while At length after his tarying this came out The Frier I will proue that they of the olde TestameÌt were not partakers of the same grace with vs. The fathers of the olde Testament howe they were vnder the law and howe they were vnder grace The lawe sayth S. Paule worketh anger And they that are vnder the law are vnder malediction Ergo they of the olde law and Testament were not partakers of the same grace with vs. The Martyr S. Paule here proueth that no man by the lawe can be iustified but that all men are vnder the anger and curse of God therby for so much as no man performeth that which in the law is comprehended and therfore we haue need euery man to runne to Christ to be saued by faith seing no man can be saued by the law For who so euer trusteth to the lawe hoping to finde iustification therby and not by Christ onely the same remayneth still vnder malediction not because the law is cursed or the times therof vnder curse but because of the weakenes of our nature which are not able to performe the law The Frier S. Paule Rom. 7. declareth in the olde TestameÌt to be nothing but anger and threatnings and in the new Testament to be grace and mercy in these wordes where he sayth Wretched man that I am who shall deliuer me from the body of this death The grace of god by Iesus Christ. The Martyr S. Paule in this place neither meaneth nor speaketh of the difference of times betwene the olde and the new Testament but of the conflicte betweene the flesh and the spirite so that whereas the flesh is euer rebelling agaynst the spirit yet the spirituall manne notwithstanding through the faith of Christ hath the victory Furthermore the true translation of y e place hath not Gratia Dei but Gratias ago Deo per IesuÌ Christum c. Primacius the Officiall The Officiall seeing the Frier almoste here at a poynt The Sacrament set in sayd Thou lewd hereticke doest thou deny the blessed Sacrament The Martyr No Syr but I embrace and reuereÌce the Sacrament so as it was instituted of the Lord and left by his Apostles The Officiall Thou denyest the body of Christ to be in the Sacrament and thou callest the Sacrament bread The Martyr The Scripture teacheth vs to seeke the bodye of Christ in heauen and not in earth where we reade Colos. 3. If ye be risen with Christ seeke not for the thinges which are vpon the earth but for the thinges which are
not reiterate it so as you thinke as by example I will shew You see me now in this religious garment but if I shuld put vpoÌ me a souldiors weede then should I be disguised and yet for al that I should remayne the same still within my doublet that I was before in my friers weede So is it with the sacrifice Naturaliter we confesse and graunt that Naturaliter that is naturally he was once offered in sacrifice and also is sitting Naturaliter Supernaturaliter or subscriptiuè that is naturally at the right hande of his Father but Supernaturaliter subscriptiue that is supernaturallye wee sacrifice the same without reiteration Supernaturaliter wee sacrifice him but that sacrifice is but onelye disguised to vnderstand that hee is contayned vnder that curtayne and whitenes The disguised sacrifice of the Papistes which you see The Martyr Sir this I say that such a disguised Sacrifice is a diabolicall sacrifice and this you may take for a resolution The Doctor And how is your belief touching the holy supper The Martyr That if it be ministred vnto me by the minister in such vsage as it hath bene left of Christ and hys Apostles preaching also the word purely withall The bodie of Christ spiritually receiued in the sacrament Spiritually Corporally I beleue that in receauing the materiall bread wine I receiue with liuely fayth the body and bloude of Iesus Christ spiritually The Doctor Say corporally The Martyr No sir for his wordes be spirite and life and let this content you The Doctor What say you is it lawfull for a priest to mary The Martyr I beleue it to be lawfull for hym in such sorte Matrimony of Ministers as the Apostle sayth Whosoeuer hath not the gifte of continencie let hym marye For it is better to marye then to burne And if this doe not content you further you may read what he writeth of bishops and Elders 1. T. 3. and Tit. 1. And thus these Doctors affirming that he denyed priesthood gaue hym leaue to depart saying god haue mercy on you So be it sayd hee After this about 22. of October the sayd Rebezies and Fridericke Danuile were brought vpp to a chamber in the Castle to be racked to the intent they should vtter the rest of the congregation In y e which chamber they founde three Counsellers who thus began with them Lift vpp thy hand Thou shalte sweare by the passion of Iesus Christ whose image here thou seest shewing him a great marmouset ther paynted in a paper c. Whereunto Rebezies aunswered Mounsieur I sweare to you by the passion of Christ which is written in my hart Why doest y u not sweare to vs sayd the Counsellers as wee saye vnto thee Because sayd he it is a great blasphemy agaynst the Lorde Then the counsellers read theyr depositions and first beginning with Rebezies said will thou not tell vs the trueth what companions thou knowest to be of this assemble Rebezies named as hee did before Grauelle Clinet whiche were already burnt and Iohn Sansot To whome they sayd that the court had ordained that if he wold geue no other aunswere but so he shoulde be put to the torture or racke and so he was commaunded to be stripped to hys shyrt The martyrs racked hauing a Crosse put in his hand and being bid to commend himselfe to GOD and y e virgine Mary but he neither wold receiue the Crosse nor commend himself to y e virgin Mary saying y t God was able enough to gard hym to saue him out of the LyoÌs mouth so being drawne and stretched in the ayre began to cry Come Lorde and shewe thy strength that man doe not preuayle c. But they cryed Tell trueth Fraunces thou shalte be let down Neuertheles hee continued still in hys Inuocation and prayer to y e Lord so that they could haue no other word but that And after thei had thus long tormented him the Counsellers sayd wilt thou say nothing els I haue nothing els sayd he to say The constancie of these martyrs And so they commaunded hym to be loosed and be put by the fire side Who being loosed sayde to them Do you handle thus the poore seruauntes of God And the like was done to Fredericke Danuille also hys companion of whome they could haue no other aunswere who at the same tyme was also very sick but as of the other So myghtely did God assiste and strengthen hys seruauntes as euer he did any els by theyr owne letters and confession as doth appeare Ex litteris Francis Rebez in Crisp. Lib. 6. These constant and true martyrs of Christ after they had returned from the torture vnto theyr felow prisoners ceased not to thanke and prayse the Lorde for hys assistaunce Fridericke did sigh oftentimes being asked of hys fellowes why he so did he sayde it was not for the euill that he had suffered Brotherly compassion but for y e euils y t he knew they should suffer afterward Notwithstanding sayd he be strong brethren and be not afrayd assuring your selues of the ayd of god which hath succoured vs and also will comfort you Rebezies with the rack was so drawne and stretched that one of hys shoulders was higher then the other and hys necke drawne on the one side so that hee coulde not moue hymselfe and therefore desiring his brethren to lay hym vppon hys bed there he wrote hys confession which hitherto we haue followed When the night came they reioysed together and comforted themselues with meditation of the life to come and contempt of this worlde singing psalmes togegether The comfort of Gods Saintes till it was day Rebezies cryed twise or thrise together away from me Satan Fredericke beyng in bed with him asked why he cryed and whether Satan would stop him of his course Rebezies sayd that Satan set before him his parentes but by the grace of God sayd he he shall doe nothing agaynst mee The day next following they wer brought once or twise before the Councellers required to shew what fellowes they had moe of the sayde assemble Which when they would not declare the sentence was read against them that they should be brought in a doung carte to Maulbert place and there hauing a balle in their mouthes to be tyed eche one to hys poste and afterward to be strangled and so to be turned into ashes Afterward came the Fryers and Doctors Democaries Maillard and other to confesse them and offering to them a Crosse to kisse which they refused Then Democares by force made Rebezies to kisse it whether he would or no crying to them moreouer that they should beleue in the sacrament What sayd Fredericke will you haue vs to plucke Christe Iesus out from the right hand of his father Democares sayd that so many of their opinion had suffered death before and yet none of them al euer did any miracles as the
sore impotent miserable people your bedemeÌ TheÌ shal as wel y e number of our foresayd monstrous sort as of the bandes whores theeues and idle people decrease Then shall these great yearely exactions cease Then shall not your sword power crown dignity obedience of your people be traÌslated from you TheÌ shall you haue full obedience of your people Then shall the idle people be set to worke Then shall matrimony be much better kept Then shall the generation of your people be encreased Then shall your commons encrease in riches TheÌ shall y e Gospell be preached Then shall none beg our almes froÌ vs. TheÌ shall we haue enough and more then shall suffice vs which shall be the best hospitall that euer was founded for vs. TheÌ shall we daily pray to God for your most noble estate loÌg to endure Against this booke of the Beggers aboue prefixed being written in the time of the Cardinall The supplicatâââ of Purgatorye made by Syr Thâ More against the ãâã of beggars another contrary booke or supplication was deuised and writteÌ shortly vpoÌ the same by one sir Thomas More knight Chauncellour of the Duchy of Lancaster vnder the name and title of the poore sely soules pewling out of Purgatory In the which booke after that the sayd M. More writer therof had fyrst deuided y e whole world into foure partes that is into heauen hell middle earth and purgatory then he maketh the dead mens soules by a Rhetoricall Prosopopoea to speake out of Purgatory pynfolde sometimes lamentably complayning sometimes pleasauntly dalying scoffing at the authour of the Beggers booke sometymes scoldyng and rayling at him calling him foole witlesse frantike an asse a goose a mad dog an hereticke all that nought is And no maruell if these sely soules of purgatory seme so fumish â testy For heat ye know is testy soon inflameth choler but yet these Purgatory soules must take good heed how they call a man a foole and hereticke so often For if the sentence of the Gospell doth pronounce theÌ guilty of hell fyre Math. 5. which say fatue foole it may be doubted lest those poore sely melancholy soules of Purgatory calling this man foole so oft as they haue done doe bring themselues therby out of purgatory fire to the fire of hel by y e iust senteÌce of the gospell so that neither the 5. woundes of S. Fraunces nor all the merites of S. Dominicke nor yet of all the Friers can release them poore wretches But yet for so much as I doe not nor cannot thinke that those departed soules eyther would so farre ouershoote themselues if they were in purgatory or els that there is any such fourth place of Purgatory at all vnlesse it be in M Mores Utopia as Mayster Mores Poeticall vayne doth imagine ãâã that is to say ãâ¦ã I cease therefore to burden the soules departed and lay all the witte in maister More the authour and contriuer of this Poeticall booke for not keeping Decorum personae as a perfect Poet should haue done They that geue preceptes of Arte do note this in all Poeticall fictions as a special obseruation to foresee and expresse what is conuenient for euery persoÌ according to his degree and condition to speake and vtter Wherefore if it be true that M. More sayth in the sequele of his booke that grace charity increaseth in theÌ that lye in the paynes of Purgatory then is it not agreable that such soules lying so long in Purgatory should so soon forget their charity and âall a rayling in theyr supplication so fumishly both against this man with such opprobrious vnââcting termes also agaynst Iohn Badby Richard Howndon Iohn Goose Lord Cobham and other Martirs of y e Lord burned for his word also agaynst Luther WilliaÌ Tindall Richard Hunne and other moe falsly belying the doctrine by them taught defended which is not like that such charitably soules of Purgatory would euer doe neither were it conuenient for them in that case which in deede though theyr doctrine were false shoulde redound to the more encrease of theyr payne Agayne where the B. of Rochester defineth the Aungels to be ministers to Purgatory soules some will thinke peraduenture M. More to haue missed some part of his Decorum in making the euill spirite of the author the deuill to be messenger betwene middle earth Purgatory in bringing tidinges to the prisoned soules both of the booke and of the name of the maker Now as touching the maner how this deuil came into Purgatory laughing grinning and gnashing his teeth M. Mores Anticâes in âothe it maketh me to laugh to see the merye Antiques of M. More Belike theÌ this was some mery deuil or els haâ eaten w t his teeth some Nasturcium before which commyng into Purgatory to shewe the name of this man Satan nasturciatur could not tell his tale without laughing But this was sayth he an ââmious and an enuious laughing ioyned with grinning and gnashing of teeth And immediatly vpoÌ the same was contriued this scoffing rayling supplication of the pewling soules of Purgatory as he himselfe doth terme them So then here was enmying enuying laughing grinning gnashing of teeth pewling scoffing rayling and begging and altogether to make a very black Sanctus in Purgatory In deed we read in Sâripture that there shall be weeping and gnashing of teeth in hell wher the soules and bodyes of men shal be tormented A Blacke SaÌctus in Purgatorye But who would euer haue thought before that the euill aungell of thys man y t made the booke of Beggers being a spirituall and no corporall substaunce had teeth to gnashe and a mouth to grinne But where then stood M. More I meruaile all this meane while to see the deuill laugh with hys mouth so wide that the soules of purgatory might see all his teeth Belike this was in Utopia where M. Mores Purgatory is founded but because M. More is hence departed I leaue him wyth hys mery Antiques The aunswere of Iohn Fryth agaynst M. Mores purgatorye And as touching his book of Purgatory which he hath left behynde because Iohn Frith hath learnedly and effectuously ouerthrowne the same I will therefore referre the reader to hym while I repayre again the Lord willing to the history After that the clergy of Englande and especially the Cardinall vnderstood these bookes of the beggers supplications foresayde to be strawne abroad in the streetes of London and also before the king the sayd Cardinall caused not onely his seruantes dilligently to attend to gather them vp that they shuld not come into the kynges hands but also when he vnderstood that the kyng has receaued one or two of them he came vnto the kings Maiestie saying If it shall please your grace here are diuers seditious persons which haue scattered abroad bookes contayning manifest errours and heresies desiring his grace to beware of them Wherupon the king putting his hand
as they did For the probation of the first part Frith proceeding in his discourse declared howe the auncient fathers before Christes Incarnation dyd neuer beleue any such poynt of this grosse and carnall eating of Christes bodye and yet notwithstanding they dyd eate hym spiritually and were saued as Adam Abraham Moses Aaron Phinees and other godly Israelites besides All whiche sayth he dyd eate the body of Christ and did drinke his bloud as we do But this eating and drinking of theirs was spiritual pertaining onely to fayth â Cor. 10 and not to the teeth For they were al vnder the cloude and dranke of the rocke which folowed them this rocke was Christe whiche was promysed them to come into the worlde And this promise was first made vnto Adam Gen. 30. when as it was sayd vnto the Serpent I will put hatred betweene thee and the woman betweene her seede and thy seede c. Gen. 26. And afterward again vnto Abraham In thy seede shall all people be blessed c. Addyng also the Sacrament of Circumcision Bread is called the bodye as the sacrament of circumcision is called the couenantâ which was called the couenant not because it was so in deede but because it was a signe and a tokeÌ of y e couenant made betwene God AbrahaÌ admonyshing vs therby how we shuld iudge thinke touching the Sacrament of his body blodd to wyt that albeit it be called the body of Christ yet we should properly vnderstaÌd therby y e fruit of our iustification which pleÌtifully floweth vnto all faithful by his most healthful body bloud Likewise the same promise was made vnto Moses the moste meeke gentle captaine of the Israelites which did not only him self beleue vpoÌ Christ which was so ofteÌ promised but also did prefigurate him by dyuers meanes Manna a figure of Christes bodye both by y e Manna whiche came downe from heauen and also by the water whiche issued out of the rocke for the refreshing of the bodies of his people The water of the rocke a figure of Christes bodye Neyther is it to be doubted but that both Manna and this water had a Propheticall mysterie in them declaryng the very selfe same thing then which the bread the wyne do now declare vnto vs in the sacrament For this saith S. Augustine Who soeuer did vnderstand Christ in the Manna did eate the spirituall foode that we do Bread wine a figure likewise of Christes bodye 1. Cor. 10. But they which by that Manna sought onely to fill their bellyes did eate thereof and are dead So likewise sayth he of the drinke For the rocke was Christ. And by and by after he inferreth thus Moses dyd eate Manna and Phinees also and many other also dyd eate therof which pleased God and are not dead Why because they did vnderstand the visible meate spiritually They did spiritually hunger and did spiritually taste of it that they might spiritually be satisfied They al did eat the same spirituall meat and all did drinke the same spiritual drinke The old fathers did eate the same spirituall foode that we doe but not the same corporall foode For they did eate Christ in manna we do eate him in bread al one spiritual thing but not al one corporal matter for they did eate Manna and we an other thing but the selfe same spiritual thing that we doe and although they dranke the same spiritual drinke that we do yet they drank one thing and we an other which neuertheles signified all one thing in spiritual effect Howe did they drinke al one thing The Apostle answereth Of the spiritual rock which folowed them for the rocke was Christ. And Bede also adding these words sayth Beholde the signes are altered and yet the fayth remaineth one Thereby a man may perceiue that the Manna which came downe from heauen was the same vnto them y t our Sacrament is vnto vs Bede and that by eyther of them is sygnifyed that the body of Christ came downe from heauen yet notw tstandyng neuer any of theÌ said A similitude betweene Manna and the body of Christ. that Manna was the verye bodye of Messias as our Sacramentall bread is not in deede the bodye of Chryst but a mistical representation of the same For lyke as the Manna whyche came downe from heauen and the bread whych is receyued in the Supper dothe nourish the bodye euen so the body of Christ comming downe from heauen and beynge geeuen for vs dooth quicken vp the spirites of the beleeuers vnto lyfe euerlastyng Then if the saluation of both people be alyke and their fayth also one there is no cause why wee shoulde adde transubstantiation vnto oure Sacrament more then they beleeued their Manna to bee altered and chaunged Moreouer for because they are named Sacramentes euen by the significatyon of the name they must needes be signes of thinges or els of necessitie they can be no Sacraments But some may here obiect and say If onely fayth both vnto them also vnto vs be sufficient for saluation Obiection what need then any sacraments to be instituted He aunswered that there are three causes why Sacramentes are instituted The first S. Austen declareth in these wordes Aunswere writing agaynst Faustus Men sayth he cannot be knit together into one name of religion be it true or be it false Three causes why Sacraments are ordayned August contra Faustum except they be knit by the societie of signes and visible sacrameÌts the power whereof doth wonderfully preuayle in somuch that such as contemne them are wicked for that is wickedly contemned without the which godlines caÌnot be made perfect c. An other cause is that they shoulde be helpers to grafte and plante fayth in our hartes The 2. cause and for the confirmation of Gods promises But thys vse of Sacramentes many are yet ignoraunt of Sacramentes not to be worshiped for the thinges and more there be whiche doe preposterously iudge of the same taking the signes for the thinge it self and worshipping the same euen by like reason in a manner as if a man would take the bushe that hangeth at the Tauerne dore and sucke it for to slake hys thirst and will not go to the Tauerne where the wyne is Thirdly they do serue vnto this vse The third cause to stir vp the mindes and hartes of the faythfully to geue thanks vnto God for his benefites And these in a maner are the principall poyntes of hys bookes When More as is before sayd had gotten a copye of this treatise he sharped his pen all that he might to make answer vnto this youÌg man for so he calleth him through out hys whole booke but in such sort that wheÌ the booke was once set forth and shewed vnto y e worlde More wryteth agaynst Iohn Frythe then he endeuoured himselfe all that he might to keepe it from printing
and priuie couÌsailors with the king at that time then adiudged our mariage lawful and honest and nowe to say it is detestable and abhominable I thinke it great maruel and in especiall when I consider what a wise prince the kings father was also the loue natural affectioÌ that K. FerdinaÌdo my father bare vnto me I think in my self that neither of our fathers were so vncircumspect so vnwise of so small imagination but they foresaw what might folowe of oure Mariage and in especiall the king my father sent to the Courte of Rome and there after long sute with great cost and charge obteined a licence and dispeÌsation that I being the one brothers wife and peraduenture carnally known might without scruple of coÌscience mary with the other brother lawfully which liceÌce vnder lead I haue yet to shewe which things make me to say and surely beleue that our mariage was both lawful good and godly But of this trouble I only may thanke you my L. Cardinal of Yorke For because I haue wondered at your high pride and vaineglory and abhorred your voluptuous life and abhominable lecherie litle regarded your presumptuous power and tyraÌnie therfore of malice you haue kindled this fire set this matter abroache The Cardinall cause of this diuorce and why and in especiall for the great malice that you beare to my nephewe the Emperor whom I perfectly know you hate worse then a Scorpion because he woulde not satisfie your ambition and make you Pope by force therfore you haue said more then once that you wold trouble him and his frends you haue kept him true promise for of all his warres vexations he onely may thanke you And as for me his poore Aunt and kinswoman what trouble you haue put me too by this newe found dout God knoweth to whoÌ I commit my cause according to the truth The Cardinal of Yorke excused himself saying that he was not the beginner nor the mouer of the doubt and that it was sore against his wil that euer the mariage shuld come in question but he sayd that by his superiour the B. of Rome he was deputed as a iudge to hear the cause which he sware on his profession to heare indifferently But whatsoeuer was said she beleeued him not so the Legates tooke their leaue of her departed These words were spoken in French wrytten by Cardinal Campeius Secretarie which was present and afterward by Edward Hall translated into English In the next yeare ensuing an 1530. at the blacke Fryers of London was prepared a solemne place for two Legates who comming with their crosses pillers axes The vaine pompe of the Romish Legates and all other Romish ceremonies accordingly were set in two chayres couered with cloth of gold and cushioÌs of y e same When all things were ready then the king the Qeuene were ascited by Doct. Sampson to appeare before the said Legates the 28. day of May The king Queene ascited before the Legates where the commission of the Cardinals first being read wherein it was appoynted by the Court of Rome that they should be the hearers iudges in the cause betweene them both the king was called by name who appeared by two Proctors * These 4. byshops were WarhaÌ of Canterbury West of Ely Fysher of Rochester Standishe of S. Assaph The Quene appealeth from the Cardinal to the Pope Then the Queene was called who being accompanied with 4. Byshops and other of her counsayle and a great company of Ladyes came personally her selfe before the Legates who there after her obeysance with a sadde grauitie of countenaunce hauing not many wordes with them appealed froÌ the Legates as iudges not competent to y e court of Rome and so departed Notwithstanding this appeale the Cardinals sate weekely euery day arguments on both sides were brought but nothing definitiuely was determined As the tyme passed on in the month of Iune the king being desirous to see an ende came to the Courte and the Queene also where he standing vnder his cloth of estate vttered these or like wordes in effect as followeth MY Lordes Legates of the Sea Apostolicke whiche be deputed iudges in this great and waighty matter The kinges oration to the Legates I most hartely beseech you to ponder my mynde and intent whiche onely is to haue a finall ende for the discharge of my conscience for euerye good Christen man knoweth what payne and what vnquietnesse he suffereth which hath hys conscience greeued For I assure you on mine honour that this matter hath so vexed my minde and troubled my spirites that I can scantly study any thinge whiche should be profitable for my realme and people and for to haue a quietnes of body and soule is my desire and request and not for any grudge that I beare to her that I haue maryed for I dare say that for her womanhoode wisedome nobilitie and gentlenes neuer Prince had such an other and therefore if I woulde willinglye chaunge I were not wise Wherefore my suite is to my Lordes at this time to haue a speedie ende according to right for the quietnesse of my minde and conscience onely and for no other cause as God knoweth When the king had said the Queene departed without any thing saying Then she was called to know whether she would abide by her appeale The Quene abideth by her appeale or answer there before the Legates Her Proctor aunswered that she would abide by her appeale That notwythstanding the Counsaillers on both sides euery day almost met and debated this matter substaÌtially so y t at the last the diuines were all of opinion that the mariage was against the lawe of God if she were carnally known by the first brother which thing she clearly denied But to that was answeared that prince Arthur her husband confessed the act done by certaine words spoken which beinge recorded in other Chronicles I had rather should there be red then by me here vttered Furthermore at the time of the death of prince Arthur she thought and iudged that she was with childe and for that cause the king was deferred from the title creation of the Prince of Wales almoste halfe a yeare whych thing coulde not haue bene iudged if she had not bene carnally knowen Also she her self caused a bul to be purchased in y t which were these words Vel forsan cognitam which is as much to say as peraduenture carnally known which words were not in the first Bull graunted by Iuly at her second mariage to the kinge which seconde Bull with that clause was onely purchased to dispence wyth the second matrimonie although there were carnal copulation before which Bul needed not to haue bene purchased if there had ben no carnall copulation for then the first Bull had bene sufficient Moreouer for the more cleare euidence of thys matter that Prince Arthur had carnal knowledge of the sayd Lady
S. Ambrose writing as is aforesayde affirmeth the same And that the mother of all Churches is Ierusalem as afore is saide and not Rome the scripture is plaine bothe in the Prophette Esaye Out of Syon shall the law proceed Esa. 2. and the word of the Lord out of Ierusalem Vpon the which place S. Hierome sayth In Hierusalem primum fundata ecclesia totius orbis ecclesias seminauit Out of the Church being first founded in Hierusalem sprong all other churches of the whole worlde And also in the Gospell whiche Christ before his ascension commaunded his Apostles to preache throughout al the world beginning first at Ierusalem So that the byshop of Romes vniuersal power by him claymed ouer all can not by any scripture be iustified as if you haue read the auncient fathers expositions of the said scriptures as we suppose you haue sith your letters sent hyther concerning this matter and would giue more credence to their humble and plaine speaking then to the latter contentious and ambitious writers of that high and aboue the Ideas of Plato his subtilitie which passeth as you write the lawiers learning and capacitie we doubt not but that you perceiue and thinke the same A Prince may be ââad of his churh and yet not preach nor minister Sacramentes And where you thinke that the king can not be taken as supreme head of the Church because he can not exercise the chiefe office of the Church in preaching and ministring of the sacramentes it is not requisite in euerie bodie naturall that the head should exercise eyther all maner of offices of the body or the chiefe office of the same For albeit the head is the highest chief member of the naturall body yet the distribution of life to al the members of the body as well to the head as to other members commeth from the heart and it is the minister of life to the whole body as the chiefe act of the body Neyther yet hath this similitude his full place in a mysticall body that a king shoulde haue the chiefe office of administration in the same And yet notwithstanding the scripture speaking of king Saule sayth I made thee head amongest the tribes of Israell Reg. 15. And if a king amongest the Iewes were the head in the tribes of Israell in the time of the lawe muche more is a Christian king head in the tribes of spirituall Israell that is of such as by true fayth see Christ who is the end of the law The office deputed to the byshops in the misticall body is to be as eyes to the whole body Ezech. 3. A bishop is a eye in the head but not the head of the mystical bodye as almighty God saith to the prophet Ezechiell I haue made thee an ouerseer ouer the house of Israell And what Byshops soeuer refuseth to vse the office of an eye in the misticall body to shew vnto the body the right way of beleeuing and liuing which appertayneth to the spirituall eye to doe shall shew himselfe to be a blinde eye and if hee shall take anye other office in hand then appertayneth to the right eye he shall make a confusion in the body taking vppon hym an other office then is geuen him of God Wherfore if the eye will not take vpon him the office of the whole head it may be aunswered it cannot so do for it lacketh brayne And examples shew likewise that it is not necessary alway that the head should haue the facultie or chiefe office of administration as you may see in a nauie by sea where the admirall who is captayne ouer all doth not meddle with stering or gouerning of euery ship but euery mayster particular must direct the shyp to passe the sea in breaking the waues by his steryng and gouernaunce The office of a head standeth not in doing but in coÌmaunding whiche the admirall the head of all doth not hymselfe nor yet hath the facultie to doe but commaundeth the maysters of the ship to do it And likewise many a captayne of great armyes whiche is not able nor neuer coulde peraduenture shoote or breake a speare by hys own strength yet by his wisedome and commaundement onely atchieueth the warres and attayneth the victory And where you thinke that vnitie standeth not onely in the agreeing in one fayth and doctrine of the Church Vnity what it is and where in it consisteth but also in agreeing in one head if you meane the very onely head ouer all the churche our Sauiour Christ Whome the Father hath set ouer all the Churche which is his body wherein all good Christen men doe agree therin you say truth But if you meane of any one mortall man to be head ouer all the Church and that to be the bishop of Rome we do not agree with you For you doe there erre in the true vnderstanding of Scripture or els you must say that the sayd Councell of Nice and other most auncient did erre which deuided the administration of Churches the Orient from the Occident and the South from the North as is before expressed and that Christ the vniuersal head is present in euery church the Gospell sheweth Where two or three be gathered together in my name Math. 28. â there am I in the middes of them And in an other place Behold I am wyth you vntill the end of the world Math. 28. By which it may appeare christ the vniuersall head euery where to be with hys misticall body the Church who by hys spirite worketh in all places how far so euer they be distaunt the vnitie and concorde of the same And as for any other vniuersall head to be euer all then christ himselfe Scripture prooueth not as it is shewed before And yet for a further proofe to take away the scruples that peraduenture doe to your appearaunce rise of certayne wordes in some auncient authors and especially in S. Cyprians epistles as that the vnitie of the church stood in the vnity with the bishop of Rome though they neuer call him supreme head Aunswere to S. Ciprian if you will wey and conferre all their sayinges together you shal perceiue that they neither spake nor ment otherwise but wheÌ the bishop of Rome was once lawfully elected and enthroned if then anye other woulde by faction might force or otherwise the other liuing and doing his office enterprise to put him downe and vsurpe the same Bishopricke or exercise the others office himselfe as Nouatianus did attempt in the tyme of Cornelius then the sayd fathers reckoned them Catholicks that did communicate with him that was so lawfully elected and the custome was one primacye to haue to doe with an other by congratulatorye letters soone after the certayntye of theyr election was knowne to keepe the vnity of the Church and that they that did take part or mayntayne the vsurper to be schismatickes because that vsurper was a schismaticke Quia non sit fas
Phil. 3. for great is your reward in heauen For we suffer with him that wee may also be glorified with him who shall chaunge our vile body that it may be fashioned like vnto his glorious body according to the working wherby he is able euen to subiect al things vnto him Dearely beloued be of good courage and comfort your soule with the hope of this hye reward and beare the image of Christ in your mortall body Boldnes of spirite that it may at his comming be made like to his immortall and followe the example of all youre other deare breethren which choose to suffer in hope of a better resurrection Keepe your conscience pure and vndefiled and say against that nothing Sticke at necessary things and remember the blasphemies of the enemies of Christ Woânde not Conscience Standing âpon things necessarye saieng they finde none but that wil abiure rather then suffer the extremitie Moreouer the death of them that come againe after they haue once denied though it bee accepted wyth God and all that beleeue yet is it not glorious for the hypocrites say he must needes dye denyeng helpeth not But might it haue holpen they would haue denied fiue hundreth times Death after denying euil spoken of by the aduersaryes but seeing it would not helpe them therefore of pure pride and meere malice together they spake with their mouthes that their conscience knoweth false If you geue your selfe cast your selfe yeeld your selfe commit your selfe wholy and onely to your louing father then shall his power be in you and make you stroÌg and that so strong that you shall feele no payne which should be to another present death and his spirite shall speake in you and teach you what to aunswere Obedience to God according to his promise He shall set out his truth by you wonderfully and worke for you aboue all that your hart can imagine Yea and you are not yet dead though the hypocrites all To looke for no mans helpe bringeth Gods helpe Conâtancye in standing Patience in suffering with all they can make haue sworne your death Vna salus victis nullam sperare salutem To looke for no mans helpe bringeth the helpe of God to them that seeme to be ouercome in the eyes of the hypocrites Yea it shall make God to carry you through thicke and thinne for his truthes sake in spite of all the enemies of hys truth There falleth not an heare till his houre be come and when his houre is come necessitie carieth vs hence though we be not willing But if we be willing then haue we a reward and thanke Feare not threatening therefore neyther be ouercome of sweet words Bilney with which twayne the hypocrites shall assayle you Neyther let the persuasions of worldly wisedome beare rule in your hart PerseueraÌce to the ende no though they be your friends that counsayle you Let Bilney be a warning to you Let not their visure beguile your eyes Let not your body faynt He that endureth to the end shall be saued If the payne be aboue your strength Math. 22. remember Whatsoeuer ye shall aske in my name I will geue it you And pray to youre father in that name and he shall cease your payne or shorten it The Lord of peace of hope and of fayth be with you Amen William Tyndall TWo haue suffred in Antwerpe In die sanctae Crucis vnto the great glory of the Gospell Two Martirs at Antwerpe Foure Martyrs in FlauÌders one at S. Luke Persecution at Roane Fiue Doctors at Paris taken for the Gospel four at Rysels in Flanders and at Luke hath there one at the least suffered and all the same day At Roane in Fraunce they persecute And at Paris are fiue Doctors taken for the Gospell See you are not alone Be cheerefull and remember that among the hard harted in England there is a number reserued by grace for whose sakes if neede be you must be ready to suffer Sir if you may write how short soeuer it be forget it not that we may knowe howe it goeth with you for oure harts ease The Lord be yet againe with you with all his plenteousnes and fill you that you flowe ouer Amen If when you haue read this you may send it to Adrian do I pray you that he may knowe howe that our harte is with you George Ioy at Candlemas being at Barrow printed ij leaues of Genes in a great forme and sent one copy to the King and another to the new Quene with a letter to N. for to deliuer them and to purchase licence that he might so go through all the Bible Out of this is sprong the noise of the new Bible and out of that is the great seeking for English bookes at all printers and bookebinders in Antwerpe and for an English Priest that should print This chaunced the 9. day of May. Sir your wyfe is well content with the will of God and would not for her sake haue the glory of God hindred William Tyndall Another notable and woorthy letter of Maister William Tyndall sent to the sayd Iohn Frith vnder the name of Iacob ¶ The grace of our Sauiour Iesus his pacience meekenesse humblenesse circumspection and wisedome be with your hart Amen DErely beloued brother Iacob mine harts desire in our Sauiour Iesus is An other letter of W. Tindal that you arme your selfe with pacience and bee cold sober wyse and circumspect and that you keepe you alowe by the ground auoiding hie questions that passe the common capacitie But expound the law truly and open the vayle of Moses to condemne all flesh High questions to be auoyded proue all men sinners all deedes vnder the law before mercy haue taken away the coÌdemnatioÌ therof to be sinne and damnable and then as a faythfull minister set abroche the mercy of our Lord Iesus All deedes before they be iustified by faith are sinne Preaching the lawe of God mercy of Christ. Sacraments without significations to be refused and let the wounded coÌsciences drinke of the water of him And then shall your preaching be with power not as the doctrine of the hypocrites and the spirite of God shall worke with you and all coÌscieÌces shall beare record vnto you and feele that it is so And all doctrine that casteth a miste on those two to shadow and hide them I meane the law of God and mercy of Christ that resist you withall your power Sacramentes without signification refuse If they put significations to them receiue them if you see it may helpe though it be not necessary Of the presence of Christes body in the Sacrament meddle as little as you can M. Tindall here beareth with tyme. that there appeare no diuision among vs. Barnes will be whote agaynst you The Saxons be sore on the affirmatiue whether constant or obstinate I omitte it to God Phillip Melancthon is sayd to be with the
Scripture doth not say that Christ being vpon earth did speake vnto Paule But that sodenly a lighte from heauen did shine rounde about him and hee falling to the ground heard a voyce sayinge vnto him Saule Saule why doest thou persecute me I am Iesus whom thou persecutest c. Here this place doth nothing lette but that Christe sittinge in heauen Act 9. myghte speake vnto Paul and be heard vpon earth for they which were wyth Paule verely heard the voyce but did see no body The Archbishop on the contrary part sayd Paule him selfe doth witnesse The Archbishops replye Actes 26. that Christe did appeare vnto him in the same vision But Lambert againe sayde that Christ did witnesse in the same place That hee woulde againe appeare vnto hym Answere to the replye and deliuer him out of the handes of the Gentiles Notwythstanding we read in no place that Christ did corporally appear vnto him Thus The hasty impudencye of the bishop of Winchester The reason of Stepheâ wint when they had contended about the conuersion of S. Paule and Lambert so aunswearinge for hymselfe that the king semed greatly to be mooued therwith and the Byshop himselfe that disputed to be entangled and all the audience amased then the Byshop of Winchester whych was appoynted the 6. place of the disputation fearing least the argument should be taken out of hys mouth or rather being drowned wyth malice against the poore man wythout the kinges commaundement obseruing no order before the Archbishop had made an end vnshamefastly kneeled downe to take in hand the disputation alledged a place out of the 12. Chapter to the Corinthians where S. Paule sayeth Haue I not seene Iesus And againe in the 15. chapter He appeared vnto Cephas and afterwarde vnto Iames then to all the Apostles but last of al he appeared vnto me as one borne out of due time â Cor. 15. c. Heereunto Lambert aunswered he did nothing doubt but that Christ was seene and did appeare but he did deny that hee was in two or in diuers places accordinge to the maner of his body Then Winchester agayne abusinge the authoritie of Paule repeateth the place out of the seconde Epistle to the Corinthians and 5. Chapter And if so be we haue knowen Christe after the fleshe Wint. replyeth nowe hencefoorth knowe wee hym so no more c. 2. Cor. 5. Lambert aunswered that this knowledge is not to be vnderstanded according to the sense of the body and that it so appeared sufficiently by S. Paule whyche speaking of hys owne reuelation sayeth thus I know not whether in the body or without the body Lambert aunswereth to Wint. God knoweth whiche was rapte into the thirde heauen I knowe not whether in the body or without God knoweth Whereby euen by the testimony of S. Paule a man shall easily gather that in thys reuelation hee was taken vp in spirite into the heauens did see those things rather then that Christe came downe corporally from heauen to shew them vnto him especially for that it was said of the Aungell That euen as hee ascended into heauen so hee should come againe And S. Peter sayeth whom it behoueth to dwell in the heauens And moreouer appoynting the measure of time he addeth Euen vntill that all things be restored c. Heere againe Lambert being taunted and rebuked coulde not be suffered to prosecute hys purpose After the Byshoppe of Winchester had done Tonstall Bishop of Durham tooke hys course and after a long preface wherein he spake much of Gods omnipotencie at the last he came to this poynt Tonstall Byshop of Durisme against Lambert saying that if Christ could performe that which he spake touching the conuerting of hys body into bread without doubt he would speak nothyng but that he would performe Lambert answeared that there was no euidente place of Scripture wherein Christ doth at any time say that he woulde chaunge the breade into hys body and moreouer that there is no necessitie why he shoulde so doe But thys is a figuratiue speache The answer of Lambert to Tonstall The figuratiue phrase of the scripture to be marked euery where vsed in the Scripture wheÌ as the name and appellation of the thing signified is attributed vnto the signe By whiche figure of speache circumcision is called the couenaunt the Lambe the passeouer beside 600. such other Nowe it remaineth to be marked whether wee shall iudge all these after the words pronounced to be straightway chaunged into an other nature Then agayne began they to rage a freshe againste Lambert so that if hee coulde not be ouercome wyth arguments he shoulde be vanquished with rebukes and tauntes What shoulde he doe He might well holde his peace like a Lambe but bite or barke againe he could not Next orderly stepped forth the valiant champion Stokesly byshop of London who afterward lying at y e poynte of death reioysed boasting that in his life time he had burned 50. heretickes The wicked âoast of Stokesly Thys man amongest the residue intending to fight for his belly with a long protestation promised to proue that it was not onely a worke of a diuine miracle but also that it did nothing abhorre nature For it is nothing dissonant from nature sayeth he the substances of lyke things to be oftentimes chaunged one into an other So that neuertheles The waterishe cold argument of Stokesly One substance may be chaunged into an other but then the accidents change also with it The bishops ââiumphe before the âictory Lamberts ââswere to Stokesly ãâã and ãâã against Lambert the accidentes doe remayne all be it the substaunce it selfe and the matter subiecte be chaunged Then hee declared it by the example of water boylinge so long vppon the fire vntill all the substance thereof be euaporate Nowe sayeth he it is the doctrine of the Philosophers that a substaunce can not be chaunged but into a substaunce wherefore we doe affirme the substaunce of the water to passe into the substaunce of the aire Notwythstanding the qualitie of the water which is moystnesse remaineth after the substaunce is chaunged for the ayre is moist euen as the water is When this argument was heard the Byshops greatly reioysed and sodenly their countenance chaunged as it were assuring themselues of a certaine triumph and victory by this Philosophicall transmutation of elements and like as it had ben of more force then Crisippus argument which passed all maner of solution Lambertes aunswere was long looked for heere of all men Who assoone as he had obtained silence and liberty to speake first of all denied the Bishoppes assumpte that the moisture of the water did remaine after the substance was altered For all be it sayth he that we doe graunt with the Philosophers the ayre to be naturall moist notwythstanding it hathe one proper and a diuers degree of moysture and the water an other Wherefore when as the water is conuerted into the
