Wicket the Gospell of Sainct Iohn the Epistles of Sainct Paule Iames and Peter in English an exposition of the Apocalips a booke of our Ladies mattens in english a booke of Salomon in english a booke called the pricke of conscience  Iohn Edmundes of Burford Taylor The crime againste Iohn Edmundes for hauing a certain english book of y e cōmandemēts The foresayd Robert Colyns being sworne vpon the Euangelists did detecte these persons Iohn Harrys The crime againste Iohn Harrys For communing with hym of the first Chapter of Sainct Iohns Gospel For speaking against Idolatry In the beginning was the word and the word was wyth God and God c. Also for communing of a Chapter in Mathew of the viij beatitudes  Thomas Hall Item for counsaylyng hym not to go on pilgrimage to Saincts because they were Idols  Rob. Lyuord William Lyuord Bruges Ioanne his wife Harrys his wife Rich. Colyns All these were detected for that they beeing together in Bruges house at Burford were reading together in the booke of the exposition of the Apocalyps and communed concerning the matter of opening the booke with seauen claspes c.  Iohn Ledisdall or Edon of Hungerford Iohn Colyns of Burford Iohn Colyns and his wife of Asthall Iohn Clerke of Claufield The wife of Richard Colyns of Ginge  Thom. Colyns and his wife of Gynge This Thomas was charged for hauyng a booke of Paul Iames in English  William Colyns Robert Pope of Henred Hakker of Colmanstreete in London  Stacy brickmaker of Colmōstreete For hauing the booke of the Apocalypse  Tho Phillip Laurence Wharfar of London For readyng the Epistle of Sainct Peter in English in the house of Roberte Colyns at Asthall  Ioanne Colyns his owne sister of Asthall Thomas Colyns hys cousen of Asthall Maistres Bristow of London Iohn Colyns sonne of Richard Colyns of Gynge Ioanne Colyns daughter of Richard Colyns of Gynge Henry Stacy sonne of Stacy of Colmanstreete Thomas Steuenton of Charney in Barkeshyre Iohn Brabant in Stanlake Iohn Baker weauer of Wytney  Richard Colyns The wordes of Richarde Colyns were these That the Sacramente was not the true bodye of Christ in flesh and bloud but yet it ought to be reuerenced albeit not so as the true body of christ  Thom. Colins of Gynge hys owne naturall Father The crime agaynste Thomas Colins For that eight yeares past this Thomas Colins his Father had taught this Iohn his sonne in the presence of hys Mother the x. Commaundementes and namely that he should haue but one GOD and shoulde worshyp nothing but GOD alone The sonne accuseth the father and that to worship Sayntes and to go on pilgrimage was Idolatry Also that he should not worshippe the Sacrament of the aulter as God for that it was but a token of the Lordes bodye Which thing so muche discontented this Iohn Colyns that he sayd he would disclose his Fathers errours and make him to be burned but his Mother entreated him not so to doe  Rob. Colins of Asthall The crime against Rob. Colyns That this Robert readde to him in a certaine thick booke of Scripture in English Iohn Colins of Burford appeached to the Byshop these persons her named Iohn Edmundes and his wife The crime layd to Ioh. Edmundes For that hee readde to this Iohn the x. Commaūdementes tolde him that Iohn Baptiste sayd that one shoulde come after him whose buckle of his shoo he was not worthye to vndoe  Alice wife of Gunne of Wytney  Iohn Hakker and his sonne of London This Iohn Hakker of London comming to Burford brought a book speaking of the x. plagues of Pharao Also after that an other booke entreatyng of the seauen Sacramentes  Laurence Taylor of Shordich Thomas Philip of London Philip seruaunt of Richard Colins Waunsell fishmonger of the Vise Ioane Robert Burges wife Iohn Boyes and his brother a Monke of Burford Thomas Baker Father to Gunnes wife of Whatley Agnes daughter of Iohn Edmundes The Mother of Iohn Boyes of Sedbery Edward Red Scholemayster of Burford Robert Hichman of Lechelade  Elynor Hegges of Burford This Elynor was charged that she shold burne the Sacrament in an Ouen  Iohn Through of the Priory of Burford The Mother of Robert Burges wife Roger Dods of Burford by his othe was cōpelled to vtter these persons here named Syr Iohn Drury Vicare of Windrish in Worcetershyre The crime against this Syr Iohn Drury was for that when Roger Doddes came first to him to bee hys seruaunte hee sware him vppon a booke to keepe his counsels in all thinges and after that he shewed hym a certayne woman in his house whome hee sayde to bee hys wife counselling moreouer the sayd Roger Dods vpon an embring day to suppe with bread cheese sayinge that whiche goeth into a mannes body defileth not a mans soule but that whiche goeth out of the body defileth both body and soule Also that the sayde Uicare taught him the A.B. C. to the intent he shoulde haue vnderstanding in the Apocalips wherein he sayde that he shoulde perceiue all the falsehood of the world and all the trueth He said farthermore vnto him when he had bene at the Ladye of Worcester at the bloud of hayles which had cost him xviij pence that he had done as an ill husbande that had ploughed his lande and sowen it but nothing to the purpose For he hadde worshipped mans handye worke and cast away his money which had bene better geuen to the poore for he should worship but one God and no handye worke of man Item when the people would offer candles where hee was Uicare to Mary Magdalene he would take thē away say they were fooles y t brought them thether  Elizabeth More of Easthenred Robert Pope of Westhenred  Henry Miller or Tucke by Ware This Henrye dyd shew to Roger Dods a certain story of a woman in the Apocalips riding vpō a red beast The sayd Henry was twise abiured  Iohn Fyppe of Hychenden For reading vnto the said Roger Dods a certayne Gospell in English  W. Fyppe of Hychenden and Henry his sonne This William had exhorted Roger Dods that he should worship no Images nor commit no Idolatrye but worship one God and tolde the same Roger that it was good for a man to be mery wise meaning that he shold keepe close that was tolde him for els strait punishement woulde folow  Roger Parker of Hichenhen This Parker sayd to Iohn Fyppe for burning of his bookes that he was fowle to blame for they were worth a hūdreth markes To whom Iohn aunsweared that hee had rather burne his bookes then that hys bookes shoulde burne hym  The wife of Thomas Wydemore daughter of Roger House of Hychenden Olde Wydmores wife sister to Iohn Phip of Hychenden  Iohn Ledisdall of Hungerford For reading the Bible in Englishe For reading of the bible in Robert Burges ouse at
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 â—ame 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 notwythstaÌ„ding remaineth full stedfast In somuch as the scripture doth meÌ„tion 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„ sacrameÌ„ti noÌ„ qui pertinet ad visibile sacrameÌ„tuÌ„ c. If any maÌ„ eat of him he dieth not but he meaneth of him which doth apertain to the vertue of the sacrameÌ„t not of him which perteineth to the visible sacrameÌ„t And to declare what is the vertue of the sacrameÌ„t y t I couÌ„t to be y e truth of the lord or of his body he saith Qui maÌ„ducat 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 TrasimuÌ„dum· 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
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 sacrameÌ„t 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 affiâ—â—ming the true preseÌ„t 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 〈◊〉 and immortal geuen with the Sacrament to the â—â—ythfull Life eaten Aâ—â—gust The Lord 〈◊〉 grace Emisse Celestiall foode receaued 〈◊〉 The property naturall communion receâ—â—ued Hilar. The vertue oâ— Christes flesh Cyrill The misticall â—â—uent of Chriâ—â— Basill The 〈…〉 Ambros. The body by grace 〈…〉 but not that which 〈…〉 Hierom Grace 〈…〉 a sacrifice 〈◊〉 Chrisost. Grace 〈…〉 verâ—ty The power of Gods 〈…〉 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 â—â—swere to 〈…〉 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— proâ—â—sition of transubstantation deâ—ye 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 substaÌ„ce then is the substance of Christes body God and man Confirm thou 〈◊〉 his answere Therefore the conclusion is false The second part of mine argument is playne and the first 〈◊〉 proued thus ¶ The second argument Da That which Christ dyd take on the which he gaue thanâ—â—s and the which he brake he gaue to his Disciples and called it his body ri But he toke bread gaue thaÌ„ks 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 Epiphaâ—ius Hierome Augustine Theodoret Cirill Rabanus and Beâ—â— 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 〈◊〉 est de secundo 〈◊〉 verbo 〈…〉 A tertio adiacente ad secundâ—m 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 〈◊〉 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 〈…〉 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 ChrisostoÌ„e Cyprian As Ciprian doth also affirming that there is no bloud if wine be not in the cup. 〈◊〉 argument holâ—eth after 〈◊〉 same 〈◊〉 as 〈…〉 ¶ 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
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 〈◊〉 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 〈◊〉 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 1â—4 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 〈◊〉 of 〈◊〉 to 〈◊〉 godly 〈◊〉 ioyfull the 〈…〉 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 〈◊〉 not to 〈◊〉 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 〈…〉 receaâ—ed with 〈◊〉 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 visitatioÌ„s 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
By this he would proue that Christe was then in heauen and in earth also naturally and bodily Shet This place and other must needes be vnderstand for the vnitie of persons in that Christe was God man and yet the matter must be referred to the Godhead or els ye must fall into great errour Commis That is not so for it was spoken of the manhoode of Christ for as much as he sayth the sonne of man whiche is in heauen Shet If yee will needes vnderstande it to be spoken of Christes manhoode The Coâ—â—missary brought 〈◊〉 an other 〈◊〉 conueniâ—â—â— then must ye fall into the error of the Anabaptistes which deny that Christ took fleshe of y e virgin Mary for if there be no bodye ascended vpp but that whiche came downe where is then his incarnation for then he brought his body downe with him Commis Loe how ye seeke an errour in me and yet see not how ye erre your selfe For it cannot be spoken of the Godhead except ye graunt that God is passible for God cannot come downe because he is not passible Shet If that were a good argumente that God could not come down because he is not passible then it might be said by the like argument that God coulde not sit and then heauen is not his seate and then say as some do that God hath no right hand for Christ to sit at Commis Then the Commissary affirmed playnly that it was true God hath no right hand in deede Shet Oh what a spoyle of Christes Religion will thys be that because we cannot tell howe God came downe therfore we shall say that he came not down at all and because we cannot tell what maner of hand he hathe to saye that he hath no hand at all and then he cannot reache the vtmost part of the sea O miserie at length it will come to passe that God cannot sit and then howe can heauen bee his seate and if heauen be not his seate then there is no heauen and then at length I doubt ye wil say there is no God or els no other God but such as the heathens Gods are which cannot goe nor feele Commis Why doth not the scripture saye that God is a spirite and what hand can a spirite haue Shet Truth it is God is a spirit and therfore is worshipped in spirit and truth and as he is a spirite so hath hee a spirituall power so hathe hee a spirituall seate a spirituall hand 〈◊〉 hand â—pirituall and a spirituall sword which we shall feele if we go this way to worke as we beginne Because wee knowe not what hand God hath therfore if we say he hath none then it may as well be sayd there is no Christ. Then the Commissary sayd hee woulde talke no more w t me so departed and also the Commissarye was compelled to graunt that Christes testament was broken and his institution was chaunged from that hee left it but hee sayd they had power so to doe * My first aunswearing after their law was stablished BEcause I know ye will desire to heare from mee some certaintie oâ— my estate â—â—luation the first â—â—â—minatiâ—â— of Sheâ—â—den â—fter law was 〈…〉 see the â—ommissioÌ„ I was called before the SuffragaÌ„ and seuen or eight of the chiefe priestes examined of certayne Articles and then I required to see theyr CoÌ„mission They shewed it to me and sayde There it is and the Kinge and Queenes letters also Then I desired to haue it read and so in readyng I perceaued that on some notable suspition hee might examine vppon two articles whether Chrystes reall presence were in the Sacrament and whether the churche of England be of Christes Catholicke Churche To that I aunsweared that I had bene a prisoner 3. quarters of a yeare and as I thought wrongfully reason would therefore that I should aunsweare to those thinges wherefore I was prisoner Suff. The Suffragan sayd his Commission was I must aunswere directly yea or nay Shet This Commission sayde I was not generall to examine whome he will but on iust suspicion Suff He sayd I was suspected and presented to hym Shet Then I required that the accusation might be shewed Suff. He sayd he was not bound to shew it but he commaunded me in the king and Queenes name to aunswer directly Shet And I as a subiect do require of you iustice for that I haue done I aske no fauour Suff. He sayde I was suspected Shet I bad him proue that suspicion or what cause he had to suspect Suff. Thou was cast into prison for that cause Shet That was a pretty suspicion because I had suffered imprisonment contrary to Gods law and the realme that therefore I must now for a mendes be examined of suspition without cause to hyde all the wrong done to me before For when I was cast into prison there was no law but I might speake as I did therefore in that poynte I could be no more suspect then you which preached y e same yourself not long before Suff. That was no matter to thee what I preached Shet Well yet in the king and Queenes name I must aunswere directly and therefore I require as a subiecte y t ye do not extend beyond your Commission but proue me suspect more then you your selfe Milles. Then sayd M. Milles I had written to my mother and he did see the letter wherin I perswaded my mother to my opinions Shet In that I did but my duetye to certifie her I was not prison for any euill And that was before the lawe also and therefore no more suspicion was in mee then was in them which taught the like Mill. Well yee are required here to aunswere directlye yea or no. Shet First then I require of you to proue this suspicion and thus we tossed to and fro At last the byshop sayde hee himselfe did suspect me I asked wherby Suff. Wâ—ll sayd he I my selfe did suspect thee and it is no matter wherby Shet But your Commission doth not serue you so to doe without iust suspicion Suff. Well yet did I suspect you Shet It is not meete for you to bee my accuser and my Iudge also for that was too much for one man And thus manye woordes were multiplied and they were muche greeued Milles. If you were a Christian man you would not be ashamed of your fayth being required Shet I am not ashamed in deede I thanke God Vpon this it appeareth the letters were written to the B. of Winchester by whom he was sente for after and examined if any man do come to me either to teache or to learne I would declare it but for asmuch as I perceaue you come neither to to teache nor to learne I holde it beste to aunswere you Milles. If you will not then will we certifie the kinges Councell Sheter I am therwith content that you shoulde certifie y t I had suffered thrâ—e quarters prison
facerent de misericordia omnipotentis Dei confisi polliciti sumus quod ipsos de erroribus reatibus suis huiusmodi poenitentes cum gratia benignitate misericordia fauore ad animarum suarum solatiuÌ„ salutem reciperimus quodque honestatem eorum pro posse seruaremus in hac parte Alioquin si sic sponte venire non curarent sed iuris ordinarium processum expectarent scirent nos hoc admissum aduersus eos seuerius executuros in quantuÌ„ iura permitterent Adueniente itaque iam die isto ad premissa infra scripta facienda sic vt prefertur per nos prefixo nos Richardus episcopus antedictus in negotio inquisitionis haereticae prauitatis predictae legitimè procedentes volentesque huiusmodi negotiuÌ„ sine debito terminare solenne consiliuÌ„ tam in sacra theologica facultate quam iure canonico ciuili doctorum hunc venerabilem coetum cleri populi coram nobis fecimus congregari visis auditis intellectis rimatis ac diligeÌ„tèr matura deliberatione discussis meritis circumstantijs negotij memorati actisque actitatis in eodem productis deductis praedictoruÌ„ digesto maturo coÌ„silio cum nullus appareat contradictor seu defensor qui dicti Richardi opiniones articulos memoriam defendere velit soluÌ„ DeuÌ„ oculis nostris proponentes ad sententiam nostram contra eum eius opiniones libros receptatoresque fautores defensores credeÌ„tes se nobis iuxta tenorem formam monitionis denuntiationis nostraruÌ„ praedictaruÌ„ minime submittentes nec ad gremium sanctae matris ecclesiae redire curantes licet quidam saluationis pij filij citra monitionem denuntiationem nostras predictas ad nos venerunt se submiserunt quos cum gratia fauore recepimus in hac parte ferendam sic duximus procedenduÌ„ procedimus in huÌ„c qui sequitur modum Quia per acta actitata inquisita deducta confesâ—ata probata necnon per vehementes vrgentes praesumptiones iudicia perspicua conperimus luculenter inuenimus dictuÌ„ Richardum Hune crimine haereticae prauitatis multipliciter irretitum atque haereticum fuisse esse nonnullasque opiniones assertiones detestabiles haereses damnatas dum in humanis agebat vitales caperet auras affirmasse proposuisse recitasse librisque suspectis de iure damnatis nonnullas haereses pestiferas in se continentibus vsum fuisse receptisque admissis examinatis testibus per commissarios ad hoc deputatos de super impoenitentia finali partinacia obitu dicti Richardi Hune Idcirco nos Richardus Episcopus antedictus seruatis seruandis prout in tali negotio postulat ordo iuris dicti Richardi Hune impoenitentia ac finali * What final obstinacy was in him when you say before by his owne hand writing that he submitted himselfe to the Bishops fauorable correction obstinatia pertinacia per euidentia signa testibus legitimis vehemeÌ„tissimis violentis praesumptionibus coÌ„probatis prout iam coraÌ„ nobis legitime extitit facta fides edicto apud crucem diui Pauli die dominico vltimo praeterito ad audienduÌ„ per nos ferenduÌ„ senteÌ„tiam ad hunc diem per nos publice facto proposito paopterea de huius venerabilis coetus videlicet reuerendorum patruÌ„ dominoruÌ„ Thomae Dunelmensis Willihelmi Lincolniensis ac Iohannis Calipolensis EpiscoporuÌ„ necnon in sacra theologia decretoruÌ„ legum doctoruÌ„ cleri atque proborum venerabilium viroruÌ„ dodomini Maioris AldermanoruÌ„ Vicecomitum ciuitatis London populi hic congregatoâ—um nobis in hac parte assidentium assistentium consensu assensu consilio eundem Richardum Hunne diuersarum haeresium libris dum vixit vsum fuisse ac notorium pertinacem impoenitentem haereticum fuisse ac in haeresi decessisse atque consciencia criminis metu futurae seÌ„tentiae animo pertinaci impoenitenti corde indurato obijsse decessisse praemissorumque praetextu de iure excommunicatum fuisse esse atque in excommunicatione huiusmodi decessisse ipsiusque recâ—ptatores fautores defensores credentes etiam in genere de iure excommunicatos atque sententia maioris excommunicationis innodatos inuolutos fuisse esse pronuntiamus decernimus declaramus ipsum Richardum Hunne libros suos haereticos de iure damnatos suamque ac librorum ipsorum memoriaÌ„ in detestationem damnationem sceleris criminis huiusmodi condemnamus dictumque Richardum Hunne ob premissa ecclesiastica carere debere sepultura sententiamus etiam pronunciamus decernimus declaramus in foro ecclesiastico tanquam membrum putridum proijcimus corpusque suum ossa brachio potestati seculari relinquimus committimus iuxta secundum canonicas legitimas sanctiones consuetudinesque laudabiles in regno Angliae ab antiquo vsitatas obseruatas in opprobrium sempiternum detestationem criminis nephandissimi predicti ad eternamque huius rei memoriam caeterorumque Christi fidelium metum atque terrorem per hanc nostram sententiam siue finale decretum quam siue quod ferimus promulgamus in his scriptis Notwithstanding after all this tragical cruell handling of the dead body with their â—aire and colourable shew of iustice yet the inquest no whit stayed theyr diligent searching out of the true cause and meanes of his death In so much that when they had bene diuers times called both before the kinges priuy counsell his maiesty himselfe being sometime present also before the chiefe Iudges and Iustices of this realm that the matter being by theÌ„ throughly examined perceiued to much bolstered borne withall by the clergy was again wholy remitted vnto theyr determination and ending they founde by good proofe and sufficient euidence D. Horsey ChauÌ„celor Charles Ioseph and Spalding murderers of Richard Hunne that Doctour Horsey the Chauncellour Charles Ioseph the Sumner and Iohn Spalding the Belringer had priuily maliciously committed this murther and therefore indicted them all three as wilfull murtherers Howbeit through the earnest sute of the Byshop of London vnto Cardinall Woolsey as appeareth by hys letters hereafter mentioned meanes was founde that at the next Sessions of Gayle deliuery the kinges Attorney pronounced the indicement agaynst D. Horsey to be false vntrue and him not to be guilty of the murther Who being then thereby deliuered in body hauing yet in himselfe a guilty conscience gat him vnto Exeter and durst neuer after for shame come agayne vnto London But now that 〈◊〉 trueth of all this matter may seeme more manifest and playn vnto all mens eyes here shall folow word by word the whole inquiry and verdict of the inquest exhibited by them vnto the Crowner of LondoÌ„ so geuen vp and signed with his owne hand ¶ The Verdict of the inquest The verdict of
in the Chapter house of the Priorie of S. Frideswide in Oxford did enioyne him that he should tary w tin the sayd Priory and not to goe out of the gates thereof without licence of the Prior for the tyme beyng vntill he had other commaundement from the Byshop vpon payn of relapse and further that he should from thenceforth vp on the lyke payne weare a signe of a Fagot vnder his vppermost garment 10. Item y t after hys abiuration and sithens the promises thus done he was yet agayne detected to the B. of Lōdon by open fame and denounced by worshipfull and credible persons y t he had vsed like false errours and heresies had spoken and taught certaine conclusions of heresie against the Christen fayth He ment some Image or picture of the virgine set vp in some blinde place to be worshipped and determinations of holye Church and that he had fallen into the like heresies as before his abiuration both against the sacrament of the altar agaynst pilgrimages and worshipping of Images and had blasphemed our blessed Lady calling her Mably 11. Item that when he wrought with one Iohn Bates in Stratford Langthorne in Rogation weeke then 3. yeares past and beyng bidden by the sayd Bates wife to goe and heare the gospell he aunswered and sayd vnto her I wyll not come there go you if ye list ye shal haue as much meed for it as to put your finger in the fire and to burne it 12. Item that in times past for feare of abiuration he had fled from Colchester to Newbery and after that vnto Hamersham and had there damnably accompanyed with hetiques and had taught heresies among them also since y e tyme of hys abiuration he had sayd that he and hys wyfe had turned sixe or seuen hundreth people vnto those opinions which he was abiured of and others also contrary to Christes fayth and determinations of holy Church Hys aunswere vnto these Articles was that as touching the first nine hee graunted in part to be true confessing to the seconde that hee was a true Christian and did professe the true Christian faith but the contentes of the last thrée he vtterly denied to be true affirming for certaine aunswere vnto the 11. article that at the time mentioned in the same he did not worke in the towne of Stratford Upon which answere the Chauncelour called foorth two witnesses to be sworne and examined against hym False witnes willyng hym that if he had any iust matter against any of them hee should refuse them But to what purpose this his faire offer and trim shewe of vpright iustice serued I can not see For notw tstanding that hee charged the one of the witnesses with theft and adulterie for that hauing a wife of hys owne he did yet runne away wyth an other mannes wife and goodes and also alleged that the other was too young to be a sworne witnesse in case of life and death yet were they both still retained allowed by the Chauncelour and sworn not to depart away or hide themselues False witnes receiued against Thomas Man but to be alwaies ready to iustifye that which they had to say against the sayde Thomas Man and so for that time as well they as also all the rest were commanded to depart and the prisoner sent againe to hys prison And here in the order of the othe ministred vnto these witnesses I finde one note me thinketh worthy present remembrance both for that it is mentioned in this proces and also because it somewhat openeth y e foolish ridiculous and fained figuratiue Ceremonies of the Papists who do attribute a spirituall signification almost vnto all their doinges The ceremoniall maner of the popish ministring of their othe The Register discoursing at large the manner of their othe hath these wordes Ad sancta Dei Euangelia iurari fee lt tribus medris digitis erectis super librum positis in signum Trinitatis fidei Catholicae duobus videl police auriculari suppositis suppressis sub libro positis in signum damnationis corporis animae si non deposuerint veritatem in hac parte That is to say he caused them to sweare vpō the holy Euangelistes with their three middle fingers stretched out right and laide vpon the booke in signe of y e Trinitie and Catholique faith and the other two to wyt the thombe and the litle finger put downewardes vnder the booke in token of damnation of body and soule if they did not depose the truth in the matter This Ceremoniall order and exposition of theirs as it is of their owne fonde inuention without any ground or example of the scriptures of God so minde I to leaue it still vnto thēselues w t other their apish toies ridicles as things worthy to be laught at and will now further proceed with the rest of this processe which I haue in hand The xv day of February D. Hed the Chauncellour againe iudicially sitting in the consistory at Paules Tho. Man againe called by D. Hed Chancelour commaunded Thomas Man to be brought before him and there causing the articles obiected against him by the Byshop of Lincolne with his order of abiuration penaunce and also his owne articles last propounded to be first read he called forth a third witnes to be sworne and examined vpon the same But because he would seeme to do all thinges by order of iustice and nothing against law he therefore appoynted vnto the sayd Thomas Man certain Doctours and aduocates of the Arches as his counsellers to plead in his behalfe Which was euen like as if the lambe should be committed to the defence and protection of the woolfe Agnus Lupo commissus or the hare to the hounde For what good helpe could he looke for at their handes whiche were both most wicked haters and abhorrers of his Christian profession and also stout vpholders and maintainers of that Antichristian law by the which he was for the same cōdemned And that full well appeared by the good aduice and profitable councell which they gaue him against his next examinations For aswell vppon the 20. and also the 23. dayes of the same month of February in theyr seuerall Sessions he seing his owne negations to their obiections to take no place against their sworne witnesses had no other thinge to allege for himselfe but that through his xx weekes of hard imprisonment vnder the byshop of Lincolne he was forced to recant and abiure whiche was a poore shifte of counsell God knoweth And yet D. Raynes beyng one of his chiefe assigned aduocates in steede of aduice coulde by his subtle questioning The subtile practise of the Romish churchmen then make him to confesse that certaine talke whereof one of the witnesses had accused hym was spoken about fiue yeares before past which because it was since his recantatiō was rather an accusation of hym selfe then an excusing and
