mater you now stāde vpō Morgan M. Christoforson hath shewed M. Philpot a notable place for the authoritie of the churche of Rome and he maketh nothing of it London Where is the place let me se by my fayth here is a place alone Come hither sir what say you to this Nay tary a lytle I will helpe this place with S. Paules owne testimony the first to the Romaynes where he sayeth that their fayth is preached through out the worlde how can you be hable to answere to this Phil. Yes my lorde it is sone answered if you well consider all the wordes of Ciprian for he speaketh of suche as in his tyme were faythfull at Rome that folowed the doctrine of S Paul as he had taught them and as it was notyfied throughout the world by an epistle which he had written in the commēdation of theyr fayth With such as are praysed of S. Paull at Rome for foloing the true fayth mysbelefe can haue no place And now if you can shew that the fayth which the church of Rome holdeth is that fayth which the Apostle praysed and alowed in the Romains in his tyme then wil I saye with S. Cyprian and with you that infidelitie can haue no place there but otherwyse it maketh not absolutely for the authoritie of the church of R. as you do mistake it Christo You vnderstande Cyprian wel in dede I thynke you neuer red hym in your lyfe Phil. Yes M. S. that I haue I can shewe you a boke noted with myne owne hande though I haue nor red so muche as you yet I haue red somwhat It is shame for you to wrast and wryth the doctors as you do to mayntaine a false religiō which be altogether against you yf you take them aright yf your false packing of the doctors together hath geuen me and others occasion to loke vpon them wherby we fynd you shamfull lyars and mysreporters of the auncyent doctors Morgan What wil you be in hāde to alow doctors now they of your sect do not so I maruel therfore you wil alowe them Phil. I do alowe them in asmuche as they do agre with the scriptures so do al they which be of the truthe how so euer you terme vs I praise God for the good vnderstanding I haue receaued by thē Christo What you vnderstande not the doctors you may be ashamed to say it Phil. I thanke God I vnderstāde thē better thē you For you haue excoecationem cordis the blindnes of hart so that you vnderstande not truely what you read no more thē the wal here as the taking of Cipriā doth wel declare And afore god you are but deceauers of the people for al your brag you make of learning neither haue ye scripture or auncient doctor on your syde beyng truely taken Chriho Why al the doctors be on our syde against you altogether Phil. Yea so you say when ye be in your pulpits alone and none to answer you But yf you wil come to cast accōptes with me therof I wil ventre with you a recanraciō that I as lytle syght as I haue in the doctors wil bring more authorities of aunciēt doctors on my syde thē you shal be able for yours he that cā bring most to him let the other syde yeld Are you cōtent here with Christo It is but foly to reasō with you you wil beleue no mā but your selfe phil I wil beleue you or any other learned mā yf you cā bring any thing worthy to be beleued You cā not winne me with vayne wordes frō my faythe Before God ther is no truth in you Mor. what no truth no truth ha ha he Phil. Except the articles of the Trinitie you are corrupt in al other thīges are soūd in nothing Morg. What say you do we not beleue wel on the sacrament Phil It is the thing which among all other you do most abuse Mor. Wherin I pray you tel vs Phil. I haue tolde you before this M. S. in the cōuocaciō house Mor. Yea mary in dede you told vs there very well for there you fell downe vpon your knees fell to weping ha ha ha phil I dyd wepe in dede so dyd Christ vpon Ierusalem am not to be blamed therfore yf you cōsyder the cause of my weping Mor. What make you your selfe Christ ha ha ha Phil. No syr I make not my selfe Christ but I am not ashamed to do as my M. saueour did to bewaile lament your infydelytie and idolatry which I there forsawe through tyrannye you would bring agayne to this realme as this daye doth declare Morgan That is your argument Christo Wherin do we abuse the sacrament tel vs Pihl. As I may touche but one of the least abuses you minister it not in both kyndes as you ought to do but kepe the one halfe frō the people cōtrary to Christes institution Chri. why is ther not asmuch cōtained in one kind as in bothe and what nede is it then to minister it in bothe kindes phil I beleue not so for yf it had Christ would haue geuen but the one kinde only for he instituted nothīg superfluous and therfore you cannot say that the hole effect of the sacrament is aswell in one find as in both synce the scripture reacheth otherwise Christofor What if I can proue it by scripture that we may minister it in one kinde the Apostles dyd so as it may appeare in the Actes of the Apostles in one or two places where it is written that the Apostles contynued in orationibus fractione panis in prayers and in breaking of bread which is ment of the sacrament Phil. Why master doctor do you not