non dubites tanquam Deum in eodem templo Dei esse tanquam inhabitantem Deum in loco aliquo coeli propter veri corporis modum Thou shalt not doubt Christ our Lorde the onely sonne of God equall with his father and the same being the sonne of man whereby the father is greater is presente euery where as God and is in one and the âame Temple of God as God and also in some place of heauen as concerning the true shape of hys body Thus finde we clearely that for the measure of his very bodye he must be in one place and that in heauen as concerning hys manhode and yet euery where present in that he is the eternall sonne of God equall to his father Like testimonie doeth he geue in the 30. Treatise that he maketh vpon the Euangelie of Iohn These be his woordes there written Donec saeculum finiatur sursum est Dominus sed etiam hic est veritas Domini c. Vntill the worlde be at an ende the Lord is aboue but heere is the truth of the Lorde also for the body of our Lorde in which hee rose must be in one place August in Ioan. tract 30. but hys trueth is abroad in euery place The first parcell that is vntill the worldes ende is so put that it may ioyne to the sentence going before or else to these woordes following The Lorde is aboue c. And so shoulde it well accorde to my sentence before shewed whyche is the Lorde is so bodely ascended that in hys naturall body he cannot againe retourne from heauen vntill the generall dome But howsoeuer the sayde clause or parcel be applied it shall not greatly skill for my sentence notwythstaÌding remaineth full stedfast In somuch as the scripture doth meÌtion but of two Aduents or commings of Christe of which the first is performed in his blessed incarnation The reall presence against the article of our Creede and the second is y e comming at the general dome And furthermore in this Article of our Creede From thence shall hee come to iudge the quicke and the dead is not onely shewed wherfore hee shall come againe but also when he shall come agayne so that in the meane while as y e other Article of our Crede witnesseth He sitteth at the right hande of God his father that is not els to say theÌ he remaineth in glory with the father Furthermore euen as I haue before rehearsed the foresaid authority of Augustine so haue I read it in his Quinquagenes vpon a Psalme of whiche I can not now precisely note or name the number And the same words doth he also write in the Epistle to S. Hierome So y t we may know he had good liking in it that he so commonly doth vse it as his vsuall prouerbe or by word The body of Christ caÌ be but in one place at once In the same is also testified that his blessed body can be but in one place so that it being now according to the scripture and article of our beliefe or Creede in heauen it caÌ not be in earth and much les can it be in so vnnumerable places of the earth as we may perceiue that the Sacrament is Thus although the body of our Sauior must be in one place as he writeth agreably to y e saying of Peter Whome the heauens muste receiue vntill the time of the restitution of all thing Yet as the wordes following make mention Veritas autem eius vbique diffusa est But his veritie is scattered euerie where This verity of Christ or of his body The veritie of Christ. The vertu of the sacrament I do take to be that he in other places doth call Virtus Sacramenti The vertue of the Sacrament As in the 25. treatise vpon Iohn we finde thus written Aliud est Sacramentum aliud virtus Sacramenti The Sacrament is one thing the vertue of the Sacrament is an other thing And againe Si quis manducauerit ex ipso non moritur sed qui pertinet ad virtuteÌ sacrameÌti noÌ qui pertinet ad visibile sacrameÌtuÌ c. If any maÌ eat of him he dieth not but he meaneth of him which doth apertain to the vertue of the sacrameÌt not of him which perteineth to the visible sacrameÌt And to declare what is the vertue of the sacrameÌt y t I couÌt to be y e truth of the lord or of his body he saith Qui maÌducat intê° noÌ foris qui manducat in corde non qui premit dente He which eateth inwardly in spirit not outwardly he that eateth in hart and not he which chaweth with teeth So that finally this truth of the Lord or his body which is dispersed euery where abroade The veritye of the Lord or of his body expounded is the spirituall profite fruite and comforte that is opened to bee receiued euery where of all men by faith in the veritie of the Lord that is to witte in the very and true promise or Testament made to vs in the Lordes body that was crucified and suffered death for vs and arose againe ascending immortall into heauen where he sitteth that is abideth on the right hand of his father from thence not to returne vntill the generall dome or iudgement This bodily absence of our Sauiour is likewise clearely shewed in the 50. treatise that hee maketh vpon Iohn where he doth expound this text Ye haue the poore alwayes with you August in Ioâ tract 50. but you shall not alwayes haue mee with you to my purpose that thereby I count and holde mine opinion to be rather Catholicke then theirs that hold the contrary Finally the same doth he confirme in his Sermons of the seconde and thirde Feries of Gaster and in so many places besides forth as here can not be recited the number of them is so passing great With him consenteth full plainely Fulgentius in hys second booke Fulgentius ad TrasimuÌdum· lib. 2. to Trasimundus writing in this wise Vnus idemque homo localis ex homine qui est Deus immensus ex patre Vnus idemque secundum humanam substantiam absens coelo cum esset in terra c. One and the same man being locall in that he is man which is God almighty of the Father One and the same according to humane substance being absent from heauen when he was in the earth and leauing the earth when he ascended vp into heauen But according to his diuine and almighty substance neyther departing from heauen when hee descended from heauen neyther leauing the earth when hee ascended into heauen The which may well be knowne by the vndoubtfull sayeng of our Lord hymselfe which that he might the better shewe his humanitie occupyeng a place sayd vnto hys Disciples I ascend vp vnto my father and your father vnto my God and your God Also when he had sayde of Lazarus Lazarus is dead he adioyned sayeng And I am glad
deuil and not God To that I aunswered that I neuer spake such words But as I said afore both to the Quest and to my Lord Mayor so say I now agayne that the wickednes of the priest should not hurt me but in spirit and fayth I receiued no lesse then the body and bloude of Christ. Then sayd the Byshop vnto me what saying is this in spirite I will not take you at the aduauntage Then I answered my Lord without fayth and spirite I cannot receiue him worthily 2 Article Then he sayd vnto me that I should say that the Sacrament remayning in the pixe was but bread I answered that I neuer said so but in deede the Quest asked me such a question whereunto I would not answer I sayd till such tyme as they had assoâled me this questioÌ of mine wherfore Stephen was stoned to death They sayd they knew not Then sayd I againe no more would I tell theÌ what it was Then said my Lord vnto me that I had alledged a certain text of the scripture 3. article I answered that I alledged none other but S. Paules owne saieng to the Athenians in the xviij chap. in the Apostles acts that God dwelleth not in Temples made with hands Then asked he me what my fayth and beliefe was in that matter I aunswered him I beleue as the Scripture doth teach me Then inquired he of me what if the Scripture doe say that it is the body of Christ I beleue sayd I as the scripture doth teach me 4. article Then asked he agayne what if the scripture do say that it is not the body of Christ My aunswer was still I beleue as the scripture informeth me And vpon this argument he taried a great while to haue driuen me to make him an aunswere to his mynde Howbeit I would not but concluded this with him that I beleeue therin and in all other things as Christ and his holy apostles did leaue them Then he asked me why I had so few wordes And I answered An. Askew charged with few wordes God hath geuen me the gift of knowledge but not of vtterance And Salomon saith That a woman of few wordes is a gift of God Prou. xix Fiftly my Lord laid vnto my charge that I should saye that the Masse was superstitious 5. Article wicked no better then idolatry I aunswered him no I said not so Howbeit I say the quest did aske me whether priuate masse did relieue soules departed or no Unto whom then I answered O Lord what idolatry is this that we should rather beleeue in priuate masses then in the healthsome death of the dere sonne of God Then said my Lord againe what an aunswer is that though it be but meane sayd I yet it is good enough for the question Then I told my Lord that there was a priest which did heare what I said there before my L. Mayor them With that the Chancellor answered which was the same Priest So she spake it in very deede sayth he before my L. Maior and me Then were there certaine Priests as D. Standish and other which tempted me much to know my mind And I answered them alwayes thus that I sayd to my Lorde of London I haue said Then D. Standish desired my Lord to bid me say my mynd concernyng the same text of Saint Paules learning that I being a woman should interpret the Scriptures specially where so many wise learned men were Then my L. of London sayd he was informed that one should aske of me if I would receiue the sacrament at Easter and I made a mocke of it Then I desired that myne accuser might come foorth An. Askew ââuld not ãâã her ãâã which my L. would not But he said agayne vnto me I sent one to geue you good counsell and at the first worde you called him Papist That I denied not for I perceiued he was no lesse yet made I hym none answer vnto it Then he rebuked me and sayd that I should reporte that there were bent against me threescore priests at Lincolne The Priestes ãâã Lincolne âgaynst An. âskew In deed quoth I I sayd so For my friendes tolde me if I did come to Lincolne the priests would assault me and put me to great trouble as therof they had made their boast and when I heard it I went thither in deede not being afraid because I knew my matter to be good More ouer I remained there ix dayes to see what would be said vnto me And as I was in the Minster reading vpon the Bible they resorted vnto me by ij and by ij by v. and by vj. minding to haue spoken vnto me yet went they theyr wayes agayne without wordes speaking Then my L. asked if there were not one that did speak vnto me I told him yes that there was one of them at the last which did speake to me in deed And my L. then asked me what he sayd And I told him his words were of smal effect so that I did dot now remember them Then sayde my L. there are many that read and know the scripture yet follow it not nor liue therafter I said againe Anne Askew standeth vpon her honesty my L. I would wish that all men knew my conuersation liuyng in all points for I am sure of my selfe this houre y t there are none able to proue any dishonesty by me If you know any that can do it I pray you bring them forth Then my L. went away and said he would entitle some what of my meaning and so he wrote a great circumstaÌce But what it was I haue not all in memory for he would not suffer me to haue the copy therof Onely do I remember this small portion of it Be it knowen saith he of all men Bonners misreport of An. Askewes confessioÌ that I Anne Askew do confesse this to be my faith and beliefe notwithstaÌding my reportes made afore to the contrary I beleue that they which are houseled at the hands of a Priest whether hys conuersation be good or not do receiue the body and bloud of Christ in substance really Also I do beleeue that after the consecration whether it be receiued or reserued it is no lesse then the very body and bloud of Christ in substance Finally I do beleeue in this and in all other Sacraments of holy Church in all pointes according to the old Catholike faith of the same In witnes wherof I the sayde Anne haue subscribed my name There was somewhat more in it which because I had not the copy I cannot now remember Then he read it to me and asked me if I did agree to it And I sayd againe I beleue so much therof as the holy scripture doth agree vnto wherefore I desire you that ye will adde that therunto Then he answered The tenor of D. Boners writing wherunto ân Askew subscribed that I should not teach hym what he should write
knowe and feele that thy faith is right and not fayned c. 11. All flesh is in bondage of sinne and can not but sinne fol. 74. This Article is euident enough of it selfe confirmed by the scripture and needeth no allegations 12. Thou canst not be damned without Christ be damned nor Christ be saued without thou be saued fol. 76. Reade the plaâe A phisition serueth but for sicke men that for such men as feele their sicknes moorne therefore and long for health ãâã article ãâã place ãâã Christ likewise serueth but for sinners only that feele their sin and that for such sinnes as sorow mourne in their harts for health Health is the power or strength to fulfill the law or to keepe the coÌmandements Now he that longeth for that health that is to say for to do the law of God is blessed in Christ and hath a promise that his lust shall be fulfilled and that hee shall be made whole Blessed are they which hunger and thirst for righteousnes sake that is to fulfill the law for their lust shall be fulfilled The beleuing man standing vpon the ãâã of Gods promise may ãâã himselfe of his saluation as truely as Christ himselfe is saued he can no more then Christ himselfe be damned and although the scripture doth not vse this phrase of speaking yeâ it importeth no lesse in effecte by reason of the âerity of Gods promise which impossible it is to faile Matth. 5. This longing and the consent of the hart vnto the lawe of God is the working of the spirit which God hath poured into thine hart in earnest that thou mightst be sure that God will fulfill all his promises that he hath made thee It is also the seale and marke which God putteth on all men that he chooseth vnto euerlasting life So long as thou seest thy sinne and mournest and consentest to the lawe and longest though thou be neuer so weake yet the spirit shall keepe thee in al temptations from desperation and certifie thine hart that God for his truth shall delyuer thee and saue thee yea and by thy good deedes shalt thou be saued not which thou hast done but which Christ hath done for thee For Christ is thine and al his deedes are thy deedes Christ is in thee and thou in him knit together inseparably neyther canst thou be damned except Christ be damned with thee neither can Christ be saued except thou be saued with him c. The like comfortable wordes he hath afterwarde fol. 38. which are these He that desireth mercy the same feeleth his owne misery and sin and moorneth in his hart to be deliuered that he might honor God and God for his truth must heare him which saith by the mouth of Christ Blessed are they that hunger and thirst after righteousnes for they shall be satisfied God for hys truthes sake must put the righteousnes of Christ in hym and wash his vnrighteousnes away in the blood of Christ. And be the sinner neuer so weake neuer so feeble and fraile though he haue sinned neuer so oft and so greeuous yet so long as this lust desire and mourning to be deliuered remaineth in him God seeth not his sinnes reckoneth them not for his truthes sake and loue in Christ. He is not a sinner in the sight of God that would be no sinner Hee that would be deliuered hath his hart loose already His hart sinneth not but mourneth repenteth and consenteth vnto the lawe and will of God and iustifieth God that is beareth record that God which made the law is righteous and iust And such an hart trusting in Christes bloud is accepted for full righteousnes and his weakenes infirmitie and frailtie is pardoned and his sinnes are not looked vpon vntill God put more strength in him and fulfill his desire c. 13. article 13. The commaundements be geuen vs not to do them but to know our damnation and call for mercy of God fol. 76. ãâã article is ãâã wraked ãâã whâch ãâ¦ã should ãâã the ãâã but ãâã we canâââ ãâã them 14. article Reade the place If thou wilt enter into life keepe the commaundements Math. 15 19. First remember that wheÌ God commaundeth vs to do any thing he doth it not therefore because that we of our selues are able to doe that he commaundeth but that by the lawe we might see and know our horrible damnation and captiuitie vnder sinne and so repent and come to Christ and receiue mercy c. 14. Fasting is only to auoyde surfet and to tame the body all other purposes be nought fol. 81. The words of Tyndall be these Fasting is to abstayne from surfetting or ouermuch eating from dronkennes and cares of the world as thou mayst reade Luke 20. And the end of fasting is to tame the body that the spirite may haue y e free course vnto God The true end of fasting and may quietly talke with God For ouermuch eating and drinking and care of worldly busines presseth downe the spirit choketh it and tangleth it that it can not lift vp it selfe to God Now he that fasteth for any other entent then to subdue the body that the Spirit may wayte on God and freely exercise it selfe in the things of God the same is blinde and wotteth not what he doth erreth and shooteth at a wrong marke and hys entent and imagination is abhominable in the sighte of God c. 15. article 15. To bid the poore man pray for me is onely to remember him to do his dutie not that I haue any trust in his prayer fol. 82. The words of Tindall be these When we desire one another to pray for vs The place biddeth vs put oure trust in Christ onely and not in poore meÌs prayers and so doth the Scripture likewise yet no heresy therein 16. article that do we to put our neighbour in remembrance of his dutie and not that we trust in his holines our trust is in God in Christ and in the trueth of Gods promises We haue also a promise that when two or three or moe agree together in one thing according to the will of God God heareth vs notwithstanding as God heareth many so heareth he few so heareth he one if he pray after the will of God desire the honour of God c. 16. Though thou geue me a thousand pound to pray for thee I am no more bound now then I was before fol. 83. The wordes be these If thou geue me a thousand pound to pray for thee I am no more bound then I was before This place aunswereth for himselfe sufficiently Mans imagination can make the commaundemente of God neither greater nor smaller neither can the lawe of God either adde or diminish Gods commaundemente is as great as himselfe c. 17. A good deede done and not of feruent charitie as Christes was is sinne fol. 83. 17. article The wordes of Tindall be these Though
thou shewe mercy vnto thy neighbour This place tendeth to no such meaning as is in the article but onely sheweth our good deedes to be imperfect 18. article This place geueth to none any propriety of an other mannes goodes but onely by waye of Christian communion 19. Article yet if thou do it not with suche burning loue as Christ did vnto thee so must thou knowledge thy sinne and desire mercy in Christ c. 18. Euery man is Lord of another mans good fol. 83. The words of Tindall be these Christ is Lord ouer all and euery Christian is heire annexed with Christ therefore Lord of all and euery one lord of whatsoeuer an other hath If thy brother or neigbour therefore neede and thou haue to helpe him and yet shewest not mercy but withdrawest thy hands from him then robbest thou him of his owne and art a theefe c. Reade more heereof in the xx Article following 19. I am bound to loue the Turke with the very bottome of my hart fol. 83. The place of this Article is this I am bound to loue the Turke with all my might and power yea and aboue my power euen froÌ the ground of my hart To loue the Turke to that end to win him to Christ is no heresie but charitye after the example that Christ loued me neither to spare goods body or life to win him to Christ. And what can I do more for thee if thou gauest me all the world Where I see neede there can I not but pray if Gods spirit be in me c. 20. The woorst Turke liuing hath as much right to my goodes at his neede as my housholde or mine owne selfe fol. 83. 20. article Reade and marke wel the place in the wicked Mammon In Christ we are all of one degree without respect of persons Notwithstanding though a christen mans hart be open to all meÌ Loe Reader how peeuishly this place is wrested First here is no mention made of any Turke SecoÌdly this place speaking of an Infidell meaneth of such Christians which forsake their owne householdes Thirdly by his right in thy goodes he meaneth no propriety that he hath to claime but onely to put thee in remembrance of thy Christen duety what to geue and receyueth all men yet because that his habilitie of goodes extendeth not so farre this prouision is made that euery man shall care for his owne houshold as father and mother and thyne elders that haue holpen thee wife children and seruants If thou shouldest not care and prouide for thine housholde then were thou an Infidell seeing thou hast taken on thee so to do and for so much as that is thy part committed to thee of the congregation When thou hast done thy dutie to thine housholde and yet hast further aboundance of the blessing of God that owest thou to the poore that can not labour or woulde labour and can get no worke and are destitute of friends to the poore I meane which thou knowest to them of thine owne parish If thy neighbours which thou knowest be serued and thou yet haue superfluitie and hearest necessitie to be among the breethren a thousand mile off to them art thou detter Yea to the very Infidels we be detters if they neede as farrefoorth as we maintayne them not against Christ or to blaspheme Christ. Thus is euery man that needeth thy helpe thy father mother sister and brother in Christ euen as euery man that doth the will of the father is father mother sister and brother vnto Christ. Moreouer if any be an Infidel and a false Christian and forsake his houshold his wife children and suche as can not helpe themselues then art thou bound to them if thou haue wherewith euen as much as to thine owne housholde and they haue as good right in thy goodes as thou thy selfe c. And if the whole world were thine yet hath euery brother his right in thy goodes and is heire with thee as we are all heyres with Christ c. 21. Almes deserueth no meede fol. 84. 21. article The place is this He that seeketh with his aliues more then to be mercifull to be a neighbour to succour his brothers neede to doe his duetie to his brother The place is playne 22. article to geue hys brother that he oweth him the same is blinde and seeth not what it is to be a christen man and to haue fellowship in Christes bloud c. 22. There is no worke better then another to please God To make water to wash dishes to be a sowter or an Apostle all is one To wash dishes and to preach is all one as touching the deed to please God fol. 44. The words of Tindall be these As pertayning to good works vnderstand that all workes are good whyche are done within the lawe of God in fayth and with thankesgiuing to God These wordes of Tindall sufficieÌtly discharge the article of al heresy if they be well wayed The meaning whereof is this that all our acceptation with God standeth onely vpon our fayth in Christ and vpon no work nor office Whereby Cornelius the Tanner beleeuing in Christ is as wel iustified before God as the Apostle or preacher So that there is no reioycing now neyther in work nor office but onely in our faith in Christ which onely iustifieth vs before God Rom. 8. and vnderstande that thou in thy doing them pleasest God whatsoeuer thou doest within the law of God as when thou makest water c. Moreouer put no difference betweene workes but whatsoeuer commeth into thy handes that doe as tyme place and occasion geueth and as God hath put thee in degree high or low As touching to please God there is no worke better then an other God loketh not first on thy workes as the world doth as though the beautifulnes of the world pleased him as it doth the world or as though he had neede of them but God looketh first on the hart what faith thou hast to his wordes how thou beleeuest him and how thou louest him for his mercy that hee hath shewed thee he looketh with what hart thou workest and not what thou workest how thou acceptest the degree that he hath put thee in and not of what degree thou art whether thou be an Apostle or a Shomaker Set this example before thine eyes Thou art a kitchen Page and washest thy maisters dishes Another is an Apostle and preacheth the word of God Of this Apostle harke what S. Paule sayth If I preach sayth he I haue naught to reioyce in for necessitie is put vnto me As who shoulde say God hath made me so wo is vnto me if I preach not If I doo it willinglye saith he then haue I my rewarde that is then am I sure that Gods spirit is in me and that I am elect to eternall life If I do it against my will an office is committed vnto mee that is if I doe it not
diuelishe thing Of the which it is spoken in the fourth of the first epistle to Tim. Forbidding to marry c. where as againe our most reuerend father maketh that thing necessary 1. Tim. 4. that Christ would haue free whereof Daniell in the 11. chapter speaketh He shall not be desirous of women Heere Daniel meaneth that he shall refuse and abstaine from mariage for a cloke of godlynes Dan. 11. and not for loue of chastitie 21 Worshipping of Reliques is a proper thing and a cloke of aduantage against the precept of God and nothing but the affection of men fol. 30.31 These be the wordes in the Reuel This the worshipping of reliques he meaneth is a proper most fruitefull cloke of aduantage The place annexed Out of this were inueÌted innumerable pilgrimages with y e which the foolish vnlearned people might loose their labour monie time nothing in y e meane season regarding their houses wiues children coÌtrary to the commandement of God when as they might do much better deedes to their neighbours which is the precept c. 22 There is but one speciall office that pertayneth to thine orders 22. article and that is to preâch the word of God fol. 36. Of this matter sufficient hath bene said before in the 22. article alledged out of the booke of Obedience 23 The Temple of God is not stones and woode neither in the time of Paule was there any house which was called the temple of God 23 article fol. 37. The place of this article is this Which is an aduersary the Pope he meaneth and is exalted aboue all that is called God or that is worshipped The place speaking of the tempâe where Antichrist sitteth is not so greuous as the article maketh so that he shall sit in y e temple of God shew himselfe as God Doth not he sit in the Temple of God which saith and professeth hymselfe to be the maister in the whole Church what is the Temple of God Is it stones and wood Doth not Paule saye The Temple of God is holy which temple are ye Neither in the time of Paule was there any house which was called the teÌple of God as we now cal them What meaneth this sitting but reigning teaching and iudging Who sith the beginning of the Church durst presume to call himselfe the maister of the whole Church but only the Pope c. 24. article 24 He that fasteth no day that sayth no Mattens and doth none of the precepts of the Pope sinneth not if he thinke that he doth not sinne fol. 43. The place is there cleare and plaine without any daunger of heresie The place in the Reuel is this Because he feareth the consciences vnder the title pretence of Christes name he maketh of those things which in themselues are no sinnes very greuous offences For he that beleueth that hee doth sinne if he eate flesh on the Apostles eueÌ or say not MatteÌs and Prime in the morning or else leaue vndone any of the Popes precepts no doubt he sinneth not because the dede which he doth is sinne but because he beleueth it is sinne and that against this foolish beliefe conscience he offendeth Of the which foolish coÌscience only the Pope is head author For another doing the same deede thinking that he doth not sinne truely offendeth not And this is the cause that the spirit of Paul coÌplaineth that many shall depart froÌ the faith Traditions how they doe hurt And for this foolish conscience mens traditioÌs be pernitious noisome y e snares of soules hurting the faith the libertie of the Gospel If it were not for this cause they should do no hurt Therfore the diuell through the Pope abuseth these consciences to stablish the lawes of his tiranny to suppresse the faith and libertie and to replenish the world with errour sinne and perdition c. 25. article 25 Christ ordeyned the Sacrament of the aultar onely to nourishe the fayth of them that liue but the Pope maketh it a good woorke and a sacrifice to be applyed both to quicke and dead fol. 48. The place is this Sathan hated the Sacramente The place âuche ãâ¦ã the Sacrament and is ãâ¦ã the Sacrament and knew no way how to suppresse disanull it Therefore he found this craft that the sacrament which Christ did onely ordeine to nourish and stablish the faith of them that liue should be counted for a good worke and sacrifice bought and sold And so faith is suppressed and this holesome ministery is applied not to the quicke but vnto the dead that is to say neither to the quicke neither yet to the dead O the incredible fury of God c. 26 These signes he speaketh of miracles and visions or apparitions are not to the increase of the fayth and Gospell 26. article for they are rather against the fayth and Gospell and they are the operation of sathan and lying signes fol. 49. The place is as followeth Who is able to number the monstrous maruels only of them that are departed ãâã place conteyneth a true ãâã of ãâã illusiââ and nay wâll be ãâã Good Lord what a sea of lyes hath inuaded vs of apparitions coniurings and aunsweres of spirits By the which it is brought to passe that the Pope is also made the king of theÌ that are dead and reigneth in Purgatory to the great profite of his Priestes which haue all their liuing riches and pompe out of Purgatory howbeit they should haue lesse if they did so well teache the fayth of them that lyue as they do ridelesse them that are dead Neyther was there syth the beginning of the world any worke founde of so little labour and great aduauntage For truely to thys purpose were gathered almost the possessions of all Princes and rich men And through these riches sprang vp all pleasures and idlenes and of idlenes came very Babilone and Sodoma c. Neither are these signes to the encrease of the fayth and Gospell for they are rather against the faith and Gospell but they are done to stablishe the Tirannie of these * This booke of ãâ¦ã christ treaâing vpoÌ ãâã chapâ of Daniell ãâã there ãâã of ãâ¦ã the ãâ¦ã faces and reedeles and to set vp confirme the trust in works Among these illusions are those myracles to bee reputed which are shewed in visions pilgrimages and worshippings of Saints as there are plenty now adayes whiche the Pope confirmeth by his Bulles yea and sometyme doth canonize Saints that he knoweth not Now behold what is the operation of Satan in lying signes c. 27 The people of Christ doth nothyng because it is commaunded but because it is pleasaunte and acceptable vnto them fol. 63. The wordes out of the which this Article is gathered are these They are the people of Christ The place ãâ¦ã other ãâ¦ã the article pretendeth whiche willingly do heare and folow him
and follow them in doyng the lyke But I deny that the Apostles in that behalfe did make any new decree or ordinaunce for so much as Peter in the same counsell pronounceth God to be tempted if any yoke be layd vpon the neckes of the Disciples Euen he hymselfe doth subuert and ouerthrowe hys owne sentence Aunswere to the reasons aboue if they consent to lay any yoke vppon them But a yoke is layd vpon them if the Apostles by their owne authoritie do decree to prohibite the Gentils not to touch any thyng offered vnto Idoles or strangled but you will say they do write that they should abstayne from those thinges I graunt that they do so write But what doth S. Iames declare That the Gentils which are conuerted vnto God are not to be troubled and vexed in such externe decrees and outward elementes as these be And the Apostle sufficiently declareth that he goeth about nothyng lesse theÌ to restraine the libertie of the Gentiles but onely to admonish and warne them how they should moderate and rule themselues amongest their brethren lest they should abuse their libertie to the offence of the others They alledge furthermore that which is written in the 23. of Mathew the Scribes and Phariseis haue siâten in the chayre of Moyses therefore all thyngs what so euer they commaund you to obserue and keepe An other reasoÌ the same obserue and do but do you not as they doe I aunswer the Lord in this place doth inuey agaynst the manners of the Pharisies simply instructing his hearers which before he had taught that albeit they could perceiue or see nothyng in their lyfe which they should follow yet for all that they should not refuse to doe those thyngs which they dyd teach by the worde I say by the worde and not of theyr owne head The 10. Article Diuers and many wayes he hath sayd holden and also affirmed and openly taught that there is no religion to be obserued or kept but simply to be abolished and destroyed as it is now in England and despising all religion affirmyng that it is but abusing of the people he hath taught that their habites and vestures are deformed and very monstrous hauyng in them no maner of vtilitie or holynesse inducyng and alluryng as much as in him laye all the adherentes of hys opinion that all religion in the kyngdome of Scotland should be subuerted and vtterly taken away to the great offence of the Catholicke Church and the diminishing and detrimen of the Christian Religion Borthwike The Prophet Esay in hys fift chapter cryeth out saying Wo be vnto you which call euill good and good euill darkenesse lyght and lyght darkenesse sower sweete and sweete sower And followeth in the same place in the sayd Prophetes Wo sayth he to you that be wise and Sapient in your owne eyes and prudent in your owne estimation No man can denye but that the Cardinall of Scotland and hys adherentes to be vnder this most heauy and grieuous curse when as they doe so generally confound the Christian religion and their wicked Monkery that they do entitle them both by one name of holinesse I trust I will make it appeare more manifest then the day that they do it by a sacrilegious audacitie or boldnesse vnto such as settyng a parte all preposterous affection wyll embrace the truth when as she doth manifestlye shewe her selfe But before I enter into the matter I will all men to vnderstand that I do not touche that kynd of Monkery whiche Saint Augustine and other so often make mention of As in which the Monkes beyng gathered together vtterly contemnyng and despising the vanities of this world dyd lead a most chaste and godly lyfe liuyng in prayer readyng and disputations not puffed vp wyth pryde nor contentious with frowardnesse neyther full of enuie no man possessed any thing of hys owne no man was chargeable or burdenous vnto others they wrought with theyr handes to gette that which might sustayne the body the spirit and mynd not let and hindered from God Whatsoeuer did superabound more then was necessarye for their sustentation as by the restraint of their delicious and delicate fare much did redound of the labours of their hands it was with such diligence distributed vnto y e poore and nedy as it was not with greater diligence gotten by them which did geue the same For they by no meanes went about to haue aboundaunce lyeng by them but sought all meanes possible that nothyng should remayne by them more then sufficient besides this no man was forced to any extremitie which he could not beare or suffer no man had any thyng layd vpon hym which he refused neyther was he condemned of the rest which confessed hymselfe vnable to imitate or follow they had alwayes in their mynde how commendable a thyng loue and charitie was they remembered that all things are cleane vnto them which are cleane Therefore they did not refuse or reiect any kynds of meate as polluted or defiled but all their whole industry and labor was applied to subdue lust and concupiscence and to retayne loue amongst brethren Many of them did drinke no wine yet notwithstandyng they thought not themselues defiled therewithall For vnto such as were sicke and diseased who could not recouer the health of their body without the same they did most gently permit it And where as many foolishly refused the same they brotherly admonished them to take heede that they became not rather the weaker then the hollier thorough theyr vayne superstition Hetherto I haue repeated that which Saint Augustine writeth of the Monkes in his tyme wherby I would as it were paint out in a table what maner of Monkery there was in the old tyme that all men might vnderstand how great difference there is betweene that and the monkery in these our latter dayes For he would haue all extreme compulsion to be taken away in such things as by the worde of God are left to vs at libertye Precepts of meÌ more cruelly exacted then the precepts of god But nowe a dayes there is nothing more seuerely and cruelly exacted For they say it is a remedilesse offence if any do but neuer so little swarue from their prescript order in coulor or kind of garment or in any kynd of meat or in any other friuolous or vayne ceremony Saint Augustine doth straightly affirme that it is not lawfull for Monkes to lyue idle vpon other mens labor he plainly denieth that in his tyme there was any such example of any well ordered Monastery but our Monkes do constitute the principall part of holynesse in idlenesse which they call a contemplatiue lyfe wherfore the state of Monkery of the olde tyme and of these our dayes is in all points so diuers Idlenes pleasure the weapoÌs of the auncient enemye that scarse can any thing be more vnlike I will not say vtterly contrary for our Monkes not content with that godlinesse to the
deuil with no lesse perill then of my life It is iust therfore and reasonable your discretions to knowe what my wordes and doctrine are and what I haue euer taught in my time in thys realme that I pearish not vniustly to the great pearill of your soules Wherfore both for the glory and honor of God your owne health and safegarde of my life I beseeche your discretions to heare mee and in the meane time I shall recite my doctrine without any colour M. Wysehartes doctrine First chiefly since the time I came into thys realme I taught nothing but the 10. commandements of God the 12. Articles of the faithe and the prayer of the Lorde in the mother tongue Moreouer in Dundie I taught the Epistle of S. Paul to the Romanes And I shal shew your discretions faithfully what fashion and maner I vsed when I taught without any humane dread so that your discretions geue me your eares beneuolent and attent Sodenly then with all high voice cried the accuser the fedde sowe thou heretike runnagate traytor and thiefe it was not lawfull for thee to preache Thou haste taken the power at thine owne hande wythout any authoritie of the church The cry of the Scribes Phariseis We forethinke y t thou hast bene a preacher so long Then all the whole congregation of y e prelates with theyr complices sayde these wordes If wee geue hym licence to preach he is so crafty and in the holy scripture so exercised that he will perswade the people is hys opinion and raise them against vs. M. Wyseharte appealeth to the Gouernour Maister George seeing their malicious and wicked entent appealed from the Lord Cardinal to the Lord gouernour as to an indifferent and equal Iudge To whom the accuser Iohn Lauder aforesayde with hoggish voyce answered The style and titles of the Archb. of Saint Andrewes Is not my Lorde Cardinal the second person w tin this realme Chauncelour of Scotlande Archb. of S. Andrewes bishop of Meropois Commendator of Aberbrothoke Legatus natus Legatus à Latere And so retiring as many titles of his vnworthy honours as woulde haue loden a ship much sooner an asse is not hee quoth Iohn Lauder an equall Iudge apparantly vnto thee Whom other desirest thou to be thy Iudge To whom this humble man answeared saying I refuse not my Lord Cardinall but I desire the word of God to be my iudge and the temporall estate with some of your lordships mine auditors because I am here my Lord Gouernors prisoner The wordes of the people agaynst the L. Gouernour Whereupon the pridefull scornful people that stoode by mocked him saying Suche man suche iudge speaking seditious reprochful wordes against the gouernor and other the Nobles meaning them also to be heretikes And incontinent without all delay they woulde haue geuen sentence vppon M. George and that wythout farther processe had not certaine men there counsailed the Cardinall to reade againe the articles and to heare his answers thereuppon that the people might not complaine of his wrongfull condemnation And shortly to declare these were the articles following with his answeares as farre as they would geue hym leaue to speake For when he enteÌded to mitigate their âeaâings and shew the maner of hys doctrine by and by they stopped hys mouth with an other article 1. Article 1 THou false heretike runnagate traytour and thiefe deceiuer of the people thou despisest the holy Churche and in lyke case contemnest my Lorde gouernours authoritie And this wee know for suretie that when thou preachedst in Duâdy and wast charged by my Lord Gouernours authority to desist neuertheles thou wouldest not obey but perseueredst in the same and therfore the Bishop of Brothen cursed thee and deliuered thee into the deuils handes and gaue thee in commaundemente that thou shouldest preach no more That notwithstanding thou diddest continue obstinately My Lordes I haue reade in the Actes of the apostles that it is not lawfull to desist from the preaching of the gospell Aunswere for the threates and manases of men Therefore it is wrytten Act. 5. We shal rather obey God then men I haue also read in the Prophet Malachiâ I shall curse your blessings blesse your cursings Malach. 2. beleeuing firmely that the Lorde will turne your cursings into blessings 2 Thou fals heretike diddest say that the priest standing at the altar saying Masse 2. Article was like a Foxe wagging his taile in Iulie My Lordes I sayde not so These were my sayinges The moouing of the body outwarde Aunswere without the inwarde moouing of the heart is nought else but the playinge of an Ape and not the true seruing of God For God is a secrete searcher of mennes heartes Therefore who will truely adore and honour God he must in spirite and veritie honor hym Then the accuser stopped his mouth wyth an other article 3 Thou false heretike preachedst against the sacraments 3. Articlâ saying that there were not 7. sacraments My Lordes and if it be your pleasures Aunsweââ I neuer taught of the number of the sacraments Of the 7 Sacrameââ whether they were seuen or eleuen So manye as are instituted by Christe and are shewed to vs by the Euangel I professe openly Except it be the word of God I dare affirme nothing 4 Thou false heretike hast openly taught 4. Articlâ that auriculare confession is not a blessed sacrament And thou sayest that we should only confesse vs to God and to no priest My Lords I say that auricular confession Aunsweââ seeing that it hath no promise of the Euangel therefore it can not be a Sacramente Of the confession to be made to God Confessâââ what it ãâã and to ãâã it ought ãâã be madâ there are many testimonies in scripture as when Dauid sayth I thoughte I woulde knowledge mine iniquitie againste my selfe vnto the Lorde and hee forgaue the punishment of my sinne Psal. 32 Heere confession signifieth the secreate knowledging of our sinnes before God WheÌ I exhorted the people in this manner I reprooued no manner of confession And farther S. Iames sayeth Knowledge your faultes one to an other and pray one for an other that you may be healed Iames. 3. When that hee had sayde these woordes the Bishops and their complices cried and grinned with their teeth saying Se ye not what colours hee hath in hys speaking that hee may beguile vs and seduce vs to hys opinion 5 Thou heretike didst say openly 5. Articlâ that it was necessary to euery man to knowe and vnderstande his Baptisme and what it was contrary to generall Councels and the states of holy Church Aunswâââ My Lordes I beleeue there be none so vnwise heere that will make marchandise with a French man Baptisââ how necââsary it is ãâã be knowâ of all ãâã Confirâââtion ãâã it ãâã Ex ãâ¦ã or any other vnknown straunger except he know and