he answered The constaÌ„t behauiour of George Carpenter at his death this shall be my signe and token that so long as I can opeÌ„ my mouth I wil not cease to call vpon the name of Iesus Behold good reader what an incredible coÌ„stancy was in this godly man such as lightly hath not bene sene in any man before His face countenaunce neuer chauÌ„ged colour but chearefully he went vnto the fire In the middest sayth he of the towne this day will I coÌ„fesse my God before the whole world When he was layd vpon the ladder and that hangman put a bagge of gunnepouder about his necke he sayd let it so be in the name of the Father and of the Sonne The death and martyrdome of George Carpenter and of the holy Ghost And when as the two hangmen lifted him vp vpon the ladder smiling he bad a certayne Christian farewell requiring forgeuenes of him That done the hangman thrust him into the fire He wyth a loud voyce cryed out Iesus Iesus Then the hangman turned him ouer and he agayne for a certayne space cryed Iesus Iesus and so ioyfully yelded vp his spirite ¶ Leonard Keyser HEre also is not to be passed ouer the maruellous coÌ„staÌ„cy of M. Leonard Keyser of the countrey of Bauaria The history of Leonard Keyser who was burned for the Gospel This Keyser was of the towne of Rawbe .4 miles froÌ„ Passaw of a famous house This man being at his study in WytteÌ„berge was sent for by his brethren which certified him that if euer he woulde see his father aliue he should come with speed which thing he did He was scarsly come thither when as by the commaundement of the Bishop of Passawe he was taken by his mother his brethren The Articles which he was accused of for y e which also he was most cruelly put to death shed his bloud for the testimony of the truth were these That fayth onely iustifieth That workes are the fruites of fayth That the Masse is no sacrifice or oblation Item for confession satisfaction the vow of chastitye Purgatory differeÌ„ce of daies for affirming only two Sacramentes and inuocation of Sayntes He also mayntayneth 3. kindes of confession The first to be of fayth which is alwayes necessary Articles against Leonard Keyser The second of charity which serueth when any man hath offended his neighbour to whom he ought to reconcile himselfe agayne as a man may see by that which is written in Math. 18. The third which is not to be despised is to aske counsel of the auncient Ministers of the Church And for so much as all this was contrary to the bull of Pope Leo Vid. su pag. 844.845 and the Emperours decree made at Wormes sentence was geuen agaynst him that he should be disgraded and put into the hands of the secular power The persecuters that sate in iudgement vppon him Persecutors were the Byshop of Passaw the Suffragans of Ratisbone of Passaw also Doctour Eckius being garded about with armed men His brethren and kinsfolkes made great intercession to haue his iudgement deferred and put of that the matter might be more exactly knowne Also Iohn Fridericke Duke of Saxony and the Earles of SchauueÌ„burge and of Schunartzen wrote to the Byshoppe for him but could not preuayle After the sentence was geuen he was caryed by a company of harnessed men out of the Citty agayne to Schardingham .13 of August Where Christopher Frenkinger the ciuile Iudge receiuing him Hasty iudgemeÌ„t against Leonarde Keyser had letters sent him from Duke William of Bauaria that forthwith tarying for no other iudgement he should be burned aliue Whereupon the good and blessed Martyr early in the morning being rounded and shauen and clothed in a short gowne and a blacke cappe set vpon his head all cutte and iagged so was deliuered to the officer As he was led out of the town to the place where as he should suffer he boldly and hardily spake in the Almayne tongue turning his head first on the one side and then on the other saying O Lord Iesu remayne with me sustayne and helpe me and geue me force and power The martyrdome of Leonard Keyser Then the woode was made ready to be set on fire and he began to cry with a loud voyce O Iesus I am thine haue mercy vpon me and saue me and therwithall he felt the fire begin sharply vnder his feet his hands and about his head and because the fire was not great enough the hangman plucked the body halfe burnt with a long hooke from vnderneath the wood Then he made a great hoale in the body through the which he thrust a stake and cast him agayne into the fire and so made an end of burning This was the blessed end of that good man which suffered for the testimony of the truth the 16. day of August in the yeare of our Lord. 1526. Ex 6. Tomo operum Lutheri Wendelmuta widow and Martyr IN Holland also the same yeare .1527 was Martyred and burned a good and vertuous widow Wâ—ndelmuta widow Martyr named Wendelmuta a daughter of Nicholas of Munchendam Thys widow receiuing to her hart the brightnes of Gods grace by the appearing of the Gospell was therfore appreheÌ„ded and committed to custody in the Castle of Werden shortly after from thence was brought to Hage the 15. day of Nouember there to appeare at the general sessions of that country Where was present Hochstratus Lord PresideÌ„t of the sayd countye who also sat vpon her the 17. day of the foresayd moneth Diuers Monkes were appoynted there to talke with her to the end they might conuince her and wyn her to recant but she constantly persisting in y e truth wherin she was planted would not be remoued Many also of her kindred other honest womeÌ„ were suffred to persuade w t her AmoÌ„g whoÌ„ there was a certein noble matroÌ„ who loued and fauored dearely the sayd wydow beyng in prison This matron comming and commoning with her in her talke sayde My Wendelmuta why doest thou not keepe silence thinke secretly in thine hart Religion would be professed as wel with touÌ„ge as with hart Rom. 10. these thynges which thou beleuest that thou mayest prolonge here thy dayes and life To whom she aunswered agayne Ah sayd she you know not what ye say It is written With the hart we beleue to righteousnesse with toung we confesse to saluation c. And thus she remayning firme stedfast in her beliefe and confession the 20. day of Nouember was condemned by sentence geuen as agaynst an heretick to be burned to ashes and her goodes to be confiscate she taking the sentence of her condemnation mildely and quietly After she came to the place wher she should be executed Wodden Gods not to be worshipped and a Monke there had brought out a blinde Crosse willing her many times to kisse and worship her God I worship sayd she
afterwarde was byd hym selfe to kneele down to haue his head cut off no cause nor coÌ„demnation further beyng layd agaynst him but onely of meere hatred agaynst the Gospell Ex Ioan. Gastia The name of the Persecutor appeareth not in the story George Scherrer At Rastat by Saltzeburge An. 1528. Ater that this George had instructed the people in knowledge of the Gospell in Rastat .x. miles distant froÌ„ Saltzeburge George Scherâ—er Martyr he was accused of his aduersaries and put in prison where he wrote a confession of his faith whiche Mathias Illiricus hath set out wyth his whole storye Ex Mat Flat Illyrica Hee was condemned to be burned a liue but meanes was made that first his head shoulde be cut of and his body afterward be cast into the fire Going toward his death he sayd crying aloude That you may knowe sayde he that I die a true Christian A straunge myracle of God in manifesting hys Gospel I will geue you a manifest signe and so he did by the power of the Lord For when his head was taken of froÌ„ his shoulders the body falling vpon his belly so coÌ„tinued the space while one might well eat an egge After that softly it turned it selfe vpon the backe and crossed the righte foote ouer the lefte and the right hand ouer the left At the sight wherof they which sawe it were in a great maruell The Magistrates which before had appoynted to haue burned the body after his beheading seeing this myracle would not burne it but buryed it with other Christian mens bodyes and many by the same examplr were moued to beleue the Gospell Thus God is able to manifest the truth of his Gospell in the midst of persecution who is to be blessed for euer Amen Balthasar Officiall Henry Flemmyng At Dornick 1225. This Henry a Fryer sometyme of Flaunders forsooke hys habite maryed a wyfe Who beyng offered lyfe of Balthasar if he woulde confesse hys wyfe to be an harlot denyed so to do and so was burnt at Dornic A Popishe priest and a wicked murderer A good priest dwelling not farre from Basill 1539. A good Priest martyred in hys own house There was a certaine wicked Priest a notorious adulterer a dycer and a vile dronkard geuen to all wickednes and vngratiousnesse without all feare regarding nothing what mischiefe he did moreouer a maÌ„ fit and readye to serue the affection of the papistes at all turnes It chaunced y t this Priest was receiued and lodged in the house of an other Priest dwellyng not farre from Basill whiche was a good man and a sincere fauourer of the Gospell This dronken priest sitting at supper was so dronke that he coulde not tell what he did or els feyned himselfe so dronke of purpose the better to accomplishe hys intended mischiefe So it followed that this wretch after hys first sleep rose out of his bed and brake all the glasse windowes in his chamber threwe downe the stone and rent all his hostes bookes that he founde The host awaking wyth y e noyse therof came to hym asking howe he dyd whether there were any theeues or enemies that he was in feare of desiring him to shew what he ayled But assoon as the good host had opened his chamber doore the wicked cutthroate ranne at him with his sworde and slew hym The host after the wounde receaued fell downe and dyed Upon this a clamour was made through all the street and the neighbours came in the murderer was taken and bound and yet all the frendes and kinsfolkes that the good priest had could not make that miserable caitiffe that was the murderer to be executed the superiour power did so take hys part saying that he shoulde be sent to hys byshop The townes men did grieuously cry out and complayne at the boulstering out of so manifest vilany So did also the noble man that was the Lord of the Page saying that so many good men and maried priests were drowned and beheaded for such small trifles without any regard had to the Byshop but a murtherer might escape vnpunished It was aunswered to them agayne that what the superiour powers wold do thei had nothing to do withal The tyme was otherwise now then it was in the commotion of the rusticall people The superiour power had authoritie to gouerne as they would sayd they it was their parts onely to obey Ex Ioan Gastij And so was he sent bound to the byshop and shortly after dismissed hauing also a greater benefice geuen him for hys worthy acre for he so auaunted him selfe that he had slain a Lutheran Priest Ex tom 2. Conuiualium Sermonum Ioan. Gastij ex Pantal. Charles the Emperours Procurator Doctour Anchusanus Inquisitour Latomus At Louane An. 1543. XXviij ChristeÌ„ men and weomen of Louane Paule a preist Two aged women Antonia Two men At Louane 1543. When certayne of the Cittie of Louane were suspected of Lutheranisme the Emperors Procurator came from Bruselles thether to make Inquisition After which Inquisition made certaine bandes of armed men came beset their houses in the nighte where many were taken in theyr beddes pluckt froÌ„ their wiues and children and deuided into dyuers prysons Through the terrour wherof many citizens reuolted from y e doctrine of the gospel and returned agayne to Idolatrye But 28. there were whiche remayned constant in y e persecutioÌ„ Unto whoÌ„ the Doctors of Louan Anchusanus especially the Inquisitour Latomus sometymes w t other came and disputed thinking no lesse but either to confound them or to conuert theÌ„ But so strongly y e spirite of y e Lord wrought with hys Saints that the other went rather confounded awaye theÌ„ selues When no disputation coulde serue that whiche lacked in cunning they supplyed w t tormentes by enforcing and afflicting theÌ„ seuerally euery one by him selfe Among the rest there was one Paulus a Priest vpon the age of 60. yeres whom the Rectors of the Uniuersitie wyth theyr Collegues accompanyed with a great number of billes and gleues brought out of prison to y e Austen Friers where after many foule wordes of the Rector he was degraded But at length for feare of death he began to stagger in some poynts of his confession and so was had out of Louane and condemned to perpetuall prison whiche was a darke and stincking dongeon where he was suffered neither to read nor write Paulus a priest condemned to perpetuall prison or anye man to come at him commaunded onely to be fed with bread and water After that other two there were whiche because they had reuoked before were put to the fire and burnt 2. Martyrs burnt at Louane constantly taking their martyrdome Then was there an old man and 2. aged women brought forth An aged man Martyr of whom the one was called Antonia borne of an auncient stocke in that Citie These also were condeÌ„ned the man to be headed the 2. women to be buryed quicke Antonia
this Peter Peter Gaudet Knight sometimes of Rhodes An. 1533. This Peter being at Geneua with hys wyfe was trayned out from thence by his vncle Peter Gaudet Martyr and put in prison for defence of the Gospel and after long tormentes then sustained was burned vide Crisp.  Quoquillard An. 1534. At Bezanson in the countye of Burgundy Quoquillard Martyr this Quoquillard was burned for the confession and testimony of Christes gospell Ex Ioan Crisp.  Nicolas a Scriuener Iohn de Phoix Stephen Burlet An. 1534. These three were executed and burned for the like cause of the Gospell Nicholas a Scriueâ—er Ioan. de Poix Steuen Burlet Martyrs in the Citty of Arras namely Nicholas a Scriuener Iohn de Poix Stephen Burlet Ex Ionne Crisp. A Gray Frier in the City of Rochell Mary Becandella At Fountaynes· An. 1534. This Mary beyng vertuouslye instructed of her maister where she liued Mary Becaudella Martyr and being afterward at a Sermon where a Frier preached after the SermoÌ„ found faulte with hys doctrine and refined the same by Scryptures Whereat he disdayning procured her to be burned at Fountaynes Ibidem  Iohn Cornon An. 1535. Iohn Cornon Martyr Iohn Cornon a husband man of Masâ—oÌ„ and vnlottered but to whom God gaue such wisedome that hys iudges were amazed when he was condeÌ„ned by theyr sentence and burned Ex Crisp. George Borell Iaylor The Procurator of the Citty of Grenoble in Fraunce The Inquisitour Martin Gonyn In Dolphyne An. 1236. Martyn Gonyn Martyr This Martin being taken for a spye in the borders of Fraunce towarde the Alpes was committed to prison In his going out hys Iaylour espyed about hym letters of Farellus and of Peter Uiret Wherefore being examined of the kinges Procuratour and of the Inquisitor touching his fayth after he had rendered a sufficient reason thereof he was cast into the riuer and drowned Ex Ioan Crisp. The kinsfolkes and frendes of this Claudius Mosinus an Officer Cladius Paynter a Goldsmith At Paris An. 1540. Claudius Paynter a Goldsmith Martyr Claudius going aboute to conuert hys frendes and kinsfolks to hys doctrine was by them committed to Morinus a chiefe captayn who condemned him to be burned but the hygh Parliament of Paris correctyng that sentence added moreouer y t he shoulde haue hys tongue cut out before and so to be burned Ex Ioan Crisp. Gasper Augerius the Bishops Renter Domicellus a Franciscane and Inquisitour Stephen Brune a husbandman At Rutiers An. 1540. Stephen Brune was persecuted of Augerius Stephen Brune Martyr who after his confession geuen of hys fayth was iudged to be burned Which punishment he tooke so constantly that it was to them a woÌ„der Hys aduersaryes commauÌ„ded after his death to bee cryed that none should make any more mention of him vnder payne of heresy Pantalion addeth moreouer that at the place of hys burnyng called Planuol the wynde rose and blewe the fyre so from hym as he stoode exhortyng the people that hee there continued about the space of an houre in maner not harmed or scarce touched with any flame so that all y e woode being wasted away they were compelled to begin the fire agayne with new fagottes The Martyr not harmed with the fire vessels of oyle and such other matter and yet neither could he wyth all this be turned but stood safe Then the hangman tooke a staffe and let driue at his head To whome the holy Martyr being yet aliue sayde When I am iudged to the fire doe ye beate me with staues like a dogge With that the hangman with his pike thrust him through the belly and the guttes and so threw him downe into the fire burned his body to ashes throwing away his ashes afterward with the wind Ex Ioan Crisp.  Constantinus a Citizen of Rhone wyth three other An. 1542. These foure for defence of the Gospell Constantine Northman with three other Martyrs being coÌ„demned to be burned were put in a doungcart Who thereat reioysing sayd that they were reputed here as excrements of this worlde but yet theyr death was a swet odour vnto God Ex Ioan Crisp.  Iohn du Beck Priest An. 1543. For the doctrine of the Gospell he was disgraded Iohn Du Beck Martyr and coÌ„stantly abode the torment of fire in the chiefe Citty of Champaigne Ex Ioan Crisp. The Parish Priest of the towne of S. Fayth in Angeow Also other Priestes of the same country Riueracus and his seruaunt Aymond de Lauoy Bordeaux An. 1543. This Aymonde preached the Gospell at S. Faythes in Angeow Aymondus a Via Martyr where he was accused by the Parishe Priest there and by other Priestes moe to haue taught false doctrine to the great decaye of theyr gaynes Whereupon when the Magistrates of Bordeaux had geuen commaundement and had sent out theyr Apparitour to apprehende hym he hauing intelligence thereof was willed by his frendes to flye and shyfte for himselfe but he would not saying that he had rather neuer to haue bene borne then so to doe The office of a good shepheard to stand by hys flocke It was the office of a good Shephearde he sayd not to flye in tyme of perill but rather to abide the daunger least the flocke be scattered or els least peraduenture in so doing he should leaue some scruple in theyr mindes thus to thinke that he had fedde them with dreames and fables contrary to the word of GOD. Wherefore beseeching them to moue him no more therein he tolde them Act. 21. that he feared not to yelde vp both body and soule in the quarrell of that trueth which he had taught saying with S. Paule that he was ready not onely to be bound for the testimony of Christ in the Citty of Bordeaux but also to dye To contract the long storye hereof to a briefe narration the Sumner came and was in the City three daies during which tyme Aymondus preached three Sermons The people in defence of theyr Preacher sâ—ew vppon the Sumner to delyuer hym out of hys handes But Aymond desired them not to stoppe hys Martyrdome seyng it was the will of God that he should suffer for him he would not sayd he resist Then the Consuls suffered the Sumner and so Aimond was caryed to Bordeaux Where many witnesses the most part being Priestes came in agaynst him with M. Riuerack also and his seruaunt Whiche Riueracke had sayde oftentimes before that it should cost him a thousand crownes but he woulde burne him Many exceptions he made agaynst hys false witnesses but that would not be taken Al their accusation was onely for denying Purgatory About ix monethes he remayned in prison wyth great misery bewayling exceedingly his former life albeit there was no man that could charge him outwardly with any crime Then came downe letters wherupon the iudges began to proceede to his condeÌ„nation and he had greater fetters put vpon him which he tooke for a
trust not in his holynesse To this he aunswered take ye it as ye will I will take it well enough Item Almes whom and how farre it profiteth now seest thou what almes meaneth and wherfore it serueth He that seeketh with his almes more then to be mercifull to be a neighbour to succour his brothers need to do his duty to his brother to geue his brother that he ought him the same is blind seeth not Christes bloud Here he answereth God to be serued and worshipped onely as he commaundeth otherwise not that he findeth no fault throughout all the booke but all the booke is good and it hath geuen him great comfort and light to his conscience Item that ye do nothing to please God but that he cōmaunded To that he answereth and thinketh it good by his truth Item so God is honored on all sides in that we coūt him righteous in all his lawes and ordinaunces And to worship him otherwise then so it is Idolatry To that he answered that it pleaseth him well The examination of these Articles being done the Bishop of London did exhort the sayd Iohn Tewkesbery to recant his errors abouesayde and after some other cōmunication had by the Bishop with him the sayd Bishop did exhort him again to recant his errors and appoynted him to determine with himselfe against the next Session what he would do Iohn Tewkesbery submitteth himselfe IN this next Session he submitted himselfe and abiured his opinions and was enioyned penaunce as foloweth which was the 8. of May. In primis that he should keepe well his abiuration vnder payne of relaps Secondly that the next Sonday folowing in Paules Church in the open procession he should cary a Fagot and stand at Paules Crosse with the same That the Wednesday folowing he should cary the same Fagot about Newgate market and Chepeside That on Friday after he should take the same fagot agayne at S. Peters church in Cornehill and cary it about the market of Ledenhall That he should haue 2. signes of Fagots embrothered one on his left sleue the other on his right sleue which he should weare all his life time vnles he were otherwise dispensed withall That on Whitsonday euē he should enter into the Monastery of S. Bartholomew in Smithfield and there to abide and not to come out vnles he were released by the bishop of London That he should not depart out of y e city or dioces of London without the speciall licence of the B. or his successors Which penance he entred into the 8 day of May. an 1229. And thus much concerning his first examinatiō which was in the yeare .1529 at what time he was inforced thorow infirmitye as is before expressed to retract and abiure his doctrine Tewkesbery returned againe to the truth Notwithstāding the same Iohn Tewkesbery afterward cōfirmed by the grace of God and moued by y e example of Bayfild aforesayd that was burned in smithfield did returne and constantly abide in the testimonye of the truth and suffered for the same Who recouering more grace better strength at the hand of the Lord two yeares after being apprehended agayne was brought before Syr Thomas More and the Bishop of Londō where certaine Articles were obiected to him the chiefe wherof we intēd briefly to recite for the matter is prolixe In primis that he confesseth that he was baptised and intendeth to keepe the Catholicke fayth Articles agayne obiected to Tewkesbery Secondly that he affirmeth that the abiuration othe subscription that he made before Cutbert late Byshop of London was done by compulsion Thirdlye that he had the bookes of the obedience of a Christian man and of the wicked Mammon in his custody and hath read them since his abiuration Fourthly that he affirmeth that he suffered the two fagots that were embrothered vpon his sleue to be taken frō him for that he deserued not to weare them Fiftly he sayth that fayth onely iustifieth which lacketh not charity Sixtly he sayth that Christ is a sufficient Mediator for vs therfore no prayer is to be made vnto any Sayntes Wherupon they layd vnto him this verse of the Antheme Salue Regina aduocata nostra c. To the which he aunswered that he knew no other Aduocate but Christ alone Seuenthly he affirmeth that there is no Purgatory after this life Christ is our Purgatorye but that Christ our Sauior is a sufficient purgation for vs. Eightly he affirmeth that the soules of the faythful departing this life rest with Christ. Ninthly he affirmeth y t a priest by receiuing of orders receiueth more grace if his fayth be increased or els not Tenthly and last of all he beleueth that the sacrament of the flesh bloud of Christ is not the very body of Christ in flesh bloud as it was borne of y e virgin Mary Whervpon the Byshops Chauncellor asked the sayd Tewkesbery if he could shew any cause why he should not be takē for an hereticke falling into his heresy agayne and receiue the punishment of an hereticke Wherunto he aunswered that he had wrong before and if he be condemned now he reckoneth that he hath wrong agayne Then the Chaūcellor caused the articles to be read opēly with the aunsweres vnto the same the which the sayde Tewkesbery confessed therupon the Bishop pronounced sentence agaynst him deliuered him vnto the Shyriffes of Londō for y e time being who were Rich. Greshā Edward Altam who burned him in Smithfield vpō S. Thomas euen being the 20. of Decēber in the yeare aforesayd the tenor of whose sentence pronounced agaynst hym by the Bishop doth here ensue word for word IN the name of God Amen The deseruinges and circūstances of a certein cause of hereticall prauity falling again thereunto by thee Iohn Tewkesbery of the Parish of S. Michaels in the Querne of the City of Londō of our iurisdiction appearing before vs sitting in iudgement being heard seene vnderstand fully discussed by vs Iohn by the sufferance of God bishop of Londō because we do find by inquisitions manifestly enough that thou didst abiure freely voluntarily before Cutbert late Bishop of Londō thy ordinary diuers sundry heresies errors damnable opinions contrary to y e determination of our mother holy church as well speciall as generall that since and beside thy foresaid abiuration thou art agayne fallen into y e same damnable heresies opiniōs errors which is greatly to be lamēted the same doest hold affirme beleue we therfore Iohn the Bishop aforesayd the name of God first being called vpon the same only God set before our eyes with the coūsell of learned men assisting vs in this behalfe with whō in this cause we haue cōmunicated of our definitiue sentence finall decree in this behalfe to be done do intēd to proceed do proceed in this maner Because as it is aforesayd we do finde thee
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 â—â—ad 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 coÌ„maunding 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
drynke his bloude when we receiue with true beliefe that holye housell That time they kept with them at Easter 7. daies with great worship when they were deliuered from Pharao and went from that land So also Christen men keepe Christes resurrection at the time of Easter these 7. dayes because throughe his suffering and rising we be deliuered and be made cleane by going to this holy housel as Christ sayeth in hys Gospell Verely verely I say vnto you ye haue no life in you excepte yee eate my flesh and drinke my bloud He that eateth my flesh and drinketh my bloude â—ohn 6. abideth in mee and I in him and hath that euerlasting life and I shall raise him vp in the last day I am the liuely bread that came downe from heauen not so as your forefathers did eate that heauenly breade in the wildernesse and afterwarde died Hee that eateth this breade liueth for euer Hee blessed breade before his suffering and deuided it to hys Disciples thus sayinge Eate of thys breade it is my body and doe this in my remembraunce Also hee blessed wyne in one cuppe â—ath 26. 〈◊〉 22. â—arkke 14. Cor. 11. and sayd Drinke ye all of this This is my bloude that is shedde for manye in forgeuenesse of sinnes The Apostles did as Christ commanded that is they blessed breade and wine to housel againe afterward in his remembrance Euen so also their successours and all priestes by Christes commaundement do blesse bread and wine to housel in his name wyth the Apostolicke blessing Nowe menne haue often searched and doe yet often * * Note how Christes words were taken by signification before BereÌ„garius time search how bread that is gathered of corne and through fires heate baked may be turned to Christes body or howe wine that is pressed out of many grapes is turned through one blessing to y e Lords bloud Now say we to such men that some thinges be spoken of Christ by * * A necessary distinction signification and some be thinges certayne True this is and certayne that Christ was borne of a mayd and suffered death of his owne accord and was buryed and on this day rose from death He is sayde to be bread by signification and a Lambe a Lyon a mountayne He is called bread because he is our life and angels lyfe He is sayd to be a Lambe for his innocencie a Lyon for strength wherewith he ouercame the strong deuil But Christ is not so notwithstanding after true nature neither bread nor a lambe nor a lyon Why is then the holy house called Christes body or his bloud if it be not truely that it is called Why is the housell called christs body when it is not so truely Truely the bread and the wine which in the supper by the priest is hallowed shewe one thing without to humaine vnderstanding and an other thing within to beleuing mindes Without they be seene bread and wine both in figure in taste they be truely after theyr hallowing Christes body and his bloud through ghostly mistery An heathen childe is christened yet hee altereth not his shape without though he be chaunged within He is brought to y e fontstone sinfull through Adams disobedience howbeit he is washed froÌ„ all sinne within though he hath not chaÌ„ged his shape without * * The water in baptisme and bread wine in the Lordes supper compared Euen so the holy font water that is called the welspring of life is like in shape to other waters and is subiect to corruption but y e holy ghostes might commeth to the corruptible water through the priests blessing and it may after wash the body and soule from al sin through ghostly might Behold now we see two things in this one creature after true nature y t water is corruptible moysture and after ghostly mistery hath wholsom vertue So also iâ— we behold the holy housell after bodily vnderstanding then we see that it is a creature corruptible and mutable If we knowledge therein ghostly might theÌ„ vnderstand we that life is therein and that it geueth immortalitie to theÌ„ that eate it with beliefe Muche is betwixt the inuisible might of the holy housel and the visible shape of proper nature It is * * No transubstantiation naturally corruptible bread and corruptible wine is by might of Gods word truely christes body and bloud not so notwithstaÌ„ding bodily but ghostly Much is betwixt the * * Difference betwixt Christs naturall body and the Sacrament thereof body of Christ which he suffered in and the body that is hallowed to housel The body truly that Christ suffered in was borne of the flesh of Marie w t bloude and with bone with skin and with sinewes in humaine lims with a reasonable soule liuing and his ghostly body which we call the housel * * 1. Difference is gathered of many cornes without bloud and bone without limme w tout soule * * Not the body that suffered is in the housell and therefore nothing is to be vnderstand therein bodely but all is ghostly to be vnderstande Whatsoeuer is in that housel which geueth substaunce of life that is of the ghostly might and inuisible doing Therefore is that holy housell called a mysterie because there is one thing in it seene and an other thing vnderstanded That which is there * * 2. Difference seene hath bodely shape and that we do there vnderstande hath ghostly might Certainely Christes body whyche suffered death and rose from death neuer * * 3. Difference dieth hencefoorth but is eternal and vnpassible That housel is temporal not eternal Math. 15. * * 4. Difference corruptible and dealed into sundrye partes chewed betweene teeth and sent into the belly howbeit neuerthelesse after ghostly myght it is all in euery parte Many receiue that holy body and yet notwithstandinge it is so all in euery part after ghostly mysterie Though some chewe the lesse yet is there no more might notwithstaÌ„ding in the more parte then in the lesse because it is whole in all men after the inuisible might This mysterie is a * * 5. Difference pledge and a figure Christes body is truth it selfe Thys pledge we doe kepe mystically vntill that we be come to the truth it selfe and then is this pledge ended Truely it is so as we before haue sayde Christes body and his bloude not bodily but ghostly But now here the Apostles words about this misterie Paul the Apostle speaketh of the old Israelites thus writing in his epistle to faithful men Al our forefathers were baptised in the cloud and in the sea 1. Cor. 10. and all they did eate the same ghostly meat dranke the same ghostly drinke They drank truly of the stone that followed them and that stone was Christ Neither was that * * Note this exposition which is now a dayes thought newe Iohn 4.