knowe that S. Luke by making mentiō of the breaking of breade meaneth the hole vse of the sacrament according to Christes institution by a figure which you haue learned in gramer metinomia where part is mentioned and the hole vnderstanded to be done as Christ commaunded it Christofor Nay that is not so For I can shewe out of Eusebius in Ecclesi historia that ther was a man of God whom he named that sent the sacrament in one kind by a boy to one that was sicke Phil. I haue red in dede that they dyd vse to gyue that was left of the communion bread to children to maryners to women and so perauenture the boy might cary a piece of that was left to the sycke man Christofor Nay as a sacrament it was purposely sent vnto him Phil. Yf it were so yet can you not precysely say that he had not the cup ministred vnto him also by some other sent vnto him but what though one mā did vse it thus dothe it folow that al men may do the like S. Ciprian noteth many abuses of the sacrament in his time which rose vpō singular mens exāples as vsing of water in stede of wine therfore he sayeth Non respiciendum quid aliquis ante nos fecerit sed quid
do as you do Phil. No my lorde I do not as I do for that cause For I am taught otherwyse by the Gospel not altogether to refuse the minister for his euell lyuyng so that he bryng sounde doctrine out of Goddes boke worce Do you thinke that the vniuersal churche may be deceyued Phil. S. Paule to the Thessalonians prophecied that ther should come an vniuersall departing from the fayth in the latter dayes before the comming of Christ sayeng Non veniet Christus nisi venerit defectio prius That is Christ shall not come tyl ther come a departing fyrst Cole Yea I pray you howe take you the departyng there in S. Paul It is not ment of fayth but of the departing from the empyre For it is in Greke Apostasia Phil. Mary in dede you M. Doctour put me in good remembraunce of the meanyng of saynt Paule in that place For Apostasia is properlye a departyng from the faythe and therof commeth Apostata whiche properlye sygnyfyeth one that departeth from his fayth And saynt Paule in the same place after speaketh of the decaye of the Empire Cole Apostasia doth not only signifie a departing from the fayth but also frō the Empyre as I am hable to shewe phil I neuer red it so taken and when you shal be hable to shewe it as you saye in wordes I wil beleue it and not before morc I am sorye that you should be agaynst the christen world phil The worlde cōmonly and such as be called christians for the multitude hathe hated the truth and ben enemyes to the same Gloue Why maister Philpot do you thynke that the vniuersall churche hathe erred and you only to be in the truthe phil The churche that you are of was neuer vniuersal For two partes of the worlde which is Asia and Affrica neuer consented to the supremacie of the bishop of Rome as at this daye they do not neither do folowe his decrees Gloce. Yes in Florentines coūsel they did agree phil It was sayd so by false reporte after they of Asia and Affrica were gone home But it was not so in dede as the sequel of them al hitherto doth proue the contrarye Gloce. I praye you by whom wyl you be iudged in matters of controuersie which happen dayly phil By the worde of God For Christ sayeth in S Iohn̄ the worde that he spake shal be iudge in the later daye Gloc. What yf you take the worde one waye and I an other waye who shal be iudge then phil The primatiue Churche Gloc. I knowe you meane the doctours that wrote therof Phil. I meane verely so Gloc. What yf you take the doctours in one sence and I in an other who shal be iudge then Phil. Then let that be taken which is most agreable to Goddes worde Cole My lordes why do you trouble your selues to answer him in this mater it is not the thing which is layd to his charge but his errour of the sacrament and he to shyfte him selfe of that brought in an other matter Phil. This is the mater maister Cole to the which I haue referred al other questions and desire to be satisfyed worce It is wonder to se howe he stādeth with a fewe against a great multitude Phil. We haue almost as many as you For we haue Asya Affryca Germany Denmarke and a great part of Fraunce and daylye the nombre of the Gospel dothe increase so that I am credibly informed that for this religion in the which I stād and for that which I am like to diē a great multytude dothe daily com out of Fraūce through persecucion that the cities of Germanie be scarse hable to receaue them And therfore your lordship may be sure the worde of God wil one day take place So what you can to the contrarie worcest They were wel occupied to bring you suche newes and you haue ben well kept to haue suche resort vnto you thou art the arrogauntest and stoutest fond felowe that euer I knewe Phil. I pray your lordshipe to beare with my hastye speache for it is parte of my corrupte nature to speake somwhat hastly But for all that I meane with humilitie to do my dewty to your lordships London Master Philpot my lordes wil troble you no further at this tyme But you shall goo from