fantasticall orders be so many and in all places so notorious that they are not able to be expressed yet amongest many one you shall heare that chaunced in this Kings dayes in the Citie of Orleance in Fraunce by the Gray Friers about the yeare of our Lord. 1534. The story is this ¶ A tragicall story of certayne Friers in Fraunce in the City of Orleance an 1534. THe Maiors wife of the City of Orleance prouided in her will to be buried without any pompe or solemnity Ex Comâmentariââ Ioan. ãâã Lib. 9. For when any departeth there in some places the Belmen are hyred to goe about the City and in places most frequeÌted to assemble the people with the sound of the bel there to declare the names and y e titles of those parties deceased also where and wheÌ they shal be buried A story oâ certayne Fryers in Orleancâ exhorting the people to pray for them And when the Coarse is caried forth the most part of the begging friers go withall to y e church with many torches and tapers caried before them and the more pompe solemnity is vsed the more is y e concourse of people But this woman as I said would haue none of all this geare done for her Wherfore her husband which loued her well followed her mind heerein and gaue vnto these greedy cormoraÌts the friers which waiting for their pray in whose Church she was buried besides her father and her grandfather sixe crownes for a reward whereas they gaped for a great deale more And afterward when he cut downe a wood and solde it the friers crauing to haue part thereof freely and without money he denied them this tooke they wonderfull greeuously and where as they loued him not before they deuised now a way to be reuenged saying that his wife was damned euerlastingly The workers of this Tragedy were Colyman and Steuen of Arras both doctors of Diuinitie and the first in deede was a Coniurer and had all his trinkets and furniture concerning such matters in a readines and they vsed the matter thus They set a yong man which was a Nouice aboue ouer the vaute of the Churche and when they came to mumble vp their mattins at midnight after their accustomed maner he made a wonderfull noyse and shriking aloft Then went this Colyman to crossing and coniuring but the other aboue would not speake Beeing charged to make a signe to declare if he were a dumme spirite he russeled and made a noyse agayne and that was the signe and token When they had layd this foundation they went to certayne of the chiefest in all the Citie and suche as fauoured them most and told them what an heauie case was chanced yet did they not vtter what it was but entreated them to take the paines to come to their seruice at nighe When they were come and the seruice was begon he that was alofte made a greate noyse Being demaunded what he woulde and what he was he signified that he might not speake The ãâã what demaund of the spiârite then was he commaunded to answere to their interrogatories by signes and tokens Now was there a hole made for the purpose where by laying to his eare he might heare and vnderstand what the Coniurer sayd vnto them There was also a table at hand and when anye question was asked he strooke and beate vpon the Table so that he might be heard beneath Then first the Coniurer demaunded whether he were any of them that had ben buried there After that Luthers âââresie a ãâ¦ã the Fryeâ reckning vp many of their names in order whose bodies had bene buried there at the last he named the Maiors wife Heere he made a signe that hee was the spirit of that woman Then he asked whether be were damned and for what desert or offence Whether it were for couetousnes pride or lechery or not dooing the works of charitie or else for this new sproong vp heresie and Lutheranisme Moreouer what was the cause that he made suche a noise and was so vnquiet Whether it were that the body beeing buried within holy grounde shoulde be digged vp againe and carryed to some other place To all these things he aunswered by signes in lyke case as he was commaunded whereby he affirmed or denyed euery thyng striking twise or thrise vppon the Table When he had thus signified that Luthers heresie was the cause of her damnation Luthers ãâã a great ãâ¦ã the ãâã and that her body must be taken vp the Friers desired the Citizens that were present to beare witnes of such things as they had sene and heard and set their hands to it in writing But they taking aduisement least they shoulde both offende the Maior and bring theÌselues in trouble refused to subscribe Notwithstanding the Friers tooke the pixe with the hoste and the Lords body as they call it and all their Saints reliques and caried them to another place and there they sayd theyr Masses which they are wont to do by the Popes Lawe when a Churche is suspended and must be hallowed againe and when the Bishops Officiall heard of thys hee came thether to vnderstand the matter better and associating to him certayne honest men he commaunded the Frier to coniure in his presence and woulde haue appoynted certaine to go vp to the vaut to see if any spirite did there appeare But Steuen of Arras was sore against it and exhorted them earnestly that they should not so do saying that the spirit ought not to be molested And albeit the Officiall did earnestly vrge them to coniure before him The Maior ãâã to the ãâã of the ãâã yet could they not bring them to it In the meane time the Maior making his frends priuie what he would do went to the King and informed him of the whole matter And because the Friers trusting to their immunities and priuileges refused to come in iudgement the King chose certaine out of the court of Parliament at Paris to examine the matter and gaue them full authoritie so to do Whereupon they were caried to Paris and constrayned to make aunswere but they would confesse nothing Then they were sent againe to prison and kept apart one from another and the Nouice was kept in Fumeus house a Senatour and being oftentimes examined he woulde confesse nothing fearing least he should after be murthered of theÌ for slaundering theyr order But when the iudges promised him that he should haue no harme and should come no more in the Friers handes he declared to them the whole matter in order and being brought before the others he auouched the same But they albeit they were conuicted and in maner taken with the deede yet refused they theyr iudges and bragged of their priuiledges but it was altogether in vayne The Fryers condemned ãâã prison ãâã punishement for they were condemned in open iudgement that they should be caryed againe to Orleaunce and committed to prison and afterwardes
and could not well be excused from the opinion of the Capernaites Quest. Whether Christ be receaued in minde spirite or with mouth body or with both TheÌ I asked him in as much as Christ was there Verè howe do we receaue him in our myndes and spirituall partes or with our mouthes and into our bodies or both He said we receaue him in our minds soules by fayth Then in asmuch as he was much in this point y t there was Mira vnitio a marueylous vnion betwixt vs Christ in that we were Caro ex carne eius os ex ossibus eius Bone of his bone Quest. Whether Christes very body be receaued into our very bodyes or no and flesh of his flesh I desired to knowe his opinion whether we receiued the very body of Christ wyth our mouthes and into our bodies or no. Here he paused held his peace a litle space and shortly after he spake saying I will not say so I can not tell it is a hard question but surely saith he we receiue Christ in our soule by faith When you speake of it other wayes it soundeth grosly and sauoureth of the Capernaites Quest. Whether that be to be worshipped which the priest sheweth to the people betwixte his handes Then I asked him what he thought of y t which y e Priest was wont to lift vp shew the people betwixt his haÌds He saide it is the Sacramente Then sayd I they were wont to worship that which was lifted vp Yea saith he but we must worship Christ in heauen Christ is neither lifted vp nor downe I am glad sayd I M. Doctour to heare you say so much I would not speake of the holy Sacrament otherwise then reuerently but I feare least that Sacrament and the little white peece of bread so lifted vp hath robbed Christ of a great part of his honour Quest. Whether the carying about of the Sacrament is to be alowed Then said he looking vp and praying God graunt vs grace that we may haue y e true vnderstanding of his word whereby we may come to the true vse of his Sacraments and sayd he woulde neuer allow the carying about of the Sacrament and other fond abuses about the same Then after a little while pausing said I Maister Doctor Transubstantiation if I shuld not trouble you I would pray you to know your mind in transubstantiation Iesu M. Wilkes quoth he wyll you aske me that Syr sayde I not if I shoulde trouble you No no I will tell you saith he Because I founde the opinion of Transubstantiation receiued in the Church when I heard it spoken against I searched the auncient Doctors diligently Transubstantiation not to be founde in the Doctours went about to stablishe it by them because it was receiued And wheÌ I had read many of them I found little for it could not be satisfied TheÌ I went to the Schoole Doctors and namely to Gabriell and wayed his reasons The which when I had done and perceiued they were no pithier Languescebat opinio mea de transubstantiatione my opinion of Transubstantiation waxed feeble and then sayth he I returned agayne to Tertullian and Irenaeus and when I had obserued their sayings mine opinion that there should be transubstantiation prorsus erat abolita was quite dashed Then sayd I The scholâ Doctourâ deceaued iâ the word consecratioÌ you know that the Schoole Doctors dyd hold that panis non remanebat post consecrationem that bread remained not after consecration as they called it The schoole Doctors sayth he did not know what consecratio doth meane and here he paused a while I pray you sayd I what say you that consecratio doth meane Sayth he it is Tota actio in ministring the Sacramente What ãâã coÌsecratiân as Christ did institute it All the whole thing done in the ministery as Christ ordeyned it that is consecratio and what saith he neede we to doubt that bread remayneth Scripture calleth it bread and certaine good authors that be of the latter time be of that opinion After that I had communed with M. Redman Talke aboââ Doctour Redman and taken my leaue of him M. Yong came foorth into the nexte chamber with me to whome I said that I was glad to see M. Doct. Redman so well minded Then said M. Yong to me I am sure he will not deny it I ensure you saith he M. Doct. hath so moued me that where as I was of that opinion before in certaine things D. Yongâ stayed by D. Redmaâ from his Popishe oâpinion that I would haue burned and lost my life for them now saith M. Yong I doubt of them But I see saith he a man shall knowe more more by processe of time and reading and hearing of other and M. Doct Redmans saying shall cause me to looke more diligently for them Also Ellis M. Doctour Redmans seruaunt shewed me that he did knowe that his maister had declared to Kyng Henry 8. his Maiesty that faith only iustifieth The opiniââ of Doctoâ Redman touching iustificatioâ by fayth Consensuâ Ecclesiae iâ but a weak staffe to leaue to but that doctrine as he thought was not to be taught the people least they should be negligent to do good workes The sayd maister Yong hath reported the which also I heard that M. Doctor Redman should say that consensus Ecclesiae the consent of the Church was but a weake staffe to leane to but did exhort him to reade the Scriptures for there was that which should comfort him when he should be in such case as he was then * Another communication betweene Doctor Redman lying in his death bead and Mayster Nowell then Schoolemaister in Westminster and certaine other with notes of his censure iudgement touching certayne poyntes of Christes Religion 1 IN primis the sayd D. Redman sent for M. Nowell of his own mind The confesâsion of D. Redman before M. Nowell and said he was willing to commune with him of such matters as he had moued y e said D. Redman of a day or two before and he being desired of the said M. Nowell to declare his mind coÌcerning certain points of our Religion first said aske me what ye will and I wil answere you before God truly as I thinke without any affection to the world or any worldly person Witnesses Alexander Nowell Rich. Burton Ellis Lomas Iohn Wright 2 Item the said D. Redman said that the sea of Rome in these latter daies is Sentina maloruÌ that is a sinke of al euil Witnesses Iohn Yong Alexander Nowell Rich. Burton Iohn Wright Edw. Cratford Rich. Elithorne Ellis Lomas 3 Item that Purgatory as the schoolemen taught it and vsed it was vngodly and that there was no such kynde of Purgatory as they fantasied Witnesses Iohn Yong Alexander Nowell Rich. Burton Ellis Lomas Edw. Cratford Rich. Elithorne Iohn Wright 4 Item Offering ãâã of the
pulled it vp agayne with violence so plucking it too and fro through the meate pipe in suche sorte as with muche lesse griefe they might haue ridde him out of his life at once Thus at the last when all tormentes and tormenters were weeried and that it did nothing at all preuaile to go this way to worke they asked him whether he did not repent his wicked and seditious deede As touching the deede aunswered that it was so farre off that he did repent that if it were to do againe he thought he should do the same But as touching the maner of the deede he was not a little sory that it was done in the Kings presence to the disquietnes of his minde Howbeit that was not to be imputed vnto him which neither enterprised or thought vpon any such matter Williaâ Gardiâââ not ãâ¦ã but rather to be ascribed vnto the King in that he hauing power woulde not prohibite so great Idolatry vsed among his people This he spake with great feruencie After they had vsed all kynde of torments and saw thât there could nothing more be gathered of him and also that through his woundes and paynes he could not long liue they brought him three dayes after to execution And first of all The right hand of W. Gardiner ãâã of in the ãâã The left ãâã of W. Gardiner cut of in the Market place bringing him into the Uestry cut off his right hand which he taking vp with his left haÌd kissed Then he was brought into the market place wheras his other hand also was cut off which he kneeling downe vpon the grounde also kissed These things thus done after the manner and fashion of Spaine his armes being bound behinde him his feete vnder the horse bellye hee was caried to the place of execution ⧠The order and manner of the cruell handlinge of William Gardiner an English Merchaunt tormented and burned in Portugall in the cause of God and of his truthe There was in that place a certaine engine froÌ the which a great rope comming downe by a pulley The wretched cruelââ of the âortugals in ãâã a Christian Martyr was fastened about the middle of this Christian Martyr which first pulled him vp Then was there a great pile of woode sette on fire vnderneath him into the which he was by little little let downe not with the whole body but so that his fete only felt the fire Then he was hoised vp and so let downe againe into the fire and thus oftentimes pulled vppe and downe In which great torment for al that he continued w t a constant spirite and the more terribly he burned y e more vehemently he prayed At the last when his feete were consumed the tormentors asked him whether hee did not yet repent hym of his deede William Gardiner at ãâã burning ãâ¦ã and exhorted him to call vppon oure Ladie and the Saintes Wherunto he answered that as he had done nothing whereof hee did repent him so hee had the lesse neede of the helpe of our Lady or any other Sainte and what externall torments so euer they vsed the truthe he sayde remaineth alwaies one and like vnto it selfe the which as he had before confessed in his life so would he not nowe denie it in his death desiring them to leaue of such vanities and follie For when as Christ did cease any more to be our aduocate then he would pray to our lady to be his aduocate W. Gardiner would not pray to our Lady so long as he had Christ to be his aduocate The prayer of W. Gardiner out of the 43. Psalme and sayd O eternall God father of all mercies I beseeche thee looke downe vpon thy seruant c. And when as they sought by all meanes possible to stoppe his praying and praising God in this sorte he cried out with a loude voyce rehearsing the 43. Psalme Iudica me Deus discerne causam meam de gente non sancta Iudge me O God and defende my cause against the vnmercifull people He was not come vnto the latter ending of the Psalme when as they pulling him vp and downe in the fire for the more torment the rope being burnt a sonder he fel downe in the midst therof wheras geuing his body for a sacrifice hee chaunged his temporall paines for perpetuall rest and quietnesse Thus it seemed good in the sighte of God by this Messenger to prouoke the Portugales to y e sincere knowledge of him and therfore they ought the more to haue acknowledged the great loue kindnesse of God offred vnto them and also the more to be mindefull of their owne duetie and thankefulnesse towardes him And if it be so great an offence to violate the ordinaunces of mans lawe and to contemne the Ambassadours of Kyngs and Princes lette the Portugalles and all other looke well vnto it A lesson for the Portugales what it is so cruelly to handle the heauenly messenger of the high God Neither was this their cruelty altogether vnreuenged by the mighty hand of God The iust hand of God vpon persecuters when as not onely the very same night amongst diuers of the kings ships which were in y e next hauen ready to saile one was burned being set on fire by a sparcle of Gardiners fire driuen thether w t the winde but also y e kings sonne which then was maried died within halfe a yere It is reported that that sparcle lighted amoÌgest gunpouder and the next yere after the King himselfe also died and so both within one yeare after the tormenting of this blessed Martyr Thus the body of the sayd Gardiner being consumed yet the rage fury of the common people so ceased not but they were as cruell against him being deade as they were when he was aliue and with their tongues tormeÌted this Martyr when they could doe no more with their handes yea for very madnes they would scarse tarry vntil he were burned but euery man as they could catch any pece of him halfe burned threwe it into the sea Thys Sacrifice thus ended the Cleargie to pacifie Gods wrath which they feared The blind and miserable cruelty of the Portugals agaynst a poore Englishe man A Popeholy fast for pacefying the wrath of theyr God of the Altar for the violating of theyr aultar appoynted a solemne fast of certaine dayes for penaunce to purge that facte which facte rather shoulde haue taught them to purge them selues and to put awaye theyr filthy Idolatrie and much rather they shoulde haue fasted repented for that their extreeme cruelty they had shewed vnto the liuely member of Christ. Albeit this death of William Gardiner seemeth to haue profited very many of them litle or nothing yet for all that there are some as I haue hearde diuers reporte oute of whose mindes the remembraunce of this constant Martir can neuer be pulled and is so freshe yet amongest them as if it were nowe lately
as his death is present Ambros. de Sacram lib. 4. cap. 4. o. Ergo the precious bloud of Christ is not present really in the Sacrament The Minor of this argument is proued before by the wordes of Ambrose The second question Whether the body and bloud of Christ be in the bread and wine The second conclusion or vnder the formes of bread and wine carnally and corporally ¶ Argument Di The true natural body of Christ is placed in heauen sa The true naturall body of man can be but in one place at once where he is mis. Ergo the true naturall body of Christ can be in no place at once but in heauen where he is The Maior is playne by the Scriptures Iesus was taken vp to heauen and sitteth at the right hand of God Math. 26. Iohn 12. Math. 26 The poore ye haue alwayes with you but me you shall not alwayes haue Iohn 12. I leaue the world and go to my Father Ioh. 16. Many shal say in that day Loe here is Christ Iohn 16. Math. 24. and there is Christ beleue theÌ not Mat. 24. WhoÌ the heaueÌs must receiue for a time vntill the restitution of all Actes 3. Seeke those things that are aboue where Christ is sitting at the right hand of God c. Col. 3. The Minor likewise is euident by S. Austen who speaking of the glorified body of Christ Actes 3. Col. 3. August ad Dardanum affirmeth the same to be in one certayne place Propter veri corporis modum that is for the maner of a true body ¶ Argument Da Euery true naturall body requireth one certaine place August ri Christes body is a true naturall body j. Ergo Christes body requireth one certayne place ¶ Argument Comparatio a Maiori Austen giueth not to the soule of Christ to be in mo places at once but one August ad Dardanum Ergo much lesse is it to be giuen to the body of Christ to be in mo places at once but in one ¶ Argument The nature of the Aungels is not to be in diuers places Comparison betweene Aungels and the body of Christ. but they are limited to occupy one certaine place at once Basilius de spirit sanct cap. 22. Ergo the body of Christ being the true naturall body of a man can not fill diuers places at one time ¶ Argument Ba Whatsoeuer is in many diuers places at once is God ro The body of Christ is not God but a creature co Ergo the body of Christ can not be in moe places together ¶ Argument Fes We must not so defende the Diuinitie of Christ that we destroy his humanitie August ti If we assigâe to the body of Christ pluralitie of places we destroy his humanitie no. Ergo we must not assigne to the body of Christ pluralitie of places ¶ Argument Fes Whatsoeuer thing is circumscribed that is to say conteined in the limits of any peculiar place can not be dispersed in mo places at once ti The body of Christ is a thing circumscribed no. Ergo the body of Christ is not dispersed in mo places at one time ¶ Argument Da Euery quantitie that is euery body hauing magnitude length and other dimensions is circumscribed in one peculiar place ri The bodye of Christe hathe his dimensions and is a quantitie j. Ergo the body of Christ is circumscribed Cyrillus The Maior is proued by Cyrillus Whatsoeuer is vnderstanded to be a body Cyrillus De crenit Lib 2. pag. ââ5 the same is verely in a place and in magnitude and in quantitie And if it be in quantitie it can not auoyd circumscription that is to haue his place ¶ Argument Ba If Christ had giuen his body substantially and carnally in the Supper then was that body either passible or impassible ro But neither can you say that body to be passible or impassible which he gaue at Supper co Ergo he did not giue his body substancially and carnally at Supper August The Minor is proued thus For if ye say it was passible August in Psal. 98. Austen is against it which sayth Ye shall not eate thys body which you see nor drinke the same bloud which they shall shed that shall crucifie me c. And if ye say it was impassible that may not be admitted by the words of the Euangelist which sayth Eate this is my body which shall be geuen for you So that that body was passible and not impassible wherein Christ was geuen Vigilius One creature can not receaue in it selfe two contrary or diuers thynges together Vigilius contra Eutichen lib. 4. But these two thyngs be diuers and farre vnlike that is to say to be conteyned in a place and to be euery where For the word is euery where but the fleshe is not euery where ¶ Argument Fe Bodyes origanicall without quantitie be no bodies ri The Popes doctrine maketh the body of Christ in the Sacrament to be without quantitie o. Ergo the Popes doctrine maketh the body of Christ in the Sacrament to be no body ¶ Argument Da All things which may be deuided haue quantitie ri The body in the Popes Sacrament is deuided in iij. partes j. Ergo the body in the Popes Sacrament hath quantitie which is against their owne doctrine ¶ Argument Fe No naturall body can receaue in it selfe and at one time contrary or diuers qualities Vigilius ri To be in one place locall and in another place not locall in one place with quantitie in another place without quantitie in one place circumscript in another place incircumscript is for a naturall body to receyue contrary qualities o. Ergo the body of Christ can not be in one place locall and in another not locall in one place with quantitie and in another without quantitie as our aduersaries do affirme ¶ Argument Fe The wicked receaue not the body of Christ. ri The wicked do receaue the body of Christ if transubstantiation be graunted son Ergo transubstantiation is not to be graunted in the Sacrament ¶ Argument for probation of the Maior Ca To eate Christ is for a man to haue Christ dwellyng and abiding in him Augustine mes The wicked haue not Christ dwelling in them tres Ergo the wicked eate not the body of the Lord. Cyprian Cyprianus de Coena Domini The eating of Christ is our abyding in hym Cyprian De Coenâ Domini ¶ Argument Bo The holy Ghost could not come if the body of Christ were really present car That the holy Ghost is come it is most certayne do Ergo it can not be that Christ himselfe should be heere really present For proofe of the Maior Iohn 16. Vnlesse I go from you the holy Ghost shall not come It is expedient for you that I go hence Iohn 16. ¶ Argument of Peter Martyr Ba If the wicked and infidels doe receaue the bodye of Christ they receaue him either with sense or reason or
with fayth ro But they receaue him neither with sense reason nor with faith co Ergo wicked men and infidels receaue in no wise the body of Christ. For declaration of the Maior if yee say they receaue him with sense that is against their owne lore Declaratiââ of the Maâior for the body of Christ in the blessed Sacrament say they is not sensible nor to be perceaued by any sense neither with reason can they receaue him by their owne learning for so much as this Sacramente exceedeth all reason Nec fides habet meritum vbi ratio praebet experimentum And if ye say that they receaue him with faith how can that be seeing infidels haue no faith What is to eate the body of Christ the teachyng of the Papistes heerein is straunge and differeth from the olde Doctours For where the Papistes do teache What iâ ãâã eate the body of Christ by the Papiââ that wicked persons and infidels albeit they receaue not the effect of the Sacrament yet the matter of the Sacrament which is the very body of Christ they receiue with their mouth and with their sense the accidences of bread and thus imagine a certaine body of Christ suche as euill men and infidels may eate and yet being eaten it geueth them no nourishment nor life nor maketh them no partakers of his spirite and grace both Scripture and the auncient expositours of the Scripture do teach much otherwise For the Scripture knoweth no such kinde of eating Christes body but onely that which is fruitefull wholesome and effectuall What is ãâã eate the body of Christ bâ Scripture Doctourâ He that eateth my fleshe and drinketh my bloud abideth in mee and I in him c. Iohn 6. And therefore it may appeare that the Scripture meaneth by eating Christes flesh to beleeue in Christes Passion which none can doe but onely the faithfull And to the same sense sound all the old Doctours Cyprianus That we should knowe that eatyng is our dwellyng in hym and our drinkyng is as it were Cyprian De ãâã Domini a certayne incorporation in hym Item the same Cyprian The eatyng therefore of hys fleshe is a certayne desire to abyde in hym The ãâã and infidââ do not eaââ the body ãâã Christ. and sayeth moreouer that none eateth of thys Lambe but suche as be true Israelites that is true Christen men without colour or dissimulation And agayne hee sayeth That as meate is to the fleshe the same is fayth to the soule the same is the woorde to the spirite c. Moreouer And therefore sayth hee doing this we whet not our teeth to bite but with pure faith we breake the holy bread and distribute it c. Augustinus It may not be sayde that any suche doe eate the body of Christ because they are accompted amongst the members of Christ. Neither can they be both members of Christ âugust De ãâã Lib â cap. 25 ââhn 6. and members of an harlot c. Furthermore when Christ sayeth He that eateth my fleshe and drinketh my bloud dwelleth in me and I in him hee sheweth what it is not Sacramentally but in deede to eate hys body and drinke his bloud which is when a man so dwelleth in Christ that Christ dwelleth in him For so Christ spake those wordes as if hee shoulde saye he that dwelleth not in me and in whome I dwell not let him not say nor thinke that he eateth my body or drinketh my bloud Also in other places the sayde Austen affirmeth that to drinke is to liue And sayeth moreouer Why preparest thou thy belly and thy teeth beleeue and thou hast eaten c. All which kindes of eating can not be sayd of the wicked and infidels but only of the godly and faithfull And thus briefly we haue runne ouer all the arguments and authorities of Peter Martyr in that disputation at Oxford with Doctour Tresham Chadsey and Morgan before the Kings visitours aboue named an 1549. Furthermore who so listeth more fully to be satisfied and resolued in all the occurrents touching the matter of thys Sacrament let him reade the bookes first of the Archbishop Cranmer against Winchester Secondly the tractation of Peter Martyr made in Oxford translated and extant in English and thirdly the booke of Bishop Ridley made in prison called A briefe declaration of the Lordes Supper The lyke disputation also about the same time was appointed and commensed at Cambridge coÌcerning the same matter of the Sacrament the Kings visitours being directed downe for the same purpose by the King The names of which visitours were these Nicholas Ridley Byshop of Rochester Thomas Bishop of Ely M. Iohn Cheeke the Kings Scholemaister Doctour May Ciuilian and Thomas Wendy the Kings Phisician The conclusions in that disputation propounded were these The first disputation holden at Cambridge the 20. day of Iune ann 1549. before the Kings Maiesties Commissioners by Doctor Madew respondent whose first conclusion was this Transubstantiation can not be prooued by the playne and manifest wordes of Scripture nor can thereof be necessarily collected nor yet confirmed by the consents of the auncient Fathers for these thousande yeares past Doctour Glin M. Langedale M. Segewike M. Yong opponents Doctour Madew FIrst of all quoth he I am very sory and do not a little lament the shortnes of time to declare and discusse such waighty matters of Religion in as these be But that notwithstaÌding if I had had more plenty of time indeede yet you shall vnderstande how that I haue euer both in hart and mind if otherwise I could haue auoided it abhorred all scholasticall disputations and subtile sophistications In consideration whereof I beseech those that are to dispute not to alledge or bring foorth any dismembred or curteled sentences or wrested as hapneth many times but the whole and full sentences eyther of the Scriptures or of the auncient Doctors yea and to auouch suche Authors sayings as are not suspected or fayned but suche as be theyr owne very sayings indeede which if they do there is no doubt but the cleare light of this our disputation shall the sooner appeare and be manifest to this auditorie And for a further declaration of my part you shall vnderstande that this my preface in my said former most catholique godly conclusion shall consist in three principall points 1. First what thing it was that Christ gaue to his disciples 2. Secondly what season or time this transubstantiation did begin 3. Thirdly how many diuelish abhominatioÌs haue ensued vpon that horrible and pestileÌt inuention As concerning the first that is what thing Christ gaue to his disciples that may very well appeare euen by our owne naturall sences as namely by the sight by the touching by the tasting whiche can not be deceiued of their naturall iudgement For the eye seeth nothing but bread and wine the tasting sauoureth nothing else and the handes touche nothing else He gaue also to their vnderstanding not ââly his
body of Christ in the sacrament is to bee honored Rochester Welbeloued frendes and brethren in our sauior Christ you must vnderstand that this disputatioÌ Byshop Ridley replyeth with the other that shal be after this are appointed for to search forth the playne trueth of the holy scriptures in these matters of religion which of a long season haue bene hidden from vs by the false gloses of that greate Antichrist and his Ministers of Rome and now in our dayes must be reueyled to vs Englishe men thorow the great mercy of God principally and secondarily thorow the most gentle clemencye of our naturall soueraigne Lord the kings maiesty whom the liuing Lord long preserue to raigne ouer vs in health wealth godlines to mayntenaunce of Gods holy word and to the exterpation of all blinde gloses of men that goe about to subuert the truth For because therfore that I am one that doth loue the truth and haue professed the same amongst you thâââore I say because of conferring my mind with yours I will here gladlye declare what I thinke in this poynt now in controuersy Not because this worshipfull Doctor hath any need of my healpe in dissoluing of argumentes proposed agaynst him for as me semeth he hath aunswered hitherto very well and clarkly according to the truth of Gods word But now to the purpose I do grauÌt vnto you mayster oponent that the old auncient fathers do record and witnesse a certeine honour and adoration to be done vnto Christes body but then they speake not of it in the sacrament but of it in heauen at the right hand of the father as holy Chrisostome sayth honor thou it Christ to be honoured in heauen not in the Sacrament and then eat it but that honor may not be geueÌ to the outward signe but to the body of Christ it self in heauen For that body is there onely in a signe vertually by grace in the exhibition of it in spirite effect and fayth to the worthy receiuer of it For we receiue vertually onely Christes body in the sacrament Glin. How theÌ if it please your good Lordship doth baptisme differ from this Sacrament For in that we receiue Christ also by grace and vertually Rochester Christ is present after an other sort in baptism then in this sacrament Christ worketh otherwise in Baptisme then the Sacramental bread for in that he purgeth and washeth the infant from all kinde of sinne but here he doth feed spirituallye the receiuer in fayth with all the merites of hys blessed death and passion And yet he is in heauen still really and substancially As for example The kinges Maiesty our Lord and maister is but in one place wheresoeuer that his royall person is abiding for the time and yet hys mighty power and authoritye is euery where in his realmes and dominions So Christes reall person is onely in heauen subauncially placed but his migh is in all thinges created effectually For Christes flesh may be vnderstanded for the power or inward might of his flesh Glin. If it please your fatherhood S. Ambrose and S. Austen do say that before the consecratioÌ it is but very bread Obiect and after the consecration it is called the verye bodye of Christ. Madew Indeed it is the very body of Christ sacramentally after the consecration whereas before it is nothing but common bread and yet after that it is the Lordes bread thus must S. Ambrose and S. Austen be vnderstanded ¶ Here the proctours coÌmanded the Opponent to diuert to the secoÌd conclusion but he requested them that they would permit hym as long in this matter as they would in the second and so he still prosecuted the fyrst matter as followeth Glin. THe bread after the consecration doth feed the soule Aunswere Well cauilled lyke a Papiste ergo the substaunce of common breade doth not remayne The argument is good for S Ambrose de sacramentis saith thus After the consecration there is not the thing that nature did forme but that which the blessing doth consecrate And if the benediction of the Prophet Elias did turne the nature of water how much more then doth the benedictioÌ of Christ here both God and man Madew That book of S. Ambrose is suspected to be none of his workes Rochester So say all the fathers Glin. I doe maruaile at that for S. Austen in his book of retractions maketh playne that that was his own very worke Rochester He speaketh indeede of such a booke so intituled to S. Ambrose but yet we do lacke the same book indeed Glin. Well let it then passe to other mens iudgementes What then say you to holy S. Ciprian 1200. yeares past Cyprian Who saith that the bread which our Lord gaue to his disciples was not chaunged in forme or quallitie but in very nature and by the almighty word was made fleshe Madew I do aunswere thus that this word fleshe may be taken two wayes either for the substaunce it selfe or els for a natural propertie of a fleshly thing So that Ciprian there did meane of a naturall property and not of fleshlye substance And coÌtrariwise in the rod of AaroÌ where both the substance and also the property was changed Glin. Holy S. Ambrose sayth the body there made by the mighty power of Gods worde Ambrose· is a bodye of the Uyrgyne Mary Rochest That is to say that by the word of God the thing hath a being that it had not before and we doe consecrate the body that we may receiue the grace and power of y e body of Christ in heauen by this sacramentall body Glin. By your pacience my Lorde if it bee a bodye of the Uyrgyne as Saynt Ambrose sayth which we do consecrate as ministers by Gods holy word then must it needes be more then a sacramentall or spirituall bodye yea a very body of Christ in deed yea the same that is still in heauen without all mouing from place to place vnspeakably and farre passing our naturall reason which is in this mistery so captiuate that it cannot conceiue how it is there without a liuely fayth to Gods word But let this passe You do graunt that this breade doth quicken or geue lyfe which if it doe then it is not a naturall bread but a super-substanciall bread Rochester So doth the effectuall and liuely word of god which for that it nourisheth the soule it doth geue life for the diuine essence infudeth it selfe vnspeakably into y e faithfull receiuer of the sacrament Glin. How then say you to holy Damascene a Greeke authour Damascene who as one Tritenius sayth florished one thowsand yeares past he sayth thus The bodye that is of the holye Uirgine Mary is ioyned to the Diuinitye after the consecration in veritye and in deede not so as the body once assumpted into heauen and sitteth on the Fathers ryghte hand doth remoue from thence and commeth downe at the consecration time but that the same
Berengarius Zuinglius Oecolampadius and many others who are certaynely knowen to be of no lesse variaunce amongest themselues then vncertayn of theyr fayth what to beleeue Zuinglius wryteth thus of hymselfe Although this thyng which I meane to intreate of doth lyke me very well yet notwithstandyng I dare define nothyng but only shew my poore iudgement abroad to others that if it please the Lord others may be therby instructed by the spirit of God which teacheth all good thynges In vayne doe I spende many wordes You see playnely he dare not define anye thyng certainely but doubteth whether it please GOD or not Oecolampadius writyng to a certayne brother of hys sayth thus Peace be with thee As farre as I can coniecture out of the learned Fathers these wordes Iohn 6. This is my body be figuratiue locutions c. You see hereby how vncertaine they be of their opinions They leane not to the Scriptures to Doctors nor yet to the trueth but to supposals and coniectures who therefore hereafter wyll cleane vnto them But nowe I come to your Oration whose beginnyng pleased me very well and whose progresse therein offended me not But in the end you concluded in such sort that you left the whole matter to me as it were confirmyng my partes by the same And herein you framed a Syllogisme after this maner What Christ tooke that he blessed what he blessed that he brake what he brake that he gaue Ergo what he receyued he gaue c. Whereto I aunswer wyth a lyke Syllogisme out of Genesis God tooke a ribbe out of Adams side what hee tooke he built what he built that he brought what he brought that hee gaue to Adam to be hys wyfe but he tooke a ribbe Ergo he gaue a ribbe to Adam to wyfe c. Also in your sayd Oration you shute much at those wordes of Paule where he calleth it bread so often c. But the Scripture in another place calleth it water when in deede it was wyne a rodde when it was a playne serpent Rochest You haue pretended great zeale words inough but what pith or substance your reasons will affourd we shall see hereafter Vauisor Christ gaue the same flesh to vs that he receyued of the virgine but he tooke true and naturall flesh of her Ergo he gaue vs true and naturall fleshe My Maior I prooue by August vpon the 98. Psalme Rochest M. Uauisor you are in a wrong boxe for y e place maketh altogether for maintenaÌce of adoration if it make for any thyng Vauisor I know it very well and therefore I alledge it as the ground of my reason These bee Augustines woordes Christ of the earth receyued earth and of the flesh of Mary he receyued flesh acknowledge his substance therefore Rochest I acknowledge it Vauisor And in the very same flesh he walked here vppon the earth acknowledgge his substaunce Anno. 1549. Rochest I acknowledge it Vauisor And the very same fleshe he gaue vs to eate acknowledge hys substaunce Rochest I acknowlege not hys reall substance to be there but the propertie of hys substance Vauisor Then Uauisor recited the place to the ende hee myght prooue that hys reall substaunce ought to bee acknowledged as well in the last place as in the first and second affirmyng it out of Saint Augustine who sayeth thus The Disciples of Christ approchyng the Lordes table by fayth dranke the same bloud which the tormenters most cruelly spilt c. but the tormenters spilt no figure of bloud Ergo c. this place will not permit the other so to be illuded Rochest It is no illusion good M. Uauisor but surely you would moue a Saint with your impertinent reasons Vauisor I beseech your fatherhood to pardon my rudenes for surely I cannot otherwyse speake without breache of conscience Perne That place of Augustine is to bee vnderstoode of a spirituall kynd of eatyng Vauisor I demand whether the faythfull may receyue spiritually so as they neede not to receiue sacramentally Perne They may Vauisor Then thus to you To the spirituall eatyng there is no need to come to the Lordes table for so it is the meat of the soule not of the teeth but the faythfull come to the Lordes table Ergo that place is to be vnderstood of a sacramentall eatyng And agayne Augustine sayth that he caried hymselfe in hys hands Rochest Augustine sheweth a little after what he meaneth thereby where he sayeth he caried hymselfe in his owne hands after a certayne sort or maner Vauisor True it is that after one maner he sate at the table and after another maner was in the sacrament ¶ M. Yong here disputeth agaynst Perne as followeth Yong. I Understand the meanyng oâ this worde Proprietas proprietie well enough for in Hillarie and Eusebius it signifieth not the vertue or power of any substance or beyng but rather a naturall beyng or substance Rochest I commend your great diligence in searchyng of authors but in diuinitie the matter standeth not so for the proprietie of essence in the deitie is the very essence and whatsoeuer is in God is God Yong. True it is most reuerend father that this worde Proprietas proprietie in Hillary in hys 8. booke de Trinitate intreatyng there of the diuinitie of the father of the sonne and of the holy ghost is so meant and taken but the same Hillary almost in the same place speaketh of our communion and vnitie wyth Christ c. Tertullian also writyng of the resurrection of the flesh affirmeth that the fleshe of our sauiour is that whereof our soule is allied to God that is it which causeth that our soules are ioyned to hym but our flesh is made cleane that the soule may be purged our flesh is annoynted that the soule may be made holy the flesh is sealed that the soule may be comforted the fleshe is shadowed with the imposition of the handes that our soule may be lightened with the glory of the spirite Our flesh is clothed with a body and bloud that the soule may be fed and nourished of God Rochest The fleshe in deede is fed with the body and the bloud of the Lord When our bodyes be fed with the bodye and bloud of Christ when our bodies by mortification are made lyke to his body And our body is nourished when the vertue and power of the body of Christ doth feede vs. The same Tertullian is not afrayd to cal it flesh and bloud but he meaneth a figure of the same Yong. Then by your leaue it should follow by good consequence that where anye mortification is there must needes be a sacramentall communion which cannot be Ergo c. ¶ Here endeth the third and last Disputation holden at Cambridge 1549. This disputation continued three dayes In the first dyd aunswer Doctour Madew Agaynst whome disputed Doctour Glinne M. Langdale M. Segewike M. Young In the second disputation did answer Doctor Glinne Agaynst whome disputed M. Grindall