or see there This tale was no sooner brought to Doct. London by William Symons Filmers vtter ennemie but he sent for the poore man home to his house 〈◊〉 London 〈◊〉 broâ—â—â— agâ—ynst â—â—â—ther where he chearished hym with meat and money telling him he shoulde neuer lacke so long as he liued that y e seely poore man thinking to haue had a daily frend of D. London was content to do and say whatsoeuer he and Symons would haue hym say or do against his owne brother And when D. London had thus won the pore man he retained him as one of his houshold men vntill the court day was come and then sent him vp to witnes this foresaid tale against his brother Which â—ale Filmer denied vtterly saying that D. London for a little meat and drinke sake had set him on and made him to say what his pleasure was â—â—â—mers own â—â—â—ther 〈◊〉 agaynst 〈◊〉 wherfore my Lord quoth Filmer to the bishop I beseeche your Lordship weigh the matter indifferently 〈◊〉 witnes stand is aâ—â—â—nst the 〈◊〉 for as muche as there is no man in all thys towne y t can or will testifie with him that euer he heard any such talke betwene him and me and if he can bring forth any that wil witnes the same with him I refuse not to die But say what he could it would not preuaile Then Filmer seeing no remedy but that hys brothers accusemeÌ„t shuld take place he sayd Ah brother what cause hast thou to shew me this vnkindnes I haue alwaies ben a naturall brother vnto thee and thine and helped you all to my power from time to time as thou thy selfe knowest and is this a brotherly part 〈◊〉 cast 〈◊〉 by his 〈…〉 thus to rewarde me nowe for my kindnesse God forgeue it thee my brother geue thee grace to repent Then Filmer looking ouer his shoulder desired some good body to let him see the booke of statutes Hys wife being at the end of the hall and hearing her husband call for the booke of statutes ran downe to the keper and brought vp the booke gat it conueied to her husbaÌ„d The Bishop seeing the booke in his hand starte hym vp from the bench in a great sume 〈◊〉 Bishops â—â—â—demne 〈◊〉 not one without 〈◊〉 but 〈…〉 that â—â—ould not 〈…〉 by 〈…〉 the 〈◊〉 and 〈◊〉 do the 〈…〉 say that 〈◊〉 did 〈◊〉 but by 〈◊〉 〈◊〉 of 〈◊〉 iust 〈…〉 a 〈◊〉 accuser 〈◊〉 his 〈◊〉 demanding who had geueÌ„ the prisoner that booke commaunding it to be taken from him and to make searche who had brought it swearing by the faith of hys body he should go to prison Some sayd it was his wife some sayd the keeper Like inough my lord quoth Symons for he is one of the same sort as worthy to be heere as the best if he were rightly serued But howsoeuer it was the truthe would not be knowen and so the Bishop sate him downe againe Then sayd Filmer O my Lord I am this day iudged by a lawe why should not I see the lawe that I am iudged by The law is I should haue two lawfull witnesses and here is but one which would not doe as he doeth but that he is forced thereunto by the suggestion of mine ennemies Nay quoth Bucklayer the kynges atturney thyne heresie is so heinous and abhorteth thine owne brother so much that it forceth him to witnesse against thee which is more then two other witnesses Thus as ye see was Filmer brought vniustly to hys death by the malice of Symons and D. London who had enticed that wretched caitiffe his brother to be their minister to worke his confusion But God which is a iust reueÌ„ger of all falsehode wrongs would not suffer that wretch long to liue vppon earth but the next yeare followyng he beyng taken vp for a labourer to goe to Bullaine had not bene there three daies ere that in exonerating of nature a Gunne tooke him and tore him all to peeces And so was these woordes of Salomon fulfilled A false witnesse shall not remaine vnpunished Iohn Marbecke THen was Marbecke called and hys Inditement read The inditement of Marbecke whiche was that he shoulde say That the holy Masse when the Priest doeth consecrate the body of our Lorde is poluted deformed sinnefull and open robbery of the glory of God from the which a Christian hart ought both to abhorre and flee And the eleuation of the Sacramente is the similitude of the setting vp of Images of the calues in the Temple builded by Ieroboam and that it is more abhomination then the sacrifices done by the Iewes in Ieroboams temple to those calues And that certaine and sure it is that Christ himself is made in the masse mans laughing stocke To thys hee aunswered and sayde Marbecke aunswereth to his inditement that these woordes wherof they had indited him were not his but the wordes of a learned man called Iohn Caluine and drawn out of a certaine Epistle which the sayd Caluine had made whych Epistle he had but onely wrytten out and that long before the 6. Articles came foorth so that nowe he was discharged of that offence by the kings generall pardon desiring that he might enioy the benefite thereof Then was the Iurye called which were all Farmers belonging to the Colledge of Wyndsore Partiall dealing in calling the Iurye whereof fewe or none had euer sene those men before vppon whose life and death they went Wherfore the prisoners counting the farmers as partial desired to haue the Townes men or such as did know them and had sene their daily conuersations in the place of the Farmers or els to be equally ioyned w t them but that would not be for the matter was otherwise foreseene and determined Now when the Iury had taken theyr oth and al Bucklayer the kynges atturney began to speake Buclayer the kinges atturney a persecuter and first he alledged many reasons against Anth. Person to prooue him an hereticke Whych when Anth. woulde haue disprooued the Bishop sayd let him alone Syr he speaketh for the K. so went Bucklayer foorth with his matter making euery mans cause as hainous to the hearers as he coulde deuise And when he had done and sayd what he would then Sir Humfrey Foster spake to the Quest in the fauor of Marbecke on thys wise Maisters quoth hee Syr Humfrey Foster speaketh for Marbecke yee see there is no man here that accuseth or layeth any thyng to the charge of this poore man Marbecke sauing he hath written certaine things of other mens sayings with his owne hand wherof he is discharged by the kings generall pardon therfore ye ought to haue a conscience therin Then start vp Fachel at the lower ende of the benche and sayd Fachell a persecuter What can we tel whether they were wrytten before the pardone or after They may as well be wrytten since as afore for any thing that we
and speedy furtheraÌ„ce of the aduancement of their accusations against Brooke The first of these three was a young Gentleman lately brought vp vnder the said Brooke in the office of custome â—â—yron the 〈◊〉 accuser whose name was Edmund Payton The other was one Robert Poole a man as it was commonly reported both base borne and also such a one Poole 〈◊〉 secoâ—d 〈◊〉 as in his youth for murthering a man with a clubbe in Bow lane in London was faine by obtaining the Kings pardon to saue his necke The third was one Tho. Boyse who shewyng more honesty then the rest affirmed not that he himselfe heard y e sayd Broke speake any thing of that whiche was obiected against him but iustified that either of the other two had stedfastly affirmed to him that Broke had spoken vnto them those things heere vnder obiected against him The yong man first obiected againste the sayde Broke that he should say that the thing which the Priest vseth to hold vp ouer his head at Masse is not the natural body of Iesu Christ for if that were so who so would might haue their belly ful of Gods their guts ful of Gods and he that had lately receiued the Sacrament before he wente to the Sea might happely vomit God vp againe on shypboord And thus much he brought ouer in writing wyth hym from Calice and added thereto as it should seeme to exasperate the Commissioners and the rest of the Cleargy against him certaine other heynous words spoken against Byshops and Priestes Whiche wordes the sayd Broke there denied confessing neuerthelesse that certaine priuate talke he had with him touching the Sacrament wherein he shewed to the yong man the right vse of the same concluding that albeit with our mouthes we receyued very materiall bread and wine yet by faith all Christian meÌ„ do receiue eate and drinke to their great comfort and benefite the very natural body and bloud of Christ which was both borne of the virgine Mary and suffered death on the Crosse for the remission of their sinnes which most holye Sacrament who so came vnworthely vnto the same was so farre from the eating of Christes body and bloude that all such without hartie repentaunce do eate their owne damnation And to conclude with him in that priuate talk he told him that if the grosse vnlearned errour of transubstantiation were in deede matter of truth and sincere doctrine then not only this should follow of it that euery maÌ„ who would might haue euerlasting life for they might when they woulde receiue the outward Sacrament seene with our eyes whiche the Priestes call Christes naturall body and who so eateth Christes body and drinketh hys bloud hath euerlasting lyfe sayeth Christ but also there should great absurdities follow therby as wheÌ„ a maÌ„ hapneth to go to the sea hauing lately receiued the sacrament he should put it ouer boorde or do it on the hatches therfore exhorted the said Payton to leaue that grosse errour The second accuser was Poole who obiected agaynste him that about two yeares past he himselfe dining wyth the sayd Brooke with xv or xvj other honest men heard him thus say at the table that the thing which the Priestes vse to hold vp ouer their heads was not the very bodye and bloud of Christ but a sacrament to put vs in remembrance thereof Unto whose obiections the said Broke answered that a man in mirth might well enough with charitie beshrewe suche a guest as when he had dined wyth a man could so loÌ„g after remember to say him such a grace and required of Poole of whence the rest of the guestes were He aunswered they were of the towne all Then inferred he that he was sure Poole could as well remember some of their names which then were present as freshly to keepe in mind for so by oth vpon a booke he had afâ—irmed euery word of the whole matter which he obiected but for that the matter was vtterly vntrue Whereupon the sayd Brooke desired their honours to consider the slendernes of his tale To be shorte he with the rest of hys felowes to witte Rafe Hare Coppen and Iames the Barber were for that time dismissed During the tyme while these four were thus in examination at London The trouble examinatioÌ„ of Sir W. Smith and Iohn Butler CoÌ„missarye the other two to witte Syr William Smith preacher and Iohn Butler by commaundement were apprehended in Calyce and bounde by suretie not to passe the gates of the towne of Calyce In the whiche towne the sayd Iohn Butler Commissary was accused by Rich. Thorpe and Ioh. Ford souldiours of Calice saiing that he shoulde say The accusers of Butler 〈◊〉 vitae 〈…〉 〈◊〉 of the Sacrament that if the Sacrament of the aultar be fleshe bloud and bone then there is good aqua vitae at Iohn Spisers Upon which accusation the sayde Thorpe and Forde brought for recordes before the Counsayle of Calyce Marraunt Haynes Iohn Luckes Harry Husson and Harry Troste all of the parish of Oye beside Calyce Whereupon shortly after the sayde Iohn Butler and Sir William Smith were sent for and by one Swallow a purseuant which set vp the other aforesaide brought into England vnto the house of the sayd Swallow dwellyng by S. Iames where the Kings maiestie lay at that tyme and the next day being Thurseday after dinner Butler Smith were brought to the starre chamber before the priuie Counsayle where both sedition and heresie was obiected against them and after much talke was sayde vnto them by the Lord Cromwell that they should make theyr purgation by the lawe And from thence by the foresayde Swallow they were sent to the Fleete The next day being Friday after dinner Butler and Smyth were sent for to come to Bathe place where they were brought into the Chappell there sitting D. Clarke Byshop of Bathe Doctour Sampson then Byshop of Chichester Doctour Repse the Byshop of Norwich who was a Monke being fast a sleepe Then was obiected vnto Butler with great reuerence the opprobrious wordes spoken against the blessed Sacramente rehearsing as is aforesayd the articles The examination of Ioh. Butler Butler required to haue them in writing and so woulde make aunswere in writing The whiche they woulde not graunt him and vpon that aunswere he stoode Then choler gathered in the Byshop of Chichester The story were too long to write yet part yee shall vnderstand Chichester found great fault that Butler made not lowe cursie beeing stubborne and arrogant as he said and in fine found fault with his shirt Then turning him about he called to his brother Bannester being present that time dwelling in Pater noster Row to make aunswere for the shirt He said I can make answere for the shirt No good aunswere saide Chichester Forsooth saide hee the shirt is mine I lent it him because he brought none with him for he was not permitted to haue any seruaunt A
a false Prophet So when mayster Doctour had ended his collation he sayde vnto Kerby Thou good man doest not thou beleue that the blessed sacrament of the aultar is the very flesh and bloud of Christ and no bread euen as he was borne of the virgine Mary Kerbyes confessiō of the Sacrament Kerby aunswering boldly sayd I do not so beleue How doest thou beleue sayd the Doctour Kerby sayd I do beleue that in the Sacrament that Iesus Christ instituted at his last supper on Maundye Thursdaye to his Disciples which ought of vs likewise to be done is the death and passion and his bloud shedding for the redemption of the world to be remembred and as I sayde before yet bread and more then bread for that it is cōsecrated to a holy vse Then was mayster Doctor in his dumpes and spake not one word more to Kerby after Then sayd the vnder Shiriffe to Kerby hast thou any thing more to say Yea syr sayde he if you wyll geue me leaue Say on sayd the Shiriffe Then Kerby taking his night cappe from hys head put it vnder his arme as though it should haue done him seruice agayne but remembring him selfe The Lord Wētworth wept at Kerbyes burning he cast it from him and lifting vp his handes he sayd the Hymne Te Deum and the beliefe with other prayers in the English tongue The Lord Wentworth whilest Kerby was thus doing did shroude him selfe behinde one of the postes of the Gallery and wept and so did many other Then said Kerby I haue done you may execute your office good Maister Shiriffe ¶ The burning and Martyrdome of Kerby On the Gang Monday an 1546. about tenne of the clocke Roger Clarke of Mendelsham brought to the stake at Burye Roger Clarke of Mendelsham was brought out of prison and went on foote to the gate called Southgate in Bury and by the way the Procession mette with them but he went on and would not bow cap nor kne but with most vehement words rebuked that idolatry and superstition Roger Clarke geueth no reuerence to the procession the Officers being much offended And without the gate where as was the place of execution the stake beyng ready and the wood lying-by he came and kneeled down and sayd Magnificat in the English tongue making as it were a Paraphrase vppon the same Wherein he declared how that the blessed virgine Mary who might as well reioyce in purenes as any other yet humbled her selfe to her Sauiour Iohn 1. And what sayst thou Iohn Baptist sayd he the greatest of all mens children Behold the Lambe of God whiche taketh away the sinnes of the world And thus with loude voyce he cried vnto the people while he was in fastning to the stake then the fire was set to him wheras he suffered paines vnmercifully The painfull burning and Martyrdome of Roger Clarke of Mendelsham for the wood was greene and would not burne so that he was choked with smoke and moreouer being set in a pitch barrel with some pitch sticking stil by the sides was therwith sore payned till he had got hys feet out of the barrell And at length one standing by tooke a fagotte sticke and striking at the ring of yron about hys necke so pashed him and stroke him belike vpon the head that he shronk downe on the one side into the fire so was dissolued In the beginning of this story of Kerby and Roger mention was made of a certayne Bill put vpon the towne house doore and brought the nexte day to the Lord Wentworth the wordes of which Bill were these ¶ The Byll set vpon the Townehouse dore in Ipswich IVstè iudicate filij hominum yet when ye shall iudge minister your iustice with mercy The wordes of the bill set vp on the Townhouse doore A fearfull thing it is to fall into the hands of the liuing God be ye learned therfore in true knowledge ye y t iudge the earth least the Lord be agry with you The bloud of the righteous shall be required at your handes What though the veile hanged before Moses face yet at Christes death it fell downe The stones will speak if these should hold theyr peace therfore harden not your hartes agaynst the verity For fearefully shall the Lord appeare in the day of vēgeance to the troubled in conscience No excuse shall there be of ignorance but euery fat shall stand on his owne bottome Therfore haue remorse to your conscience feare him that may kill both body and soule Beware of innocent bloud shedding take heed of iustice ignorantly ministred worke discreetly as the Scripture doth commaund looke to it that ye make not y e trueth to be forsaken We beseech God to saue our king king Henry the 8. that he be not lead into temptation So be it This yeare also it was ordeined decreed solemnly geuen out in Proclamation by the kings name authority and his Counsell that the english Procession should be vsed throughout al England according as it was set forth by his sayd counsell and none other to be vsed throughout the whole Realme About the latter end of this yeare .1545 in the Moneth of Nouember after that the king had subdued the Scots and afterward ioyning together with the Emperour The Scottes subdued had inuaded France and had got from them the town of Bollayn he summoned his high Court of Parliament In the which was graunted vnto him besides other subsidies of mony Bollayne wonne all Colledges Chaūtries free chappels hospitals fraternities brotherhoodes guildes perpetuities of stipēdary priestes to be disposed at his wil pleasure Whervpon in the moneth of Decem. folowing Stat. an 37. Reg. Hen. 8. the king after the wonted maner came into the parliamēt house to geue his roiall assent to such actes as were there passed where after an eloquent Oration made to him by the Speaker Colledges and Chauntreis geuen to the king he answering agayne vnto the same not by the L. Chancellour as the maner was but by himselfe vttred forth this oration word for word as it is reported and left in story A Parliament In the contentes of whiche Oration first eloquently and louingly he declared his gratefull hart to his louyng subiectes for theyr grauntes and subuentions offered vnto him In the second part with no lesse vehemency he exhorteth them to concord peace and vnity Whereunto if he had also ioyned the third part that is as in wordes he exhorted to vnity so had begon in deed first himselfe to take away the occasion of deuision disobedience disturbance frō his subiectes that is had remoued the stūbling blocke of the 6. articles out of the peoples way The Third part◠〈…〉 Oration 〈◊〉 the 〈◊〉 which set brother agaynst brother neighbour agaynst neighbor the superior agaynst subiect the wolues to deuour the poore flocke of Christ then had he not onely spoken but also done like a
ere this time But to let this matter of syr George Blage passe wee will now reduce our storie againe to Anne Askew and her fellowe Martyrs who the same weeke were burned and could finde no pardon Anno 1546. Then the Catholicke fathers when they had broughte this christian woman wyth the residue as aboue hath ben declared vnto theyr rest they being now in their ruffe and triumph like as the Phariseis when they hadde broughte Christ to his graue deuised w t themselues howe to keepe him down stil to ouertreade truth for euer Whereupon consulting with certaine of the Counsell they made oute a straight and harde proclamation authorised by the kinges name for the abolishing of the scripture al such English bookes which might geue any light to the setting foorth of Gods true word and grace of the Gospel the copie and tenour of which Proclamation is this as followeth A Proclamation for the abolishing of English bookes after the death of Anne Askew set forth by the king An. 1546. the 8. day of Iuly THe kings most excellent Maiestie vnderstanding howe vnder pretence of expounding and declaring the truthe of Goddes Scripture A proclamation for the abolishing of Englishe bookes diuers leud and euil disposed persons haue taken occasion to vtter and sow abroade by bookes imprinted in the English tongue sondry pernitious and detestable errours heresies not onely contrary to the lawes of this realme but also repugnant to the true sence of Gods law and his word Nay rather for the ignorance and lack of Gods Scripture many haue taken occasion of error heresies â—ntollerable by reason whereof certaine men of late to the destruction of their owne bodies soules and to the euill example of others haue attempted arrogaÌ„tly and malitiously to impugne the truth and therewith trouble the sober quiet and godly Religion vnited and established vnder the kings Maiestie in this his realme his highnesse minding to foresee the daungers that myght ensue of the sayd bookes is enforced to vse hys generall prohibition commaundement and proclamation as followeth First that from henceforth no man woman or person of what estate The new â—estament of Tindals of Couerdals translation in Englishe forbidden condition or degree so euer he or they be shal after the last day of August next ensuing receiue haue take or keepe in his or their possession the text of the newe Testament of Tyndalles or Couerdales translation in English nor any other then is permitted by the Acte of Parliament made in the Session of the Parliament holden at Westminster in the 34. or 35. yere of his maiesties most noble raigne nor after the sayd day shall receiue haue take or keepe in his or their possession any maner of bookes prynted or wrytten in the English tongue which be or shal be set forth in the names of Frith Tindal Wickliffe Ioy Roy Basil Bale Barnes Couerdale Englishe bookes in Scripture reâ—â—rayned Turner Tracy or by any of them or any other booke or bookes containing matter contrary to the sayde Acte made An 34 or 35. but shall before the last day of August next coÌ„ming deliuer the same English booke or bookes to his maister in that housholde if hee be a seruaunt or dwell vnder any other and the maister or ruler of the house suche other as dwell at large shall deliuer all such bookes of the sortes aforesaid as they haue or shal come to their haÌ„ds deliuered as afore or otherwise to the Maior Bailiffe or chiefe Constable of the towne where they dwell to be by them deliuered ouer openly within 40. daies next folowing after the said deliuerie to the Shiriffe of the shire or to the Byshops Chancellour Commissary of the same diocesse to the entent the said Bishop Chauncellour Commissary and Shiriffe and euery of them shall cause them incontinently to be openly burned which thing the kinges Maiesties pleasure is that euery of them shall see executed in most effectuall sort â—urning of â—cripture â—ookes and of their doings thereof make certificate to the kings Maiesties most honourable Councell before the 1. of October next comming And to the intent that no man shall mistrust any daunger of such penall statutes as be passed in this behalfe for the keeping of the sayd bookes the kings Maiestie is most graciously contented by this proclamation A baitâ— to bâ—ing in bookes to pardon that offence to the sayd time appoynted by this proclamation for the deliuery of the said bokes and commaundeth that no Bishoppe Chauncellor Commissarie Maior Bailiffe Shiriffe or Constable shall be curious to marke who bringeth foorth such bookes but only order burne them openly as is in this proclamation ordered And if any man after the last day of August next comming shall haue any of the sayde bookes in his keeping or be proued and conuinced by sufficient witnesse before 4. of the kings most honourable counsail to haue hidden theÌ„ or vsed theÌ„ or any copy of any of them or any parte of theÌ„ wherby it shuld appeare that he willingly hath offeÌ„ded the true meaning of this proclamation the same shall not onely suffer imprisonment and punishment of his body at the kings maiesties will and pleasure The penaltye limited but also shall make suche fine and raunsome to his highnesse for the same as by his Maiestie or 4. of hys graces said counsaile shal be determined c. Finally his Maiestie straightly chargeth and commandeth that no person or persons of what estate degree or condition so euer he or they be from the day of this proclamation presume to bring any maner of English booke concerning any maner of Christian religion printed in the parties beyonde the seas into this realme to sell geue or disâ—â—ibute any English booke printed in outwarde parties or the copie of any such booke or any part thereof to any persone dwelling within this his graces realme or any other hys maiesties dominions vnlesse the same shal be specially licenced so to doe by his highnesse expresse graunâ— to be obtained in writing for the same vppon the paines before limited and therewithall to incurre his maiesties extreeme indignation For so much as it is hath alwayes bene the common guise and practise of the popes church to extinct condemne and abolish all good bookes and holesome treatises of learned men vnder a false pretence of errors heresies The vntrue dealing of the Papistes in gathering heresies where none is wherof examples aboundantly maye appeare in this historie aboue Now for the better triall hereof to see and trie the impudent shamelesse vanitie of these Catholicke ClergimeÌ„ in mistaking falsifying deprauing blaspheming and slandering where they haue no cause against al right honest dealing yea against their own knowledge conscience and manifest verity of Gods worde I shall therfore desire the attentiue Reader before we passe any further to consider expend here 2. things by the way First what opinioÌ„s