whence you cam and haue suche fauour as in the meane while I can shew you and vpon wednesdaye next you shal be called agayne to be heard what you cā say for the mayntenaunce of your error Phil. My lord my desire is to be satisfied of you in that I haue required and your lordship shall fynde me as I haue said worcest We wyshe you as well as our selues Phil. I thinke the same my lordes but I feare you are deaceuyd and haue a zeale of your selues not according to knowledge worcest God send you more grace Phil. And also God increase the same in you open your eyes Nay God ryd his shepe from such wolues that you maie se to maintaine his truthe and his true church Than the bishopes rose vp and cōsulted together and caused a writing to be made In the which I thinke my bloude by them was bought and sold and therto they put to theyr handes and after this I was caryed to my cole howse agayne Thus endeth the fourth parte of this tragedye God hasten the ende therof to his glorye Amen BEcause I haue begonne to write vnto you of myne examinacions before the B. other more to satisfie your desire than it is any thing worthy to be written I haue thought yt good to write vnto you also that which hath ben of late that the same myght come to light which they do in darkenes priuy corners and that the world nowe the posteritie herafter might knowe howe vnorderlye vniustlye and vnlearnedlye these rauening wolues do procede agaynst the selye and faithful flocke of Christ and condēpne and persecute the syncere doctrine of Christ in vs which they are not hable by honest meanes to resyst but only by tyrannie and violence The examinacion of Iohn Philpot had before the bishoppes of Lōdon Rochester Couētre S. Asses I trow one other whose seas I know not Doctor storie Curtop D. Sauerson D. Pendletō with diuers other chaplaynes and gētlemen of the Quenes chamber with diuers other gentilmen in a galerye of my lord of Londons palace MAster Philpot come you hyther London I haue desired my lordes here other learned men to take som paynes once agayne and to do you good and because I do mynd to sit in iudgemēt on you to morowe as I am commaunded yet I would you should haue as muche fauour as I can shewe you yf you wil be any thing conformable Therfore plaie the wyse mā and be not singular in your opinion but be ruled by these learned men phil My lorde that you saye you will sit on me in iudgement to morowe I am glad therof For I was promised by them
thanke God I haue patience to beare and abide all your cruell intentes against me not withstanding I speake this earnestly being moued ther vnto iustly to notifie your vniust and cruell dealinges of meÌ„ in corners without all due order of lawe At night I was conducted by three or foure to my collehouse and in the morning the next day called downe by tyme by my keper and brought agayne in to the wardrobe wher I remayned vntill the bishop had hearde his masse and afterward sent vp for me vnto his inward parler ther he called for a chayre to sit downe and braught his infamous Libell of his forged articles in his hand set downe willing me to draw nere vnto him and sayd I Am this daye appointed to tary at home from the parliameÌ„t house to examine you your fellowes vpon these articles and you stand dalieng with me and will neither answere to nor fro I wys al your exceptions will not serue you will it not be a fayer hoÌ„nestie for you thinke you that wheÌ„ thou comest afore my lord Mayer and the shriffes and other worshipfull audience when I shall say before them al that I haue had the these many times before me before so many learned men then thou couldest say nothing for that thou standest in for al thy bragges of learnyng nether woldest answer directly to any thing phil My lord I haue told you my mind plaine ynough but yet I do not inteÌ„d to lose that priuilege the law gyuethe me the which is free choyse to answer where I am not bounde and to this priuilege will I cleaue vnto vntyll I be compelled otherwyse London Well I perceyue you wil play the obstynate fole Lay thyn appellation when thou comest in iudgemeÌ„t and answere in the meane while to these articles phil No my lord by your leaue I wil not answer to them vntill my lawfull appeale be tryed London Well thou shalt heare theÌ„ and with that he began to reade them Phil. I shranke backe into the windo loked on a boke and after he had read them ouer he sayd vnto me London I haue read them ouer although it hath not pleased you to hear me I maruell in good fayth what thou meanest to be so willful and so stubburne seyng thou mayest do wel ynough yf thou list It is but of sigularitie doest thou not see al the realme agaynst thee phil My lord I speake vnto you in the witnesse of God before whoÌ„ I staÌ„de the I am nether wedded vnto myne owne will nether stande vpon myne owne stubbernes or singularitie but vpoÌ„ my conscience instructed by Godes word And yf your lordship can shewe better euidence than I haue for a good fayth I wil folowe the same London What thou wilt not lo for al yt. wel al that is past shal be forgotteÌ„ be