M. Perne M. Gest M. Pilkington Aunswerers and disputers in those disputatioÌs at Cambridge In the third disputation answered M. Perne Against whome disputed one M. Parkar not Doct. Math. Parkar M. Pollard M. Uauisour M. Yong. At length the disputations ended the Bishop of Rochester Doct. Nicolas Ridley after the maner of Scholes Anno 1552. made this determination vpon the foresayde conclusions as here followeth ¶ The determination of Doctor Nicolas Ridley Bishop of Rochester vpon the conclusions aboue prefixed THere hath bene an ancient custome amongst you that after disputations had in your common scholes The determination of D. Nic. Ridley vpon the disputations there should be some determination made of the matters so disputed and debated especially touching Christian religion Because therefore it is seene good vnto these worshipfull assistentes ioyned with me in commission from the kings Maiestie that I should performe the same at this tyme I will by your fauourable pacience declare both what I do thinke and beleue my selfe and what also other ought to think of the same Which thing I would that afterwardes ye did with diligence way and ponder euery man at home seuerally by himselfe The principal groundes or rather headsprings of this matter are specially fiue The first is the authoritie maiestie and veritie of holy Scripture 5. Princypall groundes to take away transubstantiation The second is the most certayne testimonies of the auncient Catholicke Fathers who after my iudgement do sufficiently declare this matter The third is the definition of a Sacrament The fourth is the abhominable heresie of Eutiches that may ensue of Transubstantiation The fift is the most sure beliefe of the article of our fayth He ascended into heauen ¶ The first grounde This Transubstantiation is cleane agaynst y e wordes of the scripture Transubstantiation agaynst the Scripture and consent of the auncient Catholick Fathers The scripture sayth I will not drinke hereafter of thys fruite of the vine c. Now the fruite of this Uyne is wyne And it is manifest that Christ spake these wordes after the Supper was finished as it appeareth both in Mathewe Marke and also in Luke if they be well vnderstanded There be not many places of the scripture that do confirm this thing neither is it greatly materiall For it is enough if there be any one playne testimonie for the same Neither ought it to be measured by the number of Scriptures but by the authority Scripture to be measured not by number but by authoritye and by the veritie of the same And the maiestie of this veritie is as ample in one short sentence of the Scripture as in a thousand Moreouer Christ tooke bread he brake bread he gaue bread In the Actes Luke calleth it bread So Paule calleth it bread after the sanctification Both of them speaketh of breakyng which belongeth to the substaunce of bread and in no wyse to Christes body for the Scripture sayth Ye shall not breake a bone of hym Exod. 12. 1. Cor. 11. Christ sayth Doe ye this in my remembraunce Saint Paule also sayeth Doe ye this in my remembraunce And agayne As often as ye shall drinke of this cup Iohn 6. do it in the remembraunce of me And our Sauiour Christ in the 6. of Iohn speakyng against the Capernaits sayth Labour for the meat that perisheth not And when they asked What shall we do that we may worke the workes of God He aunswered them thus This is the worke of God that ye beleeue in hym whom he hath sent Iohn 6. You see how he exhorteth them to fayth for fayth is that worke of God Agayne This is the bread which came downe from heauen But Christes body came not downe from heauen Moreouer Hee that eateth my flesh and drinketh my bloud dwelleth in me and I in hym My flesh sayth he is meat in deede and my bloud is drinke in deede When they heard this they were offended And whilest they were offended he sayd vnto them What if ye shall see the sonne of man ascend vp where he was before Wherby he went about to draw them from the grosse and carnal eatyng This body sayth he shall ascend vp into heauen meanyng altogether as S. Augustine sayth It is the spirit that quickneth the flesh profiteth nothyng The wordes that I speake vnto you are spirit and lyfe and must be spiritually vnderstood These bee the reasons which perswade me to incline to this sentence and iudgement The second ground agaynst transubstantiation ¶ The second ground Now my second ground agaynst this transubstantiation are the auncient Fathers a thousand yeares past And so farre of is it that they do confirme this opinion of transubstantiation that playne they seeme vnto me both to thinke and to teach the contrary Dionysius in many places calleth it breade Dionysiââ Eccle. ãâã The places are so manifest and playne that it needeth not to recite them Ignatius to the Philadelphians sayth Ignaâius ãâã Philadelph I beseech you brethren cleaue fast vnto one fayth and to one kynde of preachyng vsing together one manner of thankesgeuyng for the fleshe of the Lord Iesu is one and hys bloud is one which was shedde for vs There is also one bread broken for vs and one cuppe of the whole Church Irenaeus writeth thus Irennaeus lib. 4. cap. 34. Euen as the bread that commeth of the earth receauyng Gods vocation is nowe no more common breade but Sacramentall breade consistyng of two natures earthly and heauenly euen so our bodyes receauyng the Eucharist are now no more corruptible hauyng hope of the resurrection Tertullian is very playne Tertullianus for he calleth it a figure of the body c. Chrysostome writyng to Caesarius the Monke albeit he be not receyued of dyuers Chrisost. Cesariuâ yet wyll I read the place to fasten it more deepely in your myndes for it seemeth to shewe playnely the substaunce of bread to remayne The wordes are these Before the bread is sanctified we name it bread but by the grace of God sanctifiyng the same thorough the ministery of the Priest it is deliuered from the name of breade and is counted worthy to beare the name of the Lordes body although the very substaunce of bread notwithstandyng doe still remayne therin and now is taken not to be two bodies but one body of the Sonne c. Cyprian sayth Bread is made of many graynes And is that naturall bread and made of wheate Yea it is so in deede Cyprian Lib. 1. Epist 6. Theodorâââus The booke of Theodoret in Greeke was lately printed at Rome which if it had not bene his it should not haue bene set forth there especially seeyng it is directly against transubstantiation For he sayth plainely that bread styll remayneth after the sanctification Gelasius also is very playne in this manner The Sacrament sayth he which we receyue of the body and bloude of Christ is a diuine
the body of Christ to their owne confusion Veri No not so These are not Paules woordes but hee sayeth Who so eateth of this bread and drinketh of thys cuppe vnworthely eateth and drinketh his owne condemnation The wicâââ receiue ãâã the body ãâã Christ. not iudging the bodye of the Lorde Heere hee calleth it in playne woordes breade And althoughe the Sacramente be very bread yet doeth the iniurie redounde to the body of Christ. As if a man breake the kynges Mace or treade the broade Seale vnder his foote although hee haue broken and defaced nothynge but siluer and waxe Yet is the iniurie the Kinges and the doer shall be taken as a Traitour Ambrosâââ Saint Ambrose declareth the meaninge of Saint Paule by these woordes Reus est corporis Domini qui poenas dabit mortis Christi quoniam irritam fecit mortem Domini The cause of the ordinance therof was the remembraunce of the death of Christe which who so forgetteth receiueth the Sacrament to their condemnation Augustiââ That same witnesseth S. Augustine For the Sacrament sayeth he is an outwarde token of loue and charitie For like as many graines of come are become one pece of bread euen so they that receiue it ought to be one Then sayeth hee Mysterium pacis ac vnitatis nobis Christus in mensa sua consecrauit Quid accepit mysterium vnitatis non seruat vnitatem non mysterium accepit pro se sed testimonium contra se. Hee that readeth the Gospel wherein is declared the passion and death of Christe The plaââ of S. Pauââ of receiuâ vnworthâ expound and liueth contrary to the Gospell shall doubtlesse be the more giltie of the death of Christe because hee heareth and readeth the word of God and regardeth it not In a certaine countrey the maner is that when the Gospell is read the king shall stand vp with a naked sword in his hand declaring therby that he beareth his sword in defence of the Gospell But if he himselfe oppresseth the Gospell he beareth the sword against himself for the Gospel shal turne to his iudgement and condemnation So wil Christ so much more extremely punish a manne which knowing him selfe to be wicked and without repentance and therefore none of the flocke of Christe yet notwithstanding will impudently creepe into the company of Christian men receiue the Sacramentes with them as though he were one of the nomber And this meant S. Paule by the vnworthy receiuing of the Sacrament of Christes body Wherefore a man maye vnworthely take the Sacrament and be giltie of the death of Christe although he receiue not Christes body into hys mouthe chawe it with his teeth But what if I prooue that euerye Massing priest is giltie of the body and bloud of Christ Cust. I dare say you can not prooue it Veri But if I do prooue it will you beleeue me Cuât I may well inough for it is impossible to doe it For Priestes commonly are confessed before they go to Masse and how can they then take the Sacrament vnworthely Veri âââfessioÌ In deede confession if it be discretely vsed is a laudable custome and to the vnlearned man and feeble coÌscience so good as a Sermone But notwythstanding because it was neuer neither commaunded of Christ nor receiued of the Apostles ââbrosius nor much spoken of the olde Doctours it can not make much for y e due receiuing of the Sacrament But how like you these woordes of S. Ambrose Is indignè sumit qui aliter sumit quam Christus instituit i. He taketh it vnworthely that taketh it otherwise then Christ ordained it Custome This liketh me very wel But what gather you of it Veritie This will I gather The Massing Priest taketh the Sacrament otherwise then Christ either commaunded or taught Ergo he taketh it vnworthely and so consequeÌtly to his condemnation Cust. That is not so for he doth altogether as Christ commaunded him Veritie That shall appeare For Christ commaunded it to be done in his remembraunce the Priest doth it in remembraunce of dead men ãâã Priest ãâã the ãâ¦ã as ãâ¦ã it vnworthely Christ tooke breade and left it breade the Priest taketh bread and coniureth it away Christ tooke bread and gaue thankes the Priest taketh bread and breatheth vppon it Christe tooke bread and brake it the Priest taketh bread and hangeth it vppe Christ tooke breade and dealt to hys Apostles the Priest because hee is an Apostle him selfe taketh breade and eateth it euery whitte alone Christ in a Sacrament gaue his owne body to be eaten in faith the Priest for lacke of faith receiueth accidences and dimensions Christ gaue a Sacrament to strengthen mens faith the Priest geueth a sacrifice to redeeme mens soules Christ gaue it to be eaten the Priestes giueth it to be worshipped ãâã ââtweene Christs orâânance ãâã Priestes ãâ¦ã And to conclude Christe gaue bread the Priest sayth he geueth a God Here is difference inough betwene Christ and the Priest Yet moreouer Christ at his Supper spake his woordes out and in a plaine tounge the Prieste speaketh nothing but Latine or Greeke which tounges he ofttimes perceiueth not and much he whispereth least any other poore man should perhaps perceiue him So it commeth to passe that the Prieste knoweth no more what hee himselfe sayeth then what he doeth This you may see that the Massing Prieste receiueth the Sacrament of Christes body farre otherwise then euer Christ minded and so therfore vnworthely and to his condemnation Nowe if you thinke your selfe satisfied I wil returne to my former question and prooue more at large that Christes body can not be ãâã of the wicked which thing must necessarily ensue if the breâde were turned into the body of Christ. Christ in the 6. of Iohn speaking of the eating of his body saythâ He that eateth of this bread shall liue for euer Whereof I gather thus But sinnefull men take the Sacrament to theyr condemnation and liue not for euer Ergo in the Sacrament they receiue not the body of Christ. Againe Christe sayeth He that eateth me shall liue for my sake Heereof I conclude thus But impetinent personnes can not liue for Christes sake Moreouer Christes bodye must be receiued and not wyth the mouth Gregorius as Gregorie recordeth saying that it is eaten wyth the teethe of the soule not of the body as I haue aboue more largely declared But wicked and impenitent persons lacke faith Wherefore they can not eate the bodye of Christe Againe Christes body can not be deuided from his spirite but wicked men haue not the spirite of God Ergo they haue not Christes body Heereunto agreeth all the old wryters affirming constantly that the vnfaithful he no meete vessâlles to receiue the body of Christe ââgust ãâ¦ã S. Augustine sayth Qui non manet in Christo in quo non manet Christus ãâ¦ã non manducat carnem Christi nec bibit eius
the deuill and defendeth meÌ from deceptions of phantasy c. Thus ye haue heard the author and father of holly water which some also ascribe to Pope Sixtus which succeeded Alexander But as y e Papists do not agree in the fyrst authour or institutor of this hallowing of Elementes so I thinke the same vntruely to be ascribed to either but leauing the probation of this to farther leasure let vs nowe heare in our owne tongue theyr owne words which y e vse in this theyr coniuration The forme and wordes vsed of the Priest in coniuring Salt I coniure thee thou creature of Salte by the â liuyng God Salt coniured by the â true God by the holy God c. That thou mayest be made a coniured Salte to the saluation of them that beleue And that vnto all suche as receiue thee thou mayest be health of soule and body and that from out of y e place wherein thou shalt be sprinckled may flie away and depart all phantasy wickednes or craftines of the deuils subtlety and euery foule spirit c. The forme of coniuring water Water coniured I coniure thee thou creature of water in the name of â God the father almighty and in the name of Iesu Christ his sonne our Lord and in the vertue â of the holy Ghost that thou become a coniured water to expell all power of the enemy c. Who seeth not in these wordes blasphemye intollerable how that which only is due to the bloud of Christ and promised to fayth onely in him the same is transferred to earthly and insensate creatures to be saluation both to bodye and spirite inwardlye to geue remission of sinnes to geue health and remedy agaynst euils and deuils against all phantasies wickednesse and all foule spirites and to expell the power of the enemy c. If this be true whereto serueth the bloud of Christ and the vertue of Christian fayth Therfore iudge thy selfe gentle Reader whether thou thinke this trompery rightly to be fathered vpon those ancient fathers aforenamed or els whether it may seme more like trueth that Iohn Sleydan writeth whose woordes in his second booke de Monarchijs are these Ioan ãâã danuâ ãâã de 4. ââânarch Horum decreta sunt in libris inserta conciliorum sed ex his plaeraque tam sunt leuicula tam nugatoria tam aliena prorsus a sacris literis vt credibile sit ab alijs longo post teÌpore fuisse conficta c. That is The decrees of these foresaid Bishops and Martyrs be inserted in the booke of Counsels but of these decrees many therof be so childish so trifling and so farre disagreeing from the holy scripture Many ãâ¦ã imputeâ the oldâ theââ which ãâã none oâ theirs that it is very like that the same were fayned and counterfayted of others long after theyr time c. Thus muche sayth Sleydane with moe woordes in that place Unto whose testimony if I might be so bolde also to adde my coniecture I would suppose the coniuration of this foresayd water and Salte to spring out of the same fountayne from whence proceeded the coniuring of flowers and braunches because I see the order and manner of them both to be so like and vniforme as may appeare The maner of halowing flowers and braunches I coniure thee thou creature of flowers and brauÌches in the name of â God the father almighty Floures braunch hallowâ and in the name â of Iesu Christ his sonne our Lord and in the vertue of the holy â Ghost Therfore be thou rooted out and displaÌted from this creature of flowers and braunches all thou strength of the aduersary all thou host of the deuill and all the power of the enemy eueÌ euery assault of the deuils c. And thus much concerning the antiquity of holy bread and holy water wherby thou mayst partly coniecture the same not to be so olde as Steuen Gardiner in hys Letter agaynst mayster Ridley aboue mentioned woulde haue Pag. 753. being both deceiued himselfe and also goyng about to seduce other Furthermore as touching the reseruing of reliques the memoriall of sayntes brought into the masse Ex Actiâ Rom. ãâã in ãâã Gregoriââ Gregory the thyrd is the author therof who also added to the canon therof this clause Quorum solennitates hodie in coÌspectu diuinae maiestatis tuae celebrantur c. Finally it were to long to recite euery thing in order deuised and brought in particularly to the masse and to y e Church For after that mans brayne was once set on deuising it neuer coulde make an end of heaping rite vppon rite and ceremony vpon ceremonye till all religion was turned well nighe to superstition Thereof commeth oyle and creame brought in by Pope Siluester not wont to be hallowed but by a byshop Oyle ãâã creame The ãâã onelâ linnen That the corporas shuld not be of silcke but onely of fine linnen cloth That the Psalmes should be song on sides the one side of the quier singing one verse the other an other with gloria patri c. That baptisme should be ministred at no other time in the yere but onely at Easter and at whitsontide saue onely to infantes and such as were in extreame infirmity and that it should be requyred 40. dayes before Autor ãâã Conciliââ Tomo ãâã Hallow of the ãâã at Easteââ Whitsoââtide Christ iâ of bellâ Ex ponâ cali ãâ¦ã No beaââ so determined by Pope Siricius and therfore was it that fontes were halowed onely at these two seasons the which hallowing they keep yet still but the ordinaunce they haue reiecte Item that belles also were Christened Item no Prieste shoulde weare a beard or haue long hayre so appoynted by Pope Martine the first Item that auriculare confession shoulde be made that the booke of decrees and decretals should be stablished and transubstauntiation confirmed in whiche three Actes Pope Innocentius the thyrd was the chiefest doer Transuââstantiatââ about the yeare of our Lord. 1215. And thus haue ye in sum the gatheringes of the masse with the Chanon and all the appurtenaunce of the same which not much vnlike to the Crow of Esope being patched with the feathers of so manye byrdes was so long a gethering that the temple of Salomon was not so long in building as the Popes Masse was in making Whereby iudge now thy selfe good Reader whether this Masse did proceede from Iames and other Apostles or no. And yet this was one of the principall causes for which so much turmoyle was made in the Church with the bloudshed of so many Godly men suffering in so many quarters of this realme some consumed by fire some pined away with huÌger some hanged some slayne some racked some tormented one way some another and that onely or chiefelye for the cause of this aforesayd popish Masse as by the reading of this story folowing by the grace of Christ our Lord shall appeare more
me downe the hangman sayd no Madame Then tyed she the kerchefe about her eyes and feeling for y e block she sayd what shall I doe where is it where is it One of the standers by guiding her thereunto she layd her head downe vpon the blocke and then stretched foorth her body and sayd Lord into thy handes I commend my spirit and so finished her life in the yeare of our Lord God 1553. the 12. day of February ¶ Certayne prety verses written by the sayd Lady Iane with a pinne Non aliena put es homini quae obtingere possunt Sors hodierna mihi tunc erit illa tibi Iane Dudley Deo iuuante nil nocet liuor malus Et non iuuante nil iuuat labor grauis Post tenebras spero lucem ¶ Certaine Epitaphes written in commendation of the worthy Lady Iane Gray De Iana Graia Ioan. Parkhursti Carmen Graia being her surname signifieth in Latina Grecyan Miraris Ianam Graio sermone valere Quo primum nata est tempore Graia fuit In historiam Ianae I. F. Tu quibus ista legas in certum est lector ocellis Ipse equidem siccis scribere non potui De Iana D. Laurentij Humfredi decastichon Iana iacet saeuo non aequae vulnere mortis Nobilis ingenio sanguine martyrio Ingenium latijs ornauit foemina musis Foemina virgineo tota dicata choro Sanguine clara fuit regali stirpe creata Ipsaque Reginae nobilitata throno Bis Graia est pulchrè Graijs nutrita camaenis Et prisco Graiûm sanguine creta ducum Bis Martyr sacrae fidei verissima testis Atque vacans regni crimine Iana iacet Thus the xij day of February as I sayd was beheaded the Lady Iane February 12. Lady Iane and L. Gylforde Dudley beheaded and with her also the Lord Gilford her husband one of the Duke of Northumberlands sonnes two innoceÌts in comparison of them that sate vpon them For they did but ignorantly accept that which the others had willingly deuised and by open Proclamation consented to take from others and geue to them Touching the condemnation of this Lady Iane heere is to be noted that the Iudge Morgan who gaue the sentence of condemnation against hir A wonderfull example vpon Morgan the Iudge who gaue sentence agaynst the Lady Iane. shortly after he had condemned her fell madde and in his rauing cried out continually to haue the Lady Iane taken away from hym and so ended his life And not long after the death of the Lady Iane vppon the xxj of the same moneth was Henry Duke of Suffolke her father also beheaded at the Tower Hill the iiij day after his condemnation about which time also were condemned for this conspiracie many Gentlemen and Yeomen February 21. whereof some were executed at London and some in the Countrey Henry D. of Suffolke beheaded L. Thomas Gray apprehended and executed In the number of whome was also Lorde Thomas Gray brother to the sayde Duke being apprehended not long after in North Wales and executed for the same Sir Nicholas Throgmorton very hardly escaped as ye shall heare the Lord willing in another place The xxiiij of the same moneth the yeare of our Lorde 1554. Boner Bishop of London sent downe a Commission directed to all the Curates and Pastors of his dioces for the taking of the names of such as would not come the Lent following to auriculare confession February 24. and to the receyuing at Easter the copie of which monition heere followeth ¶ A monition of Boner Byshop of London sent downe to all and singular Curates of his Dioces for the certifying of the names of such as would not come in Lent to Confession and receiuing at Easter EDmund by the permission of God Byshop of London to all Parsons A monition of Boner B. of London to all ministers of his Dioces Vicares Curates and Ministers of the Church within the Citie and Dioces of London sendeth grace peace and mercy in our Lorde euerlasting For as much as by the order of the Ecclesiasticall lawes and constitutions of thys Realme and the lawdable vsage custome of the whole Catholicke Church by many hundreth yeares agone duely and deuoutly obserued and kept all faithfull people beeing of lawfull age and discretion are bounde once in the yeare at least except reasonable cause excuse them to be confessed to theyr owne proper Curate and to receaue the Sacrament of the aultar with due preparation and deuotion and for as much also as we be credibly enformed that sundry euill disposed and vndeuout persons geuen to sensuall pleasures and carnall appetites following the lusts of their body and neglecting vtterly the health of their soules do forbeare to come to confession according to the sayd vsage Comming to confession and to receaue the Sacrament of the aulter accordingly geuing therby pernicious and euill example to the yonger sort to neglect and contemne the same we minding the reformation heereof for our owne discharge Receiuing the sacrament of the aultar and desirous of good order to be kept and good example to be geuen do will and commaund you by vertue heereof that immediately vpon the receipt of this our commaundement yee and euery ech of you within your cure and charge do vse all your diligence and dexteritie to declare the same straightly charging and commaunding all your parishioners being of lawfull age and discretion to come before Easter next comming to confession according to the sayd ordinaunce and vsage and with due preparation and deuotion to receiue the sayd Sacrament of the aulter and that ye do note the names of all such as be not confessed vnto you and do not receiue of you the sayd Sacrament certifying vs or our Chauncellour or Commissary thereof before the sixt day of Aprill next ensuing the date heereof so that we knowing thereby who did not come to confession and receyuing the Sacrament accordingly may proceede agaynst them as beeyng persons culpable and transgressours of the sayd ecclesiasticall lawe and vsage Further also certifying vs or our sayd Chauncellour or Commissary before the day aforesayde whether ye haue your aultars set vp chalice booke vestiments and all things necessary for Masse and the administration of sacraments and sacramentals with procession and all other diuine seruice prepared and in readines according to the order of the Catholike Church and the vertuous and godly example of the Queenes Maiesties and if ye so haue not yee then with the Churchwardens cause the same to be prouided for signifying by whose faulte and negligence the same want or faulte hath proceeded and generally of the not comming of your parishioners to Church vndue walking talking or vsing of themselues there vnreuerently in the tyme of diuine seruice and of all other open faults and misdemeanours not omitting thus to doo and certifie as before as you will answere vpon your perill for the contrarye Geuen at London the 23. of
can ye shew me that should moue to thinke of any other sense then as the wordes playnely say Hoc est corpus meum quod pro vobis tradetur i. This is my body which shall be betrayed for you Syr sayd I euen the next sentence that foloweth vix Hoc facite in meam commemorationem i. Do this in my remembraunce Hoc est corpus meuÌ expouÌded And also by what reason ye say the bread is turned into Christes carnall body By the same I may say that is turned into his misticall body For as that sayth of it Hoc est corpus quod pro vobis tradetur Reasons why these wordes ought to be takeÌ not literally so Paule which spake by Christes spirit sayth Vnus panis vnum corpus multi sumus omnes qui de vno pane participamus i. We being many are all but one bread and one body in as much as we are partakers of one bread Here he calleth one bread one loafe sayd Mayster Seretary Yea sayd I one loafe one bread all is one with me But what saye ye quoth maister Secretary of the Uniuersalitye antiquitye and vnity that M. Fecknam dyd speake of I ensure you sayd I I thinke them matters weighty and to be considered well Vnitye with verity to be allowed As for vnity the truth is before God I doe beleue it and embrace it so it be with verity ioyned to our head Christ and such one as Paule speaketh of saying Vna fides vnus Deus vnum Baptisma i. On fayth one God Antiquitie one Baptisme And for antiquity I am also persuaded to be true that Iraeneus sayth Quod primum verum i. That is first is true In our Religion Christes fayth was first truely taught by Christ himselfe by his Apostles and by manye good men that from the beginning did succeede next vnto them and for this controuersy of the SacrameÌt I am perswaded that those olde writers which wrote before the controuersye and the vsurping of the sea of Rome do all agree if they be well vnderstanded in this truth I am glad to heare sayd Maister Secretary that ye do so well esteme the Doctors of the church Vniuersalitye hath a double vnderstanding Now as for vniuersality it may haue 2. meanings one to vnderstand that to be vniuersall which from the beginning in all ages hath bene alowed another to vnderstand vniuersalitye for the multitude of our age or of anye other singuler age No no sayth maister Secretary these 3. doe alwayes agree and where there is one there is all the rest and here he and I chaunged many wordes And finally to be shorte in this matter we did not agree There was none quoth mayster Fecknam before Berengarius Wickliffe and Hus and now in our dayes Carolostadius Oecolampadius And Carolostadius sayth Christ poynteth to his owne body and not to the Sacrament and sayd Hoc est Corpus meum And Melancton writeth to one Micronius Miconius sayde I these or like wordes Melancton ad Myconium Nullam satis grauem rationem inuenire possum propter quam a fide maiorum in hac materia dissentiam i. I can finde no grounded reason to cause me to dissent from the beliefe of our foreelders The doctrine of the Sacrament not new Thus when hee had spoken at length with manye other wordes mo Sir sayd I it is certain that other before these haue written of this matter Not by the way onelye and obiter as doth for the most all the olde writers but euen ex professo and theyr whole bookes intreat of it alone as Bertram Bertram said the Secretary what man was he whoÌ was he and how do ye know c. with many questions Syr quoth I I haue read his booke He proponeth the same which is now in controuersy and aunswereth so dyrectly that no man may doubt but that he affirmeth that y e substance of bread remaineth still in the Sacrament and he wrote vnto Carolus Magnus Mary quoth he marke for there is a matter He wrote quoth he ad Henricum and not ad Carolum for no Authour maketh any such mention of Bertramus Yes quoth I Trithemius in Catalogo illustrium scriptoruÌ speaketh of him Trithemius was but oâ late time but he speketh quoth I of them that were of antiquitye Here after much talke of Bertram what authors haue ye quoth M. Secretary to make of the sacrament a figure Syr quoth I ye knowe I thinke that Tertullian in playne wordes speaketh thus Hoc est corpus id est Doctoâ that ãâã the Sacâââment bâ figure figuââ Corporis mei i. This is my bodye that is to say a figure oâ my body And Gelasius sayth playnly that Substantia panis manet i. The substaunce of bread remayneth And Origene sayth likewise Quod sanctificatur secundum materiam ingreditur stomachum vadit in secessum i. Tertulâânus ãâ¦ã That which is sanctified as touching the matter or substance passeth away into the draught This when I had englished M. Secretarye sayd to me you know very well as any man c. and here if I woulde I might haue bene set in a foolishe Paradise of his commendation of my learning and quòd essem vir multae Lectionis i. A manne of much readyng But thys I woulde not take at his hand He set me not vp so high but I brought my selfe as low againe and here was much adoe As for Melancton quoth I whoÌ M. Fecknam spake of I maruell that ye will alledge him for we are more nye an agrement here in England then the opinion of MelaÌcton to you for in this poynt we all agree here that there is in the sacrament but one materiall substance MelanctoÌ as I weene sayth there are two Ye say trueth quoth M. Secretary Melancthons opinion is so But I pray you ye haue read that the sacrameÌt was in olde time so reuerenced that many were then forbidden to be present at the ministration thereof Catecumeni quoth he and many moe Truth sir quoth I there were called some Audientes some Poenitentes some Catechumeni and some Euergumeni Catecâââmeni ãâã otherâ out at ãâã which were commaunded to depart Now quoth he then And howe can ye then make but a figure or a signe of the Sacrament as that booke whyche is set forth in my Lord of Canterburyes name I wisse ãâã can tell who made it did not ye make it The ãâã of Caâââchismâ here was much murmuring of the rest as though they would haue geuen me the glorye of the writing of the booke whiche yet there was sayd of some there to conteyne most haynous heresy that euer was Mayster Secretary quoth I that booke was made of a great learned man and him which is able to do the like again as for me I ensure you be not deceiued in me I was neuer able to do or write any such like thing he passeth me
Infants spiritually with their mylke Therefore Christ doth not nourish those that bee hys spiritually with hys bloud Cran. He gaue vs the wyne for his bloud West If he gaue the wyne for his bloud as you say then he gaue lesse then mothers do geue But Chrysostome affirmeth that hee gaue more then mothers geue Therfore he gaue not the wyne for his bloud Cran. You peruert myne aunswer He gaue wyne yet the bloud is considered therin As for example WheÌ he geueth Baptisme we consider not the water but the holy Ghost and remission of sinnes We receiue with the mouth y e Sacrament but the thyng and the matter of the Sacrament we receiue by fayth West When Christ sayd eate ye whether ment hee by the mouth or by fayth Cran. He ment that we should receiue the body by fayth the bread by the mouth West Nay the body by the mouth Cran. That I deny West I prooue it out of Chrysostome writyng vpon the fifty Psalme âhrysost ãâã by D. Weston Erubescit fieri nutrix quae facta est mater Christus autem noÌ ita ipse nutritor est noster ideo pro cibo carne propria nos pascit pro potu suum sanguinem nobis propinauit Item in 26. Mathaei Homil. 83. Non enim sufficit ipsi hominem fieri flagellis interim caedi Chrysost. in âsal 50. ãâã Hom. ãâã 26. ãâã Mat. sed nos secum in vnam vt ita dicam massam reducit neque id fide solum sed reipsa nos corpus suum efficit That is to say She that is a mother shameth sometyme to play the Nurse But Christ our Nurse doth not so play with vs. Therefore in stead of meate he feedeth vs with his owne flesh and in stead of drinke he feedeth vs with hys owne bloud Likewise vpon the 26. chap. of Mathew the 83. homily he saith For it shal not be enough for him to become man and in the meane whyle to be whipped but he doth bring vs into one masse or lumpe with himself as I may so call it and maketh vs his body not by faith alone but also in very deed Cran. I graunt We make one nature with Christ. But that to be done with mouth we deny West Chrysost. ââleaged by â Weston ãâã 29. Epist. 2. ãâã cap. 13. Chrysost. 2. Cor. cap. 13. Homil. 29. hath these wordes Non vulgarem honorem consequutum est os nostrum accipiens corpus dominicuÌ i. No little honor is geuen to our mouth receiuing the body of the Lord. Cran. This I say that Christ entreth into vs both by our eares by our eyes With our mouth we receiue the body of Christ and teare it with our teeth that is to say the Sacrament of the body of Christ. Wherfore I say and affirme that the vertue of the sacrament is much therfore Chrysostom many tymes speaketh of sacrameÌts no otherwyse âwords Chrysost. ââunded then of Christ hymselfe as I could prooue if I might haue liberty to speake by many places of Chrysostom where he speaketh of the sacrament of the body of Christ. â Cole ãâã the ââââament ãâã a Saââament of ãâã body of ãâã but ãâã a Saâââment of congreââtion that ãâã of the ãâ¦ã of ãâ¦ã âârysost ãâã by ãâã Cranâââ ââââsost ãâã de ãâ¦ã 3. With the which worde of the sacrament of the body c. D. Cole beyng highly offended denied it to be the Sacrament of the body of Christ saue onely of the mysticall body which is the Church Cran. And why should we doubt to call it the Sacrament of the body of Christ offered vpon the Crosse seeyng both Christ and the auncient Fathers do so call it Cole How gather you that of Chrysostome Cran. Chrysostome declareth hymselfe Lib. 3. De Sacerdotio cap. 3. O miraculum O Dei in nos beneuolentia qui sursum sedet ad dextram patris sacrificij tamen tempore hominum manibus continetur traditurque lambere cupientibus eum Fit autem id nullis praestigijs sed apertis circumspicieÌtibus circumstantium omnium oculis That is to say O myracle O the good wil of God towards vs which sitteth aboue at the right hand of the father and is holdeÌ in mens hands at the sacrifice tyme is geuen to feed vpon to them that are desirous of him And that is brought to passe by no subtletie or craft but with the open and beholding eyes of all the standers by Thus ye heare Christ is seene here in earth euery day is touched is torne with the teeth y t our tong is red wyth his bloud which no man hauing any iudgement will say or thinke to be spoken without trope or figure West What miracle is it if it be not his body if he speake only of the sacrament as though it were his body But harken what Chrysostome sayth Chrysostome alleaged by D. Weston Homil. 34. Quod summo honore dignum est id tibi in terra ostendo Nam quemadmodum in regijs non parietes non lectus aureus sed regium corpus in throno sedens omnium praestantissimum est ita quoque in coelis regium corpus quod nunc in terra proponitur Non Angelos non Archangelos non coelos coelorum Chrysost. Hom. 24. sed ipsum horum omnium Dominum tibi ostendo Animaduertis quonam pacto quod omnium maximum est atque praecipuum in terra non conspicaris tantum sed tangis neque solum tangis sed eomedis atîue eo accepto domum redis Absterge igitur ab omni sorde animam tuam That is to say I shew foorth that thing on the earth vnto thee which is woorthy the greatest honor For lyke as in the pallace of kyngs neither the walles nor the sumptuous bed but the body of Kings sittyng vnder the cloth of estate and royall seat of Maiestie is of all things els the most excellent so is in lyke maner the kings body in heauen which is now set before vs on earth I shew thee neither Angels nor archangels nor the heauen of heauens but the very Lord maister of all these things Thou perceiuest after what sort thou doest not onely behold but touchest and not onely touchest but eatest that which on the earth is the greatest and chiefest thyng of all other and when thou hast receued the same thou goest home Wherfore clense thy soule from all vncleannesse Upon this I conclude that the body of Christ is shewed vs vpon the earth Cran. What vpon the earth no man seeth Christ vppon the earth He is seene with the eyes of our mynde How the body of Christ is shewed vs vpon the earth wyth fayth and spirit West I pray you what is it that seemeth worthy hyghest honour on the earth It is the Sacrament or els the body of Christ. Cran. Chrysostome speaketh of the sacrament and the body of Christ is shewed forth in the Sacrament Weston
be cleansed the flesh is annoynted that the soule may be consecrated the flesh is signed that the soule may be defended the fleshe is shadowed by the imposition of hands that the soule may be illuminated with the spirit the flesh doth eate the body and bloud of Christ that the soule may be fed of God Wherupon I gather this argument The flesh eateth the body of Christ. Ergo the body of Christ is eaten with the mouth Item Phocëus 1. ad Cor. cap. 11. vpon these words Reus erit corporis sanguinis Argument c. ãâã ãâã ãâã ãâã ãâã Phoceuâ Cor. cap. Phoceuâ leaged bâ Chelsey i. Quod ait reus corporis sanguinis istud declarat quod sicuti Iudas ipsum quidem tradidit Iudaei contumeliosè in ipsum insaniebant sic ipsum inhonorant qui sanctissimum ipsius corpus impuris manibus suscipiunt tanquam Iudaei ipsi tenent execrabili ore recipiunt Quòd crebro mentionem facit corporis sanguinis Domini manifestat quòd non sit simplex homo qui sacrificatur sed ipse Dominus omnium factor tanquam per haec quidem ipsos perterrefaciens That is to say Where as he sayth Is guilty of the body and bloud this he declareth that like as Iudas betraied him the Iews were fierce and spitefull agaynst hym so do they dishonor him which receiue his holy body with their impure hands and as the Iewes did hold him then do now receyue hym with vnpure mouthes And where as hee often maketh mention of the body bloud of the Lord he declareth that it is not simply man that is sacrificed but euen the Lord hymself being the maker of all things hereby as it were makyng them afrayd Ergo as it is hereby gathered the body of Christ is touched with the hands Cranmer You vouche two authors agaynst me vpon sundry thyngs First I must aunswer Tertullian and then the other Ched They tend both to one meanyng Cran. Unto Tertullian I answer because our disputatioÌ is wandring and vncertayne that he calleth that the flesh which is the Sacrament Aunswere to Tertulââanus For although God worke all thyngs in vs inuisibly beyond mans reach yet they are so manifest that they may be seene and perceyued of euery sense Therfore he setteth forth Baptisme vnction and last of all the supper of the Lord vnto vs which he gaue to signify his operation in vs. The flesh liueth by the bread but the soule is inwardly fed by Christ. Weston Sticke to those wordes of Tertullian Corpus vescitur vt anima saginetur id est D. Westââ vrgeth ãâã with the wordes oâ Tertulliaâ The body eateth that the soul may be fed Ched The fleshe eateth the body of Christ that the soule may be fed therewith West Here you see two kyndes of foode of the soule and of the body Ched He sayeth that not onely the soule but the fleshe is also fed Cran. The soule is fed with the body of Christ the bodye with the sacrament Ched Is the soule fed with the body of Christ not with the sacrament Cran. Read that which followeth and you shall perceyue that by thyngs externall Inwardly we eate ãâã body ouââwardely ãâã Sacrameââ an operation internall is vnderstood Inwardly we eat Christes body and outwardly we eat the sacrament So one thing is done outwardly an other inwardly Like as in Baptisme the external element wherby the body is washed is one so the internal thyng wherby the soule is clensed is another Ched The soule is fed by that which the body eateth But the soule is fed by the flesh of Christ Ergo. the body eateth the flesh of Christ. Cran. We eat not one thing outwardly and inwardly Inwardly we eate Christes bodye Outwardly we eate the Sacrament Ched I will repeate the Argument * The forââ of this arâgument ãâã which hâ repeatetâ stood ãâã before ãâã the fourââ of this âânexion ââswereth none of three ãâã of Sillogisââes The flesh eateth Christes body that the soule may be fed therewith The soule is not fedde with the Sacrament but with Christes body Ergo the flesh eateth the body of Christ. Cran. The Sacrament is one thing the matter of the Sacrament is another Outwardly we receyue the Sacrament Inwardly we eate the body of Christ. Ched I prooue that we receyue that outwardly wherwith the soule is fed The soule is fed with the body of Christ. Consequence Ergo we eate the body of Christ outwardly The flesh eateth Christ his body Consequence Ergo the soule is fed therewith Cranmer The flesh I say eateth the Sacrament It eateth not Christes body Aunsweââ For Tertullian speaketh of the Sacrament and the place hath not inde thereof but de deo of God Ched What say ye to Phoceus saying They which receyue the body with impure hands are guilty of the Lordes bloude as Iudas was West That which foloweth in Tertullian doth take away your shift where as he sayeth Non possunt ergo separari in mercede quos opera coniungit i. They cannot be separated in reward whom one worke ioyneth together But manducation is the worke or labour Ergo c. ¶ The forme of this Argument may be thus collected Di One worke or labour ioyneth body soule together âi Manducation is a worke or labour j. Ergo one manducation ioyneth together both bodye and soule ãâ¦ã For as ãâ¦ã with ãâã that the ãâã maâ be ãâ¦ã our ãâã eateth ãâã outward âspan Answere ãâã Tertulliââ ãâ¦ã To the Maior of which Argument thus it may be answered expounding the saying of Tertullian vna opera coniungit sed non idem operandi modus Agayne opera here in Tertullian may be taken for temptations and afflictions * Cran. Your authoritie I suppose is taken out of the booke De resurrectione carnis i. of the resurrection of the flesh the meaning therof is this TertulliaÌ goeth about there to prooue that the flesh shall ryse agayne because it is ioyned together in one worke with the soule Thorough Baptisme in this world the body is washed and the soule is washed the body outwardly the soule inwardly the worke is one In this worke they are ioyned And he speketh of signes West He speaketh of eatyng in a signe Ergo the reward is in a signe Cran. They are coupled in one worke namely in the Sacrament West There are two workes Ergo there are two rewards Iâ the worke be in a figure Ergo the reward is in a figure Cran. He speaketh not of two workes Two workes are but one worke And yet he saith not quos vna opera coniungit i. Whome one worke ioyneth together but opera i. A worke as in Baptisme the soule and the body are ioyned in vnderstandyng West The flesh and soule shall haue one and the selfe same reward because they haue one worke Cran. Because they be ioyned together in one worke Tres. For