be troubled nor disquieted for the matter neither am I to be counted heretike erroneous or offensiue so long as I shall not be prooued and plainly coÌ„uicted with simple and manifest wordes in what Article I am so iudged Neither do I here charge my Papists these blockheds that I will put them to their proofes but onely that they will shew me at least my errour that is that they wil shew me if they know what it is that they themselues do prattle of or haue any feelyng of their owne doyngs For so long as they assigne me no hereticall Article I am at free liberty to deny what Article so euer they lay vnto me to be heretical and say it is Catholike Agayne what a rudenes is it in this wicked doltishe Antichrist worthy to be laughed at where as these drummedaries do distinct hereticall Articles from those that be erroneous and the erroneous from offensiue The 〈◊〉 distinctioÌ„ 〈◊〉 the Papiâ—â— between◠〈◊〉 articles hâ—â—reticall eâ—â—roneous sclauÌ„deroâ—â— offeÌ„siuâ— Luke 9. and those agayne from slaunderous By the which subtle distinction of those grosseheaded dolts this we do gather that that article which is erroneous is not heretical and if it be not heretical what doth it then appertaine to these Ecclesiastical condemners which ought to condemne those things only which be hereticall For that which is not hereticall is catholike as Christ himselfe saith He that is not against vs is with vs. Yea I would wish that these iolly Sophisters would shew me in all the Church an Article that is erroneous and not heretical for if it be erroneous it differeth nothyng from hereticall but onely in stiffenesse of defendyng For all things be equally either true or false Hereticaâ— althogh affection in some one thing which is true or false may be greater or lesser Ye see therfore agayne how these men for all theyr braggyng Buls are not able to produce me one Article which is erroneous and not heretical Erroneouâ— and yet lyke wise brainsike men they will needs babble they know not themselues what condemning that which they finde erroneous and not hereticall which cannot stand eyther in matter or in words so that such as are the Articles such is the condemnation The lyke wisedome also they shew in affirmyng that to be Scandalous Scandaloâ—â— which is neither hereticall nor erroneous That Article I would fayne see eyther in my bookes or in the words and workes of any writer els from the beginnyng of the world to the latter end What made my papists then to excogitate these so prodigious monsters but onely their monstrous fury and madnesse Unlesse peraduenture they meane those Articles so to be Scandalous as commonly all true and Catholike Articles are wont to be For what is more scandalous then Ueritie Yea onely truth and veritie is scandalous to all proud and senselesse persons and is sayd of Christ 1. Cor. 1. We preach saith S. Paule Christe crucified a stumblynge stone to the Iewes and to the Gentiles foolishnesse And in Luke 2. 1. Cor. 1 Luke 2. He is set to be the fall and rising vp of many in Israell Wherefore where as my Papistes do distinguish scandalous Articles from hereticall and erroneous and forasmuch as that which is not hereticall or erroneous must needes be Catholicke and true it followeth thereof that these scandalous Articles be vnderstanded and condeÌ„ned of them for such as be very Catholike and sound O worthy commendation meâ—te for the Papists Marke here good Reader Offensiâ—â— the impietie of these blynde Bussards whether they roll themselues how they deride and mocke themselues how easily they are taken in theyr owne words how fond and foolish they are in their studies not only in not proouyng any error or slander in these Articles but also in goyng about only to expresse them how they cast out things impossible and most foolishly repugnant to themselues Where is then thou most presumptuous and shameles Bull thy doltish respectiue nowe become whether respectedst thou Uerily into the bottomles pit of impiety and thine owne brutish stoliditie The like also is to be sayd touching the Articles offensiue which must be neyther slaunderous neyther erroneous nor hereticall seyng they are distincted by such great Rabbines Who wyll not now maruell at the depe profound wisedome of these Papistes which could finde out that to be offensiue in the Church which is neyther false neyther hereticall nor slaunderous but true sound Catholike and edifieng and yet must that also be condemned And who would not now desire couet to be condemned also of such harebrained Idiotes who by their owne condemning do vtter themselues to approoue things damnable and to condemne things iustifiable that is whyche openly shew themselues to their owne great ignominy and shame to be more senseles then stockes rockes or blocks Goe ye nowe therefore O ye impious and brainelesse Papistes and if yee wil needes wryte shew your selues more sober for this Bull it appeareth was spued out in youre night feasts amongs other drabs and harlots or els hudled vp in the Caniculare dayes or mad midsomer Moone For neuer were there any dissardes that would shew them selues so madde Lette vs now retourne this dirt of Antichrist and cast it in hys owne teethe and of hys owne words let vs iudge hym and condemne him The popes 〈…〉 owne 〈◊〉 that heereafter hee maye learne to take better heede and be better aduised in his lyinge For as the Prouerbe sayth a lyer had neede to haue a good memorye If some Articles be offensiue and other hereticall and thou condemnest him whych is no hereticke and consequently a true Catholicke although hee be sixe hundreth times offensiue Doth not thy shamelesse mouth then condemne thy selfe not onely of heresie but of extreeme impietie blasphemye and treason against Gods holy trueth shewing thy selfe to be the manne in dede whych is the aduersarye and is extolled aboue all that which is called God or is worshipped Art not thou then the manne of sinne and the sonne of perdition â— Thes. 2. which denieth God hys redeamer and taketh away the loue of trueth to stablishe the settinge foorth of his errour for men to beleeue iniquitie as Paule foretolde For if the Article be not hereticall it can not be offensiue or slaunderous but onely to suche heretickes as Antichrist is and Sathanistes of all pietie See theeefore howe his shamelesse and moste foolish Bull whiles it condemneth in me one thinge to be hereticall and an other offensiue doeth manifestly declare the authours thereof to be true heretickes and the enemies of God in deede Prouerb 12 So that nowe it maye appeare that there is no knowledge nor counsell against the Lorde seeing blinde impietie is thus caughte in the woordes of hys owne mouth so truely it is sayd that he whiche casteth vpp a stone on highe it falleth downe againe vpon his owne pate And whych is chiefest of all
like yea to keepe our realmes from foreine princes from the malice of the Scots of French men of the B. of Rome Thus good subiectes our name is wrytten thus it is honored obeyed this maiestie it hath by Gods ordinance not by mans So y t of this your offence we can not write to much And yet doubt not but this is enough froÌ„ a prince to all reasonable people from a king to al kind harted and louing subiects from a puissant king of England to euery naturall English man Your pretences which you say moneth you to do thus wherwith ye seeke to excuse this disorder we assure you be either al false The 〈…〉 causes or so vaine that we doubt not but after ye shal hereby vnderstand the truth therof ye wil al with one noyse knowledge your selues ignorantly led by error seduced and if there be any that will not assure you the same be raÌ„ke traitors enemies of our crowne seditious people heretikes Papistes or suche as care not what cause they seeke to prouoke an insurrection so they may doe it nor in dede can waxe so rich with theyr own labors with peace as they can do with spoiles with warres with robberies such like yea with the spoile of your owne goodes wyth the liuing of your labors the sweat of your bodies the food of your owne housholdes wiues children Suche they be as for a time vse pleasant perswasions to you in the ende will cut your throtes for your owne goodes You be borne in hand that your children though necessity chance shal not be christened but vpon the holy dayes Howe false this is learne you of vs. Our booke whych we haue set foorth by the free consent of our Parliament 1. Baptisme in the English tongue teacheth you the coÌ„trary euen in the first leafe yea the first side of the first leafe of that parte whyche entreateth of Baptisme Good subiectes for to others we speake not looke and be not deceiued They whych haue put this false opinion into your eares they meane not the christening of children but the destructioÌ„ of you our Christened subiects Be this knowen vnto you our honor is so much y t we may not be found faulty of our word Proue it if by our lawes ye may not christeÌ„ your children vpon necessity euery day or houre in the weeke then might you be offended but seeing you may doe it howe can you beleeue them which teach you the contrary What thinke you they meane in the rest which moue you to breake your obedieÌ„ce against vs your king soueraigne vpon these so fals tales and perswasions in so euident a matter Therefore you all which wil knowledge vs your soueraigne Lorde which will heare the voyce of vs your naturall king may easily perceiue how ye be deceiued and how subtilly traitors and papistes wyth their falsehoode seeke to atchieue and brynge their purpose to passe with your helpe Euery traitor will be glad to dissemble his treason and feede it secretly euery papist his Poperie nourish it inwardly and in the ende make you our subiectes partakers of treason and poperie which in the beginning was pretended a common wealth and holinesse And howe are you seduced by them which put in your heades the blessed sacrament of Christes body shoulde not differ from other coÌ„mon bread If our lawes proclamations and statutes be all to the contrary why shall any priuate man perswade you against them We doe our selfe in our owne heart our counsaile in al their profession our lawes statutes in al purposes our good subiects in al theyr doings most highly esteme that sacrament vse the communion therof to our most comfort We make so much difference therof from other common bread that we think no profite of other bread but to maintaine our bodies But of this blessed bread we take very foode of our soules to euerlasting life How thinke you good subiects shal not we being your prince your Lord your king by Gods appoyntment wyth truthe more preuaile then certaine euill persons wyth open falsehoode Shall any seditious persone perswade you that the Sacrament is despised which is by our lawes by our selfe by our Counsaile by all our good subiectes esteemed vsed participated and daily receiued If euer yee were seduced if euer deceiued if euer traytours were beleued if euer papistes poysoned good subiects it is nowe It is not the Christening of children not the reuerence of the sacrament not the health of your soules y t they shoote at good subiectes It is sedition it is high treason it is your destruction they seeke howe craftily nowe pitiously how cuÌ„ningly soeuer they do it With one rule iudge ye the end which oâ— force must come of your purposes Almighty God forbiddeth vpon pain of euerlasting damnation disobedieÌ„ce to vs your king and in his place we rule in earth If we should be slowe would God erre If your offence be towardes God thinke you it pardoned without repentance Is Gods iudgement mutable Your paine is damnation your Iudge is incorruptible your faulte is most euident Likewise are yee euill enfourmed in diuers other Articles as for Confirmation of your children for the Masse for the maner of your seruice of Mattens and Euensonge Whatsoeuer is therein ordered hath ben long debated and consulted by many learned Bishops Doctours and other men of great learning in this realm concluded in nothing so much labor and time spente of late time nothing so fully ended As for the seruice in the English tongue hath manifest reasons for it And yet perchaunce seemeth to you a newe seruice and in deede is none other but the olde 3. Mattins and seruice in English The selfe same woordes in Englishe which were in Latine sauing a fewe things taken out so fonde that it hadde bene a shame to haue heard them in English as all they can iudge which list to reporte the truthe The difference is we meant godly that you our subiectes should vnderstande in English being our natural countrey tongue that which was heretofore spoken in Latine then seruing onely for them which vnderstoode Latine and nowe for all you whiche be borne English How can this with reason offend any reasonable man that he shall vnderstand what any other sayth so to consent with the speaker If the seruice in the Church was good in Latine it remaineth good in English for nothynge is altered but to speake wyth knowledge that was spoken with ignorance and to let you vnderstand what is said for you to the entent you maye further it with your owne deuotion An alteration to the better except knowledge be worse then ignoraÌ„ce So that who soeuer â—ath mooued you to mislike this order can geue you no reason AlteratioÌ„ of seruice from an vnknowen tongue to a knowen tongâ—â— nor answeare yours if ye vnderstoode it Wherefore you our subiectes remember wee speake to you being ordained
from study of the law I haue perhaps forgotten what the law will do precisely in this point but admit the law were so as you say yet your selfe knoweth my Lord that thys is our certayne rule in law Quòd consuetudo est iuris interpres optimus and I am sure you will not nor can not deny but that the custome is commonly in this realme in all iudgements and Commissions vsed to the contrary and in very deede altogether at the Court hauing the Comâ—â—â—â—ion presented vnto vs take it vpon vs and therfore for you to sticke in such trifling matters you shall rather in my iudgement hurt your selfe and your matter then otherwise Truely Maister Secretary sayd the Byshop I haue also of long while bene disused in the study of the law but hauing occasion partly by reason of this matter to turne my bookes I finde the law to be as I say and yet as I sayd I tell you heereof by the way The answer of Boner to Secretarye Peter not minding to sticke much with you in that poynt At which wordes Maister Secretary Smyth sayd also vnto the Byshop well my Lord of London as cunning as you make your selfe in the law there be here that knoweth the law as well as you and for my part I haue studied the law to and I promise you these be but quiddites and quirkes inuented to delay matters but our Commission is to proceede summarily The wordes of Secretary Smyth to Boner The answer of Boner to Secretary Smyth The words of Secretary Peter de plano and to cut off such friuolous allegations Well sayd the Bishop againe looke well on your commission and you shall finde therein these wordes to proceede according to the law and Iustice and I aske both lawe and Iustice at your handes Then Maister Secretary Peter willed hym to stand no more thereupon but to proceede vnto his aunswere Wherupon he tooke foorth a writing wherin was conteined his aunswere to the denunciation exhibited the day before by Latimer and Hooper and deliuering it vnto the Archbishop sayde that it was of his owne hand writyng and for lacke of sufficient time written so hastily coursely that it could scarsly be read of any other and therfore he desired to read it himselfe and so taking it agayne read it openly the copy whereof here followeth * The aunswere of the sayd Bishop made to the denuntiation aforesayd I Edmond bishop of London concerning William Latimer Iohn Hooper the pretenced denunciators of thys matter here nowe before you and for aunswere vnto the vnlawfull vntrue and vncharitable pretenced denunciation of them lately in deede contrarye to iustice and good reason exhibited here and read before you vnder protestation heretofore made by me and red vnto you remayning in the actes of this court to which I referre me and haue the same here agayne for repeated and reheaâ—sed to all purposes agreeable to the law do for my necessary defence and helpe alleage and say as followeth First I do alledge and say that the sayd William Latimer and Iohn Hooper Allegations oâ— rather cauillations of Boner agaynst his denunciators or either of theÌ„ were not nor now are to be admitted in any wise by vertue of this or anye other commission as denunciators against me their Byshop specially for that they and either of them haue aswell before the time of this pretensed denunciation and also theÌ„ and since bene and be vile and infamed notorious criminous persons and also open and manifest notable heretickes especially concerning the sacramentes of the catholicke Churche and namely concerning the blessed Sacrament of the aulter How fayne would thiâ— man finde a fault if he could tell how by reason of whiche their heresies they were and be by the order of the sayde Catholicke Churche here in this realme of England iustly and duely excommunicated and accursed and haue deuided theÌ„selues therby from the vntie and integritie of Christes Catholick church and for such persons they haue bene and are named reputed and taken openly notoriously and commoÌ„ly amongst the catholicke people of this Realme of Englande and especially of this Citty of London familiarly haunting and conuersaunt with sacramentaries and openly knowne condemned heretickes and fauorers and Abbettors of the same and theyr detestable pestilent doctrine heresie 2. Item that the sayde Iohn Hooper amonges other hys poysoned and venemous doctrine and amonges other his erroneous detestable and abhominable errors and heresies taught and spread abroad here within this realme infecting and poysoning the kinges subiectes therewyth hath before the tyme of the sayde pretensed denunciation damnably and detestablie made diuers erroneous and hereticall bookes especially one intituled a declaration of Christ and of his offcie printed as hee falsly surmiseth in Zurick by Augustine Friers where hee in many places heretically and damnably denyeth the true presence of Christes body in the blessed sacrament of the aultar and also in effect denyeth the verity of Christes blessed bodye vpon the crosse calling it Mathematticall and excludyng thereby the true and very substaunce thereof 3. This terme Mathematicall is referred of Hooper not to the substance of the body vpon the crosse but to Papisticall accidence without substance vpon the aultar Item that the sayd Iohn Hooper doth perseuer and continueth still in his sayd poysoned and wicked venemous doctrine in al poyntes mayntayning and defending the same and euery part therof all the wayes he can especially agaynst y e presence of Christes blessed body in the sacrament of the altar and his sayde bookes especially the sayde declaration of Christ and of his office he doth yet allowe and mayntayn as good and Catholicke where in deede it is hereticall wicked and damnable the contentes of whiche doctrine and bookes so intituled the sayde Latimer especially touching the heresie agaynst the verity of Christes bodye and his true presence in the sacrament of the aultar hath heard taught read preached beleeued holden mayntayned and kept and so at this preseÌ„t doth yet beleue hold If al truth were away he had spoken morâ— truely maintayne and keepe contrary to the fayth of Christes Catholicke church and the vnitie of the same obserued amongest all true christen people incurring thereby heresie excommunication and Scisme to the losse both of their soules and of their beleuers 4. Item that the sayde Latimer and Hooper and eyther of them being of these vile and detestable quallities and consequently by the ordinaunce of the catholick Church of Christ aswell of this Realme as also throughout all Christendome being so excommunicate cast out thereby from the sayd Church are not to this pretensed denuntiation agaynst me theyr Bishop nor to any iudiciall act to be admitted ne yet to be accompanyed with all or aunswered vnto but are by scripture and the order of Christes Catholicke Church here in this Realme vtterly and clearely to be excluded auoyded detested eschewed and abhorred in all maner of wise
was had in estimation For the destruction of Images contayneth an enterprise to subuert religion and the state of the worlde with it and especially the nobilitie who by images set forth spread abroad to be read of al people their linage parentage with remembraunce of their state and actes and the Pursiuaunt carieth not on his brest the kinges names written in such letters as a few can spell but such as all can read be they neuer so rude being great knowne letters in Images of three Lyons and three floures deluce and other beastes holding those armes And he that caÌ„not read the Scripture written about the kings great Seale Winchesters reason The pursiuant caryeth about Saint George on horsebacke and the kinges picture Ergo Images must stand in Churches yet he can read S. George on horsebacke on the one side and the king sitting in his maiestie on the other side and readeth so much written in those images as if he be an honest man he will put of his cap and although if the Seale were broken by chaunce he woulde and might make a candell of it yet he woulde not be noted to haue broken the seale for that purpose or to call it a piece of waxe onely whilest it continueth whole And if by reuiling of stockes and stones in whiche matter Images be grauen the setting of the trueth to be read in them of all men shall be contemned how shall suche wryting continue in honour as is comprised in cloutes and pitch whereof and whereupon our bookes be made Bookes serue onely to be read and not to be kneeled vnto worshipped for so are they no bookes but are made Idols and are to be brokeÌ„ such as few can skill of and not the hundreth parte of the realme And if we a few that can read because we read in one sort of letters so priuiledged as they haue many reliefes shal pull away the books of the rest and would haue our letters onely in estimation and blinde all theÌ„ shall not they haue iust cause to mistrust what is ment And if the crosse be a trueth and if it be true that Christ suffered why may we not haue a writing thereof suche as all can read that is to say an Image If this opinion shoulde proceede when the kings maiestie hereafter should shew his person his liuely image the honour due by Gods law among such might continue but as for the kinges Standardes his banners his armes shoulde hardly continue in their due reuerence for feare of Lollardes Idolatry whiche they gather vpon scripture beastly not onely vntruely The scripture reprooueth false Images made of stockes and stones and so it doth false men made of flesh and bones When the Emperours mony was shewed to Christ wherin was the image of the Emperour Christ contemned not that Image calling it an Idoll nor noted not that mony to be against gods law because it had an image in it as thogh it were against the precept of God Thou shalt haue no grauen image but taught theÌ„ good ciuilitie in calling it the Emperors image bad theÌ„ vse the mony as it was ordered to be vsed in his right vse There is no scripture that reprooueth trueth and all Scripture reproueth falshoode False writinges false bookes false Images and false men all be nought to be contemned and despised as for paper inke parchment stones wood bones A.B. of the Chauncery hand and a. b. of the Secretary hand a letter of Germany fashion or of any other forme be all of one estimation and may be of man enclining to the Deuill vsed for falsehoode or applying to Gods gratious calling vsed to set foorth truth It is a terrible matter to thinke If euery Image representing a thing of truth may stand in place of worship then let Winchesters face stand in the Church also that this false opinion coâ—ceaued against Images should trouble any mans head and suche as I haue knowne vexed with that deuill as I haue knowne some be neuerthelesse wondrously obstinate in it and if they can finde one that can spell Latin to helpe foorth their madnes they be more obdurate then euer were the Iewes and slaunder whatsoeuer is sayd to them for their reliefe Of this sort I know them to be and therefore if I wist there were many of that sort with you I would not irritate them by preaching without fruite but labour for reformation to my Lorde Protectour But if you thought there might be other wayes vsed first to a good effect I would followe your aduise and proceeding with you and the Mayor wyth both your helpes to do that may lye in me to the redresse of the matter which I take to be such an enterprise against Christes Religion as there can not be a greater by man excogitate wyth the deuils instigation and at this time much hurtfull to the common estate as ye can of your wisedome consider Whome I hartily desire and pray to send me aunswere by thys bearer to these my letters to the intent I may vse my selfe in sending of a preacher thither or writing to my Lorde Protectour as the case shall require accordingly And thus fare you hartely well From my house at Woluesay the third of May. 1547. Steph. Wint. ¶ A Letter of the Lord Protector aunswering to the letter aboue AFter harty commendations receauing of late two letters from your Lordship the one inclosed in a letter of Maister Uaughans to vs and directed to him the other directed straight vnto vs very wittely learnedly writteÌ„ whereby we do perceiue how earnest you are that no innouations should be had The whiche minde of yours as we do highly esteeme and allow proceeding from one that would quietnes so we woulde likewise wishe that you should take good heede that too much feare of innouation or disturbance do not cause both to be Many times in an hoste he that crieth enemies enemies when there be none causeth not only disturbance but sometimes a mutinie or rebellion to be made and hee that for feare of sickenes to come taketh vnaduisedly a purgation sometime maketh himselfe sicke in deede We perceaue by the sayde your letters that haynouser factes and words haue bene brought to your eares then there was cause why and those â—actes which were punishable be already by him redrest For the matter of Images an order was taken in y e late king of famous memory our soueraigne lords daies WheÌ„ the abused Images yet lurking in some places by negligence of them who should ere this time haue looked vnto y e same be now abolished For Images let not that be a matter of y e abolishing of all Images Though felons adulterers be punished all men be not slayne Though the Images which did adulterate gods glory be takeÌ„ away Distinction of Images we may not think by by all maner of Images to be destroyed Yet after our aduise better it were for a time to