conformable vnto vs I wis thou myghtest fynd as muche fauour as thou wouldest desire Phil Then I perceauing that he fawned so muche on me thought it good to geue him some coÌ„fort of releÌ„ting to the ende I might openly geue him and his hipocritical generacioÌ„ openly a further foyle perceyuing that they dare reason openly with none but with such as be vnlearned and forlacke of knowlege not hable to answere or elles with such as they haue a hope that for feare or loue of the worlde wil recant I sayd my lorde it is not vnknowen to you that I haue openly in the audience of a great nombre stande to the maintenaunce of these opinioÌ„s I am in and by learning dyd offer to defende them Therfore my Lorde I would it myght opeÌ„ly appeare to the world that I am wonne by learnyng or els what wil they saye but that either for feare or loue of the worlde I am without any iust grouÌ„d turned froÌ„ the truthe And yf I haue any fynde of learning openly shewed I shal be as coÌ„formable as you maye require me London Yea mary nowe ye speake soÌ„what lyke a reasonable man I wis you myght haue had a great deale more fauour in my house and libertie theÌ„ you haue had And you shal lacke nothyng that is within my house call for it you shal haue it And what is it that you would openly by learning somwhat be satisfyed tel me phil My lorde I haue openly sayd and do beleue it also that your sacrifice of the masse is no sacrament London What do you denye the presence of Christ in the sacrament Phil. No my lorde I denye not the presence of Christ in the sacrameÌ„t but I haue denyed the sacrament of the altar as it is vsed in your masse to be the true sacrament of Christes institution And first it must be ê“ued a sacrament or ther can be any fynde of presence grauÌ„ted London Why do you deny the masse to be a sacrament I praye you what is a sacrameÌ„t is it not a signe of a holy thing as Austine doth defyne it phil Yes verely that it is London Then I make this argument vnto you A sacrament is the signe of a holy thing but the masse is the signe of a holy thing ergo it is a sacrament Phil. You must adde this to your maior or first proposition as S. Austine doth meane that a sacrament is the signe of a holy thing instituted of God and commaunded for otherwyse it can be no sacrament for all men can not make a sacrament London I graunt that and suche a signe of a holy thing is the masse of Christes institution Phil. I denye that my lorde London I wil proue this by S. Austine by and by I will go shewe you the boke and you shall haue any boke I haue that you will demaunde Hoo who is without ther cal me maister doctor Chadsey maister Archdiacon maister Cosins and other chaplaynes hither M. Cousin and his morow masse chaplayne Here my lorde M. doctor Chadsey is gone to westminster and maister Archdeacon was here euen nowe London Maister Cosyns I pray you examine him vpon these articles and wryt his answer he maketh to euery one of them I wil go examin his felowes and sende you S. Austyne by and by I fynde this man more conformable then he was before Cosyns I trust my lorde you shal fynd him at lenght a good Catholike man Mary here be a syght of heresies I dare say you wil holde none of them neither stande in any of them Howe saye you to the first phil M. Cosyns I haue tolde my lorde already that I wil answere to none of these articles he hath obiected against me But yf you wil with learniÌ„g answere to that which is in question betwene my lord and me I wil gladly heare and common with you Cosins No wil you Why what is that then which is in questioÌ„ betwene my lorde and you Phil. Whether your masse be a sacrament or no. Cosins What the masse to be a sacrament who euer douted therof Phil. Yf it be an vndoubted truthe
you maye the soner proue it for I doubt moche therof Cosins Why I wil proue it It is the signe of a holy thing Ergo it is a sacrament Phil. I deny your antecedent Cosins What wil you so then ther is no reasoning with you Thus master Cosins gaue ouer in the playn fylde for wāt of farther profe And thā the morow masse chaplaī begā to speake for his occupaciō with the M. harpesfild came out frō my lord with S. Austīs epistles saiēg Harpesfild My lord hath sent you here S. Austin to loke vpon And I pray you loke what he sayth in a certen epistle which he writeth I wil reade ouer the hole Here may you heare the celebracion of the masse and howe he reproueth them that wēt a hawkīg and hunting before the celebracion of the same that on the sabbat holy daies phil I perceiue the contentes of this epistle And I see nothing herein agaīst me nether nothing that maketh for the profe of your sacrament of the Masse Harpsfild No doth he not make mētiō of the masse and the celebraciō therof What can be spoken more playne Phil. S. Austin meaneth of the celebracion of the communion and of the true yse of the sacrament of the body bloud of Christ and not of your priuat masse which you of late yeares haue erected in the steade therof For this word Masse hath ben an olde terme attributed to the communion euen from the primatiue