aliud commutentur That is to say This bread is breade before the wordes of the Sacraments when the consecration commeth to it The wordes of Ambrose in Englishe of bread it is made the flesh of Christ. Let vs coÌfirme this therfore how can that whyche is breade by consecration be the bodye of Christ by what words then is the consecration made and by whose wordes by the wordes of our Lorde Iesus For touching all other things that are sayde praise is geuen to God prayer is made for the people for kinges and for the rest When it commeth that the reuerent Sacrament must be made then the Priest vseth not his own words but the wordes of Christ therfore the word of Christe maketh this Sacrament What word That word by which all things were made The Lorde * But the Lord Iesus here vsed not such words of commauÌding in the sacrament as in creatioÌ for we read not fiat hoc corpus meuÌ as we read fiat lux commaunded and heauen was made the Lord commaunded and the earth was made the Lord commanded and the seas were made the Lord commaunded and all creatures were made Doest thou not see then how strong in working the woorde of Christe is If therfore so great strength be in the Lords word that those things shuld begin to be which were not before how much the rather is it of strength to worke y t these thinges which were shoulde be chaunged into an other thing Ambrose sayth that the wordes are of strength to worke Weston You omit those wordes which follow whych maketh the sence of Ambrose plaine Read them Young Coelum non erat mare non erat terra non erat Sed audi dicentem Ambros. de Sacr. cap. 5. ipse dixit facta sunt ipse mandauit creata sunt Ergo tibi vt respondeam non erat corpus Christi ante consecrationem sed post consecrationem dico tibi quòd iam * Alloiosis reruÌ symboloruÌ corpus Christi est That is Heauen was not the sea was not the earth was not but heare him that said he spake the worde and they were made he commaunded and they were created Therfore to answer thee it was not the body of Christ before consecration but after the coÌsecration I say to thee that now it is the body of Christ. Cran. All these thinges are common I say that God doth chiefly worke in the Sacraments Yong. How doth he worke Cran. By his power as he doth in Baptisme Yong. Nay by the worde he chaungeth the bread into hys body This is the truth acknowledge the truth geue place to the trueth Cran. O glorious wordes you are too full of wordes Yong. Nay O glorious trueth you make no change at all Cran. Not so but I make a great chaunge as in them that are baptised is there not a great chaunge when the child of the bondslaue of the deuil is made the sonne of God So it is also in the sacrament of the supper when he receyueth vs into his protection and fauour Yong. If he worke in the sacraments he worketh in thys sacrament Cran. God woorketh in his Faithfull not in the Sacraments West In the supper the words are directed to the breade in baptisme to the spirite He sayd not the water is the spirite but of the bread he sayd This is my body Cran. He called the spirit a Doue when the spirit descended in likenesse of a Doue As the Doue is called the spirit so the bread is called the body West He doth not call the spirit a Doue but he sayth that he descended as a Doue He was seene in the likenesse of a Doue As in Baptisme the words are directed to him that is baptized so in the supper the woordes are directed vnto the bread Cran. Nay it is wrytten Vpon whomesoeuer thou shalt see the spirite descending Iohn 1. Hee calleth that whych descended the holy spirit And Augustine calleth the doue the spirit Heare what Augustine sayth in 1. Iohn August in Iohn cap. 1. Quid voluit per columbam id est per spiritum sanctuÌ docere qui miserat eum That is What meant he by the Doue that is by the holy Ghost forsoothe to teach who sent him Yong. He vnderstandeth of the spirit descending as a doue the spirit is inuisible Ambrose againe repeated de Sacrament cap. 4. If you minde to haue the truth heard let vs proceede Heare what Ambrose saith Vides quam operatorius sit sermo Christi Si ergo tanta vis in sermone domini c. vt supra That is You see what a working power the word of Christe hath Therefore if there be so great power in the Lordes woorde that those thinges whiche were not begin to be howe much more of strength is it to worke that those things that were should be chaunged into an other thing And in the 5. chap. Antequam consecretur panis est vbi autem verba Christi accesserint Idem cap. 5. corpus est Christi i. Before it is consecrated it is bread but when the words of Christ come to it it is the body of Christ. But hear what he sayth more Accipite edite hoc est corpus meum Take yee eate yee this is my bodye Ante verba Christi calix est vini aquae plenus vbi verba Christi operata fuerint ibi sanguis efficitur qui redemit plebem That is Before the wordes of Christe the cuppe is full of wine and water when the words of Christ haue wrought there is made the bloude of Christe which redeemed the people What can be more plaine Cran. Aunswere to Ambrose Nay what can be lesse to the purpose The wordes are of strength to worke in this Sacrament as they are in Baptisme Pie The wordes of Christ as Amb. sayth are of strength to worke What do they worke Ambrose sayeth they make the bloud which redeemed the people Ergo the naturall bloud is made Cran. The Sacrament of his bloud is made The wordes make the bloude to them that receiue it not that the bloude is in the cuppe but in the receiuer Pie There is made the bloud which redeemed the people Cran. The bloude is made that is the Sacrament of the bloude by which he redeemed the people Fit it is made that is to say ostenditur it is shewed forth there And Ambrose sayth we receiue in a similitude As thou hast receiued the similitude of his death so also thou drinkest the similitude of his precious bloud West He sayth in a similitude Marke D. Wesâ expound to eate similituââ because it is ministred vnder another likenesse And this is the argument * If this logismââ in the ãâ¦ã standââ the ãâã appear then iâ false beâcause it âââcludeth firmatâââ Ambr. â cap. 1. dââcrament Operaââ Mutare Conuerâ There is made the bloud which redeemed the people But the naturall bloud redeemed the
Bloud and flesh Cole It feedeth the body by the soule Cran. Speake vprightly Can that which is receiued by the soule and the spirite be called the meat of the body West Heare then what Irenaeus sayeth Eum calicem qui est creatura Irenaeus suum corpus confirmauit ex quo nostra auget corpora Quando mixtus câlix Fractus panis percipit verbum Dei fit Eucharistia sanguinis corporis Christi ex quibus augetur coÌsistit carnis nostrae substantia This is y e same cup which is a creature hee confirmed to be hys body by which hee increaseth oure bodyes When both the cuppe mixed and the breade broken hathe ioyned to it the woorde of God it is made the Sacrament of the body and bloude of Christe of whych the substaunce of our fleshe is increased and consisteth The substance of our flesh is increased by the body and bloud of Christ Argument Ergo our body is nourished by the body and bloude of Christ. Cran. I deny your Argument He calleth it the fleshe and bloud for the Sacrament of the body and bloud as Tertullian also sayth ââânaeus âââwered ãâã Tertul. Nutritur corpus pane Symbolico anima corpore Christi That is Our flesh is nourished wyth Symbolicall or sacramentall bread but our soule is nourished wyth the body of Christ. West Looke what he sayeth more Quomodo carnem negant capacem esse donationis Dei quae est vita aeterna quae sanguine corpore Christi nutritur li. 5. post duo folia a principio ââânaeus ãâã 5. That is How doe they say that the flesh can not receiue the gift of God that is eternall life which is nourished wyth the bloud and body of Christe That is in the 5. booke 2. leaues from the beginning Cran. The body is nourished both with the sacrameÌt and with the body of Christ with the sacrament to a temporall life with the body of Christ to eternall life Ched I cannot but be sorie when I see such a manifest lie in your wrytings For where you translate Iustine on this fashion that the bread water and wine are not so to be taken in this sacrament as common meates and drinks are wont to be takeÌ of vs but are meats chosen out peculiarly for this namely for the geuing of thankes Note that the Archb. here did not translate the words of Iustine but onely gather the effect of his meaning and therefore be called of the Greekes Eucharistia that is Thankes geuinge they are called moreouer the bloude and bodye of Christe so haue you translated it the wordes of Iustine are thus Wee are taughte that the meate consecrated by the worde of prayer by the which our flesh and bloud is nourished by Communion is the body bloud of the same Iesus which was made fleshe Cran. I did not translate it worde for worde but onely I gaue the meaning and I goe nothing from his meaning Cranmer purgeth himselfe Harps You remember touching Iustine to whom this Apologie was wrytten namelye to an Heathen man The Heathen thought that the Christians came to the Churche to worship breade Iustine aunsweareth that we come not to common bread but as to c. as is sayd afore Weigh the place wel it is right worthy to be noted Our flesh is nourished according to mutation Cran. We ought not to consider the bare bread In eating the sacrament no bread is considered but onely the true body of Christ. but whosoeuer commeth to the Sacrament eateth the true body of Christe West You haue corrupted Emissenus for in stead of cibis satiandus that is to be filled with meat you haue set cibis satiandus spiritualibus that is to be filled with spirituall meates Cran. I haue not corrupted it for it is so in the Decrees West You haue corrupted an other place of Emissenus For you haue omitted these woordes Mirare cum reuerendum altare cibis spiritualibus satiandus ascendis De consecra Dist. 2. Quia sacrum Dei tui corpus sanguinem fide respice honorem mirare merito continge c. That is Maruell thou when thou commest vp to the reuerend altar to be filled with spiritual meats looke in faith to the holy body and bloud of thy God maruell at his honour worthely touch him Cran. Thys booke hath not that West Also you haue falsified this place by euill translating Honora corpus Dei tui i. Honour the bodye of thy God Cranmer charged with false translating You haue translated it Honora eum qui est Deus tuus i. Honoure him which is thy God Whereas Emissenus hath not honor him but honor the body of thy God Cran. I haue so translated him and yet no les truely then not without a weightye cause Cranmer purgeth himselfe for els it shoulde not haue bene wythout daunger if I had translated it thus Honour the body of thy God because of certain that according to the errour of the Anthropomorphites dreamed that God had a body West Nay you most of all haue brought the people into y e errour whyche so longe haue taught that he sitteth at the right hande of God the father and counted me for an hereticke because I preached y e God had no right hande Then I will appose you in the very Articles of your faith Christ sitteth at the right hand of God the Father Argument But God the Father hath no right hand Ergo Where is Christ now Cran. I am not so ignoraunt a nouice in the articles of my faith but that I vnderstand The right hand of God what it signifieth that to sit at the right hand of God doth signifie to be equall in the glory of the Father West Now then take this Argument Whersoeuer Gods authority is there is Christes body But Gods authoritie is in euery place Ergo what letteth the body of Christ to be in euery place Moreouer you haue also corrupted Duns Cranmer charged with mistraÌslating Duns Cran. That is a great offence I promise you West For you haue omitted secundum apparentiam i. as it appeareth Where his wordes are these Et si quaeras quare voluit Ecclesia eligere istum intellectum ita difficilem huius articuli cum verba Scriptura possint saluari secundum intellectum facilem veriorem secundum apparentiam de hoc articulo c. That is And if you demaunde why the Churche did chuse thys so harde an vnderstanding of thys Article where as the woordes of scripture may be salued after an easie true vnderstanding as appeareth of thys article c. Cran. It is not so West Also you haue set foorthe a Cathechisme in the name of the Synode of London and yet there be 50 D. Cranmer chalenged for setting forth the Catechisme in the name of the Conuocation D. Cranmer purgeth himselfe concerning the Catechisme whych witnessing that they were of the number
after hys ascension was seene really and corporally on the earth Ergo not withstanding his Ascenâion and continuall sitting at the right hand of the father hee may be really and corporally in the sacrament Ryd If the Notaries should so recorde your Argument as you haue framed it you peraduenture woulde be ashamed thereof hereafter Smith Christ after his Ascention was seen really and corporally vpon the earth Ergo notwithstanding his Ascention and abiding with his father he may be corporally in the Sacrament Ryd I graunt the antecedent but I deny the consequent Smith Do you graunt the antecedent Rid Yea I graunt the antecedent I am content to let you haue so muche Because I knowe that there be certayne auncient fathers of that opinion I am well content to let you vse that proposition as true And I will frame the argument for you He was seene on earth after his Ascension Ergo c. Smith Nay nay I will frame it my selfe Christ after his Ascension was seene really and corporally on earth albeit he do abide in heauen continually Ergo notwithstanding his Ascension and continuall abyding at the right hand of the father he may be really and corporally on the earth Rid. Let vs first agree about the continuall sitting at the right hand of the father Christes continuall sitting in heauen expended Smith Doth he so sit at the right hand of his father that he doth neuer forsake the same Rid. Nay I do not binde Christ in heauen so straitly I see you go about to beguile me w t your equiuocations Such equinocatioÌs are to be distincted If you meane by his sitting in heauen to reigne with his father hee may be both in heauen and also in earth But if ye vnderstande his sitting to be after a corporall manner of sitting so is hee alwayes permanent in heauen Christ cannot be both corporally here and corporally also in heauen at one tyme. For Christ to be corporally here on earth when corporally he is resident in heauen is cleane contrary to the holy scriptures as Augustine saith Corpus Christi est in coelo sed veritas eius vbique diffusa est i. The body of Christ is in heauen but his truth is dispersed in euery place Now if continually he abide in heauen after the maner of his corporall presence then his perpetual abiding there stoppeth or letteth that the same corporall presence of hym cannot be in the sacrament Smith Act. 3. We read that Christ shal sit perpetually at the right hand of God vnto the consummacion of the worlde West I perceaue you are come here to this issue whether the bodye of Christ may be together both in earth and in heauen I will tell you that Christ in very deede is both in earth and in heauen together and at one time both one the same naturall Christ after the veritie and substaunce of his very body Ergo c. Rid. I deny the Antecedent West I proue it by 2. witnesses First by Chrisost. hom 17. ad Hebraeos NoÌnè per singulos dies offerimê° Offerimus quideÌ Chrisost Hom. 17. ad Hebraeos sed recordationeÌ facientes mortis eius Et vna est haec hostia noÌ multae Et quomodo vna non multae quae semel oblata est in sancto sanctorum Hoc autem sacrificium exemplar est illius id ipsum semper offerimus nec nunc quidem alium agnum crastina alium sed semper eundem ipsum Proinde vnum est hoc sacrificium alioqui hac ratione quoniam in multis locis offertur multi Christi sunt Nequaquam sed vnus vbique est Christus hic plenus existens illic plenus vnum Corpus i. Do we not offer euery day We do so in deede but doing it for the remembraunce of his death And this offering is one and not many And howe is it one and not many whiche was offred in the holy place This sacrifice is a paterne of that The self same we alwaies offer Not now as offering one Lambe to day and an other to morowe but alwaies one the same Lambe Wherfore here is but one sacrifice for els by this meanes seeing there be many sacrifices in many places be there many Christes not so but one Christ in al places both perfect here and perfect there one onely body Now thus I argue We offer one thing at all times Argument There is one Christ in all places both here compleet and there complete Ergo by Chrisostome there is one body both in heauen and earth Rid. I remember the place well These thinges make nothing against me Aunswere West One Christ is in all places here full and there full Rid. One Christ but not one body nor after on bodely substance in all places One Christ is in all places but not one bodye in all places West One body sayth Chrysostome Rid. But not after the maner of bodely substance he is in all places nor by circumscription of place For hic illic heere and there Aunswere to Chrysost. in Chrysostome do assigne no place as Augustine sayth Sursum est dominus sed vbique est veritas domini The Lord is aboue But the truth of the Lord is in all places Weston You can not so escape He sayeth not the veritie of Christ is one but one Christ is in all places both heere and there Rid. One sacrifice is in all places because of the vnitie of him whome the sacrifice doth signifie not that the sacrifices be all one and the same One Christ and one sacrifice in all places and how to wit christ by veritie the sacrifice by signification West Ergo by your saying it is not Christ but the sacrifice of Christ. But Chrysostome sayeth one body one Christ is there and not one sacrifice Rid. I saye that both Christ and the sacrifice of Christ is there Christ by spirit grace and veritie the sacrifice by signification * Ex libro Ridlei ipsius manu descripto Thus I graunt with Chrysostome that there is one Host or Sacrifice and not many and this our Host is called one by reason of the vnitie of that one which one onely all our Hostes do represent That only host was neuer other Sacrifice why it is called one but that which was once offered on the aultar of the crosse of which host all our hostes are but sacramentall examples And where you alledge out of Chrysostome that Christ is offered in many places at once How one christ is offered in many places at once both here ful Christ and there full Christ I graunt it to be true that is that Christ is offered in many places at once in a mystery and sacramentally and that he is full Christ in all those places but not after the corporall substance of our flesh which he toke but after the benediction which geueth life and he is geuen to the godly
that sitteth aboue at the sacrifice time is conteyned in the handes of men Or els as other haue translated thus Oh myracle Oh the gentlenes of God Hee that sitteth aboue with the father is handled with the handes of all men at the very same moment of time and doth himselfe deliuer hymselfe to them that are desirous to take him and embrace him Rid. He that sitteth there is here present in mistery and by grace and is holden of the godly suche as communicate him not onely sacramentally with the hand of the bodye but much more holesomely with the hand of the hart and by inward drinking is receaued but by the sacramentall signification he is holden of all men Seton Where is then the miracle if hee be onely present thorough his grace and in mistery onely Rid. Yes there is a miracle good sir The miracle in the Sacrament wherein it consisteth Christ is not idle in his sacraments Is not the miracle great trow you when bread which is wont to susteine the body becommeth food to the soule He that vnderstandeth not that miracle hee vnderstandeth not y e force of that misterye God grauÌt we may euery one of vs vnderstaÌd his truth obey the same Smith Chrisostome calleth it a miracle that Christ sitteth at the right hand of God in heauen and at the same tyme is held in the handes of men not that he is handled wyth the handes of men onely in a misterye and is with them through grace Therfore while you deny that you are altogether deceiued and stray far from the truth Harps The former place of Chrisostome is not to bee let slip Let me before I begin aske this one question of you Is it not a great matter that Elias left his cloke or mantell and the gift of his prophecy to his Scholer Rid. Yes surely it is a great matter Harps Did not Elias then leaue great grace Rid. He did so Harps But Christ left a farre greater grace then Helias for he could not both leaue his cloke and take it with hym Christ doth both in his flesh Rid. I am well content to graunt that Christ lefte muche greater thinges to vs then Helius to Eliseus How Christ tooke vp his body and left it with vs. The phrase of Chrysost considered albeit he be sayde to haue left his double spirite with him for that the strength and grace of the body of Christ whiche Christ ascending vp here left with vs is the onely saluation lyfe of all men which shal be saued which life Christ hath here left vnto vs to be receaued by fayth through the hearyng of y e word and the right administration of the sacraments This vertue and grace Chrisostome after the phrase and maner of Iohn the Euangelist calleth Christes flesh Harps But Christ performed a greater matter Comparison betweene Elias mantell and Christes fleshe Elias tooke his mantell left neither mantel nor Sacrament of his mantell behind him Christ tooke his fleshe and left a SacrameÌt of his fleshe which was more then Elias did yet the sayd Elias afterward cast down his mantell He caryed vp and left behinde You vnderstand not the comparison The comparison is in this that Elias left his mantel and carryed it not with him Christ left his flesh behind him caryed it with him also Rid. True it is and I my selfe did affirme no lesse before Now where you seeme to speake many thinges in deede you bring no new thing at all Let there be a comparison betweene grace and grace then Christ gaue the far greater grace when he did inserte or graffe vs into his fleshe Harps If you wil geue me leaue I will ask you this question If Chrisostome would haue ment so that Christ left his body in the Eucharist what playner woordes thincke you or more euident could he haue vsed then these Kid. These things be not of so great force as they beare a great shewe outwardly Hee might also haue vsed grosser wordes if he had listed to haue vttered his minde so grosely for he was an âloquent man Now he speaketh after y e maner of other Doctors which of misticall matters speake mistically and of Sacramentes Sacramentally Harps The comparison lyeth in this That which was impossible to Elias is possible to Christ. Rid. I graunt It was possible to Christ which was to y e other impossible Helias left his cloke Christ both left hys flesh and tooke it with him Harps Helias left behinde him could not take with him Christ both left behinde him and also tooke with hym Except you wil say the comparison here made to be nothing Rid. He tooke vp his flesh with him to heauen and lefte here the communion of his flesh in earth Harpsfield aunswered West You vnderstand in the first place his flesh for verye true flesh and in the second place for grace communion of his flesh and why do you not vnderstand it in y e second place also for his true fleshe I will make it euident howe blockish and grosse your answere is Rid. These be tauntes and reproches not beseeming as I thinke the modesty of this Schole West Elias left his cloke to his disciple Quam sit âtupida crassa responsio tua but the sonne of God going vp to heauen left his fleshe But Elias certeinely left his cloke behinde and Christ likewise his flesh and yet ascending he carryed the same with him to By which words we make this reason Christ left his flesh to his Disciples and yet for all that he tooke the same vp with him Ergo he is present heere with vs. Heere Doctour Weston crying to the people sayd vnto them Maister Doctour aunswereth it after this fashion D. Weston speaking to the audieÌce in English He caried his flesh into heauen and he left here the communion of his flesh behinde Assuredly the aunswere is to vnlearned Rid. I am glad you speake in Englishe Surely I wishe that all the whole world might vnderstand your reasons and my aunsweres Reliquit nobis carnem suam i. He left vs his flesh This you vnderstande of his flesh and I vnderstand the same of grace He caried his fleshe into heauen and left behind the communion of his flesh vnto vs. West Ye Iudges what thinke ye of this aunswere Iudges But where were these Iudges in K. Edwardes tyme. It is ridiculous and a very fond aunswere Rid. Well I take your words pacieÌtly for Christes cause West Weston heere citeth a place Spargimur sanguine Christi We are sprinkled with the bloud of Christ. Rid. M. Doctor it is the same bloud but yet spiritually receiued How ye are sprinckled with Christes bloud And in deede all the Prophetes were sprinkled with y e same bloud but yet spiritually I say and by grace And whatsoeuer they be that are not sprinckled with thys bloud they can not be partakers of y e euerlasting saluatioÌ
I trust I haue obteined of M. Prolocutor that no maÌ shall exact that thyng of me which is not in me M. Latimer modestly maketh himselfe vnable to dispute And I am sory that this worshipfull audience should be deceyued of their expectation for my sake I haue geuen vp my mynde in writing to M. Prolocutor Smith Whatsoeuer ye haue geuen vp it shall be registred among the Acts. Latimer Disputation requireth a good memory Ast abolita est mihi memoria My memorie is gone cleane and maruellouslye weakened and neuer the better I wis for the pryson West How long haue ye bene in prison Lat. These three quarters of this yere West And I was in prison sixe yeres Lat. The more pitie Sir West How long haue you bene of this opinion Lat. It is not long sir that I haue bene of this opinion Weston The tyme hath bene when you sayd Masse full deuoutly Lat. Yea I cry God mercy hartily for it West Where learned you this new fanglenes Then they hist and clapt their handes at him M. Latimer confirmed by Doct. CraÌmers booke Lat. I haue long sought for the truth in this matter of the Sacrament and haue not bene of this mynde past seuen yeres and my L. of Canterbury his booke hath especially confirmed my iudgement herein If I could remember all therein conteined I would not feare to answer any man in this matter Tres. There are in that booke sixe hundred errors West You were once a Lutheran Latâ No I was a Papist For I neuer could perceiue how Luther could defend his opinion without transubstantiation The zeale of M. Latymer sometymes in Popery agaynst the Tygurines In that booke the deuill doth not dissuade him so much from saying Masse as to bring him to desperation for saying Masse such temptatioÌs many times happen to good men The Tigurines once did write a booke agaynst Luther and I oft desired God that he might liue so long to make them answer Weston Luther in hys booke De priuata Missa sayd that the deuill reasoned with hym and perswaded hym that the Masse was not good Fol. 14. Contigit me c Wherof it may appeare that Luther said Masse and the deuill disswaded hym from it Lat. I do not take in hand here to defend Luthers sayings or doyngs If he were here he would defend himself well enough I trow I told you before that I am not meete for disputations I pray you read myne aunswer wherein I haue declared my fayth West Do you beleue this as you haue written Lat. Yea Sir West Then haue you no faith Lat. Then would I be sory Sir Tres. It is written Iohn 6. Except ye shall eate the fleshe of the sonne of man and drinke his bloud ye shall haue no lyfe in you Here Tresham bâgan to dispute in Latin Which when the Capernaites and many of Christes disciples heard they said This is a hard saieng c. Now that the truth may the better appeare here I aske of you whether Christ speaking these wordes did meane of his fleshe to be eaten with the mouth or of the spirituall eatyng of the same Lat. I aunswer as Augustine vnderstandeth that Christ meant of the spirituall eating of his flesh Tres. Of what flesh ment Christ his true flesh or no Lat. Of his true flesh spiritually to be eaten in the supper by faith and not corporally Tres. Of what flesh ment the Capernaites Latimer Of hys true fleshe also but to bee eaten wyth the mouth Tresh They as ye confesse did meane his true flesh to be taken with the mouth D. Treshams argument without forme or mode concluding affirmatiuely in the 2. figure And Christ also as I shall prooue did speake of the receiuyng of his flesh with the mouth Ergo they both did vnderstand it of the eating of one thing which is done by the mouth of the body Lat. I say Christ vnderstoode it not of the bodily mouth but of the mouth of the spirit mynd and hart Tres. I prooue the contrary that Christ vnderstandeth it of the eatyng with the bodily mouth For where as custome is a right good maistresse and interpreter of things D Tresham flyeth to Custome and where as the actes put in practise by Christ doe certainly declare those things which he first spake Christes deeds in his supper where he gaue his body to bee taken with the mouth together with the custom which hath ben euer since that tyme of that eating which is done with the mouth doth euidently inferre that Christ did vnderstand his words here cited of me out of the vj. of Iohn of the eatyng with the mouth Lat. He gaue not his body to be receyued with the mouth but he gaue the sacrament of hys body to be receyued with the mouth The Sacrament geuen to the mouth the body to sayth he gaue the sacrament to the mouth his body to the mynd Tresham But my reason doth conclude that Christ spake concernyng hys fleshe to bee receyued wyth the corporall mouth for otherwyse which God forbid he had bene a deceyuer and had bene offensiue to the Capernaites and his Disciples if hee had not meant in this point as they thought he ment for if he had thought as you do fayne it had bene an easie matter for him to haue sayd * And what doth Christ els meane by these words where he sayth My words be spirite lyfe the flesh proââteth nothing You shall not eate my flesh with your mouth but the Sacrament of my flesh that is to say ye shall receyue with your mouth not the thyng it selfe but the figure of the thyng and thus he might haue satisfied them but so he sayd not but continued in the truth of his words as he was woont Therfore Christ meant the selfe same thyng that the Capernaits dyd I meane concerning the thyng it selfe to bee receyued with the mouth videlicet that his true flesh is truly to be eaten with the mouth Moreouer for as much as you doe expound for corpus Christi the body of Christ Sacramentum corporis Christi the sacrament of the body of Christ hereby do suppose that we obteine but a spirituall vnion or vnion of the mynd betweene vs and Christ playne it is that you are deceyued in this thyng and do erre from the mynd of the Fathers for they affirme by playne and expresse wordes that we are corporally and carnally ioyned together And these be the wordes of Hyllarie Si verè igitur carnem corporis nostri Christus assumpsit verè homo ille qui ex Maria natus fuit nos quoque verè sub mysterio carneÌ corporis sui sumimus per haec vnum erimus quia pater in eo est ille in nobis Quomodo voluntatis vnitas asseritur cum naturalis per sacramentum proprietas perfectè Sacramentum sit vnitatis That is Therefore if Christ dyd truely take the flesh of our body vpon
holdest hym So he sheweth that by sending our fayth we do hold Christ. Harpesfield In deed no man holdeth Christ vnlesse he beleeue in him but it is another thing to haue Christ mercyful and fauourable vnto vs and to haue him present in the Sacrament There s. Augustine speaketh of holding him by faith as he is fauourable vnto vs. West Nay he speaketh there how the Fathers had him in the fleshe and teacheth that we haue him not so in fleshe as they had him long tyme sayeng Your fathers dyd holde Christ present in the flesh do you hold him in your heart What wordes can be more plaine Further he sayth He is gone is not here he hath left vs and yet hath not forsaken vs. Hic est maiestate abijt carne He is here in maiestie and gone touching the fleshe Harps I doe vnderstand Augustine thus that Christ is here in his flesh to them that receiue him worthily to such as doe not worthily receiue him to them he is not present in the fleshe I iudge S. Augustine meaneth so We haue hym and haue hym not we haue him in receiuyng hym worthily otherwyse not West Nay Tenerâ carnem est tenere corticem literae I wyll prosecute another argument Cyrill doth say By the maiestie of his diuinitie he is euer here but the presence of hys fleshe hath he taken away Harpsfield The sense of Cyrill is thus to be vnderstanded The most true fleshe of Christ is at the right hande of the Father Thus the Fathers taught and so they beleeued Thus sayd Cyrill Thus said Augustine and because this is the foundation of our fayth they did oftentymes teach it Therefore when they prooue this the body to bee in heauen they do not make agaynst the presence in the sacrament ãâ¦ã how then doth the âame body remaine still vnlesse eyther ye make him to haue 2. boâyes or eis make 2. contradictoryes true in one proposition So vnlesse ye can plainly shew that the fathers do directly say he is not in the sacrament you make nothyng against me for I haue shewed why the Fathers so spake They did teach the great difference betwene the diuine nature and the humane nature as I haue before sayd Weston I will then prooue that he is not in the sacrament Uigilius against y e heretike Eutiches vpon these words Me autem non semper habebitis sayeth The sonne of God as touching his humanitie is gone from vs by his diuinitie hee remayneth with vs. And that same Uigilius in hys fourth booke sayeth Hee that is in the heauen is not in the earth speakyng of Christ. Harps I wyll shew you the reason of these wordes The hereticke Eutiches did beleeue that the diuine nature of Christ was fastned on the crosse and beleeued that Christ had no naturall body To this Uigilius sayd that the humane nature was taken vp and ascended which could not so haue done vnlesse he had had a body This he sayd not to take away the presence in the sacrament For what had he to referre this sentence to the Sacrament Hee neuer dyd so much as dreame of the Sacrament West Cyrill sayth Although he be absent from vs in body yet are we gouerned by his spirit Cyrillus The body of Christ is here to feede our bellyes but not to be liued withal Harps By these wordes he gaue vs a cheerefulnesse to aspire vpwards seeking therehence our helpe For as touching his conuersation he is not so in the Sacrament as one meet to be liued withall But let hym teach vs that he is not there to feed vs for after that sort he is there West You haue satisfied me with your answers in doyng the same learnedly and catholikely But now to an other argument * The argument holdeth a proportione Christ is now so absent from the earth by his body as he was absent from heauen when he liued here But when he did liue bodily on earth the same naturall body was out of heauen Ergo now whilest his naturall body is in heauen it is not in earth Harps I deny the Maior West Fulgentus ad Transimundum Regem libro secundo saith Secundum humanam substantiam absens erat coelo cum desceÌdit de coelo These are Fulgentius wordes touchyng hys humane substaunce He was absent from heauen when he descended from heauen and touching the same substance now he is in heauen he is not on the earth but concernyng the diuine nature he neuer forsooke neither heauen nor earth ¶ After these wordes not waityng Harpsfields aunswer he offered maister Cranmer to dispute who began in this wyse Cranmer I haue heard you right learnedly and eloquently entreat of the dignitie of the scriptures which I doe both commend haue maruelled thereat within my selfe But where as you referre the true sense iudgement of y e scriptures to the catholicke churche as iudge thereof you are much deceued specially for y t vnder the name of the church you appoynt such Iudges as haue corruptly iudged and contrary to the sense of the scriptures I wonder likewyse why you attribute so little to the diligent readyng of the scriptures and conferryng of places seyng the scriptures do so much commend the same as wel in diuers other places as also in those which you your selfe haue alredy alleged And as touching your opinion of these questioÌs The opinion of M. Harpsfield reproued referring the sence of the Scripture rather to the iudgemeÌt of the Church then to the diligent reading conferring of places it semeth to me neither to haue any grouÌd of the word of god nor of the Primitiue church And to say the truth y e scholemen haue spoken diuersly of them and do not agree therein among themselues Wherfore mynding here briefly to shew my iudgement also I must desire you first to aunswere me to a fewe questions which I shall demaund of you Which beyng done we shall the better proceed in our disputation Moreouer I must desire you to beare also with my rudenes in the Latin tonge which through long disuse is not now so prompt and ready with me as it hath bene And now all other things set apart I mynd chiefly to haue regard to the truth My first question is this How Christes body is in the sacrament accordyng to your mynde or determination Then answered a Doctor he is there as touching hys substance but not after the maner of his substance Christ present in the SacrameÌt in substance but not after the maner of substance Harpsfield He is there in such sort and manner as he may be eaten Cran. My next question is Whether he hath his quantitie qualities forme figure and such like properties Harpsfield Are these your questions sayd Maister Harpsfield I may likewise aske you when Christ passed thorough the virgines wombe an ruperit neâne When they had thus a while contended there were diuers opinions in this matter All the doctors
if hereby we doe enioy all good thinges it followeth that we must needes possesse haue and enioy you most reuerend Fathers who be no small part of our ioy and good thinges geuen vs of God We heretofore haue had the fruition of you by bodily presence to our inexplicable benefite praysed be that oure gracious God therfore And nowe in spirite we haue the experience of vnspeakeable coÌfort by your reuereÌt fatherhoodes for y t in this so glorious sort Math. 5. ye become a towne set vpon a hill a candle vpon a candlestick a specktacle vnto y e world both to the Angels vnto men So y t as we to our great coÌfort do feele 1. Cor. 4. Phil. 1. you also may assuredly say with saint Paule y t the things which happeÌ vnto vs do chance vnto y e great furtherance of the Gospell so y t our bonds in christ are manifest not onely throughout all the iudgement hall but in all wholl Europa in so much that many of the brethren in the Lord being incouraged through our bondes dare more boldly speake the word without feare And here in as you haue with s. Paule greatly to reioyce so we doe reioyce with you and we do in deed with you geue thaÌks for this worthy excelleÌt fauour of our God towards you that christ is thus magnified in you yea and hereafter shal be magnified in your bodies Phil. 1. Phil. 1. whether it be through life or death Of which thing truely wee are assured in our prayers for you and ministring of the spirite And although for your owne partes Christ is vnto you life and death aduantage and that your desire is as in deede it were better for you to be loosed and to be w t Christ yet for the Church of Christ were it much more necessary that ye shuld abide in the fleshe Yea that mercifull God euen for his Christes sake graunt that ye may abide and continue for the furtheraunce of the Churche and reioysing of fayth that the reioysing therof may be the more aboundant through Iesus Christ by your restoring Amen Amen But if it seeme better otherwise vnto the diuine wisedome y t by speedy death he hath appoynted you to glorifie him y e Lords wil be done Yea euen as we do reioyce both on your behalfes also on our own that God is magnified by life and shuld be more aboundantly glad for the continuance thereof so we shall no lesse reioyce to haue y e same wrought by death We shall geue thankes for this honour geuen vnto you reioysing that ye are accounted worthye to suffer for the name of Christ and that it is geuen to you of God not onely that ye shoulde beleue in him but also that ye should suffer for his sake And herein we shal haue to reioyce in the behalfe of the Churche of Christ whose faith may be the faster fixed vpon Gods veritie being confirmed with three such worthy witnesses Oh thankes be to God for this his vnspeakeable gift And now most reuerend Fathers that you may vnderstand the trueth of vs and our estate howe we stand in the lord I do assure your reuerences partly by y t I perceaue by such of our brethren as be here in bondes w t me partly by that I heare of them which be in other places partly by that inward experieÌce which I most vnworthy wretch haue of Gods good comfort more aboundance whereof I knowe there is in others you may be assured I say by Gods grace that you shall not be frustrate of your hope of our constaunt continuance in the cheerefull confession of Gods euerlasting veritie For euen as we haue receyued the word of truth euen the Gospell of our saluation wherin we beleeuing are sealed with the holy spirit of promise which is the earnest of our inheritaunce the which spirite certifieth our spirit The constant minde of a christian souldiour Ephes. 1. Rom. 8. Galat. 4. that we are the children of God and therefore God hath sente the spirite of his Sonne into our harts crying Abba Father so after such portion as God measureth vnto vs we with the whole Church of Christ and with you reuerend fathers receiuing the same spirite of faith according as it is written I beleeued and therefore I haue spoken 2. Cor. 4. Psal. 116. We also beleeue and therefore speake For the which we in this dangerous bondage and other afflictions hauing euen such a fight as we haue seene in you and haue heard of you Phil. 1. are in no wise afraid of our aduersaries And forasmuch as we haue such an office euen as God hath had mercy on vs 1. Cor. 4. we go not out of kind but eueÌ with you after our little power we labour to maintain the faith of the Gospell knowing most certainely that though we haue this treasure in earthen vessels 2. Cor 4. that the excellency of thys power might be Gods and not ours yet shall we not be dashed in pieces For the Lord will put his hand vnder vs. When we are troubled on euery side yet are we not without shift when we are in pouerty we are not vtterly without some thing when we suffer persecution we are not forsaken therein when we are cast downe yet we shall not perish but to communicate with our sweete Sauiour Christ in bearing the crosse it is appointed vnto vs that euen with him also we shall be glorified For it is a true saying If we be dead with him 2. Tim. 2. we shall also liue with him If we be patient we shall also raigne with him If we deny him he shall also deny vs. Wherefore be we of good cheere 3. Cor. 4. alwayes bearing about in our body the dying of the Lord Iesus that the life of Iesus might appeare also in our body For we know that he which raised vp the Lorde Iesus shall rayse vp vs also by the meanes of Iesus and shall ioyne vs to himselfe together with you Wherefore we are not weeried but though our outward man perish yet the inwarde man is renued day by day For our tribulation which is momentane and light prepareth an exceeding and eternall weight of glory vnto vs while we looke not on the things which are seene but on the things which are not seene For the things which are seene are temporall but the things which are not seene are eternall Esay 12. We testifie vnto you Reuerend fathers that we drawe these waters with ioy out of the Wels of the sauiour And I trust we shall coÌtinually with you blesse the Lord Psal. 48. giue thanks to the Lord out of the wels of Israell we trust to bee merry together at that greate Supper of the Lambe whose spouse we are by faith and there to sing that song of euerlasting Haleluyah Amen Yea come Lorde Iesu. The grace of our Lord Iesu Christ be with you Amen Another letter written
yet I testify vnto you that the comfort of my sweete Christ doth driue from my phantasy the feare of death But if my deare husband Christ doe for my triall leaue me alone a little to my selfe alas I know in what case I shal be theÌ but if for my proofe he do so yet am I sure he will not be long or far from me Though he stand behind the wal hide himselfe as SalomoÌ saith in his mistical ballet yet will he peep in by a crest to see how I do He is a very tender harted Ioseph though he speak roughly to his brethren handle theÌ hardly yea threateÌ greuous bondage to his best beloued brother Beniamin yet can he not conteyne hymselfe from weeping with vs vpon vs with falling on our neckes and sweetly kissing vs. Such Christ a sweete brother vnto vs. such a brother is our Christ vnto vs all Wherfore hasten to go vnto him as Iacob did with his Sonnes and family leauing theyr country and acquayntaunce Yea this our Ioseph hath obteined for vs that Pharao the Infidell shall minister vnto vs chariots wherin at ease we may be caryed to come vnto him as we haue experience how our very aduersaries do help vs vnto our euerlasting blisse by theyr spedy dispatch yea how all thinges haue bene helpinges hereunto blessed be our God Be not afrayde of fraybugges which lye in the way Feare rather the euerlasting fire feare the Serpent which hath that deadly sting of which by bodely death they shall be brought to taste which are not grafted in Christ wanting fayth and a good conscience and so are not acquaynted with Christ the killer of death But oh my deare wyfe and frends we we whom God hath deliuered from the power of darcknes and hath translated vs into the kingdom of his deare sonne by putting of the old man by fayth putting on the newe euen our Lord Iesus Christ his wisedome holines righteousnes redeÌption we I say haue to triumph agaynst the terrible spitefull Serpent the Deuill sinne hell death damnation For Christ our brasen Serpent hath pulled away the sting of this serpeÌt The sting of death pluckâ out 1. Cor. 15. so that now we may boldly in beholding it spoyled of his sting triuÌph with our Christ al his elect say Death where is thy sting Hell where is thy victory Thankes be to God who hath geuen vs Vs the victory through our Lord Iesus Christ. Wherfore be mery my deare wife all my deare felow heyres of the euerlasting kingdome alwayes remeÌber the Lord. Reioyce in hope be pacient in tribulation continue in prayer pray for vs now appoynted to the slaughter y t we may be vnto our heauenly father a fat offering and an acceptable sacrifice I may hardlye write to you Wherfore let these few words be a witnes of commendations to you and all them which loue vs in fayth To this his flocke the parish of Alhallowes in Bredstreate He wrote also a fruitefull letter exhorting and charging them to beware of the Romish religioÌ and constantly to sticke to the truth which they had confessed and namely vnto my flocke among whom I am resident by Gods prouidence but as a prisoner And although I am not so amoÌg them as I haue bene to preach to them out of a pulpit yet doth god now preach vnto them by me by this my imprisonment and captiuity which now I suffer among them for Christes Gospelles sake bidding them to beware of the Romish Antichristian religion and kingdome requiring and charging them to abide in the trueth of Christ which is shortly to be sealed w t the bloud of theyr Pastor who though he be vnworthy of such a ministery yet Christ there high pastor is to be regarded whose truth hath bene taught theÌ by me is witnessed by my chaynes shall be by my death through the power of that hye pastor Be not carefull good wife cast your care on the Lord commend me vnto him in repentant praier as I do you and our Samuell whom euen at the stake I will offer as my selfe vnto God Fare ye wel all in Christ in hope to be ioyned w t you in ioy euerlasting This hope is put vp in my bosome Amen Amen Amen Pray pray * An other Letter to Maystres Lucy Harington a Godly Gentlewoman and frendly to him in his troubles YOur most gentle commendations An other comfortable letteâ of M. Saunders whereof this messenger made remembraunce vnto me was for two causes very comfortable First for that thereby I vnderstood of the state of your health bodely welfare for the which I geue thankes vnto god who graunt the long continuaunce thereof to his honour and fatherly good will whereunto I will dayly say Amen And farther I was refreshed by the expressing of your mindefull frendship towardes me farre vnworthy thereof Wherein I take occasion of much reioysing in our so gracious a God and mercifull Father who as he hath in his vnmeasurable mercy by fayth handfasted vs his chosen childreÌ vnto his deare sonne our Christ as the spirituall spouse of such an heaueÌly husband so he linketh vs by loue one vnto an other being by that bond coÌpact together with charitable readines to doe good one vnto another so that first to the glory of our God his Christ theÌ to our owne ioying in the testimony of a good coÌscience and last of all to the stopping of the mouthes and confusioÌ of our aduersaries we beare the badge as the right spouse of our Christ which himselfe noted in this saying Herein shall all men know that ye be my Disciples if ye loue one another Then farther by this bond of mutuall loue The true badge of Christ. Iohn 13. is sette forth the fatherly prouidence of God towardes vs his children that though it be he that careth for vs in whome we liue mooue and be who feedeth all flesh with bodely sustenaunce yet hath he appoynted vs in these present necessities to stand in his sted one vnto another Wherein is not onelye sette forth our dignitye but also that vnspeakeable accorde and vnitye among vs the many members in his mysticall body And though that either for lacke of ability or els through distaunce of place power and oportunity of helping one another doe fayle yet wonderfull is the working of Gods children through the spirite of prayer as wherby they fetch all heauenly influence froÌ Christ theyr celestiall head by his spirite to be measured seuerally as maye serue to the mayntenaunce of the whole body Thus doth our faythfull prayer which we make one for another distribute and scater Gods bountiful blessinges both ghostly and bodely Iohn 15. when ordinary ability lacketh and when the arme may not reach forth such Gods riches According herunto I well perceiue and vnderstand your readines to do good vnto all and especially I haue experience of your