be greatly weake bring your selfe in dauÌ„ger of one part when parties be therwith one to scourge the other Wheras in coÌ„cord they â—e both yours in an honest reuereÌ„t louely feare to do theyr duty which I doubt not your wisedoÌ„e can consider And coÌ„sider also how noisome any other outward encoÌ„ber might be in the time of y e minority of our soueraign Lord. I told y e Emperors couÌ„sell that our late souereign Lord did much for the Emperor to enter war with him put his realme in his old dayes in y e adueÌ„ture of fortune whether he should enioy it or no for y t is the nature of war And sometime the coÌ„teÌ„ned abiect haue had y e vpper hand And wheÌ„ ye administer y e realme for another it were a maruelous question of him y t shall enioy y e realme to say what ment you in the time of administratioÌ„ to adueÌ„ture my realme why tooke ye not rather for the time of my minoritye any peace whatsoeuer it were which is better theÌ„ y e best waâ— as some meÌ„ haue writteÌ„ I know you haue authority sufficient wisdome pleÌ„ty yet being entred to write I forget for y e time what ye be coÌ„men 〈◊〉 you as I were talking at Brusels with you Wynchester agaynst the expedition into Scotland deuising of the worlde at large And if I were sworne to say what I thinke in the state of the world I would for a time let scots be scots with dispayre to haue theÌ„ vnlesse it were by coÌ„quest which shall be a godly enterprise for our yong maister wheÌ„ he coÌ„meth to age And in y e meane time prepare him mony for it see y e realme in an order which hath need of it And for a stay if the Emperor would offer the king of Romains daughter as he did do w t him in our maisters minority Winchester here meaneth a fetch if he could haue brought it about as he dyd w t vs in his Wherby all this hath chauÌ„ced vnto him And by this allians your estimation shal encrease our souereign Lordes surety not a little increase be augmented For of Fraunce it must be takeÌ„ for a rule They be so wantoÌ„ they cannot do well leÌ„ger theÌ„ they see how they may be scourged if they do not Here is all the wit that I haue which I offer vnto you vpon this occasion of writing shall pray God to put in your mind y t shal be for the best as I trust he will in y e meane time to extinct this barbarous coÌ„teÌ„tion at home which can serue onely to do hurt no good I had fashioned a letter to master Ridley which I seÌ„d vnto your grace and encomber you with these malencoly writinges engendred of this fondnes which be not worth y e reading And so it may like you to vse theÌ„ for hauing heard that ye haue sayd vnto me and otherwise heard and seene what you do I shall go occupy my wit in other matters now such as haue fonde enterprises shall see that I letted not theyr follyes which they called Gods worde Winchesters letters against Ridley Gods word is folly to Winchester but to them that be wise in the Lord it is the Wisedome of the Lord to saluation ¶ This place here eyther seemeth to lacke something or eâ—s Winchester to lackesome of his wits But for hys time the king our souereigne Lord that dead is and after his time you much to your honor and reputation * Winchester wrangleth agaynst Dales bookes howsoeuer any shal be here not contented which miscontentation hath bene so fond in some as they haue burst out and wished that they might without breach of his lawes kill me which is to me a tokeÌ„ of a maruelous fury which hath bene cause why I am glad both to depart hence and to depart the sooner pray to God to order all thinges for the best With preseruatioÌ„ of our soueraigne L. and encrease of your graces honor At my house in Sothworke the last of February Your Graces humble beadman S. W. An other letter of S.W. AFter my humble commeÌ„dations to your grace it may like the same to vnderstand I haue sene of late 2. books set forth in english by Bale very pernitious seditious and slaunderous And albeit that your grace needeth not mine aduertisement in y e matter yet I am so bolde to trouble your Grace with my letters for mine owne commodity wherwith to satisfy mine own conscience to write say as becommeth me in such matters which I desire your grace to take in good part For it greueth me not a little to see so soone after my late soueraigne Lord and maisters death a booke spread abroad more to his dishonor if a princes honor may be by vile inferior subiectes impeached then professed enemies haue imagined to note a womaÌ„ to haue suffered vnder him as a martyr the woman therewith to be by Bales owne elucidation as he calleth it so set foorth painted as she appeareth to be is boasted to be a sacrameÌ„tary by the lawes worthy as she suffered the paynes of death such like things haue by stealth in our late soueraign Lords dayes gone abroad as they do now And as I am woÌ„t in such cases to speak I keep my woÌ„t to write to your grace now in whose hands I know the estate of y e realme to be foretime in gouernment to whoÌ„ for respectes of old acquayntaunce I wish al felicity In these matters of religion I haue bene long exercised and haue thankes be to God liued so long as I haue sene them throughly tryed and besides that I haue learned in written bookes of Authority I haue perceiued by bookes written without authority as by M. Bale Ioye and other and specially as Bale vseth nowe that Scripture doth by abuse seruice to the right hand and the left at once in so much as at one time Bale prayseth Luther * Luther and Anne Askew why not as well Saintes both in heauen though they varied in one small poynt here as well as you Smith both the Popes friendes though ye vary as ye sayde your selfe in diuers and setteth his death forth in English with commendation as of a Saynt whych Luther whatsoeuer he was otherwise stoutly affirmed the presence really of Christes naturall body in the Sacrament of the aultar And yet Bale the noble clerk would haue Anne Askew blasphemously denying the presence of Christes naturall bodye to be taken for a Saynte also So as Bales Saynctes may vary in heauen if they chaunce not by the way which might suffice to disproue the mans creditte if thwarting talke were not more desired of many then the trueth in deede which trueth was supposed to haue bene both in writing and exercise well established long before our late Lordes death And Bale his adherentes in their madnes playnely reproued condemned I
all is y t wil make himself a lock of words speech which is known not to be my factioÌ„ nor I think this life worth y â— dissimulation how can y t be a doubtful speech in him y t professeth to agree with the kings lawes iniunctions statutes which I did expresly There be y t cal a doubt whatsoeuer serueth not theyr appetite It is not in y e speaker to satisfy the hearer y t will doubt where dout is not The suÌ„me of my teaching was y t all visible things be ordred to serue vs which we may in conuenieÌ„t seruice vse And wheÌ„ we serue them y t is an abuse and may theÌ„ at y e rulers pleasure vnles scripture appointeth a special vse of theÌ„ be corrected in y â— vse or takeÌ„ away for reformatioÌ„ And this is a plain teaching y t hath no dout in it but a yea a nay on ij sides w tout a mean to make a dout And if any y t douteth coÌ„meth vnto me Aunswere by wordes to omission in deedes I wil resolue him y â— doubt as I can And if I promised to speake plainly or am coÌ„manded to speake plainly caÌ„not theÌ„ is my fault to promise only in the nature of folly ignorance whereunto I resort not for a shift wherof in deed I professe y e knowlege but to shew how somtime to my hinderaunce I am noted learned that can speake plainly and yet speake doubtfully other whiles am reiected as one y t vnderstandeth not the matter at all As touching conteÌ„pt there can be none manifest y t proceedeth of a priuy promise if I had broken it I intended not but inteÌ„ded to take it as appereth by my general sentence to agre w t the superiors only find fault in y e inferior subiects who daily transgresseth the kings maiesties proclamations and other wherof I spake then 10 article The 10. Article Item that you beyng also commaunded on his Maiesties behalfe for the auoyding of tumult and for other great considerations inhibited to treate of any matter in controuersie concernyng the masse of the coÌ„munion then coÌ„monly called the sacrament of the aulter did contrary to the said commandement and inhibition declare diuers your iudgements and opinions in the same in the manifest contempt of hys highnes sayd inhibition to the great offence of the hearers and disturbance of common quiet and vnitie of the realme Winchester To the x. article the said B. answered y t the Wednesday at after noone Aunswere to he 10. Article M. Cicill next before y e friday wheÌ„ I preached M. Cicil came to me hauing in all his other accesses spoken no word therof did theÌ„ vtter aduise me froÌ„ y e D. of Somerset y t I should not speake of the sacrament or of the Masse wherby he said I should auoid trouble And when he saw me not take it wel I meane quoth he doubtfull matters I asked him what He said transubstantiation I told hym he wist not what transubstantiation ment I wyll preach quoth I the very presence of Christs most precious body bloud in the sacrament which is the catholike faith no doubtful matter ne yet in controuersie sauing that certein vnlearned speake of it they wot not what And among the matters quoth I whereof I haue promised to speake Winchesters cathoâ—licke fayth in the Sacrament I must by special words speake of the sacrament the masse also And when I shal so speake of theÌ„ I will not forbeare to vtter my faith true beliefe therin which I think necessary for the kings maiesty to know therfore if I wist to be haÌ„ged when I came downe I would speake it Which plaine zeale of my conscience grouÌ„ded vpoÌ„ gods coÌ„mandement to do his message truly I would not hide Winchestâ—â— would nede◠〈◊〉 of the Sacrament of the Masse but vtter so as my L. should if he would not haue it spoken of nor let me to come there as he might haue done where as els if I had had a deceitful purpose I might haue accepted the aduise w tout any color of trouble haue refused to follow it as a thing grouÌ„ded vpon welth only as it was theÌ„ vttered With this my answer M. Cicil departed vpon y e thursday which was the next day folowing the euening before I preached betwene 3. 4. at after noone I receiued a letter signed with the hand of the D. of Somerset the copy wherof I am redy to exhibite took it them estemed it so now to continue no effectuall inhibition wherunto I might by gods law or the kings maiesties laws with discharge of my conscience duety obey although the said letters had bene as they were not in such termes framed as had precisely forbidden me as they did not but onely to speake of matters in controuersy of the sacrament which in deed I did not but only vttred a truth to my conscieÌ„ce most certainly perswaded of the most holy sacrament necessary to be known to the kings maiesty to be vttred by me admitted to that place of preaching from whence God commandeth his truth to be vttered which in this nature of truth the vndue estimation and vse whereof S. Paule threatneth with temporall death may in no wise be omitted S. Paule threatneth death to the misusers 〈◊〉 the Sacrament Ergo the reall presence of Christ is the Sacrament Nego argumentuâ— So as I was and am perswaded the right estimation of the sacrament to be to acknowledge the very presence of the same most precious body and bloud present in the Sacrament to feed vs that was geuen to redeeme vs. If I shewed not my soueraigne Lord the truth therof I for my part suffer hym wittingly to fall into that extreme danger of body which S Paule threateneth whose person I am bound by nature by speciall othes by Gods lawes to preserue to my power as I will do and must do by all ways and meanes And if the Kings Maiestie doth vouchesafe to teache hys people not to obey hys commaundement where God commaundeth the contrary I might not take my Lord of Somersets letter for an inhibition to hold my peace And why would 〈◊〉 Wynchesâ—â—â— alow this reason in 〈…〉 Maryes time 〈◊〉 king the word of truth after their conscience 〈…〉 when God biddeth me to speake as he doth wheÌ„ the Wolfe commeth and not to hide my selfe in silence which is the most shamefull runnyng away of all I haue muche matter to alledge against the letter why I should not credite it written in his name alone against a common letter as I tooke it written by hym and the counsaile and published in print the first day of the said month which maintaineth my preachyng of the sacrament masse accordyng to the proclamations and iniunctions the violation of which publike letters had bene a disorder and contempt where as I neither offended in
offend him and much lesse in his yong age My L. Chancelor then shewed me the beginning of the acte for common prayer how dangerous it was to breake the order of it I told him that it was true therefore if I came abroade I would be wel ware of it But it is quoth I after in the act how no man should be troubled for this act vnles he were first indited and therefore quoth I I may not be kept in prisone for this acte Ah quoth he I perceiue ye knowe the lawe well enough I tolde hym my Chaplaine had brought it vnto mee the after noone before Then they required me to looke on the boke and to say my minde in it I answeared that I thought not mete to yelde my selfe a scholler to go to schoole in prison then slaunder my selfe as though I redemed my faults with my conscience As touching the law which I know not Winchester wil not go to scoole in prison I wil honor it like a subiect and if I keepe it not I wil willingly suffer the paine of it And what more conformitie I should shew I cannot tell for mine offences be past if there be any If I haue not suffred enough I will suffer more if vpon examination I be found faulty as for this new law if I keepe it not punish me likewise Then my Lorde Chaunceloure asked mee whether I would not desire the kings Maiestie to be my good Lorde At which worde I sayde alas my Lorde quoth I doe yee thinke that I haue so forgotten my selfe Wynchester desireth the king to be his good Lord. My duety quoth I requireth so and I will on my knees desire hym to be my good Lord and my Lord Protectour also quoth I that is wel sayd quoth my Lord Chaunceler And what will ye say further quoth my L. Chanceler In good faith quoth I thys that I thought when I had preached that I had not offended at all and thinke so still and had it not ben for the article of the supremacie I woulde haue rather fayned my selfe sicke then be occasion of this that hathe followed but going to the Pulpit I must needes say as I sayde Well quoth my lord Chanceler let vs go to our purpose again Ye will quoth he desire the kings maiestie to be your good Lord and my Lord Protectour also and ye say ye thought not to haue offended All this I will say quoth I. Winchester yet will not confesse himselfe to be an offender Winchester will not submit himselfe to the Lord Protector but to the law And yee wil quoth my Lord Chanceler submit your selfe to be ordered by my Lorde Protector Nay quoth I by the lawe for my Lord Protectour quoth I hath scourged mee ouersore this yere to put my matter in his hands now And in the latter poynte I varyed with my Lorde Chauncellour when I could not refer my order to my Lord Protectour but to the law and staying at this poynt they were cōtent to graunt me of their gentlenes to make their sute to procure me to be heard and to obtaine me libertie to goe in the galery and that I should heare of one of them within two daies following I desired them to remember that I refused not the boke by way of contempt nor in no euil maner but y t I was loth to yelde my selfe a scholer in the Tower and to be seene to redeme my faults if I had any with my conscience My body I sayde shoulde serue my conscience but not contrariwise And this is the truth vpon my conscience and othe that was done and said at their comming There was more sayde to the purposes aforesayde And I binde not my selfe to the precise forme of wordes but to the substaunce of the matter and fashion of the intreating So neare as I can remember I haue truely discharged mine oth But I heard no more of my matter in one whole yere after almost wythin 14. dayes notwithstāding two letters wrytten by me to the Counsaile of most humble request to be heard according to iustice And then at y e ende of 2. yeres almost came vnto me the Duke of Somerset with other of the counsel which matter because it is left out here I shall not touch but prepare it in a matter aparte for declaration of my behauiour at all times The 12. Article Item that after that c. the 9. day of Iuly in the 4. yeare of his Maiesties raign his highnes sent vnto you his graces letters with a certaine submission and Articles whereunto his grace willed and commaunded you to subscribe to whiche submission you contemptuously refused to subscribe Winchester To the 12. article for answer therunto he graunted that about the time mentioned in this Article the Lorde Treasurer the Erle of Warwike lord great maister The kings letter deliuered to Winchester in the tower sir William Harbert and M. Secretary Peter came to the tower and called me before them and deliuered vnto me the Kynges maiesties letters which I haue to shew and receiued them at the handes of the lord Treasurer vpon my knees kissed them as my duety was and still vpon my knees red them where as they right gently required me to take more ease to go apart with them consider them which after that I had throughly read I much lamented that I should be commaunded to say of my selfe as was there wrytten and to say otherwise of my selfe then my conscience will suffer me where I trust my dedes wil not condemne me therto condemne my selfe w t my tongue I should sooner quoth I to them by commaundement thinke if ye would bid me to tumble my selfe desperately into the Thames My lord of Warwicke seeing me in that agonye sayde What say ye my Lorde quoth he to the other Articles I aunswered that I was loth to disobey where I might obey and not wrast my conscience destroying the comfort of it as to say vntruely of my selfe Well quoth my Lorde of Warwicke Other articles put to Winchester will ye subscribe to the other Articles I tolde him I would But then quoth I the Article that toucheth me must be put out I was answered that needeth not for I might wryte on the one side what I woulde say vnto it and then my Lorde of Warwicke entertained mee verye gently The article which touched him was the first article prescribing him to subscribe which article he wisheth here to be put out and would needes whiles I should write haue me sit downe by him and when hee sawe me make somewhat straunge so to do he pulled me nearer him and said we had ere this sit together trusted we should do so againe And then hauing pen inke geuen me I wrote as I remember on the Article that touched me these words I can not with my conscience say this of my selfe or such like words And there folowed an Article of the
heard that worthy learned man speak and confesse at the houre of his death as touching the controuersies of religion wherwith the spouse of Christ is in these our dayes most miserably troubled and tormented This Doct. Redman being continually by the space of xx yeares or somewhat more exercised in the reading of the holy scripture wiâ—h such industry â—abor modesty magnanimitiâ— and prayers to almighâ—y God tryed and wayed y e controuersies of religioÌ„ that in al his doings as he would not seeme to approue that was either false or superstitious so he would neuer improue that he thought to stand wyth the true worship of God Commendation of D. Redman And albeit in certayne poyntes and articles of his fayth he seemed to diuers whiche were altogether ignoraunt of that his singular grauitie eyther for soâ—tnes â—eare or lacke of stomacke to chaunge his mind and beliefe yet they to whom his former life and conuersation by familiar acquayntaunce with him was throughlye knowne with them also which were present at his departure may easely perceaue and vnderstand how in graue weighty matters not rashly and vnaduisedly but wyth constant iudgement and vnfayned conscience he descended into that maner of beliefe which at that time of his goyng out of this world he openly professed I geue your wisedome to vnderstand that when death drew neare he casting away all hope of recouery minded talked of no other thing as we which were preseÌ„t heard but of heaueÌ„ and heauenly matters of the latter day of our Sauiour Iesus Christ with whom most feruently he desired to be whose incredible loue towardes vs miserable sinners Exhortation of Doct. Redman to them that were about him most worthely and not without teares hee often times vsed to extol and speake of and vs which wer there present he earnestly moued and exhorted to prepare oure selues to Christ to loue one an other and to beware of this most wretched corrupt world And besides that he promised calling God to witnes thereunto to whom he trusted shortly to come if any woulde demaund any question that he would answere him what he thought in his iudgement to be the truth M. Alexander Nowell now Deane of Paules At what time there were present M. Alexander Nowell a man earnestly bent to the true worshipping of God and one that had alway singularly well loued y e said M. Redman to whome he spake on this wise Your excellent learning and purity of life I haue euer both highly fauoured and had in admiration and for no other cause God be my iudge I do aske these things of you which I shall propound but that I might learne knowe of you what is your opinion and beliefe touchynge those troblous controuersies which are in these our dayes and I shall receaue and approue your wordes as oracles sent from heauen To whom when doct Redman had geuen leaue to demaund what he would and had promised that he woulde faythfully and sincerely aunswere all affection set aside what he thought to be the truth M. Nowel said I would quoth he right gladly but that I feare by my talke and communication I shal be vnto you so feeble and nowe almost spent a trouble and griefe Then sayd Doct. RedmaÌ„ replying what shall I spare my carcas quoth he whiche hath so short a time here to remaine Go to go to sayd he propound what you will TheÌ„ M. Nowell put forth certayne questions in order which I will here declare wherunto the sayd doct Redman seuerally answered as hereafter followeth The first question that he asked of him was what hee thought of the bishop of Rome Unto whoÌ„ Doct. RedmaÌ„ answered that the Sea of Rome in these our latter dayes had much swarued from the true religioÌ„ and worshipping of God is with horrible vices stayned polluted The Sea of Rome a sincke of all sinne which I therfore quoth he pronounce to be the sincke of all euill and shortly wil come to vtter ruine by scourge of God except it do fall the sooner to repentance wherewith he briefly complayned of the filthy abuse of our Englishe Church Beeing then asked what his opinion was concerning purgatory Purgatory and what the Scholemen iudged therof he answered that the subtill reasons of the Scholemen concerning purgatory seemed to him to be no lesse vayne and friuolous then disagreeing from the truth adding thereunto that when we be rapt vp to the cloudes to meete Christ comming to iudgemeÌ„t with a great number of Angels in all glory and maiesty then euery one shall be purged with fire as it is written The fire shall go before hym and shall flame round about his enemies and the fire shall burne in his sight Psal. 97. 50. and round about him shall be a great tempest saying that diuers of the old writers approued this his sentence concerning purgatory When he was asked whether wicked and vngodly people in the holy communion did eate the body of Christ and drinke his bloud he aunswered that such kind of men dyd not eate Christes most blessed flesh but only tooke the SacrameÌ„t to their own damnation The wicked eat not the fleshe of Christ. saying that Christ would not gyue his most pure and holy flesh to be eaten of suche naughty and impure persons but would withdraw hymselfe from them And that quoth hee that is obiected by S. Augustine that Iudas receiued the selfesame thing whych Peter receiued that I thinke to be vnderstanded of the externall Sacrament And the like kynde of phrase of speaking sayde hee we may vse concerning the baptisme of Magus that Simon Magus receaued that which the Apostles did receaue In deede as concerning the Sacrament of the externall baptisme Simon Magus receaued that whiche the Apostles did but that internall grace wherewith the Apostles were endued and that holy spirit wherewith by baptisme they were enspired he lacked And so quoth he the wicked and forsaken people which rashly presume to come to the holy table of the Lorde do receiue the Sacrament and the selfesame which good and godly men receiue but the body of Christ they do not receiue for Christ doth not vouchsafe to deliuer it them And thus he sayd was his opinion and beliefe although he knewe others to be of a contrary iudgement Being then after this demaunded whether he thought Christes presence to be in the Sacrament or no he answered that Christ dyd geue offer to faythfull and Christian men How Christ is present in the Sacramedt his very reall body and bloud verely really vnder sacrameÌ„ts of bread wine in somuch that they which deuoutly come to bee partakers of that holy foode are by the benefite thereof vnited and made one with Christe in hys fleshe and body And therefore he sayde that Christ dyd distribute his body spiritually that he gaue it truly The Capernaites grosse errour of Christes bodyly presence in the SacrameÌ„t not so yet
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 thâ—â—â—ore 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 grauÌ„t 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 coÌ„manded the Opponent to diuert to the secoÌ„d 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 coÌ„trariwise 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