church And I pray you tel me what Missa doth signifie I thinke not many that say masse can well tel Cosins No can that is marueil Phil. Then tell yf you can But master Cosins and my morow masse chaplayn were dūme loking vpō master Harpesfeld for help and at lenght he spake Harpesfild You thinke it cometh of the Hebrue word Massahe as though none were seen in Hebrew but you Phil. I haue not gone so long to scole to deriue the significaciō of missa which is a latin worde out of Hebreu But I haue lerned to interprete Greke words by Greke and Latin by Latin and Hebreu by Hebreu I take the communion to be called missa a Mittendo of suche thinges as at the celebracion of the communion was sent by such as were of habilitie to the relefe of the poore wher the ryche brought after theyr deuotion and habilitie and required the minister in the celebraciō of the communion to pray vnto God for them and to accepte their common almes whyche they at suche tymes dyd send for the helpe of their poore brethern and systers And for this cause was it called Missa as learned men do withes At the which celebracion of the masse all that were present dyd communicate vnder bothe kindes according to Christes institucion as they dyd in S. Austines tyme. But onles you can shewe that your masse is vsed as that was you shall neuer by the name of masse which S. Austine attributed to the true vse of the cōmunion proue your priuat masse to be a sacrament onles you can proue the same vse nowe to be in your masse as was then which is cleane contrary Harpsfild What deny you the Masse to be a sacrament for shame speake it not Phil. I will not be ashamed to deny it yf you can not proue it Harpsfild Why it is a sacrifice which is more then a sacrament Phil. You may make of it as muche as you list but yet shal you neuer make it a sacrifice as you ymagine therof But fyrst it must be a sacramēt for of the sacrament you deduce your sacrifice Harps Why doth not Christ say this is my body and doth not the priest pronounce the same that Christ did phil The pronunciatyon is not only ynough onles the wordes be therwith all applied to the vse as Christ spake thē to For though you speake the wordes of baptisme ouer water neuer so many tymes yet ther is no baptisme onles ther be a christian person to be baptised Harpsfeld Nay that is not like for Hoc est corpus meum is an indicatiue proposicion shewing a working of God in the substance of orcad and wine Phil. It is not only an indicatyue propositiō but also imperatiue or cōmaūding For he that sayd Hoc est corpus meum sayd also accipite māducate take ye eat ye And except the former parte of the instituciō of Christes sacrament be accomplished according to the commaundement the later parte this is my body can haue no veryficacion take it which way you will and howe you will Morow Masse chaplain Why than you wil make the sacrament to stand in the receyuing that receauing maketh it a sacrament Phil. I do not say that the receyuing maketh it the sacrament only but I saye that a cōmen receyuing must nedes be concurrent with the true sacrament as a necessary member without the which it cannot be a sacramēt bicause Christ hathe made this a principall part of the sacrament take ye eat ye which you do not in your masse according to Christes institution Wherfore it can be no sacrament for that it wanteth of Christes institucion Cosins We do not forbid none to come to it But as many as list may be partakers with vs at the masse yf they require it Phil Nay that they shal not though they require it You will minister but one kind vnto them which is not after Christes instituciō Besides that you ought before you goo to masse to exhorte all that be present to make a sacrifice of thankes geuing for Christes passion with you and to exhort them to be partakers with you according to Christes commaundement sayeng vnto all that be present take ye eate ye And likewise by preaching shewe forthe the Lordes death which you do not Cosins What and if all thinges be done euen as you would haue it And whiles the minister is about to ministre the sacrament before any haue receaued it ther rise a soden hurly burly that the cōmunicantes be compelled to go awaye is it not a sacrament for al that none hath cōmunicated besyde the priest phil In this case where al thinges are appointed to be done accordīg to Goddes worde yf incydēt necessitie had not let I can not saye but it is a sacrament and that he which hath receaued hath receaued the true sacrament After this the morow Masse priest made this apishe reason Morow masse Priest Yf the sacramēt of the masse be no sacrament onles all do receaue it bycause Christ sayd take ye eate ye thē the sacramēt of baptisme is no sacramēt wher ther is but one baptised Bycause Christ said to his Apostles go preache the Gospel to all creatures baptisyng al nations in the name of the father c. phil Baptising al nacions in that sayeng of Christ is a cōmaundement to the Apostles to baptise al sortes of mē and to exclude none that do beleue be he gētil or Iewe not meaning al at once for that were