Ministers the whiche do wish vnto you the grace of God and constancy in the truth Concerning the state of our Church it remayneth euen as it was when you departed from vs into your countrey God graunt we may be thankfull to him and that we doe not onely professe the faith with wordes but also expresse the same effectually with good workes to the praise of our Lord. The word of God increaseth dayly in that part of Italy that is neare vnto vs and in Fraunce In the meane while the godly sustaine greeuous persecutions and with great constancy and glory through tormentes they goe vnto the Lord. I and all my houshold with my sonnes in law and kinsmen are in good health in the Lord. They doe salute you and pray for your constancie being sorrowfull for you and the rest of the prisoners There came to vs Englishmen Studentes both godly and learned They be receaued of oure Magistrate Tenne of them dwell together the rest remayne here and there with good men Amongest the other Mayster Thomas Leuer is deare vnto me and familiar If there be anye thing wherein I may doe any pleasure to your wife and childreÌ M. Tho. Leuer they shall haue me wholly at commaundement whereof I will write also to your wife for I vnderstand shee abideth at Franckford Be strong and mery in Christ wayting for his deliraunce when and in what sort it shall seeme good vnto hym The Lorde Iesus shewe pittie vppon the Realme of Englande and illuminate the same with his holy Spirite to the glorye of his name and the saluation of soules The Lorde Iesus preserue and deliuer you from all euill with all them that call vpon hys name Farewell and farewell eternally The 10. of October 1554. From Zurich You know the hand H.B. The history of D. Rouland Taylour which suffered for the truth of Gods word vnder the tyranny of the Romayne Byshop .1555 the 9. day of February THe towne of Hadley was one of the first that receaued the worde of God in all Englande at the preachinge of M. Thomas Bilney Hadly towne commended Thomas Bilney By whose industrye the Gospell of Christ had such gracious successe and took such root there that a great number of that parishe became exceeding wel learned in the holye scriptures as well women as men so that a man might haue found among them many that had often read the whole Bible through and that coulde haue saytâ a great part of S. Paules epistles by hart and very wel readily haue geuen a godly learned sentence in any matter of controuersie Their children and seruantes were also brought vp and trayned so dilligently in y e right knowledge of Gods worde that the whole towne seemed rather an Uniuersitie of y e learned then a town of Cloth-making or labouring people And that most is to be commended they were for the more part faythfull followers of Gods word in their liuing In this towne was D. Rouland Taylor Doctour in both the Ciuill and Canon lawes D. Taylour a Doctour in both lawes and a diuine and a right perfect Diuine parson Who at his first entring into his benefice did not as the common sort of beneficed meÌ do let out his benefice to a Farmar that should gather vp the profites and set in an ignoraunt vnlearned Priest to serue the Cure so they may haue the fleece litle or nothing care for feeding the flocke But contrarily he forsooke the Archbishop of Canterbury Tho. Cranmer Thomas Cranmer Archb. of Canterâury with whome he before was in housholde and made hys personal abode and dwelling in Hadley among y e people coÌmitted to his charge Where he as a good shepheard abiding and dwelling among has sheepe A good shepheard and his conditions gaue himself wholly to the study of holy scriptures most faythfull endeuouring himselfe to fulfill that charge which the Lord gaue vnto Peter saying Peter louest thou me Iohn 2. Feede with worde Feede my Lambes Feede my sheepe Feede my sheepe This loue of Christ so wrought in him that no Sonday nor holy day passed nor other time when he might get the people together Anno 1555. February but he preached to them the worde of God the doctrine of their saluation Not onely was his worde a preaching vnto them but all his lyfe and conuersation was an example of vnfayned christian life and true holynes He was voyde of all pride humble Feede with example and meeke as any childe so that none were so poore but they might boldly as vnto their father resorte vnto him neither was his lowlines childish or fearefull but as occasion time and place required he would be stout in rebuking the sinfull and euill doers so that none was so rich but he would tell him playnely his fault with such earnest and graue rebukes as became a good Curate and Pastor He was a man very milde voyde of all rancour grudge or euill will ready to do good to all men readely forgeuing his enemies and neuer sought to do euil to any To the poore that were blinde lame sicke bedred or that had many childreÌ Feede with almes he was a very Father a carefull patrone and diligent prouider in so much that he caused the parishioners to make a generall prouision for theÌ and he himselfe beside the continuall reliefe that they alwayes found at his house gaue an honest portion yearely Commendation of Doct. Taylours wife and his children to the common almes boxe His wife also was an honest discrete and sober matrone and his children well nourtred brought vp in the feare of God and good learning To conclude he was a right and liuely image or paterne of all those vertuous qualities described by S. Paule in a true Byshop a good salt of the earth sauourly biting the corrupt maners of euill men a light in Gods house set vpoÌ a Candlesticke for all good men to imitate and folow Thus continued this good Shepeheard among hys flocke gouerning and leading them through this wildernes of the wicked world all the dayes of the most innocent and holy King of blessed memory Edward the vj. But after it pleased God to take King Edward from this vale of misery vnto his most blessed rest The Papistes and their naturall workes the Papistes who euer sembled and dissembled both with King Henry the eight and king Edward his sonne now seing the time conuenient for their purpose vttered their false hypocrisie openly refusing all good reformation made by the sayd two most godly Kings and contrary to that they had all these two Kings dayes preached taught written and sworne they violently ouerthrew the true doctrine of the Gospell and persecuted with sword and fire all those that would not agree to receaue againe the Romaine Byshop as supreme head of the vniuersall Church and allow all the errours superstitions and idolatries that before by Gods worde were disproued and iustly condemned as
The 4. abuse Fourthly in that it is worshipped contrary to the commaundement saying Thou shalt worship nothing that is made with hands The 5. abuse Fiftly in that it is geuen in an vnknowne tongue whereby the people are ignoraunt of the right vse thereof how Christ died for our sinnes and rose againe for our iustification by whome we be set at peace with God and receaued to his fauour and mercy by his promise whereof this sacrament is a sure seale and witnes The 6. abuse Besides this it is hanged vp and shut in a boxe yea many times so long that wormes breedeth in it and so it putrifyeth whereby the rude people haue an occasion to speake vnreuerently thereof whiche otherwise woulde speake reuerently Thereof they that thus abuse it bring vp the sclaunder and not we whiche pray dayly to God to restore it to the right vse according to Christes institution Nowe concerning Christes wordes Thys is my body we deny theÌ not but we say that y e mind of Christ in them must be searched out by other open scriptures wherby we may come to the spirituall vnderstanding of them Christes wordes hoc est corpus meum not denyed but expounded The phrase of scripture expounded by other phrases whiche shall be most to the glory of God For as the holy Apostle sayth There is no scripture that hath any priuate interpretation Besides this the Scriptures are full of the like figuratiue speaches as for example Christ sayeth This cup is the new Testament in my bloud The rocke is Christ sayeth Saint Paule Who soeuer receyueth a child in my name sayth our saueour Iesus Christ receyueth me Which sentences must not be vnderstand after the letter lest we do erre as the Capernaites did which thought that Christes body should haue ben eaten with their teeth when he spake of the eating thereof Unto whome Christe sayd Such a fleshly eating of my body profiteth nothing it is the spirit sayeth our Saueour Iesus Christ that quickeneth the fleshe profyteth nothyng for my woordes are spirite and lyfe Thus wee see that Christes woordes must be vnderstanded spiritually and not literally The wordâ of the sacraâment oughâ to be taken spiritually and not litterally Christ is to be eaten spiritually Therefore he y t commeth to this worthy supper of the Lord must not prepare his lawe but his hart neyther tooth nor belly but Beleeue sayth S. Augustine and thou hast eaten it so that we must bring with vs a spiritual hunger And as the Apostle saith Trie and examine our selues whether our conscience doo testifie vnto vs that we do truly beleeue in Christ according to the Scriptures whereof if we be truly certified being new borne from our old conuersation in hart minde will and deede then may we boldly with this mariage garment of faith come to the feast In consideration whereof we haue inuincible Scriptures as of Christ himselfe This do in the remembraunce of me And S. Paule As often saith he as ye eate of this bread and drinke of this cup ye shall remember the Lords death vntill he come Heere is no chaunge but bread still The substaunce of bread not chaunged And Sainct Luke affirmeth the same Also Christ hath made a iust promise saying Me you shall not haue alwayes with you I leaue the world and go to my father for if I should not depart the comforter which I will send can not come vnto you So according to his promise he is ascended as the Euangelistes testifie Also Saint Peter sayth That heauen shall keepe him vntill the last day also Now as touching his omnipotent power we confesse and say with S. Augustine that Christ is both God and man In that he is God he is euery where Christs body but in one place ãâã once but in that he is man he is in heauen and can occupy but one place whereunto the Scriptures doth agree For his body was not in all places at once when he was heere for it was not in the graue when the women sought it as the Angell saith neither was it at Bethania where Lazarus died by Christes owne words saying I am glad I was not there And thus we conclude with the Scriptures that Christ is in his holy Supper sacramentally and spiritually in all them that worthily receiue it and corporally in heauen both God and man And further we make heere our protestation before God whome we call to record in this matter that this whiche we haue sayd is neither of stubbornnes nor wilfull mind as some iudge of vs but euen of very conscience Their protestation truely we trust grounded in Gods holy word For before wee tooke this matter in hand we besought God from the bottome of our hartes that we might do nothing contrary to his holy and blessed word And in that he hath thus shewed his power in our weakenes we can not woorthely prayse him vnto whome we geue harty thankes through Iesus Christ our Lord Amen When he had thus deliuered and read their confession the Bishop stil persisting sometime in faire promises somtime threatning to pronounce iudgemeÌt asked them whether they would stand to this their confession and other answeares To whome Causton said Yea M. Causton and M. Higbed constant to death in their confession we will stande to our answeares written with our hands and to our beliefe therein conteined After which answeare the Byshop began to pronounce sentence against him Then he said that it was much rashnes and without all loue and mercy to geue iudgement without answering to their confession by the truth of Gods word whereunto they submitted themselues most willingly And therefore I M. Causton appealeth to the Cardinall D. Smith ready to answere their confession but could not be suffered quoth Causton because I can not haue iustice at your hand but that ye will thus rashly condemne me doo appeale from you to my Lord Cardinall Then D. Smith sayde that he woulde answeare theyr confession But the Bishop not suffering him to speake willed Harpsfield to say his minde for the stay of the people Who taking their confession in his hand neither touched nor answered one sentence thereof Whiche done the Bishop pronounced sentence first against the said Thomas Causton and then calling Thomas Higbed caused his articles and answeres likewise to be read In the reading whereof Higbed sayd Ye speake blasphemie against Christes passion Ann. 1555. March and ye goe aboute to trap vs with your subtilties and snares And though my father and mother and other my kinsfolke did beleeue as you say Sentencâ proounced agaynst M. Causton M. Higbed yet they were deceiued in so beleeuing And further where you say that my Lord named Cranmer late Archbishop of Canterbury and other specified in the said articles be heretikes I do wishe that I were such an hereticke as they were and be Then the Byshop asked him againe whether he would
O Lord against this thine element which as to my sight is most irkesome and terrible so to my minde it may at thy commaundement as on obedient seruaunt be sweete and pleasaunt that through the strength of thy holy spirite I may passe through the rage of thys fire into thy bosome according to thy promise and for thys mortall receiue an immortal and for this corruptible put on incorruption Accept this burnt sacrifice and offeryng O Lorde not for the sacrifice but for thy deare sonnes sake my sauiour for whose testimonye I offer this free will offering with all my hart Marke the spirit of the payer and compare iâ with the prayer of the Papistâ at the sacriâfice of the Masse and with all my soule O heauenly father forgeue me my sinnes as I forgeue all the worlde O sweete sonne of God my Sauioure spread thy winges ouer me O blessed and holy Ghost through whose mercifull inspiration I am come hither conduct mee into euerlasting life Lorde into thy handes I commend my spirite Amen The death and martyrdome of Iohn Laurence Priest THe next day being the 29. day of this moneth the sayd Iohn Laurence was brought to Colchester Iohn Laurence Martyr March 29. Iohn LaureÌce lamed with yrons in prison and there being not able to go for that as wel his legges were sore worne with heauie irons in the prison as also hys bodye weakened with euill keeping was borne to the fire in a chayre and so sitting was in hys constant faith consumed with fire The cruell burning of Iohn Laurence Martir At the burning of this Laurence hee sitting in the fire the young children came about the fire and cryed Ex ãâ¦ã as wel as young children could speake saying Lorde strengthen thy seruaunt and keepe thy promise Lord strengthen thy seruaunt and keepe thy promise which thing as it is rare so it is no small manifestation of the glory of God whiche wrought thys in the harts of these little ones nor yet a litle commendation to their parentes whiche from theyr youth brought them vp in the knowledge of God and his trueth The history of Doctor Robert Farrar Bishop of S. Dauids in Wales who most constantly gaue his life for the testimonye of the truth March 30. an 1555. THe next day after whiche was the xxx day of the sayde moneth of march The ãâã of D. âobert âârrar Byââop of S. ãâã âartyr followed the worthy constaÌt martirdome of the bishop of S. Dauids in Wales called Robert Farrar who was the next bishop in this Catalogue of Christian Martirs that suffered after mayster Hooper This foresayd Farrar by the fauour and good will of the Lord protectour was first called and promoted to that dignitie This man I may well call twise a martyr not onely for the cruell death of the fire which he suffered most constantly in the dayes of Queene Mary vnto the shedding of his bloud ãâã articles âgaynst B. ãâã in K. Edwardes âyme deâyâd ãâã Tho. Yong CoÌââantine and âther his aduersaryes Tho. Yong âonne in âawe to Constantine but also for diuers other iniuries molestations in king Edwardes time which he no lesse firmly then vnworthily susteined at the hands of his enemies after the fall of the Duke of Somerset Of these his vexatioÌs and troubles with the wrangling articles and informations layd against him to the number of fifty and sixe of the malice conceiued agaynst him by certayn couetous Canons of the Churche of Carmarthen what were the proceedinges of both partes as well of the innocent as of the crafty aduersaries what were their names in theyr articles agaynst him in order here followeth The principall articles agaynst Bishop Farrar GEorge Constantine Dauid Walter his seruant Thomas Young chanter of the Cathedrall Churche who was afterward Archbishop of Yorke Rowland Merick doct of law who was afterward Bish. of Bangor Thomas Lee and Hugh Rawlins c. THrough the procurement and instance of these his aduersaries ioyning and confederating together one Hugh Rawlins priest and Thomas Lee brother in lawe to the sayd George Constantine did exhibite to the kinges most honourable counsell certaine articles and informations conceiued and deuised by the persons before named to the intent to blemish the bishops credit and vtterly as they thought and made their boast to pull him from hys bishopricke and to bring him in a premunire The copye of whiche articles we thought here good to expresse and so after them to set his answeres to the same Articles and informations to the kings honorable counsell put vp and exhibited by Hugh Raulins and Tho. Lee agaynst the blessed man of God Mayster Farrar byshop of sainct Dauids ¶ Abuse of the authoritie to him committed IN primis when the sayde bishop first came to his dyocesse he appoynted his chauncellour by his letters of commission omitting the kings maiesties stile and authoritie and grounded his sayd commission vppon forrein vsurped lawes and authoritie by force of whiche authoritie his sayd Chauncellour did visite certayne deanryes of hys sayd diocesse and monished the Chauntor and chaptre of the cathedrall Churche of S. Dauids aforesayd agaynst a certaine day and place for like intent and purpose contrary to the kinges highnes lawes and statutes and in derogation of his highnes supremacy Item that the sayde Chauntour and chaptre perceyuing the faultes of the sayd commission tooke the same froÌ the Registre into their custodye refusing to appeare by vertue thereof and by secrete and charitable wayes and meanes did admonishe the sayde Byshop of the vnlawfulnesse and faultes of the sayde commission and of the daunger that he had incurred for graunting and executyng the same opening also vnto hym the effecte of the statute made in the xxviii yeare of oure late Soueraigne Lorde Henry the eight Whiche monitions notwithstanding the sayd Bishop neglecting the same and continuing in hys malicious doyng or inexcusable ignoraunce about the xx daye of Auguste in the fourthe yeare of the reigne of our Soueraigne Lorde that nowe is dyd conferre vnto one Iohn Euans the Uicarage of Pembrin instituting him by authoritie of the old forreigne vsurped lawe making no mention of the kinges highnes authoritie in contempt and derogation of the same Item wheras the Chauncellour and Uicar generall to the sayde Byshop did vppon a lawfull title and by the kinges hignes supreme authoritie admit and institute one Iohn Gough into the rectory of Haskard with thappurtenaunces and gaue out in y e kings name vnder his highnes seale ecclesiasticall appoynted for that office with the teste of the said bishop and subscription of the said chauncellour a maÌdate to inducte accordingly by vertue wherof the said Iohn Gough was inducted by the official there into reall possession of the same rectory with the rightes and appurtenaunces to the same belonging whereupon the register of the sayd dioces at the request of the foresayd chauncellour did signifie the premisses with all
withstande vs. For as I was with Moses so will I be with thee sayth God and wil neuer leaue thee nor forsake thee Be strong and bolde neither feare nor dread for the Lord thy God is wyth thee whether soeuer thou goest Nowe if God be on oure side who can be against vs Iosua 2. Rom. 8. In this our spirituall warfare is no man ouercome vnles he traiterously leaue and forsake his captaine Spirituall cowardlynes either cowardly cast away his weapons or willingly yelde himselfe to his ennemies either fearefully turne his backe and flie Be strong therefore in the Lord deare brethren and in the power of his might and put on all the armour of God Ephe. 6. 2. Cor. 11.12 Actes 21. that ye may be able to stand stedfast against the craftie assaults of the deuill Now what weapons ye must fight withall learne of S. Paul a champion both much exercised and also most valiaunt and inuincible A Christian mans lyfe is a perpetuall warfare For we must thinke none other but that the life of man is a perpetuall warfare vppon earth as the examples of all godly men throughout all ages to declare The valiant warrior S. Paul being deliuered from the handes of the vngodly and that so many times and also from so many extreme pearils and dangers of death as he his owne selfe doth witnes is faine to commit him selfe in the ende to the rough waters of the sea The manifâââe deliuerances of S. Paule be examples âor our comfort where he was in great pearil and ieoperdie of his owne life yet was God alwaies to the great comfort of all that heare of it most ready to comfort and succour him and gloriously deliuered him out of all his troubles so that no manne that inuaded him could doe him any harme and in the ende he was compelled to saye I haue finished my course Actes 18. â Tim. 4. Phil. 1. the time of my departing is at hand I long to be loosed and to be with Christ which is best of all most heartely desiring death These things be written for our learning and comforte and be to vs a sure obligation Rom. 15. that if we submit our selues to God his holy word no man shal be able to hurt vs and that he will deliuer vs from all troubles yea from death also vntil such time as we couet and desire to die Let vs therefore runne with patience vnto the battaile that is set before vs Heb. 12. Persecution foloweth Christian godlines 2. Tim. 3. and looke vnto Iesus the Captaine and finisher of our faith and after his example for the rewardes sake that is set out vnto vs patiently beare the crosse and despise the shame For all that will liue godly in Christ Iesu shall suffer persecution Christ was no sooner baptised and declared to the world to be the sonne of God Math. 3.4 Where Christ is Sathan there is alwayes ready Ephe. 6. but Sathan was by and by ready to tempte hym which thing we must looke for also yea the more we shall encrease in faith and vertuous liuing the more strongly will Sathan assault vs whom we must learne after the example of Christ to fight againste and ouercome with the holy and sacred Scriptures and worde of God which are our heauenly armour and sword of the spirite And let the fasting of Christ while hee was tempted in the wildernes be vnto vs an example of sober liuing not for the space of 40. daies as the Papists doe fondly fansie of their owne braines but as long as wee are in the wildernesse of this wretched life assaulted of Sathan Math. 4. The fast of Christ is to vs Example of sober liuing 1. Pet. 5. who like a roaring Lyon walketh about and ceaseth not seeking our vtter destruction Neither can the seruaunts of God at any time come stand before God that is leade a godly life and walke innocently before God But Sathan commeth also among them that is he daily accuseth finedeth fault vexeth Iob. 1.2 When the seruantes of God stand before him Sathan commeth also Math. 8. persecuteth and troubleth the godly for it is the nature and propertie of the deuill alwayes to hurt and do mischiefe vnlesse he be forbidden of God for vnlesse God do permit him he can do nothing at all not so much as enter into a filthy hogge but we are more of price then many hogs before God if we cleaue vnto his sonne by faith Let vs therefore knowing Sathans deceits and rancor walke the more warely and take vnto vs the shield of faith Ephe. 6. The shield of fayth The helmet of saluation The sword of the spirite wherewith we may be able to quench and ouercome all the fiery and deadly dartes of the wicked Let vs take to vs the helmet of saluation sworde of the spirit which is the word of God and learne to vse the same according to the example of oure graunde Captayne Christ. Let vs fast and pray continually For this frantike kinde of deuils goeth not out otherwise as Christ doeth teach vs but by faithfull praier and fasting whiche is true abstinence and sobernesse of liuing Math. 4. Math. 17. if we vse the same according to the doctrin of the gospell and worde of God Fasting is acceptable to God if it be done without hypocrisie that is to say âf we vse it to this entent that thereby this mortall body and disobedient carcase maye be âamed and brought vnder the subiection of the spirite Prayer and fasting True fast what it is How to fast without hipocrisie Abuse of fasting among Christians Esay 58. and againe if we fast to this intent that we maye spare wherewyth to helpe and succour our poore needie brethren This fast do the true Christians vse all the dayes of their life although among the common sort of people remaineth yet still that superstitious kinde of fasting which God so earnestly reprooueth by his Prophet Esay For as for true chastening of the body and abstaining from vice with shewing mercye towardes our needy neighbours we wil neither vnderstand nor heare of but still thinke with the Iewes that we doe God a great pleasure when we fast and that we then fast The Iewish maner of fasting reproued The Christians in superstitious fasting exceede the Iewes Mercy to the poore when we abstaine from one thing and fil our bellies with an other And verely in this poynt doth our superstition much excede the superstitioÌ of the Iewes for we neuer reade that they euer tooke it for a fast to abstaine from flesh and to eate either fish or white meat as they call it To fasting and praier must be ioyned almes and mercye towardes the poore and needie and that our almes may be acceptable vnto God three things are chiefly required First that we geue with a chearefull and ioyfull heart For the Lord loueth a chearefull geuer Secondly
Catholicke Church Bradford No though you haue excommunicate me out of your Church yet am I in the Catholicke Churche of christ and am and by Gods grace shal be a childe an obedient childe of it for euer I hope Christ will haue no lesse care for me Transubstantiation to beleeue or not to beleue many hundreth yeares after Christ. then he had for the blinde man excommunicated of the Synagoge and further I am sure that the necessary Articles of the fayth I meane the twelue Articles of the Creede I confesse and beleue with that which you call the holy church so that euen your church hath taken somthing to much vpon her to excommunicate me for that which by the testimonye of my Lorde of Duresme in the booke of the sacrament lately put forth was free many an hundred yeare after Christ to beleue or not beleue Harps What is that Brad. Transubstantiation Harps Why ye are not condemned therfore onely Brad. For that and because I deny that wicked men do receiue Christes body Harpsfield You agree not with vs in the presence nor in any thing els Bradford How you beleue you know for my part I coÌfesse a presence of whole Christ God and man to the fayth of the receauer Harpsfield Nay you must beleue a reall presence in the sacrament Brad. In the Sacrament Nay I will not shut him in nor tyâ him to it otherwise then faith seeth and perceiueth Christ not included really in the Sacrament If I should include Christ really present in the sacrament or tye hym to it otherwise then to the faith of the receiuer then the wicked men should receiue him which I doe not nor will by Gods grace beleue Harpsfield More pitty But a man may easely perceaue you make no presence at all and therefore you agree not therein with vs. Brad. I confesse a presence and a true presence but to the fayth of the receauer Christes body present to the fayth of the receauer What quoth one that stoode by of Christes very bodye which dyed for vs. Brad. Yea euen of whole Christ God man to feed the fayth of hym that receiueth it Harps Why this is nothing els but to exclude y e omnipotency of God and all kinde of miracle in the sacrament Brad. I do not exclude his omnipotencie but you doe it rather for I beleue that Christ can accoÌplish hys promise None denyeth omipotencye more then the Papistes which say that Christes body cannot be in the sacrament vnlesse the substance of bread be away the substaunce of bread and wyne being there as well as the accidents which you beleue not When we come to the Sacrament we come not to feede our bodies and therfore we haue but a little peece of bread but we come to feed our soules with Christ by fayth whiche the wicked doe want and therefore they receiue nothing but Panem domini as Iudas did not Panem Dominum as y e other Apostles did Harps The wicked do receaue the very body of Christ but not the grace of his body Brad. They receiue not the body For Christes bodye is no dead carcase he that receaueth it receaueth the spirite which is not without grace I trow Argument who so receaue the body of Christ do receiue the fruite and grace of lyfe no wicked do receiue fruite and grace of lyfe Ergo no wicked men receiue the bâdy of Christ. Masse in S. Ambrose tyme. That is false for Scolasticus was not before S. Ambrose tyme. The chiefe parts of the Popish Masse Harps Well you haue many erroures You count the Masse for abhomination and yet S. Ambrose sayd Masse and so he read out of a book written a sentence of S. Ambrose to proue it Brad. Why sir the masse as it is nowe was nothing so in S. Ambrose time Was not y e most part of the Canon made sithen by Gregory and Scolasticus Harps In deede a great peece of it was made as ye say by Gregory but Scolasticus was before Saint Ambrose tyme. Brad. I weene not howbeit I will not contend S. Gregory sayth that the Apostles sayd Masse without the Canon onely with the Lordes prayer Harps You say true for the Canon is not the greatest part of the Masse the greatest part is the sacrifice eleuation transubstantiation and adoration Brad. I can away with none of those Harps No I thinke the same but yet Hoc facite telleth plainely the sacrifice of the Church Brad. You confound Sacrifices not discerning betwixt the sacrifice of the Church Sacrifice of the Church Sacrifice for the Church and for the Church The sacrifice of the Church is no propiciatory sacrifice but a gratulatory sacrifice And as for Hoc facite is not referred to any sacrifising but to the whole action of takyng eatyng c. Harps You speake not learnedly now for Christ made his supper onely to the twelue Apostles Note this doctrine good reader not admittyng his mother or any of the seuenty Disciples to it Nowe the Apostles do signifie the Priestes Brad. I thinke that you speake as you would men should vnderstand it for els you would not keepe the cup away from the Laitie Wee haue great cause to thanke you that you will geue vs of your bread For I perceiue you order the matter so as though Christ had not commanded it to his whole Church Harps Then Harpsfield would haue proued Eleuation by a place of Basilius Brad. Eleuation was not brought in indeede before the time of pope Honorius 3. I haue read y e place which seemeth to make nothing for eleuation but be it as it is this is no tyme for me to scan the doubtfull places of the doctors with you I haue bene in prison long without bookes and al necessaries for study and now death draweth nye and I by your leaue must now leaue of to prepare for him Harps If I could do you good I would be right glad eyther in soule or body For you are in a perillous case both wayes Brad. Syr I thanke you for your good will My case is as it is I thanke God it was neuer so well w t me for deathe to me shal be life Creswel It were best for you to desire maister Archedeacon that he woulde make sute for you that you might haue a time to conferre Harps I will do the best I can for I pittie his case Bradford Sir I will not desire anye body to sue for tyme for me I am not wauering neither woulde I that anye body should thinke I were so But if you haue the charity and loue you pretend towardes me and thereto do thinke that I am in an errour I thinke the same shuld moue you to do as ye would be done to As ye thinke of me so doe I of you that you are farre out of the way and I do not only thinke it but also am thereof most assured And in thys and such like gentle
Earle of Darby because you desired to conferre with vs. Brad. I neuer desired your comming nor to conferre with you or any other But seeing you are come of charitie as you say I cannot but thanke you and as touchyng conference though I desire it not yet I wil not refuse to talk with you if you will Alphon. It were requisite that you did praye vnto God that ye might follow the direction of Gods spirite that he woulde inspire you so that ye be not addict to your owne selfe will or wyt ⧠The talke betwene M. Bradford and two Spanish Fryers Brad. Whereupon Bradford made a prayer and besought God to direct all theyr willes Bradford willed to pray ãâã his prayer wordes and works as the wils wordes and workes of his children for euer Alph. Yea you must pray with your hart For if you speak but with toung onely God will not geue you his grace Brad. Syr do not iudge least ye be iudged You haue heard my words now charity would haue you to leaue y e iudgement of the hart to God Alph. You must be as it were a neuter and not wedded to your selfe but as one standing in doubt pray and be ready to receiue what God shall enspire for in vain laboreth our toung to speake els Brad. Syr my sentence if you meane it for Religion must not be in a doubting or vncertain as I thanke God I am certayne in that for which I am condeÌned I haue no cause to doubt of it but rather to be most certayne of it and therfore I praye God to confirme mee more in it For it is his trueth and because it is so certayne and true that it may abide the light I dare be bold to haue it looked on and conferre it with you or any man in respect wherof I am both glad of your comming and thanke you for it Alph. What is the matter whereof you were condemned we know not Brad. Syr I haue bene in prison almost 2. yeares I neuer transgressed any of theyr lawes wherefore I might iustlye be prisoned now am I condeÌned onely because I franckly confessed wherof I repeÌt not my fayth concerning the sacrament when I was demauÌded in these 2. poynts one that there is no transubstantiation the other that the wicked do not receiue Christes body Alph. Let vs looke a little on the firste Doe you not beleue that Christ is present really and corporally in the forme of bread Brad. No I do beleue that Christ is present to the fayth of the worthy receiuer as there is present bread and wyne to the sences and outward man as for any such preseÌce of including and placing Christ I beleue not nor dare beleue Alph. I am sure you beleue Christes naturall body is circuÌscriptible And here he made much ado of the 2. natures of Christ how that the one is euery where the other is in his proper place demauÌding such questions as no wise man would haue spent any time about At length because the Frier had forgotten to conclude Bradforde put him in mind of it and thus then at length he concluded how that because Christes bodye was circumscriptible concernyng the humayne nature in heauen therefore it was so in the bread Brad. How hangeth this together Euen as if you should say because you are here Ergo it must needes followe that you are at Rome For this you reason Because Christes bodye is in heauen Ergo it is in the Sacrament vnder the forme of bread which no wise man will graunt Alph. Why will you beleue nothing but that which is expressely spoken in the Scriptures Brad. Yes Syr I will beleue whatsoeuer you shall by demonstratian out of the Scripture declare vnto me Alph. He is obstinate quoth Alphonsus to his felow and then turning to Bradford sayd is not God able to do it Christ is able to doe it Ergo he doth it Brad. Yes but here the question is of Gods will and not of his power Alph. Why doth he not say playnely this is my body Brad. Yes and I deny not but that it is so to the fayth of the worthy receyuer Alph. To the fayth how is that Brad. Forsooth Syr as I haue no toung to expresse it so I know ye haue no eares to heare vnderstand it For fayth is more then man can vtter Alph. But I can tell all that I beleue Brad. You beleue not much then For if you beleue y e ioyes of heauen and beleue no more therof then you can tell you wil not yet desire to come thither For as the mind is more capable receiueable theÌ the mouth so it conceiueth more then toung can expresse Alph. Christ sayth it is his body Brad. And so say I after a certayne maner Alph. After a certayne maner that is Hoc est corpus meum Quodam modo Augustinus Epistola ad Bonifacium Argument As grace is in the water of baptisme so is the body in the Sacrament But grace is in the water by signification Ergo so is the body in the Sacrament A Popish distinction of Sacramentes after an other maner then it is in heauen Brad. S Augustine telleth it more playnely that it is christes body after the same maner as Circumcision was the couenaunt of God and the Sacrament of fayth is fayth or to make it more playne as baptisme and the water of baptisme is regeneration Alph. Uery well sayd Baptisme and the water therof is a Sacrament of Gods grace spirite in the water clensing the Baptised Brad. No Syr away w t your enclosing but this I graunt that after the same sort Christes bodye is in the breade on which sort the grace and spirit of God is in the water Alph. In water is Gods grace by signification Brad. So is the body in the bread in the Sacrament Alph. You are much deceiued in that you make no differeÌce betwene the Sacramentes that be standers and the sacramentes that are transitory and passers by As for example the Sacrament of Order which you deny though S. Augustine affirme it it is a standerd although the ceremony be past But in Baptisme so soone as the bodye is washed the water ceaseth not to be a Sacrament Brad. Uery good and so it is in the Supper of the Lord no longer then it is in vse is it Christes Sacrament Here was the Fryer in a wonderfull rage and spake so high as often he had done before that the whole house rang agayne chaâing with om and cho Hee hath a greate name of learning The Frier in a chafe but surely hee hath little pacience For if Bradford had bene any thing hote one house coulde not haue held them At the length hee commeth to this poynt that Bradford coulde not finde in the Scripture Baptisme and the Lordes Supper to beare any similitude together And here he triuÌphed before the conquest saying that these men would receiue nothing
but scripture and yet were able to proue nothing by the Scripture Brad. The Sacrament of the Lordes table compared with baptisme in the scripture 1. Cor. 12. Be pacient you shall see that by the Scripture I will finde Baptisme the Lords supper coupled together Alph. No that canst thou neuer do Let me see a text of it Brad. Paule sayth That as we are Baptised into one bodye so were we potati in vno spiritu that is we haue dronk of one spirit meaning of the cup in the Lordes Supper Alphon. Paule hath no such wordes Brad. Yes that he hath Confes. I trow he hath not Brad. Geue me a Testament and I will shew you The Fryer proued a lyer in his owne testament So a Priest that sat by them gaue him his TestameÌt and he shewed them the playne text Then they looked one vpon an other In fiâe the Friers found this simple shift that Paule spake not of the Sacrament Brad. Well the texte is playne enough and there are of the fathers which do so vnderstand the place For Chrisostom doth expound it so Alphon. Alphonsus which had the Testament in his hand desirous to suppresse this foyle turned the leaues of y e book from leafe to leafe till he came to the place 1. Cor. 11. there he read how that he was guilty which made no difference of the Lordes body Brad. Yea but therewith he sayth He that eateth of the bread calling it bread still 1. Cor. 11. and that after consecration as ye call it as in the 10. to the Corinthians he saith The bread which we breake 1. Cor. 10. c. Alphon. Oh how ignoraunt are ye which know not that thinges after theyr conuersion doe reteine the same names which they had before Conuersion is mentioned in turning Moyses rod so is it not in the SacrameÌt as Moses rod and calling for a byble after he had found the place he began to triumph But Bradford cooled him quickely saying Brad. Syr there is mension made of the conuersioÌ as wel as that the same appeared to the sence But here ye can not finde it so Moyses rod was seene to be turned so is not the Sacrament Find me one word how the bread is coÌuerted I will then say ye bring some matter that maketh for you Alph. At these wordes the Frier was troubled at length he sayd how that Bradford hanged on his owne sence Brad. No that do I not for I will bring you forth the Fathers of the Church 800. yeares after Christ to confyrme this which I speake Alph. No you haue the Church agaynst you Brad. I haue not Christes Church agaynst me Alph. Yes that you haue What is the Church Brad. Christes wife the chayre and seat of verity Alph. Is she visible Brad. Yea that she is to then that will put on the spectacles of Gods word to looke on her The Church is visible but to them that haue spirituall eyes Alph. This Church hath defined the contrary and that I will proue by all the good Fathers from Christes AscensioÌ euen for 800. yeares at the least continually Brad. What will you so proue Transubstantiation Alph. Yea that the bread is turned into Christes body Brad. You speake more then you can do Alph. That do I not Brad. Then will I geue place Alph. Will you beleue Brad. Beliefe is Gods gift therfore can not I promise but I tell you that I will geue place and I hope I shal beleue his truth alwayes so good is he to me in Christ my sauior Alph. Here the Frier founde a great faulte with Bradford that he made no difference betwixte habitus The Papistes holde that the acte of beleuing is in mans power and actus as though actus which he called crudelity had bene in our power But this he let passe came agayne asking Bradford if he could proue it as he said whether he wuld geue place Brad. Yea that I will Then called he for paper pen inke to write and then sayd I what and if that I proue by the testimony of the Fathers that continually for viij hundreth yeres after Christ at the least they did beleue that the substance of bread doth remayne in the Sacrament what will you do Alph. I will geue place Brad. Then write you here that you will geue place if I so proue I will write that I wil geue place if you so proue because ye are the auncient ye shall haue the preheminence The Fryer refuseth to abide try all with Bradford Here the Frier fumed maruellously and sayde I came not to learne at thee Are not here witnesses meaning the two Priestes be not they sufficient But the man was so chafed that if Bradford had not passed ouer this matter of writing the Frier would haue fallen to playne scolding Confes. At the length the kinges Confessour asked Bradford what the second question was Brad. That wicked men receiue not Christes bodye in the Sacrament as S. Augustine speaketh of Iudas that hee receiued Panem Domini but not Panem Dominum Alph. S. Augustine sayth not so Brad. Yes that doth he The Fryââ agayne pâââued a ãâã The Fryââ depart in a heate from M. Bradford So they arose and talked no more of that matter Thus went they away without byddyng Bradford farewell A Priest After they were none one of the Priestes came willed Bradford not to be so obstinate Brad. Syr be not you so wauering in all the scripture can not you finde me non est panis Priest Yes that I can in fiue places Brad. Then I will eat your booke A priest ãâã to a foyle So the booke was opened but no place fouÌd and he went his way smiling God helpe vs. ¶ Talke betwene Mayster Bradford and Doctour Weston and others IT folowed after this vpoÌ the 21. of the moneth of march Conferencâ betwene M Bradford D. Weston that by meanes of one of the Earle of Darbyes meÌ there came to the Counter to dyner one M. Collier once Warden of Manchester and the sayde seruaunt of the Earle of Darby of whom Mayster Bradford learned that Doctor Weston Deane of Westminster woulde be with him in the after noone about two of the clocke At dynner time when the sayd Warden did discommend king Edward went about to set forth the authority of the Pope which Bradford withstood defending the kinges fayth that it was Catholicke and that the authority of the bishop of Romes supremacy was vsurped The name of supreamâ head is thââ forerunner to Antichrist Gregor bringing forth the testimonye of Gregory which affirmeth the name of supreme head to be a title of the forerunner to Antichrist a woman prysoner was brought in wherupon the sayd Bradford tooke occasion to rise from the table and so weÌt to his prison chamber to beg of God grace and helpe therin continuing there still vntill he was