learned men Wherefore I trust I shall not offend to alledge him before this learned and honourable auditorye he playnely affirmeth that for all his great laboure in searching the Scriptures The 〈◊〉 of 〈◊〉 of the Lordes Supper he coulde neuer finde either in the Euangelistes or yet in the Apostolicall doctrine that it might be or was called wyne after the consecration And therefore I cannot but maruell if the thing be so open and playne as in your declaration you seeme to make it that such a profouÌ„d Clarke as he was coulde not finde it out For that sayde place he intreated of in his paraphrases in his annotations and in others of his lucubrations and yet he playnely denyeth that same very thing to be found of him whiche you here openly affirmed that it is wine or may be so called after the consecration duely performed by a right minister I beseeche you not to be offended though I credite not your saying in this so weightye a matter of Christian religion as I do his Madew No forsooth I will not be offended one iote with you but for to conteÌ„t your minde in this poynt It is most constant and sure that Erasmus was of that mind and opinion that it was enough for a christian to beleue Christes body and bloud to be in the sacrament in what manner or condition soeuer it were Anno 1549. Langdale By your license good mayster Doctor these be Erasmus wordes 〈◊〉 to 〈…〉 to present the Saâ—â—â—ment 〈…〉 The Church of Christ hath determined very lately transubstanciation in the sacrament It was of a long season enough to beleue Christes body to be eyther vnder the bread consecrated or els to be present after anye other maner But yet sayth he after that the sayd Church had poÌ„dered and weyed the thing more pithely w t greater iudgement then she made a more certeyne determination of the same In the which place 1. Cor. 7. Erasmus sayth that the proceeding of the holy Ghost equally from the Father the sonne was also determined of the same Church But let this passe And as touching the second poynt whiche I noted in your so eloquent declaration which was that you did wrest and wring the saying of Tertullian from the verity of his minde for you sayde that he doth interpret the Prophette Malachye speaking of our dayly sacrifice in the new law to meane nothing els by that sacrifice in that place but praier and thankesgeuing But the sayd ancient Clerke Tertullian hath not those wordes that you doe alleadge of him that is to saye nothing els And yet though that Oecolampadius do so interprete that place yet as me semeth the iudgement of the hole Christen church is to be preferred in suche a matter of religion But I will passe ouer this poynte and returne to the matter it selfe And first I doe requyre of your maystershippeâ— whether that this sentence this is my body be spoken of Christ figuratiuely or not Madew After the minde of the common glose of Cyprian Origene it is so taken in very deed Langdale That cannot be by your pacience for it is taken theâ—e substantially ergo not figuratiuely Madew I deny your argument Langdale I proue my argument good thus This worde substaunce doth playnely repugne and is contrary to this word figure ergo substancially and figuratiuely do also repugne Moreouer I aske of you whether that this be a true proposition or not bread is Christes body Madew A true proposition 〈◊〉 is Chriâ—â—es â—â—dy Yea forsooth it is a true proposition Langdale Then thus to you Christes body was geuen for vs but you saye that bread is Christes body ergo bread was geuen for vs. Rochester Not so syr for your former propositioÌ„ is of double vnderstanding Langdale Well yet you M. Doctor doe graunt that Christ is substauncially in the sacrament Madew No I deny that I sayd so euer Langdale Yea do you so Well I passe not thereupoÌ„ greatly for I will proue it by an other meanes Christ did suffer his most glorious passion for vs really and substauncially ergo he is also in the sacrament substauncially The argument is good for because that it is the same here that was there crucified for vs how be it here inuisibly indeede spiritually and sacramentally but there visiblye and after a mortall and most bloudy maner Rochester Mayster Langdale your argument doth well conclude in case that his body were here in the sacrament after such a sort as it was when he was betrayed But that is not so for he was betrayed and crucified in his naturall body substauncially and really in very deede but in the Sacrament he is not so but spiritually and figuratiuely onely Langdale By your good Lordships fauor that is not so for he is there not figuratiuely but veryly and indeed by the power of his mighty word yea euen his very owne natural body vnder the sacrameÌ„t duely performed by the lawfull minister Madew Oh say not so for you speake blasphemy Langdale No no M. Doctor God forbid that either I or any maÌ„ els should be noted of blasphemy saying nothing but the very playne trueth as in my conscience learning I do no lesse Rochester O M. Langdale I wis it becommeth you not heare to haue such wordes Langdale If it like your good Lordship I gaue not y e fyrste occasion of them but onely did refute that whiche I was vniustly burthened withall as reason doth require and it greeued me to heare it He sayth if it please your Lordshippe that there is a mutation or chaunge of the bread after it is consecrated which if it be so as I graunt no lesse then I would inquyre of him whether it be chaunged in the substaunce or in the accidentes or els in both or in nothing No man can iustly say that there is a chaunge into nothing And all auncient fathers do agree that the same accidentes are there still after that were before nor no doctor sayth that there is any mutation of both the substance and accidentes also ergo the substaunce oâ— bread is chaunged into some other thing that is there really present vnder the formes of bread and wine which by Christes wordes must needes be his owne blessed body Rochester Syr you are deceiued greately for there is no chaunge of the substaunces neither of the accidentes No change neither of the substance nor yet of the accidents in the Sacrament but in very deed there do come vnto the bread other accidents in so much that wheras the bread and wyne were not sanctified before and holy yet afterwardes they be sanctified and so do receiue then an other sort or kind of vertue whiche they had not before Here is to be noted that Peter Martyr in his aunswere at Oxford did graunt a chaunge in the substaunces of bread and wine which in Cambridge by the Bishop Doct. Ridley was denyed Langdale By your pacience reuerend father
is my body Wherefore if at y e day of iudgemeÌ„t Christ should say vnto me why hast y u beleued y t this is my body I would aunswere him because thou hast so called it I beleued it not to be a figure because thou saydst not that it was a figure Other reasons to auouch I know not Of the worde it self I contend not but the thing it selfe I defend for we must speake regularly Thus Christ thus the Apostles thus all the ancient fathers haue spoke our fathers hadde but onely figures and shadowes but the Churche of God hath the truth itselfe with the signes Tertullian sayth one figure conteyneth not another but Melthizedech was a figure ergo this is the body The Sacramentes of the Iewes weare signes and tokens but ours be both the signes and the thing signed also Luther himselfe confessed that the body was present with the bread and could not denye it Oecolampadius tooke it for a figure onely Chrisostome demaunding wherefore Christ gaue his body before his passion rather then at any other time aunswereth that hee might tye the trueth to the figure saying tâ—ke eate this is my body not a figure of my body And the same Chrisostome sayth agayne if it were but bare bread or but a figure wherefore should his Disciples haue bene offended in eating a fygure Agayne in his 83. Homely vpon Mathew They are not any humayne workes which he did worke at his last supper he it is that worketh he maketh perfect we are his ministers but it is he that sanctifieth and chauÌ„geth the elementes of breade and wine into his bodye and bloud Agayne doest thou see bread and wine doe they passe into the priuy like other meates God forbid c. Theophilus Alexandrinus vpon these wordes of Marke the Euangelist this is my body sayth This whiche I geue and which you receiue â—s not onely bread or a figure of Christâ—s body but the trueth it selfe for if it should appeare as it is in forme of flesh bloud we should loth it and therefore the Lord condescendyng to our weakenesse reteyneth the formes of bread and wine and yet conuerteth the same into the trueth of his body and bloud Theophilactus sayeth the bread and the wine is the very body bloud of Christ and not a figure onely If you stand in suspeÌ„se of the author or approue him not yet know you that he is counted and taken amongest all the learned for a most faythfull interpreter of Chrisostome the bread sayth he is transelementate and transmitted into an other substaunce then it was before Augustine sayth there was great heede taken in the primitiue Church least any part of the Sacrament should fall downe to the grounde c. Cyrillus sayth leaste wee shoulde abhorre fleshe and bloud in the Sacrament of the Aultar God humbleth himselfe to our weakenesse pouring and infusing the force of life into it and making it the very trueth of his owne blessed body and bloud Damasceâ—e calleth it a diuine body or a body deifyed Origene Ireneus Eusebius Hieronimus with al the rest of the auncient Catholicke Fathers are of the same opinion with me all which to produce it were too long ¶ The Declaration of Doctor Glin vpon his second conclusion THe sacrifice and offering vppe of Christes body in the Sacrament of the Aulter right honourable and worshipfull I will defend euen to the effusion of bloud as a thing consonant to scripture whereof Paule speaketh to y e Hebrues But perchaunce some will obiect Christ offered vp himselfe ergo you ought not to offer him I aunswere yea because he offered himselfe therfore I offer him for except he had offered himselfe I could not haue offered hym But you will say Christes death is sufficient and therfore you ought not to offer him agayne I aunswere So may we say we neede neyther to fast nor pray for Christe hath done both sufficiently for vs. Agayne you will obiect if you offer him vppe agayne you crucify him anew I answere not so for many haue offered him that haue not crucified him as Abraham Isaac Moyses the Leuites Anna Samuel We offer Christ but not to the death but incoÌ„memoration of his death there being not onely commemoration thereof but also the very presence of Christes body and bloud Ireneus sayth Christ counselled his Disciples to offer the first fruites of all theyr goodes to God not that he needed any of them but for that they shoulde not shewe themselues fruitless or vngratefull and therefore Christ tooke the creature of bread gaue thankes and sayde this is my body and likewise the creature of the cuppe and confessed saying this is my bloud of the new Testament Thus Christe hath taught a newe kinde of oblation whiche the Church receiuing from the Apostles offereth to God thorow out all the whole world who onely geueth vnto vs all kynd of foode and the first fruites of his gracious giftes in the newe Testament whereof Malachye thus sayth I haue no pleasure in you sayth the Lorde of Hostes I will not receiue any sacrifices at your handes because my name is glorified amongest the Nations from the East to the West sayth the Lord and in euery place is incense and pure sacrifice offered to my name But here may be obiected Christe is the onely sacrifice for sinne and wythout hym there is no moe I aunswere Christ is the only true sacrifice for sinne and without him there are no moe notwithstanding wee haue this commaundement doe this in rememberaunce of me besides that I denye not that it is a commemoration but I denye that it is an onely commemoration I denye his absence and I affirme his presence Here endeth the declaration of Doctor Glin. Mayster Perne WHere as you say most reuerend mayster Doctor in your proposition I beleued and therefore I spake and we beleue and therefore doe speake our consciences suggesting the same vnto vs and agayne that misteryes are not to be searched and the like it semeth you go about to restrayne the searching of holye Scriptures whereas Christe sayth scrutamini scripturas searche the Scriptures The Papistes refrayne the vse of Scriptures Moreouer you haue cited the Fathers confusedly without order you left transubstantiation and endeuour your selfe to proue the reall prâ—sence in the Sacrament wheras we denye nothing lesse then his corporall presence or the absence of his substaunce in the bread Glin. You inueigh wonderfully you knowe not agaynste what for neyther I nor yet August doe denie the searching of the scriptures but I sayd out of Augustine misteries are not to be searched it is an other thing to search misteryes then it is to searche the Scriptures whereas you requyre of me a regulate order of citing the Doctours I had not as all men know the liberty of tyme so to do but if you desire me so earnestly to performe that if time may be grauÌ„ted me I will easely fulfill your request Perne
I pray you let me aske you what is a sacrament Glin. A sacrament is a visible signe of an inuisible grace Perne Augustine agaynst Maximinus the Arian Bishop maketh this diffinition of a sacrament A sacrament is a thing signifiyng one thing and shewing an other thing Glin. I refuse not his reason Perne What is the thing figured by the sacrament Glin. The thing figured is twofolde to witte the thynge conteined and the thing signified the thing signified and not conteined For there be three thinges conteyned the true body of Christ the mistical body and the fruit or benefite of the sacrament Perne The formes and signes of bread nourishe not ergo somewhat els besides the bare signe of bread doth remain which nourisheth y t is the substaunce of bread For in euery sacrament there is a similitude betwixte the signe and the thing signed but betwixt the body of Christ and the forme or kinde of bread there is no similitude ergo the nature of a sacrament is taken away Glin. I deny your minor mayster Doctor Perne The formes nourish not but the bodye nourisheth ergo there is no similitude betwixt them and so is the nature of a sacrament cleane destroyd Glin. It is sufficient to similitudes that the bread whyche was doth nourishe and yet certayne Doctors do affirme that the formes do nourish miraculously Rochester Whosoeuer taketh awaye all the similitude of substaunces consequently he taketh away the sacrament for a similitude is three folde namely of nutrition of vnity and conuersion But by a contrary similitude he is not charged into our substaunce but we into his for in nutrition this is the similitude that our bloud nourisheth our bodyes so the bloud of Christ doth nourish vs but after a wonderfull maner to wit by turning vs into himselfe Glin. I haue aunswered your reason most reuerend Father in that I sayd that the formes do nourish miraculously as certeine learned do affirme Perne By what authority can you say that bread doth not remayne Glin. By the authority of Christ who sayth this is my body Perne By the same reason may we say that bread still remayneth for S. Paule calleth it bread sundry times in hys epistles Glin. I denye not that it is breade but that it is materiall bread for Paule alwayes addeth this article which betokening as all men hold some chiefe thing Perne We are chaunged into a new creature Glin. Not substancially but actually Rochest This is that bread which came downe from heauē ergo it is not Christs body Christes body came not from heauen for his body came not from heauen Glin. We may say that Christ God man came down frō heauen for the vnity of his person or els for the mutuall cōmunity of the same his 2. natures in one for his humain nature I know came not from heauen Anno 1550. Rochester The bread is his humaine nature but y e humain nature of his came not from heauē ergo neither the bread Glin. It is true that the bread came not frō heauē as bread simply but as celestiall heauenly bread But I will aunswere to that wheras you hold that y e body of Christ came not from heauen I by the body and flesh of Christ do vnderstand whole Christ neyther separating his soule nor yet his Deity although hys humanity is not turned into his diuinity by confusion of substaunce but is one by vnity of both Or els thus I may reason the God of glory is crucified and the sonne of Mary created the world c. Rochester So it is But he is called a rocke and a vine and so after your iudgement he is both a materiall rocke Christ is called a rocke a vyne but in figure also a materiall vine Glin. The circumstances there shew playnely that there is a trope or figure for it foloweth I am the vine you are the braunches but here is no trope For after these words this is my body he addeth which is geuen for you Rochester The iudgement of the Papistes very grosse Your iudgement herein is very grosse and farre discrepant from the truth Glin. If my iudgement in this he grosse most reuerend father thē are all the auncient fathers as grosse in iudgemēt as I in this poynt and the catholicke church also Perne Shew vs one place or one Doctor who sayth that it remayneth not bread after the consecration Glin. I wōder that you are not ashamed to aske that of me for haue you not had almost infinite places and doctors alledged vnto you in my former declarations prouing as much as you request at my handes Perne He tooke bread he brake bread ergo it is bread Glin. Christ tooke brake and gaue bread I haue answered often hereunto and I graunt it is bread but not onely or materiall Perne Ireneus affirmeth that a sacramēt consisteth of a double matter of a earthly matter and of a heauenly ergo the bread remayneth Glin. Ireneus in that place by the earthly matter A Sacrament consisteth in a double matter meaneth the humanity of Christ and by the heauenly matter the deity of Christ. Rochester The humanity and the diuinity of Christ make not a sacrament which consisteth of a visible and an inuisible nature I deny that Ireneus can be so vnderstanded Therefore we desire the learned auditory to search Ireneus at home as oportunity will serue for this matter Glin. I wish them so to do also with all my hart Here Maister Grindall beginneth to dispute Grindall WHeras you say worshipful M. Doct. that we speak not now as sometimes we thought Grindall replyeth and iudged in this matter peraduenture you also iudge not so now of all thinges as you haue done tofore But what we haue once bene it forceth not God respecteth no mans person And wheras you say that you dare not contrary to Christ cal it a signe August Tertull. with many moe call it a figure or a figure August notwithstanding dareth to call it a figure and Tertullian likewise with many mo Glin. True it is but they called it not a signe or a figure onely but proue you if you can that after the consecration remayneth any other substaunce then the reall body of Christ Grindall If the formes do nourish as you contend they nourish the naturall and humayne body for they be both as one What the forme of bread wine doe nourishe and are nourished a like Glin. Your reason is meere phisicall and therfore to be reiected in matters of fayth but I graunt they nourish but miraculously Grindall If you graūt that the formes do nourish thē you graunt that bread remayneth Glin. I sayd euen now that that is true but the nature of it is chaunged and that miraculously Grindall If it be the reall and substaunciall body of Christ because Christ sayde this is my body ergo because the Lord sayd I will not drinke of the fruit of
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 maintenāce 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 o◠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
matter Gelatius Epist. de duabus nâ—â—turis in Christo. by reason whereof we are made partakers by the same of the deuine nature and yet it ceaseth not sâ—il to be the substaunce of bread and wyne And certes the representation and similitude of the body and bloud of Christ be celebrated in the action of the mysteries c. After this he recited certayne places out of Augustine and Cyrill which were not noted Isichius also confesseth that it is bread â—sych Lib cap. 8. â—ertrame Also the iudgement of Bertram in this matter is verye playne and manifest And thus much for the second grouÌ„d The third ground The third grounde is the nature of the Sacrament which consisteth in three things that is Unitie The third ground Nutrition and Conuersion As touching vnitie Cyprian thus writeth Cyprian Three thinges in Sacramenâ— Euen as of many graynes is made one bread so are we one mysticall bodye of Christ. Wherfore bread must needes still remaine or els we destroy the nature of a Sacrament Also they that take away nutrition which commeth by bread do take away likewise the nature of the sacrament 1. Vnity 〈◊〉 2. Nutritiâ—â— 3. Conuâ—â—â—sion For as the body of Christ nourisheth the soule eueÌ„ so doth bread likewyse nourish the body of man Therfore they that take away y e graynes or the vnion of the graynes in the bread and deny the nutrition or substaunce thereof in my iudgement are Sacramentaries for they take away the similitude betwene the bread the body of Christ. For they which affirme transubstantiation are in deed right Sacramentaries and Capernites As touchyng conuersion that lyke as the bread which we receyue is turned into our substance Conuersâ—â—â— so are we turned into Christes body Rabanus and Chrysostome are witnesses sufficient The fourth ground 4. Grouâ—â— The realâ— presence the Sacrâ—â—ment staâ—â—deth not with the truth of Christeâ— humanitâ— They which say that Christ is carnally present in the Eucharist do take from him the veritie of mans nature Eutiches granted the diuine nature in Christ but his humane nature he denied So they that defend transubstantiation ascribe that to the humane nature which onely belongeth to the deuine nature The fift ground The fift ground is the certaine perswasion of this Article of fayth He ascended into heauen and sitteth on the right hand c. Augustine sayth The Lord is aboue euen to the end of the world but yet the veritie of the Lord is here also For his body wherein he rose agayne must needes be in one place but his veritie is spread abroad euery where Also in another place he sayth Let the godly receyue also that Sacrament but let them not be carefull speaking there of the presence of his body For as touchyng hys maiesty his prouidence his inuisible and vnspeakeable grace these woordes are fulfilled which he spake I am with you vnto the ende of the world But accordyng to the flesh which he took vpoÌ„ hym accordyng to that which was borne of the Virgin was appreheÌ„ded of the Iewes was fastened to a tree taken downe agayne from the crosse lapped in lynnen clothes was buried and rose agayne and appeared after hys resurrection so you shall not haue me always with you And why because that as concernyng his flesh he was conuersant with hys Disciples fourty dayes and they accompanying hym seyng hym but not followyng hym he went vp into heauen and is not here for he sitteth at the right hand of hys Father and yet he is here because he is not departed hence as concernyng the presence of hys diuine Maiestie Marke and consider well what Saint Augustine sayeth He is ascended into heauen and is not here sayth he Beleeue not them therefore which say that he is yet here still in the earth Moreouer Doubt not sayeth the same Augustine but that Iesus Christ as concernyng the nature of hys manhoode is there from whence he shall come And remember well and beleeue the profession of a Christian man that he rose from death ascended into heauen and sitteth at the right hand of his father and from that place and none other not from the aultares shall he come to iudge the quicke and the dead and he shal come as the Angell sayd as he was seene go into heauen that is to say in the same fourme and substaunce vnto the which he gaue immortality but chaunged not nature After this fourme meanyng hys humaine nature we may not thynke that it is euery where And in the same Epistle he saith Take away from the bodies the limitation of places and they shall be no where and because they are no where they shall not be at all Vigilius 〈…〉 lib. 4. Vigilius sayth If the word and the flesh be both of one nature seeyng that the word is euery where why then is not the flesh also euery where For when it was in earth then verely it was not in heauen and now when it is in heauen it is not surely in earth And it is so certayne that it is not in earth that as coÌ„cernyng the same we looke for hym from heauen whom as concernyng the word we beleeue to be with vs in earth Also the same Vigilius sayth Which thyngs seeyng they be so the course of the scripture must be searched of vs and many testimonies must be gathered to shew plainly what a wickednes and sacriledge it is to referre those thyngs to the property of the diuine nature which do onely belong to the nature of the flesh and contrarywyse to apply those thinges vnto the nature of the fleshe which doe properly belong to the diuine nature Which thyng the transubstantiatours doe whilest they affirme Christes body not to be conteyned in any one place and ascribe that to hys humanity which properly belongeth to hys diuinitie as they do which will haue Christes body to be in no one certayne place limited Now in the latter conclusion concerning the sacrifice because it dependeth vpon the first 〈◊〉 thyrd â—onclusioÌ„ I will in fewe wordes declare what I thinke For if we did once agree in that the whole controuersie in the other would soone be at an end Two things there be which do persuade me that this conclusion is true that is certayne places of the scripture also certayne testimonies of the fathers Saint Paul saith Heb. 9. â—eb 9. Christ beyng come an high Priest of good thinges to come by a greater and more perfecter tabernacle not made with hands â—â—crifice of 〈…〉 that is not of this building neyther by the bloud of Gotes and Calues but by his owne bloud entred once into the holye place and obtayned for vs eternall redemption c. and now in the end of the world he hath appeared once to put away sinne by the sacrifice of hymselfe And agayne Christ was once offered to take away the sinnes of many Moreouer he sayth With one
offering hath he made perfect for euer those that are sanctified 〈◊〉 10. These scriptures do perswade me to beleeue that there is no other oblation of Christ albeit I am not ignoraunt there are many sacrifices but that which was once made vpon the crosse 〈…〉 offered 〈◊〉 once 〈◊〉 ad 〈◊〉 Epist. 〈◊〉 August 〈…〉 coÌ„â—tanstum 〈◊〉 â—1 The testimonies of the auncient Fathers which confirme the same are out of Augustine ad Bonifac. Epist. 23. Agayne in his booke of 43. Questions in the 61. Question Also in his 20. booke agaynst Faustus the Manichie cha 21. And in the same booke agaynst the sayd Faustus cap. 28. thus he writeth Now the Christians keepe a memoriall of the sacrifice past with a holy oblation and participation of the body and bloud of Christ. Fulgentius in hys booke De Fide calleth the same oblation a Commemoration And these thynges are sufficient for this tyme for a scholasticall detâ—rmination of these matters Disputations of Martin Bucer OUer and beside these disputations aboue mentioned other disputations also were holden at Cambridge shortly after by Martin Bucer vppon these conclusions followyng Conclusions to be disputed 1. The Canonicall bookes of holy Scripture alone Conclusions disputed at CaÌ„bridge by Martin Bucer do sufficiently teach the regenerated all thinges necessarily belongyng vnto saluation 2. There is no Church in earth which erreth not as well in faith as in maners 3. We are so iustified freely of God that before our iustification it is sinne and prouoketh Gods wrath agaynst vs what so euer good worke we seeme to doe Then beyng iustified we do good workes In these three Propositions agaynst Bucer disputed M. Segewike Yong and Perne Disputers agaynst M. Bucer at Cambridge Which disputations because they are long here to be recited I mynde the Lord willyng to reserue them to some other conuenient place In the meane season because great controuersie hath bene and is yet amongst the learned and much effusion of Christen bloud about the wordes and meanyng of the Sacrament to the intent that the veritie thereof more openly may be explained and all doubtfull scruples discussed it shall not be out of place to adioyne to the former discourses of Peter Martyr and of Doctour Ridley aboue mentioned an other certayne learned treatise in fourme of a Dialogue as appertaynyng to the same Argument compiled as it seemeth out of the tractations of Peter Martyr and other Authours A learned Dialogue betweene Custome and Truth by a certayne learned and reuerend person of this Realme who vnder the persones of Custome and Veritie manifestly layeth before our eyes and teacheth all men not to measure Religion by Custome but to try Custome by truth and the word of God for els custome may soone deceyue but the worde of God abydeth for euer A fruitfull Dialogue declaring these wordes of Christ This is my body CVSTOME VERITIE CVstome I maruell much what madnes is cropen into those mens harts A Dialogue betwene Custome and Veritye which now a days are not ashamed so violently to tread downe the liuely worde of God yea and impudently to deny God hymselfe Veritie God forbid there should be any such In deede I remember that the Romish bishop was wont to haue the Bible for his footestoole so to tread downe Gods worde euermore when he stood at his Masse But thankes be to God he is now detected and hys abhominations be opened and blown throughout all the world And I heare of no moe that oppresseth Gods word Cust. No mo say you Yes doubtles there are an hundreth thousand moe and your parte it is Veritie to withstande them Veri As touching my part you know it agreeth not with my nature to stand with falsehood But what are they disclose them if you will haue them reprooued Custome What are you so great a stranger in these quarters Heare you not how that meÌ„ do daily speake against the Sacrament of the aulter denying it to be the real body of Christ Veritie In good sooth I haue bene a great whyle abroade and returned but of late into this countrey Wherfore you must pardon me if my aunswere be to seeke in such questions But goe foorth in your tale You haue bene longer here and are better acquainted then I. What say they more then this Cust. Then this why what can they possible say more Veri Yes there are many things worse then this for this seemeth in some part to be tollerable Cust. What me thinketh you dally with me Semeth it tolerable to deny the sacrament Veritie They deny it not so much as I can gather by your wordes Custome Nay then fare you wel I perceyue you wil take their part Veri I am not parciall but indifferent to all parties For I neuer go further then the truth Cust. I can scarsly beleue you But what is more true then Christ which is truth it self or who euer was so hardy before this tyme to charge Christ with a lye for sayeng these wordes Math. 26. This is my body The words are euident playne there is in them not so much as one obscure or darke letter there is no cause for any man to cauill And yet that notwithstanding where as Christ himselfe affirmed it to be his body Christs wordes The Euangelistes The old writers The Catholicke Church meÌ„ now a days are not abashed to say Christ lyed it is not his body The Euangelists agree all in one the old writers stand of our side the vniuersall and catholike church hath bene in this mynd these xv hundred yeare and more And shall we thinke that Christ hymselfe hys Euangelists all the whole Catholike church hath bene so long deceyued and the truth nowe at length begotten and borne in these dayes Veri You haue mooued a matter of great force and waight and whereto without many words I can make no ful answer Notwithstanding because you prouoke me thereto if you will geue me licence I will take part with them of whome you haue made false report The doctrine of the Papistes coÌ„monly standeth vpon false reporters for none of them euer reproued Christ of any lye But contrarywise they say that many men of late days not vnderstanding Christs words haue builded and set vp many fonde lyes vpon hys name Wherfore first I will declare the meaning of these words This is my body The sense of Hoc est corpus meum expounded and next in what sense the Church and the old fathers haue euermore taken them First therefore you shall vnderstand that Scripture is not so to be taken always as the letter soundeth but as the intent and purpose of the holy ghost was by whom the scripture was vttred For if you follow the bare wordes you will soone shake downe ouerthrow the greatest part of the christiaÌ„ fayth What is plainer then these words Pater maior me est My father is greater then I am