remeÌber that once you were as farre as a man might iudge of the Religion that I am of at this present ãâ¦ã of the ãâã religiââ with M. ââadford and I remember that you haue set forth the same earnestly Gladly therfore would I learn of you what thing it was that moued your conscience to alter and gladly would I see what thing it is that you haue sene sithen which you saw not before Pendleton Maister Bradford I doe not know wherefore you are condemned Bradford Transubstantiation is the cause wherfore I am condemned and because I denye that wicked men receyue Christes body wherein I woulde desire you to shewe me what reasons which before you knew not did moue your conscience now to alter For once as I sayd you were as I am in Religion Here mayster Pendleton halfe amazed began to excuse himselfe if it would haue bene as though he had not denied fully transubstantiation in deede although I sayde quoth he that the word was not in Scripture Pendleton belike would study out the reasons that moued him to alter for he had none ready to shew Euill men receiue not Christes body He must be in Christes body that must receiue Christes body and so hee made an endlesse tale of the thing that moued hym to alter but sayd he I wil gather to you the places which moued me and send you them And here he desired Bradforde that hee might haue a copye of that whiche he had sent to Mayster Weston the which Bradford did promise him Syme reasoning also they had whether euill men dyd receiue Christes body Bradford denying and Pendleton affirming Bradford sayd that they receiued not the spirit Ergo not the body for it is no ãâã carkas Hereto Bradford brought also S. Augustine how Iudas receiued Panem Domini and not Panem Dominum how that he muste be in Christs body which must receiue the body of Christ. But Pendleton went about to put it away with idem and not ad idem and how that in Corpore Christi was to be vnderstand of all that be in the visible Church with Gods elect Bradforde denyed this to be Saynt Augustines meaning and sayd also that the allegation of idem and not ad idem could not make for that purpose They talked more of Transubstantiation Pendleton bringing forth Cyprian The place of S. Cyprian expounded how the nature of bread is chaunged Cyprian expounded by Gelasius Panis natura mutatur c. And Bradforde sayde that in that place natura did not signify substaunce As 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 now it is ordeined not for the foode of the body simply but rather for the soule Here also Bradford alleadged the sentence of Gelasius Pendleton sayde that he was a Pope Yea sayd Bradford but his faith is my fayth in the Sacrament if ye would receiue it They reasoned also whether accidentia were res or no. If they be properly res sayde Bradford then are they substaunces and if they be substances they are earthly Pendleton driuen to say that accidences be substance then are there earthly substaunces in the Sacramen as Irenaeus sayth which must needes be bread But Pendleton sayde that the colour was the earthly thing and called it an accidentall substaunce I omitte the talke they had of my Lord of Canterbury of Peter Martyrs booke of Pendletons Letter layde to Bradfordes charge when he was condemned with other talke more of the Church whether Dic Ecclesiae was spokeÌ of the vniuersall Church or of a particular which PeÌdleton at the length graunted to bee spoken of a particulare Church also of vayne glory which he willed Bradford to beware of and such like talke A litle before his departing Bradford sayd thus Maister Doctor Bradford could heare no reason of the Papistes to infirme his opinion agaynst transubstantiation as I said to M. Weston the last day so saye I vnto you agayne that I am the same man in Religion agaynst Transubstantiation styll which I was wheÌ I came into prison for hitherto I haue sene nothing in any poynt to infirme me At which words Pendleton was something moued and said that it was no Catholicke doctrine Yes quoth Bradford and that wil I proue euen by the testimony of the Catholicke fathers vntill Concilium Lateranense or thereabout Thus Pendleton weÌt his way saying that he would come oftener to Bradford God our father be with vs all and geue vs the spirite of his truth for euer Amen The same day in the afternoone about fiue of the clock came Mayster Weston to Bradford and after gentle salutations he desired the company euery man to depart so they two sat downe And after that he had thanked Bradford for his writing vnto him he pulled out of his bosome the same writing which Bradford had sent him The writing is this that foloweth * Certayne reasons agaynst Transubstantiation gathered by Iohn Bradford and geuen to Doctour Weston and others 1. THat which is former sayth Tertullian is true that whiche is latter is false TransubstantiatioÌ not brought into the church before the yeare 1215. by Pope Innocentius 3. But the doctrine of transubstantiation is a late doctrine for it was not defined generally afore the Councel of Laterane about 1215. yeares after Christes comming vnder Pope Innocentius the thyrd of that name For before that time it was free for all men to beleue it or not beleue it as the Bishop of Duresme doth witnesse in his booke of the presence of Christ in his Supper lately put forth Ergo the Doctrine of Transubstantiation is false 2. That the words of Christes supper be figuratiue the circuÌstaÌces of the scripture the Analogy or proportioÌ of the sacrameÌtes Three reasons prouing the wordes of the Lordes supper to be figuratiue the senteÌces of all the holy fathers which were did write for the space 1000. yeares after Christes Ascension do teach wherevpon it foloweth that there is no transubstantiation 3. That the Lord gaue to his Disciples bread and called it his body the very Scriptures do witnesse For he gaue that called it his body which he tooke in his handes wheron he gaue thankes which also he brake gaue to his Disciples that is to say bread as the fathers 1. Circumstances of Scripture 2. Proportion of Sacramentes 3. Testimony of olde Doctours The wine is not transubstantiateâ Ergo neyther the bread Iraeneus Tertullian Origene Cyprian Epiphanius Augustine and all the residue which are of antiquity doe affirme but in as much as the substaunce of breade and wine is an other thing then the substance of the body bloud of Christ it plainely appeareth that there is no transubstantiation 4. The bread is no more transubstantiate then the wine but that the wine is not traÌsubstaÌtiate S. Mathew S. Mark
do teach vs for they witnes that Christ sayd that he would drinke no more of the fruit of the vine which was not bloud but wine and therfore it foloweth that there is no transubstantiation Chrysostome vpoÌ Mathew and S. Cyprian do affirme this reason 5. As the bread in the Lordes Supper is Christes naturall bodye so is it his mysticall body for the same spirit that spake of it This is my body The same spirit which sayeth This is my body sayth also We many are one bread and one body c. The words doe not transubstaÌtiate the cup into the new testament Ergo neyther the bread into the body did say also for we many are one bread one body c. but now it is not the mysticall body by transubstantiation and therfore it is not his naturall body by transubstantiation 6. The wordes spoken ouer the cup in S. Luke and Paule are not so mighty and effectuall as to transubstantiate it For then it or that which is in it should be transubstantiate into the new Testament therfore the wordes spoken ouer the bread are not so mighty as to make transubstantiation 7. All that doctrine which agreeth with those Churches whiche be Apostolicke mother Churches or originall churches is to be counted for truth in that it holdeth that which these Churches receiued of the Apostles the Apostles of Christ Christ of GOD. But it is manifest that the doctrine taughte at this present of the church of Rome concerning transubstantiation doth not agree with the Apostolicke and mother Churches in Grece of Corinthus The doctrine of the Church of Rome for transubstantiatioÌ agreeth not with the Apostles Church nor with the Greke Churches nor with the olde Romain church of Phillppos Colossia Thessalonica Ephesus which neuer taught transubstantiation yea it agreeth not with the doctrine of the Churche of Rome taught in times past For Gelasius the Pope setting forth the doctrine which that sea did theÌ hold doth manifestly confute the error of transubstantiation and reproueth them of the sacriledge which deuide the mistery and keepe from the Laity the cup Therefore the doctrine of transubstantiation agreeth not with the truth This was the writing which Weston pulled out of his bosome yet before he began to read it he shewed Bradford that he asked of his conuersatioÌ at CaÌbridge sithen his last being with him and quoth he Mayster Bradford because you are a man not geuen to the glory of the world I will speake it before your face Your life I haue learned was such there alwayes as all men euen the greatest enemyes you haue can not but prayse it and therefore I loue you much better then euer I did but now I will reade ouer your argumentes and so we will conferre them Such they are that a man may well perceiue you stand on coÌscience therfore I am the more redy glad to pity you So he began to read the first to the which he sayd that though the word transubstantiatioÌ began but lately yet the thyng alwayes was and hath bene sithen Christes institution Brad. I do not contend or hang vpon the worde onely but vpon the thing which is as new as the word West Then went he to the seconde and there brought out S. Augustine The wordes of Austen guilefully wrasted by Weston how that if an euill man goyng to the deuill did make his will his sonne heyre would not say his father did lye in it or speak tropically much more Christ going to God did neuer lye or vse any figuratiue spech in his last wil and testament Do you not remember this place of S. Augustine sayd he Brad. Yes Syr but I remember not that S. Augustine hath those wordes tropicè or figuratiue as you rehearse theÌ for any man may speak a thing figuratiuely and lye not so Christ did in his last Supper West After this he went to the thyrd and brought foorth Cyprian howe that the nature of the bread is turned into flesh Here sayth he my Lord of Caunterbury expoundeth nature for quality by Gelasius the which interpretatioÌ serueth for the answere of your third argument y t Christ called bread his body that is the quality forme apperance of bread And further the Scripture is wont to call things by the same names whiche they had before Simon though he were called the leper yet he was seene to be no leper But bread is seene still to be bread and therfore hath his name not of that it was but of that it is Cyprian expounded by Gelasius as Symon the Leaper he was not so preseÌtly but because he had bene so Brad. Cyprian wrote before Gelasius therefore Cyprian must not expouÌd Gelasius but Gelasius Cyprian and so they both teach that bread remaineth stil. As for things hauing still the names they had is no aunsweare except you could shew that this nowe were not breade as easily as a man might haue known sene then Symon to haue bene healed and cleare from his Leprosye West After this he went to the fourth of the cup the which he did not fully read but digressed into a long talke of Cyprians Epistle De Aquarijs also of S. Augustine expounding the breaking of breade by Christ to his two Disciples going to Emaus to be the Sacrament with such other talk to no certaine purpose and therfore Bradford prayed him that in as much as he had written the reasons that stablished his fayth agaynst Transubstantiation Weston âââquired ãâã write ãâã reasonâ so hee woulde likewise doe to him that is aunswere him by writing and shew him moe reasons in writing to confirme Transubstantiation Which Doctor Weston promised to do sayde that he would send or bring it to Bradford agayne within three dayes Thus when he had ouer read the argumentes here and there spokeÌ litle to the purpose for the auoiding of theÌ and Bradford had prayed him to geue him in writing hys aunsweres then he began to tell Bradford how and what he had done for Grimoald and how that Bradford neded not to feare any reproch or sclaunder he should suffer Grimoalâ subscribeââ meaning belike to haue Bradford secretly come to theÌ as Grimoald did for he subscribed Brad. Maister Deane I would not gladly that you should conceiue of me that I passe of shame of men simply in thys matter I rather would haue you to think of me M. ãâã playne aââfirme in confessiââ the truth as the very truth is that hitherto as I haue not sene nor heard any thing to infirme my fayth agaynst Transubstantiation so I am no lesse setled in it then I was at my coÌming hither I loue to be playne with you and to tell you at the first as you shall finde at the last West In good fayth maister Bradford I loue you the better for your playnnes do not think otherwise of me but that you shall finde me playne in all my talke
this life Rom â are not to bee compared to the ioyes of the lyfe prepared for you You knowe the way to heauen is not the wide way of the worlde Math. â whiche windeth to the deuill but it is a strayte waye which fewe walke in For fewe liue Godlye in Christ Iesu 2. Tim â 2. Cor. â Math. â fewe regarde the lyfe to come fewe remember the daye of iudgement few remember howe Christ will denye them before his father that do deny him here few consider that Christ will be ashamed of them in the last day whiche are ashamed of his truth and true seruice few cast their accountes what wil be layed to theyr charge in the day of vengeance few regard the condemnation of theyr owne consciences in doing that which inwardly they disalow few loue god better then theyr goodes But I trust yet you are of this fewe my dearely beloued I trust you be of that little flocke which shall enherite the kingdome of heaueÌ I trust you are the mourners and lamenters ãâã 10. which shal be comforted with comfort whyche neuer shall be taken from you if you nowe repent your former euilles if nowe you striue agaynst the euilles that are in you if now you continue to call vpon God if nowe you defile not your bodyes with any Idolatrous seruice ãâã 4. vsed in the Antichristian Churches if you molest not the good spirite of God which is geuen you as a gage of eternall redemption a counseller and Mayster to lead you into all trueth whiche good spirite I beseeche the Father of mercye to geue to vs all for his deare sonnes sake Iesus Christ our Lorde to whome I commend you all and to the worde of his grace Actes 10. which is able to helpe you all and saue you all that beleue it folow it and serue GOD therafter And of this I would ye were all certayne that all the heares of your heads are numbred Math. 10. Math. spanâ 1. Psalm 1â4 Psalm 31. Pet. 5. so that not one of them shall perishe neither shall any man or deuill be able to attempt any thing much lesse to do any thing to you or any of you before your heauenly father which loueth you most tenderly shall geue them leaue and when he hath geuen them leaue they shall go no further then he will nor keepe you in trouble any longer then he will Therefore cast on him all your care for he is carefull for you Onely study to please hym and to keepe your consciences cleane your bodyes pure from the Idolatrous seruice whiche nowe euery where is vsed and GOD will maruellouslye and mercifully defend and comfort you which thing he doe for his holy names sake in Christ our Lord. Amen * To his dearely beloued in Christ Erkinalde Rawlins and his wife GOd our deare and moste mercyfull Father thorough Christ be with you my good Brother and Sister as with his children for euer and in all thinges so guide you with his holy spirite the leader of his people as may bee to his glory and your owne euerlasting ioy and comfort in him Amen Because I haue oftentimes receiued from either of you comfort corporall for the which I beseeche the Lorde as to make me thankefull so to recompence you both now eternally I can not but goe about Lord help hereto for thy mercyes sake to write some thing for your comfort spiritually My dearely beloued looke not vppon these dayes and the afflictions of the same here with vs ãâã of ãâã to ãâã godly ãâã ioyfull the ãâ¦ã simplye as they seeme vnto you that is as dismall dayes and dayes of Gods vengeaunce but rather as lucky dayes and dayes of Gods fatherlye kindenesse towardes you and suche as you be that is toward such as repent theyr sinnes and euill life paste and earnestly purpose to amende walking not after the will of the world and most part of men for the preseruation of theyr pelfe whiche will they nill they they shall leaue sooner or later and to whome or howe it shall be vsed they know not In deede to suche as walke in theyr wickednesse and winde on with the worlde this tyme is a tyme of wrath and vengeaunce and theyr beginning of sorrowe is but nowe because they contemne the Phisicke of theyr father whiche by this purging time and cleansing dayes would worke theyr weale whiche they will nor Clensing dayes and because they will not haue Gods blessing which both wayes he hath offered vnto them by prosperity and aduersity Gods ãâã not to ãâã refused therefore it shall be kepte farre enough from them As when the sicke man will no kinde of Phisicke at the handes of the Phisition he is lefte alone and so the malady encreaseth and destroyeth him at the length To such men in deed these dayes are and should be dolefull dayes dayes of woe and weeping because theyr damnation draweth nigh But vnto such as be penitent and are desirous to liue after the Lordes wil among whom I do not onely count you but as far as a man may iudge I know ye are vnto such I say ãâ¦ã receaâed with ãâã this time is and should be comfortable For first now your father chastiseth you and me for our sinnes for the which if he would haue destroyed vs then woulde hee haue letten vs alone and left vs to our selues in nothyng to take to hart his fatherly visitation which here it pleaseth him to worke presently because else where he wyll not remember our transgressions as Paule writeth He chastiseth vs in this world least with the world we should perishe Therefore my deare hartes call to minde your sinnes to lament them God punisheth not twise for one thing and to aske mercye for them in hys sight and withall vndoubtedly beleue to obteyne pardon and assured forgeuenesse of the same for twise the Lord punisheth not for one thing So that I saye first wee haue cause to reioyce for these dayes because our father suffereth vs not to lye in Iesabels bed sleeping in our owne sinnes and security but as mindefull on vs doth correct vs as his children Whereby we may be certayne that we be no bastardes but children for he chastiseth euery childe whom he receiueth Difference betweene bastards and children So that they which are not partakers of his chastising or that contemne it declare themselues to be bastardes and not children as I know ye are which as ye are chastised so do ye take it to hart accordingly And therefore be glad my deare hartes and folkes knowing certaynelye euen by these visitatioÌs of the Lord that ye are his deare elect children whose faultes your father doth visite with the rodde of correction but his mercy will he neuer take away from vs. Amen Secondly ye haue cause to reioyce for these dayes because they are dayes of triall wherein not onely ye your selues but also the worlde shall
before hys mercifull harte laye open your infirmities and euilles with desire of pardon and helpe after hys good will and pleasure but in hys time and not when you will and by what meanes he will not by that waye you woulde in the meane season hange on hope of his fatherly goodnes and surely you shall neuer be ashamed For if a woman that is naturall cannot finally forget the Childe of her wombe be âure God whiche is a father supernaturall Esay â9 cannot nor will not forget you Yea if a woman coulde be so forgetfull yet God hymselfe sayth he will not be so This opinion yea rather certayne perswasion of God our father through Christe see that you cherishe and by all meanes as well by dilligent consideration of his benefites as of his louing corrections whether they be inward or outwarde see that you nourishe knowyng for certayne that as the deuill goeth about nothing so muche as to bring you in a doubte whether yee be Gods childe or no so what soeuer shall moue you to admitte that dubitation be assured the same to come from the Deuill If you feele in your selfe not onely the want of good thinges but also plentye of euill do not therefore doubte whether you be Gods childe in Christ or no. For if for your goodnes or ilnesse sake which you feel or feele not ye should beleue or doubte then shoulde you make Christe Iesus for whose sake onely God is your father either nothyng or els but halfe Christ. But rather take occasion of your wants in good and of your plenty in euill to goe to God as to your father and to praye to him that in asmuch as he commaundeth you to beleue that he is your God and father so he would geue you his good spirite that you might feele the same and liue as hys childe to hys glorye and cease not vpon such prayers to look for comfort Gods good tyme still hoping the best and reiecting all dubitation and so all euill workes words and cogitations as the Lord shal enable you by hys good spirite and grace which I beseeche hym to geue vnto you my good sister for euer And further I pray you that as hee hath made you to be an helper vnto your husband so you would endeuour your selfe therein to shewe the same as well in soule as body and begge grace of God that your indeuour may be effectual to both your comfortes in Christ. Amen Iohn Bradford To my welbeloued in the Lord VV. P. GRace and peace from God the father through our Lorde Iesus Chryste Amen Deare brother God most iustly hath cast me downe into a dungeon but much better then I deserue wherein I see no man but my keeper nor can see any except they borne to me Soâething in the earth my lodgyng is which as an example and memoriall of my earthly affections which God I trust will mortifie and of my sepulchre whereunto I trust my Lord God will bryng me in peace in hys good time In the meane season hee geue me pacience liuely hope and his good spirite I pray you praye for me for the prayer of the godly if it be effectuall This disease was a rewme with a feblenes of stomacke wherewith he was much troubled whiles he was at libertye worketh muche with God I thanke God my common disease doth lesse trouble me then when I was abroad which doth teache me the merciful prouidence of God towardes me Vse true and harty prayer and you shall perceiue GOD at length will declare himselfe to see where now many thinke he sleepeth Out of the Tower by the Lordes prisoner Iohn Bradford A letter whiche he wrote to a faythfull woman in her heauines and trouble most comfortable for all those to read that are afflicted and broken harted for their sinnes GOd oure good father for hys mercies sake in Christe with his eternall consolation so comforte you A letter of M. Bradford to a faythfull womaÌ inwardly afflicted as I desire to be comforted of him in my moste neede Yea he will comfort you my deare sister onely caste your care vppon hym and he neuer can nor will forsake you For his calling and giftes be suche that he can neuer repente hym of them Whome he loueth he loueth to the end none of his chosen can perishe Romans 11. Of whiche number I knowe you are my dearely beloued sister God increase the fayth thereof dayly more and more in you hee geue vnto you to hange wholy on hym and on his prouidence and protection For who so dwelleth vnder * * Gods prouidence and protection Psalm 31.90 Gene. 19. that secret thing and help of the Lord he shall be cocke sure for euermore He that dwelleth I say for if we be flitters and not dwellers as was Loth a flitter from Segor where God promised hym protection if hee had dwelled there still wee shall remoue to oure losse as he did into the mountaynes Dwell therefore that is truste and that finally vnto the ende in the Lorde my deare sister and you shal be as Mount Syon As Mountaynes compasse Ierusalem so dooth the Lorde all hys people How then can hee forget you whiche are as y e apple of hys eye for his dear sonnes sake Ah deare heart that I were now but one half houre with you to be a Symon to helpe to cary your crosse with you God sende you some good Symon to bee with you and helpe you You complayne in your letters of the blyndenesse of your minde and the troubles you feele My dearely beloued God make you thankefull for that whiche God hathe geuen vnto you he open your eyes to see what and howe great benefites you haue receiued that you may be lesse couetous or rather impacient for so I feare me it should be called and more thankefull Haue not you receiued at his handes sight to see your blindnesse and thereto a desirous and seeking heart to see where he lyeth in the mydday as his deare Spouse speaketh of her selfe in the Canticles Oh Ioyce my good Ioyce what a gifte is thys Many haue some sight but none this sobbing and sighing none this seeking whiche you haue I knowe but such as he hath marryed vnto hym in his mercies You are not content to kisse hys feete w t the Magdalen but you would be kissed euen with the kisse of his mouthe Cant. 1. You would see his face with Moses forgetting how he biddeth vs seeke hys face Psalme 27. yea and that for euer psalm 105. which signifieth no such sight as you desire to bee in this present life which would see God nowe face to face where as he cannot be seene but couered vnder something yea sometyme in that whiche is as you would say cleane contrary to God as to see his mercye in hys anger In bringing vs to hell fayth seethe hym bryng vs to heauen in darkenesse it beholdeth brightnesse God cannot be seene
for her exceeding goodnes extended towarde them with theyr singulare commendation and testimonie also of her Christian zeale towarde Gods afflicted prisonners and to the veritie of his Gospell Shee departed of late at Holburne Anno 1568. whose ende was more like a sleepe then anye death âote how God comâonly ãâ¦ã helpers ãâ¦ã his ãâã so quietly and meekely shee deceased and departed hence in the Lord. Amongest other which wrote vnto her M. Bradforde also sent these letters to the said Lady the tenour whereof heere followeth To my good Lady Vane THe true sense and sweete feeling of Gods eternal mercies in Christe Iesus be euer more and more liuely wrought in your heart by the holy Ghost â letter of Bâaâford âritten to ãâã good ãâã Vane ãâ¦ã he ãâ¦ã Amen I moste heartily thanke you good Madame for your comfortable Letters and whereas you woulde be aduertised what were best to be done on your behalfe concerning your three questions the truth is that the questions are neuer wel seene nor answeared vntill the thing wherof they arise be well considered I meane vntill it be seene howe great an euill the thing is If it be once in deede in your heart perceiued vpon probable pithy places gathered out of Gods booke that there was neuer thing vppon the earthe so greate and so muche an aduersarie to Gods true Seruice to Christes Death Passion Priesthood Sacrifice and kingdome to the Ministerie of Gods woorde and sacraments to the church of God to repentance faith and all true godlines of life as that is whereof the questions arise as moste assuredly it is in deede then can not a Christian heart but so muche the more abhorre it and all thyngs that in any poynt might seeme to allowe it or any thing pertaining to y e same by how much it hath the name of Gods seruice Againe your Ladiship doth knowe that as all is to be discommended and auoided which is folowed or fled from in respecte of oure selues in respecte of auoiding Christes Crosse so the ende of all oure doings shoulde be to God-wards to his glory to our neighbours to edification and good example wherof none can be geuen in allowing any of the three questioÌs by you propounded But because this which I write nowe is briefe and needeth the more consideration or explication as I doubte not of the one in you so from me by Gods grace you shall receiue y e other shortly For I haue already wrytten a little booke of it whiche I will sende vnto you in the whiche you shall haue youre questions fully answeared and satisfied and therefore I omit to write any more hereaboutes presently beseeching God our good Father to guide you as his deare childe w t his spirite of wisedome power and comfort vnto eternall lyâe that you may be strong and reioyce in hym and wyth his Church to carie Christes crosse if hee shall so thinke it nede 1. Peter 1. Which is a thing to be desired wished and imbraced if wee looked on thinges after the iudgement of Gods word and tried them by that touchstone If you be accustomed to thinke on the breuitie vanitie and miserye of this life and on the eternitye truth and felicity of euerlasting life if you looke on things after their endes and not after their present appearance onely if you vse your selfe to set Gods presence power and mercy alwaies before your eies to see them as God by euery creature woulde you shoulde I doubt not but you shall finde suche strength and comforte in the Lorde as you shall not be shaken with all the power of Satan Gods mercye in Christ be with you and his good spirit guide you for euer Amen An other letter to the Lady Vane AS to mine owne soule I wishe to your Ladishippe An other letter of M. Bradford to the foresayd Lady Vane grace and mercy from God our deare father in Christe oure Lorde and Sauiour I thanke God that something he hath eased you and mitigated hys fatherly correction in vs both I woulde to God hee had done so muche in the behalfe of the griefe of the body to you as he hath done to mee For as for the soule I truste you feele that which I pray God increase in you I meane his fatherly loue and graunt that I may with you feele the same in suche degree as may please him I will not say as you feele least I should seeme to aske too much at one time God doeth often much more plentifully visite with the sense of his mercy them that humble them selues vnder his mighty hande and are sore exercised as you long haue bene then others whiche to the face of the worlde haue a more shewe and appearance Therefore I wish as I doe and that not onely for mine owne commoditie but also that I might occasion you to the consideration of the goodnesse of God whiche I by your letters doe well espâe whych is in deede the hye waye whereby as God encreaseth his giftes so sheweth he more liuely his saluation Psalme 50.107 I haue receiued Gods blessing from you the whiche I haue partly distributed vnto my three felowe prisonners Maister Farrar Maister Tailour Maister Philpot and the residue I will bestowe vppon foure poore soules whiche are imprisonned in the common Gayle for Religion also As for mine owne parte if I hadde neede I woulde haue serued my tourne also But because I hadde not nor I thanke God haue not I haue bene and wil be your Almner in such sorte as I haue already aduertised you God rewarde you and geue you to finde it spiritually and corporally Because otherwise I canne not talke with you therefore on thys sort as occasion and opportunitie will serue I am ready to shewe my good will and desire of youre helpe and furtheraunce in the Lorde to euerlasting life whereunto God bringe vs shortly for his mercies sake Amen Good Madame bee thankefull to God as I hope you be bee earnest in prayer continue in reading and hearing Gods worde and if Gods further Crosse come as therein God doeth serue hys prouidence for els it shall not come vnto you so be certaine the same shall turne to your eternall ioy and comfort Amen Iohn Bradford To my deare friendes and brethren R. and E. with their wiues and families THe comforte of Christe fealt commonly of his children in their Crosse for his sake An other letter of M. Bradford to 2. faythfull frends of his onâ Royden and Elâing the euerlasting God worke in both your heartes my good brethren and in the hearts of both your yokefelows especially of good Mary my good sister in the Lord. Amen If I had not somthing heard of the hazard which you are in for the Gospels sake if you continue the profession confession therof as I trust you do wil do and that vnto the ende God enabling you as hee will doubtlesse for hys mercies sake if you hope in him for
by meanes which meanes is faith in Christ Iesus crucified For so much as by hys faith in Christe a man is iustified and thereby made the childe of saluation reason must needes lead the same to be then the childe of election chosen of God vnto euerlasting life For howe can a man be iustified but he must needes be saued and howe can a man be saued but by consequence it foloweth that he must also be elected And therefore of Election it is truely sayd De electione iudicandum est à posteriore that is to say Fayth is the meanes wherby we be certified of our Election wee must iudge of election by that which commeth after that is by oure faith and beliefe in Christ which faith although in time it followeth after election yet is it the proper and immediat cause assigned by the scripture which not onely iustifieth vs but also certifieth vs of thys election of God Whereunto likewise well agreeth thys present letter of M. Bradford wherein he sayeth Election allbeit in God it be the first yet to vs it is the last opened And therefore beginning first sayth he wyth creation De electione iudicandum est a posterâore Election fiâst knowen to God and last opened to man I come froÌ thence to the redemption and iustification by faith and so to election Not that faith is the cause efficient of election being rather the effect thereof but is to vs the cause certificatory or the cause of our certification wherby we are brought to the feeling and knowledge of our election in Christe For all be it that election first be certaine in the knowledge of God yet in our knowledge Faith onely that wee haue in Christe is the thynge that geueth to vs our certificate and comfort of thys election Wherefore who soeuer desireth to be assured that he is one of the electe number of God lette hym not clyme vp to heauen to knowe but let hym descende into hym selfe and there searche hys Faith in Christe the sonne of God whyche if hee finde in hym not fained by the working of Gods holy spirite accordingly thereuppon let hym staye Euery man to stay himsâlfe vpon Gods generall promise and so wrappe hym selfe wholely both body and soule vnder Gods generall promise and cumber hys heade wyth no further speculations knowing thys that who so euer beleueth in him shall not perish Ihon. 3. shall not be confounded Ro. 9. shal not see death Ih. 8. shal not enter into iudgemeÌt Ih. 5. shall haue euerlasting life Iâ 3.7 shall be saued Mat. 28. Act. 16. shal haue remission of al his sinnes Act. 10. shal be iustified Rom. 3. Ga. 2. shal haue flouds flowing oute of him of water of life Iohn 7. shall neuer die Iohn 11. shal be raised in the last day Iohn 6 shal finde rest to hys soule and shal be refreshed Math. 11. Now then for so much as we see faith to be the ground wherupon depeÌdeth the whole coÌdition of our iustifying let vs discusse in like maner what is this faith whereof the scripture so much speaketh What fayth is Diuers kindes of fayth for the more plaine vnderstanding of the simple For many kindes there be of faith as a man maye beleeue euery thing that is true yet not euery truth doeth saue neither doth the beleeuing of euery truth iustifie a man Euery truth hath his fayth but euery truth iustifieth not no more doth euery fayth He y t beeleueth that God created all things of nought beleueth truely He that beleueth that God is a iust God that he is omnipoteÌt that he is mercifull that he is true of promise beleeueth well and holdeth the truthe So hee that beleeueth that God hath his election from the beginning and that he also is one of the same electe predestinate hath a good beliefe and thinketh wel but yet this beliefe alone except it be seasoned with an other thing wil not serue to saluation as it auailed not the olde Iewes which so thought of them selues and yet thinke to this day to be only Gods elect people Fayth the action Christ the obiect of fayth Fayth Christ correlatiues Onely the faithe whiche auaileth to saluation is that whose obiect is the body and passion of Iesus Christe crucified So that in the act of iustifying these two fayth and Christ haue a mutual relation and must alwaies concurre together faith as the action which apprehendeth Christe as the obiect which is apprehended For neither doeth the passion of Christe saue wythout faith Christ without faith saueth not Fayth without Christ helpeth not neither doeth faith helpe except it be in Christ As we see the body of man sustained by bread drinke not except the same be receiued and conueied into the stomacke and yet neither doeth y e receiuing of euery thing sustaine mans body except it be meate and drinke whych haue power to geue nourishment In like sort it is with faith for neither doth the beleuing of euery thing saue but onely faith in the bloud of Christ neither again doth y e same bloud of Christ profite vs except by faith it be receiued And as the sunne being the cause of all lighte shineth not but to them onely which haue eyes to see nor yet to them neither vnlesse they will open their eyes to receiue the light so the Passion of Christ is the efficient cause of saluation but faith is the coÌdition wherby the sayd passion is to vs effectuall Grace Election Vocation Christes death causes externe of our saluatioÌ Fayth the onely interne cause of mans saluation Fayth is an action in man but not of man Vertues and workes of charitye though they be good giftes of God in man yet they serue not to iustification Fayth taketh his dignitye of his obiect Looking vp to the brasen Serpent and beleeuing vpon the body of Christ compared The error of the Papistes peruerting the mind of Gods testament how and wherin And that is the cause why we say with the Scripture that faith only iustifieth vs not excluding thereby al other externe causes that goe before faith as grace mercy election vocation the death of Christe c. all whiche be externe causes working our saluation through faith But when we say that faith only iustifieth vs the meaning thereof is thys that of all internall actions motions or operations in man geuen to him of God there is none other that contenteth pleaseth God or standeth before hys iudgement or can helpe any thing to the iustifying of man before him but only this one action of faith in Iesus Christ the sonne of God For although the action of praying fasting almes pacience charity repentance the feare and loue of God be hie giftes in man and not of man geuen of God to man yet be none of al these actions in man imputed of God to saluation but only this one action of faith in maÌ vpon Christ Iesus the sonne
should see the Law whereby ye may compell me to aunswere Douer My Lord tooke the Scribes book and read the answere that I made to D. Faucets reason which I knewe not that they had written Bland My Lord I made you no such aunswere when ye asked me I take M. Collins and M. Glasier to witnes Then they brought forth a Decretall a booke of the bishop of Romes law to bind me to answere whiche my hart abhorred to looke vpon The effecte was that the Ordinarye had authority to examine The popes Kay and that they so examined must needes aunswere But I sayde that it meaned of suche as were iustly suspect as I was not And here we had muche communication For I charged them with vniust imprisonment which they could not auoyd M. Oxenden helpeth the Catholickes But M. Oxenden would haue helped them and said the Iustices put me in prison for a sermon sediously spokeÌ and for troubling a priest at masse Bland That is not true For after I had bene 10. weekes in prison I was bayled till I was cast in agayne and as the Iustice sayd for the disobeying mine Ordinary which I neuer did Collins Will ye be content to conferre with some It will be better for you nowe we offer it you because ye woulde not desire it Bland As I did not refuse before no more will I nowe But I did not perceyue before but that one mighte haue come without any leaue asking to conferre the scriptures and therfore I looked that D. Faucet would haue come to me without desiring M. Bland was tutor to Doct. Faucet if any commodity to me had bene in confereÌce for though I was neuer able to do him good yet once I was his tutor Collins Aâe ye content to come to his Chamber at after noone Bland Syr I am a Prisoner and therefore it is meete that I obey These 3. belyke were Bland Shetterden and Middleton Miller a clothier excommunicate let go and come whyther you will and so departed At this tyme wee were three But they tooke an other to appeare before them the Tewesday seuennight after And when he came I knewe not what was done but that I heare they excoÌmunicated hym and let him go His name was Myller a Clothyer ¶ Here foloweth a certayne confutation of M. Bland agaynst false and manifest absurdities graunted by M. Mylles priest of Christes Church in Caunterbury MYlles The Popish fayth of the Sacrament We say that Christ is in or vnder the sacrameÌt really and corporally which are the formes of bread wyne and that there is his body conteined inuisibly and the qualities which we do see as whitenes and rouÌdnes be there without substance by Gods power as quantitye and weight be there also by inuisible measure Bland This is your owne Diuinity to make accidences the Sacrament and Christes reall body inuisibly conteyned in them and so to destroy the Sacrament And yet the Doctors saye * 1. The matter of the SacrameÌt is bread and wine Materia Sacramenti est panis vinum And GOD by his power woorkerh no myracles with Hoc est Corpus meum so to chaunge the substaunce of breade and wine into hys bodye and bloud in that hee maketh accidences to bee without theyr substaunce by inuisible measure I am ashamed to see you so destroy Christes Sacrament contrary to your owne Doctours and trifle so with Gods worke Mylles To Christe is geuen all power in heauen and in earth * If christ be able to be where he liste occupy no place why then is not he able to be aswell vnder the substance of bread as vnder the accidences of breade seeing he is omnipotent so that by his omnipotent power of his Godhead he may be and is where he listeth and is in the Sacramente really and corporally without occupying of place for a glorified body occupyeth on place Bland Marke your owne reason All power is geuen to Christ both in heauen and earth by the omnipotent power of his Godhead he may be where he list Ergo hee is in the sacrament really and corporally without occupying of place I denye your argument for it foloweth neyther of your Maior nor Minor And first I woulde learne of you * Christ ãâã be ãâã liste ãâã Christ ãâã in the Saâcrament âut ãâã of place ãâã true and ãâã false howe you know that Christ listeth to be present at euerye Priestes list For if the Priest list not to say your Masse theÌ Christ listeth not to be there Agayne ye say all power is geuen vnto Christ both in heauen and in earth so that that is the cause by your reason that by the omnipoteÌt power of his Godhead he may be where he list and by that reason he had not the power of his Godhead till he had his humayne body and then he was not equall with the father in diuinity for all power was not geuen to Christe before the humanitye and the Godhead were knit together neither was he Filius Here is more daunger then ye are ware of if ye would stand to it with iust Iudges Milles. We eate Christes flesh and bloud spiritually when wee receiue it with fayth and charitye And wee also doe eate it corporally in the Sacrament ane the body that we so receiue hath life For the Godhead is annexed thereto Which although it be receiued with the body of Christ yet it is not inuisible after a grosse sort and the flesh of Christe that we receiue is liuely for it hath the spirite of God ioyned to it And if a man be drunken it is not by receiuinge of the bloud of Christe for it is contrary to the nature of Christes bloud Case being put that the ãâã king a great quantity in thâ ãâã hee be made dronke ãâã these three is it that maketh dronke the nature of ãâã accidences onely of Wine ãâã the true substance of Wine ãâã reasonable man iudge If he be drunken it is by the qualities and quaÌtities without substance of bloud Bland I am glad that you are so muche agaynst all men to saye that Christes body is aliue in the Sacramente it may fortune to bring you to the truth in time to come Me thinke it is euill to keepe Christes body aliue in the Pixe or els must ye graunt that he is aliue in receiuing dead in the Pixe And ye say truth that it is * Christes bloud hath not thâ qualitye to make a man ãâã Receauing of that in the ãâã can make a man dronke Ergo that in the ãâã not be the bloud of Christ. not the naturall receiuing of Christes bloud that maketh a man drunken Argument for it is the nature of wine that doth that which ye denye not And a more truth ye confesse then ye dyd thinke when ye sayd If a man be drunken it is by the qualities and quantities without the substaunce of bloud for