sanguinem 〈…〉 ad iudicium suum 〈…〉 And in the persons of Christ he sayeth likewise Qui non 〈…〉 in quo ego non maneo ne se dica◠〈◊〉 existimeâ— manducare corpus meum aut sanguinem meum bibere Ambrose auoweth the same by these woordes Qui discordat a Christo non manducat carnâ—m eius nec bibit sanguinem etsâ— tantae rei Sacramentum accipiat â—â—brosius In like maner wryteth Prosperus â—â—â—â—perus Qui discordat a Christo nec carnem Christi edit nec sanguinem bibit etsi tantae rei Sacramentum ad iudicium suae praesumptionis quotidiè acciprat â—â—gustinus And therfore S. Augustine sayth Mali Sacramentum habent reâ—â— autem Sacramenti non habent Thus by the woordes of God by reason and by the old fathers it is plaine that sinnefull men eate not the bodye of Christ receiue they the Sacrament neuer so ofte Whiche thing coulde not be if in the Sacramente there remained nothing but the body of Christ. The Sacramente in the Scriptures is named Fractio paâ—is the breaking of bread whiche to say the trueth were but a colde breaking if there remained no breade to breake but certaine phantasies of white and round Yet where as they with wordes crossinges blessinges breathings leapings and much a do can scarsly make one God they haue suche vertue in their fingers that at one crosse they be able to make 20. Gods for if they breake the Sacrament euery portion yea euery mite must needes be a God After the Apostles time there arose vppe heretickes whych sayde that Christ walking here amongst men bodely vpon the earth had no very body but a thing like a body and so therewith dimmed mennes light Against whom the old fathers vsed these arguments Christ increased in growing fasted hungred eate wept sweat was weary and in coÌ„clusion died had all other properties of a very body wherfore he had a body I will vse the same kinde of reasoning It feedeth Agaynst transubstantiation it tasteth like bread it looketh like bread the litle sely mouse taketh it for bread and to be short it hath all the properties and tokens of bread Ergo it is bread The old fathers wheÌ„ there remained anye parte of the Sacramente more then was spent at the Communion they vsed to burne it and of it there came ashes But there is nothing in the Sacrament that can turne to ashes Reasons proprouing bread in the SacrameÌ„t but onely bread for I thinke they burned not Christes body to ashes Ergo in the Sacrament there remaineth bread Henry the Emperour the 6 of that name was poysoned in the hoste and Uictor the Bishop of Rome in the Chalice But poyson can not hang in Gods body and bloude Wherefore there remayneth breade and wine What needeth many wordes in a matter so euident If you demaund either Gods word or the doctours and the auncient wryters or your reason or your eyes or nose or toung or fingers or the Cat or the Ape or the Mouse all these agree in one and aunswere together there is bread wherefore if yoâ— reâ—ecte so many and so constant witnesses and so well agreeing in their tale specially being such as will lie for no mans pleasure I will appeale from you and take you as no indifferent iudge If all these witnesses suffice you not I wil call the sacrament it selfe to record It crieth vnto you and plainely doth aduertise you what you should thinke of it I am it sayth grated wyth y e tooth I am conueied into the belly I perish I can endure no space I canker I suffer grene mould blew mould red mould I breede wormes The Sacrament geueth witnes that it is breade I am kept in a boxe for feare of battes if you leaue me out al night I shal be deuoured before morning for if the mouse gette mee I am gone I am bread I am no God beleeue them not This crieth the sacrament daily and beareth witnesse it selfe Cust. The deuill on such like reasons and therfore I will neuer trouble my braines to make you aunswere But if it be true that you haue sayde why is the Sacrament so well of Christ himselfe as of hys Apostles and the olde fathers called the body of Christ Veri Because it is no straunge thynge in Scripture so to speake as I haue declared before But wil you stand to S. Augustines arbitrement in the matter Cust. To no man sooner Veri S. Augustine in an Epistle to his frende Bonifacius The cause why the scripture calleth the Sacrament the body of Christ. geueth a good cause why the Sacramente although it be not the body of Christ is notwithstanding called the bodye of Christ. His wordes be these Si Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent omâ—iâ—o Sacramenta non essent Ex hac autem similitudine plerumque â—arum reâ—m nomina accipiunt Ergo Augustinus ad Bonifacium Epist 23. secundum quendam modum Sacramentum corporis Christi corpus Christi est Sacramentum sanguinis Christi sanguis Christi est If Sacraments had not a certaine similitude of those things wherof they be sacraments then were they no Sacramentes Of the which similitude many times they take their name Wherefore after a certaine manner the Sacrament of the body of Christ is the body of Christ and the Sacrament of the bloud of Christ is the bloud of Christ. c. And vpon the 23. Psalme he wryteth likewise Augustine in Psal. 23. Christus quodâ—mmodo se ferebat in manibus suis cum diceret Hoc est corpus meum Christ after a certaine manner and fashion as it were did beare himselfe in his owne handes when he sayde This is my bodye In manner he sayeth and after a fashion not in very dede Again when faithful menne receiue the Sacrament they thinke not of the breade nor marke the wine An other causâ— why the Scripture calleth the Sacrament the body of Christ. Rom. 6. but they looke farther beholde the very body of Christ spread vppon the Crosse and his very bloud poured downe for their sakes So in Baptisme men regarde not greatly the water â—ut accounte them selues washed wyth the bloude of Christ So sayeth S. Paule What so euer we bee that are Baptised wee are washed in the bloude of Christ. Wherefore to the faithfull receiuers you may say that the water of Baptisme is the bloude of Christe and the breade and wine the body and bloud of Christ for to them it is no lesse then if the natures were altered and chaunged Whyche thynge you maye very well learne of Chrysostome whose woordes are these Mysteria omnia interioribus oculis consideranda sunt hoc est spiritualiter Interiores autem oculi postquam panem vident creaturas transuolant neque de illo pane à pistore cocto cogitant Chrisost. in Ioan. Hom. 46. sed
wee say that there is a great difference and separation betwixt the body in the which Christe suffered and the bloud which he shed vpon the Crosse thys body which euery day is celebrated in the mysterie of the Passion of Christe For this body is a pledge and a similitude but the other is the very truthe it selfe Ergo it appeareth that these two are seperated a sunder by no lesse difference then is betweene a pledge and the thing whereof y ◠pledge is geuen or then is betweene an Image of a thing and the thing it selfe whereof the Image is or then is betwene the forme of a thing and the veritie it selfe This wrote Bertramus Druthmarus manye other Bertramus Ioan. Scotus Druthmarus and yet were neuer in all their time once reprooued of heresie Thys wrote Ioannes Scotus also in whose life time men had not eies to espie his heresies But about 200. yeare after his death he was iudged and condemned for an hereticke his bookes burned in a Councell holden at Vercellae in Lombardie in the yeare of our Lorde God .1015 Bertramus condemned for an hereticke 200. yeares after his death Since which time euen vntill this day although Idolatrye had great encrease yet there neuer wanted some good men whiche boldly woulde professe and sette foorth the truth although they were well assured that theyr worldly reward shoulde be spite malice imprisonning sworde fire and all kindes of tormentes Thus so shortly and in so few woordes as I could I haue declared to you what Christe meant by these woordes This is my bodye what the Apostles thought therein in what sorte they deliuered them to theyr successors in what sense and meaning the holy Fathers and olde wryters and the Uniuersall and Catholicke Churche hath euermore taken them The ende and deceasse of king Edward the sixt THus hauing discoursed thinges done and past vnder the raigne of king Edwarde The decease of king Edward .6 suche as seemed not vnfruitfull to be knowen we will now draw to the ende and death of this blessed king our young Iosias Who about a yeare and a halfe after the death of the Duke of Somerset hys Uncle Anno 1553. in the yeare of our Lorde 1553. entring into the 17. yeare of his age and the 7. yeare of his raigne in the month of Iune was takē from vs for our sinnes no dout Whome if it had so pleased the good wil of the Lord to haue spared with longer life not vnlike it was by all cōiectures probably to be esteemed by those his towarde and blessed beginnings but proceeding so as he began he would haue reformed suche a Common wealth heere in the Realme of England as by good cause it might haue bene sayd of hym y t was sayd in y e olde time of the noble Emperour Augustus in reforming and aduauncing the Empire of Rome Quam quum ille lateritiam vt aiebat accepit Ex Suetonio marmoream reliquit Which Empire he receiued he sayd of bricke but he left it of fine Marble But the condition of this Realme and the customable behauiour of English people whose propertie is commonly to abuse the lighte of the Gospell when it is offered deserued no suche benefite of so blessed a reformation but rather a contrarye plague of deformation suche as hapned after his raigne as ye shall heare the Lord graunting in the nexte Queenes dayes that followed Thus then this godly and vertuous Impe in the time and moneth aboue mentioned was cut from vs of whose worthy life and vertues haue bene partly afore declared Neuerthelesse to haue some monument of him remaining to testifie of the good nature and gentle disposition of that Prince we will adde heere for a remembraunce thys little Epistle of his own hand wryting to the Archb. of Canterbury his Godfather as followeth An Epistle of yong Prince Edward to the Archb. of Canterbury his Godfather Prince Edward when he wrote this epistle seemed to be very younge not aboue seauen yeares of age lying then at Antile IMpertio te plurima salute colendissime Praesul charissime Susceptor Quia abes longè a me vellem libenter audire te esse incolumem Precor autem vt viuas diu promoueas verbum Dei Vale. Antilae decimo octauo Iunij Tuus in Christo filius Edwardus Princeps An other Epistle of the young Prince Edward to the Archb. his Godfather ETsi puer sum colendissime Susceptor non tamen immemor sum vel officij erga te mei An other Epistle of Prince Edward to his godfather vel humanitatis tuae quam indies mihi exhibere studes Nō exciderūt mihi humanissimae tuae litterae pridie diui Petri ad me datae Quibus ante hac respondere nolui non quòd illas neglexerim aut non minerim sed vt illarum diuturna meditatione fruerer fideliue memoria reponerem atque demum bene ruminatis pro mea virili responderem Proinde affectum erga me tuum verè paternum quem in illis expressisti amplector veneror optoque vt multos viuas annos tuoque pio ac salubri consilio pergas esse mihi venerandus pater Nam pietatem ante omnia mihi amplectendam exosculandam esse duco quoniam diuus Paulus dicit 1. Tit. 4. Pietas ad omnia vtilis est Optimè valeat tua paternitas in plurimos annos Hartefordioe tertio decimo Ianuarij Tui studiosissimus EDOVARDVS Princeps The aunswere of the Archbishop to Prince Edwardes Epistle Alludit ad verba Terentijin Comoedia NOn magis poterit ipsa me seruare salus fili in Christo charissime quam salus tua Mea vita non dicenda est vita absque tua salute valitudine Quapropter cum te incolumem ac saluum intelligo vitam etiam mihi integram esse incolumem sentio The aunswere of Thomas Cranmer Archbishop of Cant. to the epistle of Prince Edward Neque certè absentia mea tam est iniucunda tibi quà m sunt litterae tuae periucundae mihi Quae arguunt tibi iuxta adesse ingenium dignum tanto principe praeceptorem dignum tanto ingenio Ex quibus tuis litteris te sic litteras video colere vt interim doctrinae coelestis tua nequaquam minima sit cura quae cuicunque sit curae non potest illum quaeuis cura frangere Perge igitur qua via incoepisti Princeps illustrissime Spartam quam nactus es hanc orna vt quam ego per literas video in te virtutis lucem eadem olim illuminet vniuersam tuam Angliam Nō scribam prolixius tum quidem vt me intelligas breuitate non nihil affici tum etiam quod credam te aetate quidem adhuc paruulum paruo gaudere similem simili tum etiam praeterea ne impolita mea oratio in causa sit quò generosa illa tua indoles
the body of Christ in the sacrament c. At which wordes thus pronounced of y e Prolocutor vnwares diuers of the learned men there present considering and well weying the wordes by him vttered burst out into a great laughter as though euen in the entraunce of the disputations he had bewrayed himselfe and his Religion that termed the opinion of the verity of christes body in the Sacrament a detestable heresye The rest of his Oration tended all to this effect that it was not lawfull by Gods word to call these questions into cōtrouersy for such as doubted of the wordes of Christ myghte well be thought to doubte both of the trueth and power of God Whereunto Doctor Cranmer desiring licence aunswered in this wise We are assembled sayth he to discusse these doubtfull controuersies D. Cranmers aunswere to the preface and to lay them open before the eyes of the world whereof ye thinke it vnlawfull to dispute It is in deed no reason saith he that we should dispute of y t which is determined vpon before the trueth be tryed But if these questions be not called in controuersy surely mine answer then is looked for in vayne This was the summe and effect of his answere and this done he prepared himselfe to disputations Then Chedsey the first Opponent began in this wyse to dispute D. Chadsey Reuerend M. Doctor these 3. conclusions are put forth vnto vs at this present to dispute vpon 1 In the Sacrament of the aultar is the naturall body of Christe Articles conceiued of the Virgine Mary and also his bloud present really vnder the formes of bread wine by vertue of Gods word pronounced by the priest 2 There remayneth no substaunce of breade and wyne after the consecration nor any other substaunc but the substaunce of God and man 3 The liuely sacrifice of the Church is in the Masse propitiatory as well for the quicke as the dead These be the conclusions propounded wherupon this our present controuersye doth rest Nowe to the ende wee might not doubt how you take the same you haue already geuen vp vnto vs your opinion therof I terme it your opinion in that it disagreeth from the catholicke Wherefore thus I argue Ched Your opinion differeth from the scripture Ergo you are deceiued Argument Cranmer I deny the antecedent Ched Christ when he instituted his last supper spake to his Disciples Take eate this is my body which shall be geuen for you But his true body was geuen for vs Ergo his true body is in the sacrament ☞ The right forme of this Argument is thus to be framed Da The same which was geuē for vs is in y e sacrament Argument ri But his true body was geuen for vs j. Ergo his true body is in the sacrament Cran. His true body is truely present to them that truelye receiue him but spiritually Aunswere How Christes body is present in his Sacramēt And so is it taken after a spirituall sort For when he sayd This is my body it is all one as if he had sayde this is the breaking of my body this is the sheding of my bloud As oft as you shal do this it shal put you in remembraunce of the breaking of my body and the sheding of my bloud that as truely as you receiue this sacrament so truly shal you receiue the benefite promised by receiuing the same worthely Ched Your opinion differeth from the church which saith that the true body is in the sacrament Argument of the authority of the Church Ergo your opinion therin is false Cran. I say and agree with the Church that the bodye of Christ is in the sacrament effectually because the Passion of Christ is effectuall Aunswere Ched Christ when he spake these woordes This is my body spake of the substaunce but not of the effect Cran. I graunt he spake of the substaunce and not of the effect after a sorte and yet it is most true that the bodye of Christ is effectually in the sacrament But I denye that he is there truly presēt in bread Christes body effectually not substantially in the Sacrament or that vnder the bread in his organicall body And because it should be to tedious hee sayd to make discourse of the whole he deliuered vp there his opinion therof to D. Weston writtē at large with answeres to euery one of theyr 3. propositions which he disired D. Weston Papistes false of promise sitting there on high to read openly to the people which he promised to doe But it was not the first promise that such Papistes haue broken The copye of this writing although it were not there read yet the contentes therof here we haue drawne out as foloweth ¶ An explication of Cranmer vpon the foresayd Conclusions exhibited in writing CRan The contents of Cranmers explication geuen vp in writing In the assertions of the Church and of religion trifling and new fangled nouelties of wordes so much as may be are to be eschewed whereof riseth nothing but contention and brawling about wordes and we must follow so much as we may the maner of speaking of the scripture How Christ is really present In the first conclusion if ye vnderstand by thys worde really reipsa i. in very deede and effectuallye so Christe by the grace and efficacy of his Passion is in deed and truely present to all his true and holy members But if ye vnderstand by this word really Corporaliter i. Corporally Organicall is called that which is a perfect body hauing all the members and partes complete belonging vnto the same so that by the body of Christ is vnderstanded a natural body and organicall so the first proposition doth vary not onely from vsuall speach and the phrase of scripture but also is cleane contrary to the holy word of God christian profession when as both the scripture doth testify by these wordes and also the Catholicke church hath professed from the beginning Christ to haue left the world and to sit at the right hand of the father till he come vnto iudgement And likewise I aunswere to the second questiō that is that it swerueth from the accustomed maner and speach of Scripture Answere to the 2. Conclusion The thyrd conclusion as it is intricate and wrapped in all doubtful and ambiguous wordes Answere to the 3. Conclusion The 3. Conclusion contumelious agaynst Christ. diffring also much from the true speach of y e Scripture so as the wordes therof seeme to import in open sense it is most contumelious agaynst our onely Lord and Sauiour Christ Iesus and a violating of his precious bloud which vpon the aultar of the Crosse is the onely sacrifice and oblation for the sinnes of all mankinde Ched By this your interpretation which you haue made vpon the first conclusion this I vnderstand the bodye of Christ to be in the Sacramente onely by the way
God and also of our lord and sauior both ascending into heauen beholding from thence who despiseth and who obserueth them not so shal come from thence to iudge all men The argument is thus formed Ba Whosoeuer sayth that the Testator lyed is a wicked heyre Argument ba But whosoeuer sayeth that Christ spake by figures sayth that he did lye ra Ergo whosoeuer sayeth that Christ here spake by figures is a wicked heyre Cran. I deny the Minor As who say it is necessary that he which vseth to speake by tropes and figures Aunswere should lie in so doyng Ogle Your iudgement is disagreeyng with all churches Cran. Nay I disagree with the papisticall church Ogle This you do through the ignorance of Logike Cran. Nay this you say through the ignorance of the Doctours Weston I will go playnly to worke by Scriptures What tooke he Cran. Bread West What gaue he Cran. Bread West What brake he Cran. Bread West What did they eate Cran. Bread West He gaue bread therfore he gaue not his body Argument He gaue not his body therfore it is not his body verily in deed and in truth Cran. I deny the argument Cole This argument holdeth a disparatis It is bread Ergo Disparata is a Schoole terme meaning diuers substances being so sondred in nature that one can neuer be sayd to be the other it is not the body and it is such an argument or reason as cannot be dissolued Cran. The lyke argument may be made He is a rocke Ergo he is not Christ. Cole It is not lyke West He gaue not his body in deede Ergo it was not his body in deed Cran. He gaue his death his passion and the sacrament of his passion And in uery deede settyng the figure aside formally it is not his body West Why then the scripture is false The Sacrâ—â—ment settiâ—â— the figure aside formally 〈…〉 Christes body Cran. Nay the scripture is most true West This sayth Chrisostome Homil. 61. ad populum Antiochenum Necessarium est dilectissimi mysteriorum dicere miraculum quid tandem sit quare sit datum quae rei vtilitas c. That is to say Needfull it is deare frends to tel you what the miracle of the mysteries is and wherfore it is geuen Chrysost. hom 61. and what profite there is of the thing We are one body and members of his flesh and of hys bones We that be in the mysterie let vs follow that thyng which was spoken Wherfore that we may become this thyng not only by loue but also that we may become one with that flesh in deede that is brought to passe by this foode which hee gaue vnto vs mynding to shew his great good will that he hath toward vs and therefore he mixed hymselfe with vs and vnited his own body with vs that we should be made all as one thyng together as a body ioyned and annexed to the head for this is a token of most ardent and perfect loue And the same thyng Iob also insinuatyng sayd of hys seruaunts of whom he was desired aboue measure in so much that they shewyng their great desire toward him sayde who shall geue vnto vs to be filled with his fleshe Therefore also Christ dyd the same who to induce vs into a greater loue toward hym and to declare hys desire toward vs dyd not onely geue hymselfe to be seene of them y t would but also to be handled and eaten and suffered vs to fasten our teeth in hys flesh and to be vnited together and so to fill all our desire Lyke Lyons therfore as breathyng fire let vs go from that table beyng made terrible to the deuil remembryng our head in our mynde his charitie which he shewed vnto vs. For parents many tymes geue theyâ— children to other to be fed but I doe not so sayth he but feed you with myne owne fleshe and set my selfe before you desiryng to make you all iolly people and pretending to you great hope and expectation to looke for thynges to come who here geue my selfe to you but much more in the world to come I am become your brother I tooke flesh bloud for you Agayne my flesh and bloud by the which I am made your kinsman I deliuer vnto you Thus much out of Chrysostome Out of which words I make this argument The same flesh whereby Christ is made our brother kinsman is geuen of Christ to vs to be eaten D. Weston argument without true formâ— or figure Christ is made our brother and kinsman by hys true naturall and organicall flesh Ergo his true naturall and organicall flesh is geuen to vs to be eaten Cran. I graunt the consequence and the consequent D. Weston argument denyed 〈◊〉 eate the true body 〈◊〉 Christ Ergo we eate it witâ— our mouth A figureâ—â— Argumenâ— West Therfore we eate it with our mouth Cran. I deny it We eate it through fayth West He gaue vs the same flesh to eate wherby he became our brother and kinsman But he became our brother and kinsman by his true naturall and organicall flesh Therfore he gaue his true natural and organical flesh to be eaten Cran. I graunt he tooke and gaue the same true naturall and organicall flesh wherin he suffered and yet he feedeth spiritually and that flesh is receyued spiritually Weston He gaue vs the same fleshe which he tooke of the Uirgin Fallax a dicto secuâ—â—dum quâ—d ad simpliâ—citer But he tooke not the true flesh of the Uirgine spiritually or in a figure Ergo he gaue his true naturall flesh not spiritually Cran. Christ gaue to vs his owne naturall fleshe the same wherin he suffred but feedeth vs spiritually Aunswerâ— West Chrysostome is against you Homil. 83. in 26. cap. Mat. where he sayth Chrisost alleaged D. Westoâ— Hom. 83.26 cap. Mat. Veniat tibi in mentem quo sis honore honoratus qua mensa fruaris Ea namque re nos alimur quaÌ„ angeli c. That is to say Let it come into thy remembrance with what honour thou art honored and what table thou sittest at for wyth the same thyng we are nourished which the angels do behold and tremble at neither are they able to behold it w tout great feare for the brightnesse which commeth therof and we be brought and compact into one heape or masse with hym Being together one bodye of Christ and one flesh w t him Who shal speake the powers of the Lord and shall declare forth all his prayses What Pastor hath euer nourished hys sheepe wyth hys owne members Manye mothers haue put foorth their Infantes after their byrth to other Nurses which he would not do but feedeth vs w t hys owne body conioyneth and vniteth vs to himselfe Wherupon I gather this argument Like as Mothers nurse their children with mylke so Christ nourished vs with his body But mothers do not nourish their