in deede bloud hath no such qualities with it which is euident that there is no naturall bloud If a man be drunken with wine consecrated it must be a myracle as I thinke you will haue it that the sayde accidences should be without theyr naturall substaunce and worke all the operations of both substaunce and accidences and so it foloweth that a man may be drunken by myracle The body that ye receiue ye say is aliue because it is annexed to the Godhead and the flesh that ye receiue is liuelye because it hath the spirite of God ioyned to it This diuision is of your new inuentions to diuide the bodie and the flesh the one aliue by the Godhead the other liuely by Gods spirite and both one Sacrament ye make of it a thing so fantasticall that ye imagine a body without flesh and flesh without a body as ye do qualities quantities without substaunce and a liuing body without qualities and quantities Milles. If case so require and there be a Godlye intent in the Minister to consecrate Fantastiâââ absurditââ in the popâ doctrine be noted after the consecration thereof there is present the body and bloud of Christ and no other substaunce but accidentes without substaunce to a true beleuer Bland Ye graunt three absurdities that in a Tunne of wine consecrate is nothinge but accidences and to encrease it withall ye haue brought in two inconueniences firste that it is not the worde of God that doth consecrate Three inconueniences ãâã by the Papistes 1. That a tunne of wine ãâã consecrated nothing ãâã but accidences whâch is ãâã the operation thereof 2. Where he sayth ãâã word of God doth not ãâã without the intente of the ãâã which is agaynst their ãâ¦ã saying that the ãâã of the Priesâ minisheth not ãâã 3. Where he sayth thaâ vnbeleuer it is not the ãâã as the Papists say that the ãâã receaue the body but the intent of the Priest must helpe to it and if that lacke ye seeme to graunt no consecration though the Priest speake the word and yet your Dotours say that the wickednes of the Prieste minisheth not the sacrament And to an vnbeleuer ye seeme to say that it is not the same that it is to the true beleuer and then muste the beleuer haue some thing to do in the consecration Incidit in scyllam qui vult vitare charibdim Mylles The substaunce of Christes bodye doth not fill the Mouses belly For although he doth receiue the outward formes of bread and wine yet hee doeth not receiue the substaunce inwardly but without violation And a Mouse doth not eate the bodye of Christ to speake properly for it doth not feede him spirituallye or corporallye as it doeth man because hee doth not receiue it to any inducemente of immortality to the flesh Bland Yee make not your doctrine playne to be vnderstand we must know howe a Mouse can recieue the substance inwardly and outwardly Ye saye hee doth not receiue the substaunce inwardly but without violation Argument ãâ¦ã sensu ãâ¦ã receaueth not the ãâã but without ãâã ãâã with violation he receiââââ the bâdy inwardly Argument ãâã violateth not the ãâã of Christ. ãâ¦ã violateth the ãâ¦ã eateth ãâ¦ã and the beleeâââââodye of Christe ãâ¦ã the Papistes ãâ¦ã Ergo with violation he receiueth the substaunce inwardly Yee saye that the Mouse cannot violate Christes bodye But he violateth the substaunce that hee eateth And this your proper speache doth importe as muche as that the Mouse should eate the sacrament to as great effecte and the same thing as doth the vnworthy receiuer For if that be the cause that shee properly eateth not the body of Christ because she doth not feede vppon it spiritually nor corporally nor receiueth it to any inducement of immortality as ye say then it followeth that the vnbeleuer and the * Argument ãâã canne liue with ãâ¦ã withoute ãâã ãâ¦ã may liue with ãâã ãâã cââsâcrated hostes haue ãâ¦ã but the ãâ¦ã Mouse receiueth both one thinge And yet it cannot be denyed but the * Argument ãâã canne liue with ãâ¦ã withoute ãâã ãâ¦ã may liue with ãâã ãâã cââsâcrated hostes haue ãâ¦ã but the ãâ¦ã Mouse will liue with consecrated bread then ye must graunt the absurditie that a substaunce is nourished and fed onely with accidences Milles. Mens bodyes be fedde with Christes body as with immortall meate by reason of the Godhead annexed to eternal life but mens bodyes bee corporally nourished with qualities and formes of bread and wine Aânâ 155â Iuly and we deny that by the sacramentall eatyng any grosse humor turned into bloud is made myraculously in the body Bland Where it can not bee denyed that a man may liue and naturally be nourished in his naturall body with the Sacramentall bread wine consecrated ye cannot auoyd that but then yee turne to the spirituall worshipping of of mans bodye by Christes body and Godhead annexed whiche is nothing to put away the absurditie that either a mans naturall body shoulde be fedde naturally with accidences or els to haue them chaunged into grosse humours But ye say mens bodyes be corporally noureshed with quallities and fourmes of bread and wyne Another absurditye âhat mens boâyes be nourâââed naturally with accidences and qualityes and theÌ must ye needes graunt that qualities and quantities must be made substaunce in man For ex eisdem sunt nutriuntur mixta or els is al that is the nutriment in man accidenâes and no substaunce Milles. If the forms of bread wine be burned or worms engendred it is no derogation to the body of Christ because the presence of his bodye ceaseth to be there and no substaunce commeth agayne Bland Another ãâã that sâbstanceâs maâe of accidences ãâ¦ã or wormes be made of the formes of bâead wyne Ye graunt here that a substaunce may be made of accidences as ashes or woormes but I thinke you will haue it by your myracles and this I count more absurditie then y e other that Christes body should cease to be there and no substance to come agayne for no worde in all the whole Bible seemes to serue you for the ceasing of hys presence though we graunted you which we doe not that it were there God almighty open your hart if it be his will pleasure to see the truth And if I thought not my death to be at hand I would aunswere you to all the rest in these and all other my doinges I submit my selfe to our saueour Iesus Christe and his holy word desiring you in the bowels of Christ to do the same Your Oratour in the Lord Iohn Bland ¶ The last appearaunce and examination of Mayster Bland HItherto you haue heard the troublesome handelyng of this faythfull and blessed seruaunt of God I. Bland toste to and fro from prison to prison from Session to Session âichard âhornton âhe âloudy Byshop of Douer At last he was brought before the Bishop of Douer the Commissarye
vnto thy promise and for this mortalitie to receaue immortalitie and for this corruptible to put on incorruptible Accept thys burnt offering and sacrifice O Lorde not for the sacrifice it selfe but for thy deare sonnes sake my Sauiour for whose testimony I offer this free wil offering with all my hart and with al my soule O heauenly father forgeue me my sinnes as I forgeue the whole world O sweete Sauiour spread thy winges ouer me O God graunt me thy holy Ghost through whose mercifull inspiration I am come hither Conducte me vnto euerlasting lyfe Lord into thy handes I commend my spirite Lord Iesus receaue my soule So be it ¶ The history of Iohn Frankesh Humfrey Middleton Nicholas Sheterden Iuly 12. Iohn Frankesh Humfrey Middleton Nicholas Sheterden Martyrs HAuyng now passed ouer the examinations of Maister Bland let vs further proceed to the rest of his felowes concaptiues being ioyned the same time with him both in the like cause and like affliction The names of whome were Iohn Frankesh Nicholas Sheterden Humfrey Middleton Thacker and Cocker of whome Thacker onely gaue back The rest constaÌtly standing to the truth were altogether condemned by the Suffragan of Caunterburye the 25. daye of Iune the yeare aboue expressed Touching whose examinations I shall not need long to stand for somuche as the articles ministred agaynst them were all one so in their aunsweres they little or nothyng disagreed as hereafter by the Lords help you shal heare In the meane time because Nicholas Sheterden in his examinations had a little more large talke with the Archdeacon and the Commissary I will first beginne with the same ¶ The first examination or reasoning of Nicholas Sheterden with M. Harpsfield Archdeacon and M. Collins the Commissary for the which they sent him to prison The talke of Nicholas Sheterden with the Archdeacon Commissary about the Sacrament of the body and bloud of Christ. The Romish catholickes cannot deny a figurative speach in the cup yet will not graunt the same in the bread FIrst the Archdeacon and Commissary affirmed that the very wordes of Christ when he sayd This is my bodye did chaunge the substaunce without any other interpretation or spirituall meaning of the wordes Shet Then belike when Christ sayd This cup is my bloud the substaunce of his Cup was chaunged into hys bloud without any other meaning and so the cup was changed and not the wine Arch. Not so for when Christ sayde This cup is my bloud be meant not the cup but the wine in the cup. Shet If Christ spake one thing and meant an other then the bare wordes did not chaunge the substaunce but there must be a meaning sought as well of the bread as of the cup. Arch. There must be a meaning sought of the cup otherwise then the words stand But of the bread it must be vnderstand onely as it standeth without any other meaning Shet Then do ye make one halfe of Christes institution a figure or borowed speache and the other halfe a playne speach and so ye deuide Christes supper Arch. Christ meant the wyne and not the cup though he sayd This cup is my bloud Shet Then shew me whether the words which the priestes doe speake ouer the cup do chaunge the substaunce or whether the minde of the priest doth it Arch. The minde of the priest doth it and not the words Shet If the minde of the prieste doth it and not y e words if the Priest then doe minde hys harlot or any other vaine thing that thing so minded was there made and so the people doe worship the priestes harlot in stead of Christes bloud and agayne none of the people can tell when it is Christes bloud or when it is not seeing the matter standeth in the minde of the Priest For no man can tell what the priest meaneth but himselfe and so are they euer in daunger of committing idolatry Then was the Archdeacon somewhat moued sate hym downe and sayde to the Commissarye I pray you maister Commissary speake you to him an other while If the ãâã and not ãâã wordes oâ the Prieââ doth it ãâã then is it that Duns and his fellowes say that the ãâã wordes be the forme ãâã formall cause onely that maketh the Sacrament Collins ãâã Commissââry taketh the mattââ in hand for they are vnreasonable and peruerse aunsweres as euer I heard of Then stode vp the Commissary and sayd Commis Your argumentes is much agaynst your selfe for ye graunt that the bread is a figure of Christes body but the Cup can be no figure of his bloude nor yet his verye bloud and therefore Christ did not meane the cup but the wine in the cup. Shet My argument is not agaynst me at all for I do not speake it to proue that the cup is his bloud nor the figure of his bloud but to proue that the bare wordes being spoken of the priest do not chaunge the substaunce no more of the bread then they do chaunge the cup into bloud Commis It coulde not be spoken of the Cup when hee sayde This Cup is my bloud but he meant the wyne in the cup. Shet Then it remaineth for you to answere my question to the Archdeacon that is whether the minde of the priest when he speaketh ouer the cup doth chaunge it into bloud or the bare wordes Commis Both together doth it the wordes and y e mind of the priest together yea the intent and the wordes together doth it Shet If the wordes and intentes together doe chaunge the substaunce yet must the cup be his bloud The Commissary brought to an absurdââtye and not the wyne for as much as the wordes are This cup is my bloud and the intent ye say was the wyne or els the words take none effect but the intent onely After the Commissary in his chamber sayd it was the intent of the priest before he went to masse wythout the wordes for the Priest did intend to doe as holy Churche had ordayned then the intent made the sacrament to take effect Shet If the Sacramentes take effect of the intent of the Priest and not of Gods word then manye Parishes hauing a Priest that intendeth not wel are vtterly deceiued The intenâ of the ãâã maketh ãâã the Sacrament both in Baptising and also worshipping that thing to be God whiche is but bread because for lacke of the priestes intente the wordes doe take none effecte in it so that by this it is euer doubtfull whether they worship Christe or bread because it is doubtfull what the Priestes doe intende Commis Then the Commissary would proue to me that Chrystes Manhood was in two places at one tyme Christes body whether it may be in two places at once by these woordes of Christ in Ioh. the thyrd Chapiter where he sayth No man ascendeth vpp to heauen but hee that came downe from heauen that is to say the sonne of man whiche is in heauen
as before ye heard Nicholas Sheterden and Umfrey Middleton answered to the first and second articles affirmatiuely To the third concerning the Catholicke Churche after a sorte they graunted To the fourth and fift and sixt touching the reall presence and the sacrameÌt to be ministred in the Latin tongue and in one kind they refused vtterly to sweare Sheterden sayd he would not aunswere thereto before the cause were determined why he was imprisoned and so stil remayned prisoners before the lawes of Parliament receiued c. Middleton added moreouer and confessed that he beleued in hys owne God saying my liuyng God no dead God c. Thacker onely relented and was content to take penaunce Thus the foresayd foure vpon these aunsweres were condemned by the Byshop of Douer the 25. day of Iune an 1555. The burning of foure Martyrs And so being geuen to the seculer power they were burned at Cant. the 12. of Iuly at two seuerall stakes ãâã Châiâtian ââayer of âicholas âheterden ââfore his âeath but all in one fire together where they in the sight of God and of his Aungels and before men like true souldiours of Iesus Christ gaue a constant testimony to the truth of his holy Gospell The prayer of Nicholas Sheterden before his death O Lord my God and Sauiour whiche art Lord in heauen and earth maker of all things visible and inuisible I am the creature and worke of thy handes Lord God looke vppon me and other thy people which at this time are oppressed of the worldly minded for thy lawes sake Yea lord thy law it self is now trodeÌ vnder foote and mens inuentions exalted aboue it and for that cause do I and many thy creatures refuse the glory prayse and commoditie of this life and do chuse to suffer aduersitie and to be banished yea to be burnt with the bookes of thy worde for the hopes sake that it is layd vp in store For Lorde thou knowest if we would but seeme to please men in thinges contrary to thy word we might by thy permission enioy these commodities that other do as wife children goodes and frendes which al I knowledge to be thy giftes geuen to the end I should serue thee And now Lord that the worlde will not suffer me to enioye them except I offend thy lawes behold I geue vnto thee my whole spirite soule and body and loe I leaue here all the pleasures of this life and doe nowe leaue the vse of them for the hope sake of eternall life purchased in Christes bloud Sacrifice of obedience to God and promised to all them that fight on his side and are content to suffer with hym for his truth when soeuer the world and the deuill shall persecute the same O father I doe not presume vnto thee Sacrifice of thankes for redemption in mine owne righteousnes no but onely in the merites of thy deare sonne my sauiour For the whiche excellent gifte of saluation I cannot worthily prayse thee neither is any sacrifice worthy or to be accepted with thee in comparison of oure bodyes mortified and obedient vnto thy will and now Lorde Sacrifice of the body what soeuer rebellion hathe bene or is found in my members agaynst thy will yet do I here geue vnto thee my body to the death rather then I will vse anye straunge worshipping whiche I beseech the accept at my hande for a pure sacrifice let this torment be to me the last enemye destroyed euen death the ende of misery and the beginning of all ioy peace and solace and when the tyme of resurrection commeth then let me enioy agayne these members then glorified which now be spoyled and consumed by the fire O Lord Iesu receaue my spirite into thy handes Amen Letters of Nicholas Shetterden and first a letter to his mother AFter my humble and bounden duety remembred welbeloued Mother A letter of Nicholas Sheterden to his mother this shal be to wishe you increase of grace and and godly wisedome that yee may see and perceiue the craftye bewitching of Sathan our mortal enemy which as I haue diuers times declared vnto you doth not openly shewe himselfe in hys owne likenes but vnder colour of deuotion deceiueth them that keep not a dilligent eye vpon him Sathan transformeth himselfe into an Angell of light but hauing confidence in mans traditions and customes of the worlde leauing the commaundementes of God and Testament of his Sonne Christ Iesus our Lord doe grow more into superstition hipocrisie then into wisedome and true holynesse For this is most true that Sathan the enemy of soules dothe by his ministers make many beleue that those thinges whiche they compell vs vnto for theyr bellye 's sake haue many godly significations although they be most contrary to Gods will as doubtlesse they be euen as did the serpent in Paradise to our first mother Eue. What sayd he hath God commaunded yee shall not eate of all the trees in the Garden The woman sayd of the fruites of the trees in the Garden we may eate but of the tree in the middest of the Garden sayd God see ye eate not least ye dye As the Serpent seduced Eue by an Aple so Priestes seduce the people by Images EueÌ so our Ministers now a dayes say hath God commaunded ye shall not make you anye Image or likenes of any thing Yea forsoothe Tush say they what harme can they doe May we not remember God the better wheÌ we see his Image or Picture For they are good bookes for the lay men but in deed they be better for the priestes because they receiue the offeringes And looke howe truely the promise of the serpent was kepte with Eue so is the perswasion of our Priests found true to vs. Images more profitable bookes for Priests then for lay men For as Adam and Eue did become like God in knowing good and euill so are we in remembring God by hys Image For Adams eyes were so open that he lost both innocencye and righteousnes and was become most miserable of all creatures and euen so we remember Christ so well by Images that we forget his commaundements and count his Testament confirmed in his bloud for starke madnesse or heresie so miserably haue wee remembred him that of all people we are most blinde Sheterden prophesieth of Gods plagues and this doth followe vpon our presumption when wee remember God by breking of hys law and therefore surely except we repent shortly God wil remember vs in his wrath reward vs with his plagues as sure as there is a God it will come to passe But I know the craftines of them herein I thanke God whiche wil say Where went he to schoole Learning against or without Gods word is vayne and to no purpose Antichrist hath turned the Church cleare vpside downe Is he wiser then our great Doctours that studyed all their life And loe they saye that it is good hay although we smell
Letter of Nicholas Shetterden to his mother O My good mother whom I loue with reuerence in the Lord ãâã his moââer an oââer letter ãâ¦ã and according to my duety I desire your fauourable blessing and forgeuenes of al my misdedes towards you Oh my good mother in fewe wordes I wish you the same salutation which I hope my selfe to feele and partly tast of before this come to you to reade And in the resurrection I verely beleeue to haue it more perfectly in body and soule ioyned together for euer and in that daye God graunt you to see my face with ioy but deare mother then beware of that greate Idolatrie and blasphemous Masse O lette not that be your God whiche mice and wormes can deuoure ââstimony ãâ¦ã against ãâã Idâll of ãâã Aultar Beholde I call heauen and earth to recorde that it is no God yea the fire that consumeth it and the moystenesse that causeth it to moulde and I take Christes Testament to witnesse that it is none of his ordinaunces but a meere inuention of men and a snare to catche innocents bloud and now that God hath shewed it vnto you be warned in time O geue ouer olde customes become new in y e truth What state soeuer your fathers be in leaue that to God âhat soeâer the ãâã were ãâã word âust needes ãâ¦ã and let vs followe the counsell of his woorde Deare mother imbrace it with heartye affection reade it wyth obedience lette it be your pastime but yet caste of all carnall affections and loue of worldly things so shall we meete in ioy at the last day or els I bid you farewell for euermore Oh farewell my friendes and louers all God graunt me to see your faces in ioy Amen From Westgate the 11. of Iuly 1555. Your childe wrytten with his hande and sealed with his bloude Nicholas Shetterden being appoynted to be slaine The copie of a letter wrytten to his wife I Wrote vnto you as one y t longed more to heare of your healthe ân other âetter of ãâ¦ã wyâe then of all worldly treasure willing you to entreate Esau the elder brother by nature gently geuing to him his own yea and offer him one of the droues and say they be Iacobs and are sent for a present to my Lorde Esau but he wil not take it c. Now my beloued ye knowe the blessing of oure father is that the elder shall serue the younger wisedom our mother hath taught vs the same and I know ye do complaine of your seruaunt the flesh that he is rebellious diobedient and vntoward vnruely and crookedly ye thinke he doth his seruice but yet behold how shall ye plead your cause before an indifferent iudge for if it be true that his seruice be not according to hys duetie as it is many times found in seruaunts yet I say can you shewe your cause to no indifferent iudge but hee shall obiect against you that he is not kept like a seruant but he lacketh both meat and drinke and other necessaries meete and due for a seruaunt so shall ye take more shame of your own complaint then remedy or vantage against your seruant and it shal be a cloke for him to hide all his rebellion and vntoward seruice because ye haue misused him And therefore my sentence is that yee paciently beare with him in small faultes and amende your owne greate faultes as oppression crueltie and couetousnes requiring more then a seruaunt can do specially being tired wyth labour famined wyth hunger and lamed with stripes And these things amended if hee doe hys seruice negligently as no doubt sometime he wil yet then ye may boldly correct him with discretion sometime if he do not hys taske ye may make hym go to bed supperlesse but yet beate hym not with durable strokes neither withholde hys meate in due time and pinche him not by the belly continually but * * Corporis curam agite ãâã ad concupisceÌtiaâ let him haue some thing to ioy in onely watch hym and keepe him from doing of harm Though he be but a stranger in the life that is in God yet be good to straungers for we are all straungers in darkenesse and captiues in sinne as well soule and spirite being in Egypt as now the flesh is yet vnbaptised with the terrible red Sea of deathe and remember that one lawe abideth for the stranger I meane one reward abideth both bodye and soule in the lande of euerlasting rest And therefore intreat him gently and deale with him iustly now The body of man is redemed as well as the soule for the time will come that the yoke of bondage shall be taken from his necke and he shall be a fellow heire with your yonger brother Circumcise him therefore but doe not misuse hym nor keepe him from hys owne but deale mercifully wyth the straunger that he may saye Oh of what vnderstanding heart is this people who hath God Or where is God so nigh as to these God make you wise and politike in hart victorious in fielde of this world to rule the nations with a rodde but kill not the Gabaonites wyth whome peace is taken but lette them drawe water and hew woode The Gabaonites though they be but strangers not to be pampared yet are they not to be cast out but geue them their meate and drinke due for labourers and be glad because your disease is so remedied for it is better and easier for a thirstie labouring man to drinke then for a dronken man to tell a sober tale Yea it is a token that yee haue earnestly followed your labour and not kepte companie with dronkardes and belly Gods and therefore be glad I say yea and glad againe for great is your rewarde in heauen yea blessed shall they be that in this your zeale shall meete you and withdrawe your hande from reuenging your selfe vppon that churlish Naball which thing I hope to doe nowe with these sweete reasons and frailes of Figges I being of one house with your seruaunt Naball I dare say to you that churlishnesse is hys name but reuenge not for the Lorde shal do it in his due time Farewell mine owne heart Yours in bondes at Westgate Nicholas Shetterden The next day after the condemnation of these foresayd which was the 26. day of Iulye were also condemned for the same Articles W. Coker W. Hopper of Cambroke Henry Laurence Richarde Wright of Ashforde W. Stere of Ashforde But because the execution of these Martyrs pertaineth not to thys moneth more shall be sayde the Lorde willing of them when we come to the moneth folowing of August Nicholas Hall and Christopher Waide Martyrs THe same moneth of Iuly next after the suffering of the Kentishmen aboue named Iuly 19. Nic. Hall and Christopher Wayde Martyrs followed the death Martyrdome of Nicholas Hall Brickelayer and Christopher Waid of Dartford which both were condemned by Maurice Bishoppe of
the same constancie as dyd the other and therfore were both deliuered vnto the sheriffes who were there present but afterwards were conueyed to the places aboue named there moste ioyfully gaue their houses to bee burned in the fire and their soules into the handes of Almighty God by Iesus Christ who hath assured them to a better hope of life This Diricke was a man whome the Lorde had blessed as well with temporall riches as with hys spirituall treasures which riches yet were no clogge or let vnto hys true professing of Christe the Lord by his grace so woorking in him of the which there was such hauocke made by the greedye raueners of that time that hys poore wyfe and children had little or none thereof During his imprisonment although he was well stricken in yeares and as it were past the time of learning yet he so spente his time that being at hys firste apprehension vtterly ignoraunt of any letter of the booke he coulde before his death read perfectly any Printed English Whos 's diligence and zeale is worthy no small commendation and therefore I thought it good not to lette it passe ouer in silence for the good encouragement and example of others Moreouer at his comming into the towne of Lewes to be burned the people called vpon him beseeching God to strengthen him in the faith of Iesus Christe Hee thanked them and prayed vnto God that of hys mercye hee woulde strengthen them in the lyke Faith And when hee came to the signe of the Starre the people drew neare vnto hym where the Sheriffe sayde that he had founde him a faithfull man in all hys aunsweres And as he came to the stake hee kneeled downe and made hys prayers and the Sheriffe made haste Then hys Booke was throwne into the barrell and when he had stript him selfe as a ioyfull member of God he went into the barrell him selfe And as soone as euer hee came in he tooke vp the booke and threw it among the people and then the Sheriffe commaunded in the Kynge and Queenes name in paine of death to throw in the booke againe And immediately that faithful member spake with a ioyfull voyce saying Deare brethren and sisterne witnes to you all that I am come to seale with my bloude Christes Gospell for because I know that it is true it is not vnknowen vnto all you but that it hath bene truely preached heere in Lewes and in all places of Englande and nowe it is not And for because that I wil not deny heere Gods Gospel and be obedient to mans lawes I am condemned to die Dear brethren and sisterne as many of you as doe beleeue vpon the Father the Sonne and the holy Ghoste vnto euerlasting life see you do the woorkes appertaining to the same And as many of you as doe beleeue vppon the Pope of Rome or any of his lawes which he sets foorth in these daies you do beleeue to your vtter condeÌnation and except the great mercy of God you shall burne in hell perpetually The Martyrdome of Diricke Caruer And then spake hee againe to all the people there present with a loude voyce saying deare brethren Horrible prouoking of Gods iudgement and all you whom I haue offended in woordes or in deede I aske you for the Lordes sake to forgeue mee and I heartely forgeue all you which haue offended me in thought word or dede And he sayd further in his praier Oh Lord my God thou hast wrytten Hee that wil not forsake wife children house Dirickes prayer at his death and all that euer he hath and take vp thy crosse and folow thee is not woorthy of thee But thou Lorde knowest that I haue forsaken all to come vnto thee Lord haue mercy vppon me for vnto thee I commend my spirit and my soule doth reioyce in thee These were the last wordes of that Faythfull member of Christe before the fire was put to hym And afterward that the fire came to him he cried Oh Lorde haue mercy vpon me and spronge vp in the fire calling vppon the name of Iesus and so ended Thomas Iueson Martyr AT Chichester Tho. Iueson of Euerson apprehended with Diricke and other suffered at Chichester about the same moneth was burned one Thomas Iueson of Godstone in the Countie of Surrey Carpenter whose apprehension examination and condemnation for as much as it was at one time and in one forme with Diricke Caruer and Iohn Launder I doe here omit referring the reader to their hystorie processe before mentioned sauing onely this his seuerall confession and priuate answers made before B. Boner at hys last examination in the Consistorie I thought not to pretermit who being examined vppon the foresayd Articles answered as followeth The aunsweres of Thomas Iueson to the obiections of Boner bishop of London in a chamber at his house in the moneth of Iuly 1. FIrst that he beleued that there is but one Catholike Aunsweres of Thomas Iueson vniuersall and whole Church of Christ thorough the whole worlde which hathe and holdeth the true faith and all the necessarye Articles of Christen beliefe all the Sacraments of Christe with the true vse and administration of the same 2. Item that he is necessarily bounden to beleeue geue credite in all the sayd faith Articles of the beliefe religion and the Sacraments of Christe and the administration of the same 3. Item that that faithe religion and administration of Sacraments which now is beleeued vsed taught and set forth in this our church of England is not agreeing wyth the truth and faith of Christ nor with the faith of the sayde Catholicke and vniuersall Church of Christ. 4. Item concerning the Sacrament of the aultar he beleueth that it is a very Idol and detestable before God as it is now ministred 5. Item that the Masse is nought and not of the institution of Christ but y t it is of mans inuention and demaunded whether any thing vsed in the Masse be good he sayde that he would answere no further 6. Item that hee had not receiued the Sacrament of the aultar since it hath ben ministred as now it is in England neither was confessed at any time within this seuen yeres nor he hath not heard Masse by the same space 7. Item that auricular confession is not necessarye to be made to a priest for that he caÌnot forgeue nor absolue him from sinnes 8. Item concerning the Sacrament of Baptisme that it is a signe and token of Christe as circumcision was and none otherwise and he beleeueth that his sinnes are * He meaneth not by the mere vertue of the element Two Sacramentes not washed away thereby but his body onely washed for his sinnes be washed away onely by Christes bloud 9. Item that there be in the Catholike Church of Christ onely two Sacraments that is to saye the Sacrament of Baptisme and the Sacrament of the Supper of the Lord and no
al and wilt thou offer him vp agayne dayly at thy pleasure Good intenâ But thou wilt say thou doest it for a good inteÌt O sinck of sinne Oh child of perdition doest y u dreame therein of a good intent where thy conscience beareth thee witnes of Gods threatned wrath against thee How did Saule who for that hee disobeyed the worde of the Lorde for a good intent was throwne from his worldlye and temporall kingdome Shalt thou then that doest deface Gods honour and rob him of his right inherite the eternall and heauenly kingdome Wilt thou for a good intent dishonour God offend thy brother and daunger thy soule wherefore Christ hath shed his most precious bloud Wilt thou for a good intent plucke Christ out of heauen and make his death voyde and deface the triumph of his crosse by offering him vp dayly Wilt thou either for feare of death or hope of life denie and refuse thy God who enriched thy pouertie healed thy infirmitie and yeelded to thee his victory if thou couldest haue kept it Doest y u not consider that the threed of thy life hangeth vpon him that made thee who can as hys will is eyther twine it harder to last the longer or vntwine it againe to breake it the sooner Doest thou not then remember the saying of Dauid a notable King to teach thee a miserable wretch in his 104. Psalme where he sayth thus When thou takest away thy spirit oh Lord from men they die and are turned agayne to their dust Psal. 104. but when thou lettest thy breath go foorth they shall be made and thou shalt renue the face of the earth Remember the saying of Christ in hys Gospell Whosoeuer seeketh to saue his life shall lose it but whosoeuer will lose his life for my sake shall finde it And in the same place Whosoeuer loueth father or mother aboue me is not meete for me Math. 10. He that will follow me let him forsake hymselfe and take vp his crosse and follow me What crosse the crosse of infamy and shame Math. 16. of misery and pouerty of affliction and persecution for his names sake Let the oft falling of those heauenly showers pearce thy stony hart Let the two edged sword of Gods holy word there asunder the sinowes of worldly respects The crosse for Christes sake euen to the very marrow of thy carnall hart that thou mayest once againe forsake thy selfe and embrace Christ. And like as good subiects will not refuse to hazard all in the defence of their earthly and temporal Gouernour so flie not like a white liuered milkesop from the standing wherein thy chiefe captaine Christ hath set thee in array of this life Viriliter age confortetur cor tuum Psal. 26. sustine dominum Fight manfully come life come death the quarell is Gods and vndoubtedly the victory is ours But thou wilt say I will not breake vnitie What not the vnitie of Sathan and his members not the vnitie of darkenes Antichrist also hath his vnitie which is not to be kept the agreement of Antichrist and his adherents Nay thou deceauest thy selfe with the âond imagination of such an vnitie as is among the enemies of Christ. Were not the false Prophetes in an vnitie Were not Iosephes breâthren and Iacobs sonnes in an vnitie Were not the Heathen as the Amelechites the Phâresites and Iebusites in an vnitie Were not the Scribes and Phariseis in an vnitie Doth not King Dauid testifie Conuenerunt in vnum aduersus dominum Yea theeues murtherers conspiratours haue their vnitie But what vnitie Tully sayeth of amitie Amicitia non est nisi inter bonos But marke my friend yea friend if thou be not Gods enemie there is no vnitie but where Christ knitteth the knot among such as be his Yea be well assured that where his truth is resident there it is verified that he himselfe sayeth Non veni mittere pacem in terram sed gladium c. but to set one against another the sonne against the father and the daughter against the mother in lawe Deceaue not thy selfe therefore with the glittering and glorious name of vnitie The agreements of euill men is no vnitie but a conspiracie for Antichrist hath this vnity not yet in deede but in name The agreement of ill men is not an vnitie but a conspiracie Thou hast heard some threatnings some curses and some admonitions out of the scripture to those that loue themselues aboue Christ. Thou hast heard also the sharpe and biting words to those that denie him for loue of lyfe Math. 10. Sayth he not He that denieth me before men I will denie him before my father in heauen And to the same effect writeth Paule Heb. 6. Heb. 6. It is impossible sayth he that they which were once lightned and haue tasted of the heauenly gifte and were partakers of the holy Ghost and haue tasted of the good word of God if they fall and slide away crucifyeng to themselues the sonne of God afresh and making of him a mockingstocke should be renued againe by repentance Rom. 10. And againe saith he if wee shall willingly sinne after we haue receiued the knowledge of his truth there is no oblation left for sinne but the terrible expectation of iudgement and fire which shall deuoure the aduersaries Thus S. Paule writeth and this thou readest and doest thou not quake and tremble Well if these terrible and thundring threatnings can not sturre thee to cleaue vnto Christ and forsake the world yet let the sweete consolations and promises of the scriptures let the example of Christ and his Apostles holy Martyrs and Confessours encourage thee to take faster holde by Christ. Math. 5. Harken what he sayth Blessed are you when men reuile you Esa. 51. and persecute you for my sake reioyce and be glad for great is your reward in heauen for so persecuted they the Prophetes that were before you Heare what Esay the Prophet sayth Feare not the cursse of men be not afrayde of theyr blasphemies for woormes and mothes shall eate them vp like cloth and wooll but my righteousnes shall endure for euer and my sauing health from generation to generation What art thou then sayth he that fearest a mortall man the child of man which vadeth away like the flower and forgettest the Lord that made thee that spread out the heauens and laid the foundation of the earth I am thy Lorde thy God that make the sea to rage and be still Math. 10. whose name is the Lorde of hostes I shall put my word in thy mouth and defend thee with the turning of an hand And our Sauiour Christ saith to his Disciples They shall accuse you and bring you before Princes and Rulers for my names sake Luke 12. and some of you they shall persecute and kill but feare you not saith he nor care you not what you shall say Math. 10. for it is the spirit of your
father that speaketh within you Euen the very heaâes of your head are all numbred Lay vp treasure for your selues sayth he where no theefe commeth nor moth corrupteth Feare not them that kill the body but are not able to kill the soule but feare hym that hath power to destroy both soule and body If ye were of the world the world would loue his owne Iohn 15. but because ye are not of the world but I haue chosen you out of the world therefore the world hateth you Let these and suche like consolations taken out of the Scriptures strengthen you to godward Let not the examples of holy men and women go out of your minde as Daniel and the rest of the prophets of the three children of Eleazarus that constaÌt father of the vij of the Machabies children of Peter Paule Steuen and other Apostles and holy Martyrs in the beginning of the Church As of good Symeon Archbishop of Seloma and Zetrophone with infinite other vnder Sapores the King of the Persians and Indians who contemned all torments deuised by the tyraunts for their sauiours sake Returne returne agayne into Christes warre Ephes. 6. and as becommeth a faithfull warriour put on that armour that S. Paule teacheth to be most necessary for a Christian man And aboue all things take to you the shield of fayth and be you prouoked by Christes own example to withstand the diuell to forsake the world and to become a true and faythfull member of his mysticall body who spared not his owne body for our sinnes Throw downe your selfe with the feare of his threatned vengeaunce for this so great and haynous an offence of Apostasie and comfort your selfe on the other part wyth the mercy bloud and promise of him that is ready to turne vnto you whensoeuer you turne vnto him Disdayne not to come agayne with the lost sonne seing you haue so waÌdred with him Be not ashamed to turne againe with hym from the swill of straungers to the delicates of your most benigne and louing father acknowledging that you haue sinned against heauen and earth Against heauen by stayning the glorious name of God and causing his most sincere and pure word to be euill spoken of through you Against earth by offending so many of your weake brethren to whom you haue bene a stumbling blocke through your sodaine sliding Be not abashed to come home againe with Mary and weepe bitterly with Peter not only with sheding the teares of your bodily eyes but also powring out the streames of your hart to wash away out of the sight of God the filth and mire of your offensiue fall Be not abashed to say with the Publicane Luke 1â Lord be mercifull vnto me a sinner Remember the horrible hystory of Iulian of olde and the lamentable case of Spyra of late whose case me thinke should be yet so greene in your remembrance that being a thing of our time you should feare the like inconuenience seeing you are falne into the like offence Last of all let the liuely remembrance of the last day be alwayes afore your eyes remembring the terrour that suche shall bee in at that time with the runnagates and fugitiues from Christ which setting more by the worlde then by heauen more by theyr lyfe then by him that gaue them lyfe dyd shrinke yea did cleane fall away from him that forsooke not them and contrarywise the inestimable ioyes prepared for them that fearing no perill nor dreading death haue manfully fought and victoriously triumphed ouer all power of darkenesse ouer hell deathe and damnation thorough theyr most redoubted Captaine Christ who nowe stretcheth out his armes to receaue you ready to fall vppon your necke and kysse you and last of all to feast you with the deynties and delicates of his owne precious bloud which vndoubtedly if it might stand with his determinate purpose he woulde not set to shed againe rather then you should be lost To whome with the Father and the holy Ghost be all honour prayse and glory euerlasting Amen Be constant be constant feare not for no payne Christ hath redeemed thee and heauen is thy gayne ¶ A Letter written by the Lady Iane in the ende of the new Testament in Greeke the which she sent vnto her sister Lady Katherine the night before she suffered I Haue heere sent you good Sister Katherine a booke which although it be not outwardly trimmed with gold ãâ¦ã of the ââdy Iane the âady ãâ¦ã yet inwardly it is more worth then precious stones It is the booke deare Sister of the law of the Lord. It is his Testament and last will which he bequeathed vnto vs wretches which shall leade you to the path of eternall ioy and if you with a good minde reade it and with an earnest mind do purpose to follow it it shall bring you to an immortall and euerlasting life It shall teache you to liue and learne you to die It shall winne you more then you should haue gained by the possession of your wofull fathers landes For as if God had prospered him you should haue inherited his landes so if you apply diligently this booke seeking to direct your lyfe after it you shall be an inheritour of such riches as neither the couetous shall withdrawe from you neither theefe shall steale neyther yet the mothes corrupt Desire with Dauid good Sister to vnderstande the lawe of the Lorde your God Liue still to dye that you by death may purchase eternall life ãâã liue to ãâã that by ãâã you ãâã liue And trust not that the tendernesse of your age shall lengthen your life For as soone if God call goeth the yong as the olde and labour alwayes to learne to dye Defye the world denie the deuill and despise the fleshe and delite your selfe onely in the Lorde Be penitent for your sinnes and yet despayre not be strong in fayth and yet presume not and desire with S. Paule to be dissolued and to be wyth Christ with whome euen in death there is lyfe Be like the good seruaunt and euen at midnight be waking least when death commeth and stealeth vpon you like a theefe in the night you be wyth the euill seruaunt found sleeping and least for lacke of oyle you be found like the fyue foolish women and lyke hym that had not on the wedding garment and then yee be cast out from the marriage Reioyce in Christ as I do Follow the steps of your mayster Christ and take vp your Crosse lay your sinnes on hys backe and alwayes embrace hym And as touching my death reioyce as I do good Sister that I shall be deliuered of this corruption and put on incorruption For I am assured that I shall for losing of a mortall life winne an immortall life the which I pray God graunt you and send you of his grace to liue in hys feare and to dye in the true Christian fayth from the which in Gods name I exhort you that you neuer swarue