he doth communicate to vs hys owne nature Ex exâ—â—â—plari 〈◊〉 Cranmer descriptoâ— and so is Christ made one with vs carnally and corporally because he tooke our nature of the Uirgine Mary And Hillary doth not onely say that Christ is naturally in vs but that we also are naturally in him and in the father that is that we are partakers of their nature which is eternitie or euerlastingnes For as the worde receiuing our nature did ioyne it vnto himselfe in vnitie of person and did coÌ„municate vnto that our nature the nature of his eternitie Naturallâ— expoundâ—â— that is 〈◊〉 bodyes to participatâ— the naturâ— propertâ— of Christ holy iâ—â—mortall bâ—â—dy that like as he being the euerlasting word of the Father had euerlasting life of the Father euen so he gaue the same nature to hys flesh Likewise also did he communicate with vs the same nature of eternitie which he and the father haue and that we should be one with them not onely in wil loue but that we should be also partakers of y e nature of euerlasting life West Hilary where he saith Christ coÌ„municated to vs his nature he meaneth y t not by his natiuity but by y e sacrament Cranmer He hath communicated to vs his flesh by hys natiuitie West We haue communicated to him * Then 〈◊〉 Christ a sinfull flesh our flesh when he was borne Cran. Nay he communicated to vs his flesh wheÌ„ he was borne and that I will shew you out of Cyrill vppon this place Et homo factus est West Ergo Christ being borne gaue vs his flesh Cran. In his natiuity he made vs * That is made vs partakers the propeâ—â—ties life iâ—â—nocencye resurrectioâ— of his bodâ— D Chadâ—â— agayne dâ—â—â—puteth Hillar 8. 〈◊〉 Trinitate partakers of his flesh West Write Sirs Cran. Yea write Ched This place of Hilary is so dark that you were compelled to falsifie it in your booke because you coulde not draw it to confirme your purpose If Christ haue taken verily the flesh of our body and the man that was verely borne of the Virgin Mary is Christ and also wee receaue vnder the true mistery the fleshe of his body by meanes wherof we shal be one for the father is in Christ and Christ in vs how shall that be called the vnitie of will when the naturall propertie brought to passe by the Sacrament is the Sacrament of vnitie we must not speake in the sence of man or of the worlde in matters concerning God neither must wee peruersly wrast anye straunge or wicked sence out of the wholesome meaning of the holy scripture through impudent and vile contentioÌ„ Let vs read those thinges that are written and let vs vnderstand those thinges that wee read and then wee shall performe the duetie of perfect fayth For as touching that naturall and true being of Christ in vs except wee learne of him wee speake foolishly and vngodly that thing that we doe speake For he sayth My flesh is meate in deede and my bloud is drinke in deede He that eateth my fleshe and drinketh my bloud abideth in me and I in him As touching the veritie of his fleshe and bloud there is left no place of doubt for now both by the testimonie of the Lord and also by our fayth it is verily flesh and verily bloud Here you haue falsified Hillary Thus 〈◊〉 was their talke in Englishe Seing M Cranmeâ— had twyâ—â— veré 〈◊〉 once verâ— they had cause to 〈◊〉 greeued 〈◊〉 that they were 〈◊〉 to 〈◊〉 a knot in rushe for you haue set verò sub mysterio for verè sub mysterio we receiue truly vnder a mystery Hillary thrise reporteth verè sub mysterio and you interprete it twise verè sub mysterio but the third tyme you haue verò for verè Cran. Assuredly I am not guilty of any deceite herein It may be that the copy which I followed had Sub vero mysterio i. vnder a true mysterye although touching y e sense it differeth little God I call to witnesse I haue alway hated falsifieng and if you had laisure and lust to heare false citations I could recite vnto you vj. hundred West Here shall be shewed you two copies of Hilary the one printed at Basill the other at Paris Cran. I suppose that D. Smiths bookes hath vero Weston Here is Doctour Smith let him aunswere for hymselfe M. Smith M. Doctor what say you for your selfe speake if you know it ¶ Here Doctor Smith eyther for the truth in hys booke alledged or els astonied with Doctor Westons hasty calling stayd to answer For he onely put of his cappe and kept silence West But your owne booke printed by Wolfe your owne Printer hath vero Cran. That Booke is taken from me which easily myght haue ended this controuersie I am sure the booke of Decrees hath vero Cole Now you admit the booke of Decrees when it maketh for you Cran. Touching the sence of the matter there is little difference The chaunge of one letter for an other is but a small matter West Noâ—s Pastor as you know signifieth a Byshop and Pistor signifieth a Baker But Pastor shal be Pistor a Bishop shall be a Baker by this your chaunge of one letter If verè and vero doe nothing chaunge the sence Cran. Let it be so that in Pistor and Pastor one letter maketh some difference Yet let Pistor be either a Baker or maker of bread ye see here the change of a letter and yet no great difference to be in the sence Young This disputation is taken in hand that the truth myght appeare I perceiue that I must goe an other waye to worke then I had thought It is a common saying againste hym that denyeth principles we must not dispute Therfore that we may agree of the principles I demaund whether there be any other body of Christ then his instrumentall body Cran. There is no naturall body of Christe but his organicall body Young Againe I demande whether sence reason ought to geue place to faith Cran. They ought Yong. Thirdly whether Christ be true in all his wordes Cran. Yea he is most true and trueth it selfe Yong. Fourthly whether Christ at his supper mineded to doe that which he spake or no Cran. Dicendo dixit non fecit dicendo sed fecit Discipulis Sacramentum That is In saying he spake but in sayinge hee made not but made the sacrament to his disciples Yong. Answer according to the truthe whether did Christ that as God and man 〈◊〉 Yonges â—â—ophisticall 〈◊〉 whych he spake when he sayde This is my body Cran. This is a sophistical cauillation go plainly to work There is some deceite in these questions You seeke subtlenesse leaue your craftie fetches Young I demaunde whether Christe by these woordes wrought any thing or no Cran. He did institute the Sacrament Yong. But answere whether did he worke any thing Cran. He did worke in instituting the
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 coÌ„firme 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 commauÌ„ding 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 coÌ„secration 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 similituâ—â— because it is ministred vnder another likenesse And this is the argument * If this logismâ—â— in the 〈…〉 standâ—â— the 〈◊〉 appear then iâ— false beâ—cause it â—â—â—cludeth firmatâ—â—â— Ambr. â— cap. 1. dâ—â—crament Operaâ—â— Mutare Conuerâ— There is made the bloud which redeemed the people But the naturall bloud redeemed the
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 quesâ—â—â—ons 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 questioÌ„s although you haue publikely and partly professed your iudgemeÌ„t 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 proteâ—station 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 coÌ„sidering my duty to the Church of Christ What mâ—â—ued Doct. Ridley to alter his iudgemeâ—â— 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 opeÌ„ly 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 iudgemeÌ„t 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 propouÌ„ded 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 â—ept 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. Iâ—ell sometime bishop of Salisbury 〈◊〉 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
after hys ascension was seene really and corporally on the earth Ergo not withstanding his Ascenâ—ion 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 equinocatioÌ„s 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 NoÌ„nè 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 grauÌ„t we may euery one of vs vnderstaÌ„d 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 SacrameÌ„t 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 â—loquent 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 â—tupida 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 audieÌ„ce 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 pacieÌ„tly 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„
Christ and not the body of Christ really but the body of Christ by grace Clin. Then I aske this question whether the Catholicke Churche hath euer or at any time bene Idolatrous Rid. The Church is the piller and stay of trueth that neuer yet hath bene idolatrous in respect of y e whole but peraduenture in respect of some part therof which sometimes may be seduced by euill Pastors and through ignoraunce Glin. * This argumeÌ„t hauing the Minor a negatiue neyther is formable in the 3. figure neyther doth it conclude rightly but should conclude thus Ergo to worship the flesh of Christ in the Eucharist is no Idolatry Sumptum ab autographo Ridlei manu descripto That Churche euer hath worshipped the fleshe of Christ in the Eucharist But the church hath neuer bene idolatrous Ergo it hath alwayes iudged the flesh of Christ to be in the Eucharist Rid. And I also worshippe Christ in the Sacrament but not because hee is included in the Sacrament like as I worship Christ also in the Scriptures not because hee is really included in them Notwithstanding I say that the body of Christ is present in the Sacrament but yet SacrameÌ„tally and spiritually according to his grace geuing life and in that respect really that is according to hys benediction geuing life Furthermore I acknowledge gladly the true body of Christ to be in the Lordes Supper in such sort as y e church of Christ which is the spouse of Christ and is taught of the holy ghost and guided by Gods word doth acknowledge the same But the true church of Christ doth acknowledge a presence of Christes body in the Lords Supper to be coÌ„municated to the godly by grace and spiritually as I haue often shewed and by a Sacramental signification but not by the corporall presence of the body of his flesh Glin. August contra Faustum lib. 20. cap. 13. Austen contra Faustum Lib. 20. cap. 13. Non nulli propter panem calicem Cererem Bacchum nos colere existimabaÌ„t c i. Some there were which thought vs in stead of bread and of the cup to worship Ceres and Bacchus Upon this place I gather that there was an adoratioÌ„ of the sacrameÌ„t amoÌ„g the fathers And Erasmus in an Epistle to the brethren of low Germany sayth that the worshipping of the sacrament was before Austen Cyprian Rid. We do handle the signes reuerently but we worshyp the Sacrament as a Sacrament not as a thing signified by the Sacrament Glin. What is the Symbole or Sacrament Rid. Bread Glin. Ergo we worship bread Ridley There is a deceipte in this worde Adoramus Wee worship the Symboles when reuerently we handle them â—quiuocation of this word wâ—rship distincted We worshippe Christ wheresoeuer we perceiue his benefites But we vnderstand his benefite to be greatest in the Sacrament Glin. So I may fall down before the bench here and wor ship Christ and if any man aske me what I doe I may aunswre I worship Christ. Rid. We adore and worship Christ in the Eucharist And if you meane the externall sacrament I say that also is to be worshipped as a Sacrament Glin. So was the fayth of the primitiue Church We worship Chriâ—â— in the Eucharist but we worship not the Euâ—charist for Christ. Rid. Would to God we woulde all folow the fayth of that Church Glin. Thinke you that Christ hath now his Church Rid. I do so Glin. But all the Church adoreth Christ verely and really in the Sacrament Rid. You know your selfe that the Easte Churche woulde not acknowledge transubstantiatioÌ„ This CouÌ„cell of Florence was but of 〈◊〉 yeares in the tyme 〈◊〉 the Counâ—cell of 〈◊〉 as it appeareth in the Councell of Florence Cole That is false For in the same they did acknowledge transubstantiation although they would not entreat of y e matter for that they had not in theyr commission so to doe Rid. Nay they would determine nothing of that matter when the Article was propounded vnto them Cole It was not because they didde not acknowledge the same but because they had no commission so to do Curtop Reuerend Syr I will proue and declare that the body of Christ is truly and really in the Eucharist wheras the holy Fathers Chrisost. 〈◊〉 cap. 10. Cor. 1. Hom. 24. both of the West and Easte Churche haue written both manye thinges and no lesse manifest of the same matter yet I will bring forth onelye Chrisostome The place is in cap. 10. Corinth 1. Homel 24. * The Maior should be thus Whatsoeuer did flow from the side of Christ is 〈◊〉 the cup. c. or els the argument being in the 2 figurâ— is affirmatiue and false That which is in the cup is the same that flowed froÌ„ the side of Christ. But true and pure bloud didde flowe from the side of Christ Ergo his true and pure bloud is in the cup. Rid. It is his true bloud which is in the Chalice I grauÌ„t the same which sprang from the side of Christ. But how It is bloud in deede but not after the same maner after which maner it sprang from his side For here is the bloud but by the way of a Sacrament Agayne I say like as the bread of the Sacrament and of thankes geuing is called the bodye of Christ geuen for vs so the cup of the Lord is called the bloud which sprang from the side of Christ. But that Sacramentall breade is called the body because it is the Sacrament of his body euen so likewise the cuppe is called the bloud also whiche flowed out of Christes side because it is in the Sacrament of that bloud which flowed out of his side instituted of the Lord himselfe for our singuler commodity namely for our spirituall nourishment like as Baptisme is ordeined in water to our spirituall regeneration Cur. The Sacrament of the bloud is not the bloud Rid. The Sacrament of the bloud is the bloud and that is attributed to the Sacrament which is spoken of the thing of the Sacrament Weston Here Weston repeateth Curtoppes argument in English * This argument concludeth not directly and being in the 2. figure affirmatiue it is not formall That which is in the Chalice is the same which flowed out of Christes side But there came out very bloud Ergo there is very bloud in the Chalice Rid. The bloud of Christ is in the Chalice in deed but not in the reall presence but by grace and in a Sacrament West That is very wel Then we haue bloud in y e chalice Rid. It is true but by grace and in a Sacrament Here the people hissed at him Rid. O my maysters I take this for no iudgement I will stand to Gods iudgement Wat. Good Syr I haue determined to haue respect of the time and to abstayne from all those thinges whiche maye hinder the entraunce of our disceptation and therfore first I aske this question When
he would declare a great conuenience and coniunction betwixt y e same For we do not communicate by participation onely and receiuing but also by conniting For likewise as that body is connited to Christ so also we by the same bread are conioyned and vnited to him Rid. Let Chrisostome haue his maner of speaking and his sentence If it be true I reiect it not Aunswere to Chrisostome But let it not be preiudiciall to me to name it true bread Wat. All saith Chrysostome which sit together at one boord In 1. Cor. cap. 10. do cūmunicate together of one true body What do I call sayth he this cōmunicating we are all the selfe same body What doth bread signify The body of christ What be they that receiue it Bread signifieth the body after Chrisostome The body of Christ For many are but one body Chrysostome doth interpret this place agaynst you All we be one bread one mysticall bodye whiche doe participate together one breade of Christ. Rid. All we be one mysticall body One bread one misticall body which do communicate of one Christ in bread after the efficacy of regeneration or quickning Wat. Of what maner of bread speaketh he Rid. Of the bread of the Lordes table Wat. Is that bread one Rid. It is one of the Church being one because one bread is set forth vpō the table and so of one bread altogether do participate which communicate at the table of the Lord. Wat. See how absurdly you speake Do you say all which be from the beginning to the end of the world Rid. All I say which at one table together haue communicated in the mysteryes might well so do Albeit the heauenly and celestiall bread is likewise one also whereof the Sacramentall bread is a mystery the which being one all we together do participate Watson cauilleth about this word all Wat. A peruerse aunswere Which all Meane you all christian men Rid. I do distribute this word All for all were wont together to communicate of one bread deuided into parts Al I say which were one cōgregatiō and which all did communicate together at one table Wat. What do you exclude then from the body of Christ all them which did not communicate being present Feck But Cyprian sayth panis quem nulla multitudo consumit i. Bread which no multitude doth consume Cyprianus de Coena Domini Which cannot be vnderstanded but onely of the body of Christ. Rid. Also Cyprian in this place did speake of the true body of Christ and not of materiall bread Feck Nay rather he did there intreat of the Sacrament in that tractation De Coena domini M. Fecknam◠reason writing vpon the Supper of the Lord. Rid. Trueth it is and I graunt hee intreateth there of the Sacrament but also he doth admixt something there with all of the spirituall manducation Smith When the Lorde sayth This is my bodye he vseth no tropicall speach Ergo you are deceiued Rid. I deny your antecedent August in Psal. 33. Concio 1. Smith I bring here Augustine in Psal. 33. Conc. 1. expounding these wordes Ferebatur in manibus suis. He was caried in his owne handes 1. Regum Hoc quomodo possit fieri in homine quis intelligat Manibus enim suis nemo portatur sed alienis Quomodo intelligatur de Dauid secundum literā non inuenimus de Christo autē inuenimus Ferebatur enim Christus in manibus suis cū diceret Hoc est corpus meum Ferebat enim illud corpus in manibus suis. c. That is How may this be vnderstāded to be done in mā For no man is caryed in his owne handes but in the handes of other How this may be vnderstanded of Dauid after y e letter we do not find Of Christ we find it For Christ was borne in his own hands when he sayth This is my body for he caried that same body in his owne handes c. Augustine here did not see how this place after y e letter could be vnderstāded of dauid because no man cā cary him selfe in his owne handes Therfore saith he this place is to be vnderstāded of Christ after the letter For Christ caried himselfe in his owne hands in his Supper when he gaue the Sacrament to his Disciples saying This is my body Rid. The place of Augustine aunswered I deny your argument and I explicate the same Austine could not find after his own vnderstanding how this could be vnderstand of Dauid after the letter Austine goeth here from other in this exposition but I goe not from him But let this exposition of Austine be graunted to you although I know this place of scripture be otherwise red of other men after the verity of the Hebrew text and also otherwise to be expounded Yet to graūt to you this exposition of Austine I say yet notwithstanding it maketh nothing agaynst my assertion for Christ did beare himselfe in his owne handes when he gaue the sacrament of his body to be eaten of his disciples Smith Ergo it is true of Christ after the letter that he was borne in his owne handes Rid. He was borne literally after that letter which was spoken of Dauid but not after the letter of these woordes Hoc est corpus meum I graunt that S. Austine sayth that it is not found literally of Dauid The place of Austen how Christ was caryed in his handes ad literā i. litterally that he caryed himselfe in his own hands and that is found of Christ. But this word ad literam literally you do not well referre to that which was borne but rather it ought to be referred to him that did beare it S. Austines meaning is this that it is not read any where in the Bible that this carnal Dauid the sonne of Iesse did beare himselfe in his handes but of that spirituall Dauid which ouerthrew Goliah the deuill that is of Christ our sauior the sonne of the virgine it may well be found literally that he bare himselfe in his owne handes after a certayne maner Ferebatur quodam modo in manibus suis. Aug. i. Christ was borne in his owne handes sacramentally namely in carying y e Sacrament of himselfe And note that S. Austen hath these wordes quodam modo after a certain maner whiche manifestly doth declare howe the Doctours meaning is to be taken Smith When then was he borne in his owne handes and after what letter Rid. He was borne in the supper sacramentally when he sayd This is my body Smith Euery man may beare in his own hands a * A figure he may beare but not a sacrament figure of his body But Augustine denyeth that Dauid could cary himselfe in his handes Ergo he speaketh of no figure of his body Rid. It Austen could haue founde in all the Scripture that Dauid had caryed the sacramēt of his body then he would neuer haue vsed that exposition of Christ.
hym and the same man be Christ in deede which was borne of Mary then we also doe receyue vnder a mysterie the fleshe of hys body in deede and thereby shall become one because the father is in hym and he in vs. How is the vnitie of wyll affirmed when a naturall proprietie by the sacrament is a perfect Sacrament of vnitie Thus farre hath Hyllarie Loe here you see how manifestly these wordes confound your assertion M. Latimer charged to preach the contrary doctrine before the king at Grenewich To be short I my selfe haue heard you preachyng at Greenewich before king Henry the eight where you did openly affirme that no Christian man ought to doubt of the true and reall presence of Christes body in the Sacrament for as much as he had the worde of Scripture on his side videlicet Hoc est corpus meum This is my body wherby he might be confirmed But now there is the same truth the word of Scripture hath the selfe same thyng which it then had Therfore why do you deny at this present that whereof it was not lawfull once to doubt before when you taught it Lat. Will you geue me leaue to speake Tres. Speake Latine I pray you for ye can doe it if ye liâ—t promptly enough Lat. I can not speake Latine so long and so largely Maister Prolocutor hath geuen me leaue to speake English And as for the words of Hyllarie I thinke they make not so much for you But he that shall answer the Doctours had not neede to be in my case but should haue them in a readinesse and know their purpose Melancthon sayth if the Doctours had foreseene that they should haue bene so taken in this controuersie Melancto iudgemenâ— of the oâ—d Doctours they would haue written more playnely Smyth I will reduce the words of Hyllary into the forme of a Syllogisme Da Such as is the vnitie of our flesh with Christes flesh such Argumenâ—â— yea greater is the vnitie of Christ with the Father ti But the vnitie of Christs flesh with ours is true and substantiall si Ergo the vnitie of Christ with the Father is true and substantiall Lat. I vnderstand you not Seat I know your learning well enough how suâ—til ye be I will vse a few wordes with you and that out of Cyprian De coena Domini The old Testament doth forbidde the drinking of bloud D. Seton reasoneth against M Latimer 〈◊〉 of S. Cyprian The new Testament doth coÌ„mand the drinking and tasting of bloud but where doth it commaund the drinking of bloud Lat. In these wordes Bibite ex hoc omnes that is Drinke ye all of this Seat Then we taste true bloud Latimer We do taste true bloud but spiritually and this is enough Seat Nay the olde and new Testament in this doe By that reason the neâ— old testameÌ„t should not differ but should be contraâ—â— one froÌ„ the other which canâ—not be truâ— in naturall or morall precepts differ for the one doth command and the other doth forbid to drinke bloud Lat. It is true as touching the matter but not as touching the maner of the thing Seat Then there is no difference betwene the drinkyng of bloud in the new Testament and that of the old for they also dranke spiritually Latimer And we drinke spiritually also but a more precious bloud West Augustine vpon the 45. Psalme saith Securè bibite sanguinem queÌ„ fudistis i. Drinke boldly the bloud which ye haue poured out Ergo it is bloud Lat. I neuer denied it nor neuer wyll go from it Edere in some place is taken foâ— credere bâ— that in all places it is so taken 〈◊〉 foloweth not This place of the Hebrewes aluded to the old Sacrifice of the Iewes who in the sea of propitiâ—tion the 〈◊〉 day vsed cary the flesh of the sacrifice 〈◊〉 of the 〈◊〉 to be burned on an Altar wiâ—â—â—out becauâ—â— none of the which serued in the Tabernacâ—â— should 〈◊〉 thereof oâ—â—ly the 〈◊〉 was cary by the 〈◊〉 Priest into the holy place but that we drinke the very bloud of Christ in deed but spiritually for the same S. Augustine saith Crede manducasti i. Beleue and thou hast eaten West Nay Credere non est bibere nec edere i. To beleue is not to drinke or eate You will not say I pledge you when I say I beleue in God Is not manducare to eate in your learnyng put for credere to beleeue Weston I remember my L. Chauncellor demanded M. Hooper of these questions whether * Edere to eate were Credere to beleeue and Altare an Aultar were Christ in all the Scripture c. And he answered yea Then said my Lord Chauncellor Why then * Habemus Altare de quo non licet edere i. Wee haue an Aultare of which it is not lawfull to eate is as much to say as Habemus Christum in quo non licet credere i. We haue a Christ in whom we may not beleeue Tres. Beleeue and thou hast eaten is spoken of the spirituall eatyng Latimer It is true I doe allowe your saying I take it so also Weston We are commaunded to drinke bloud in the new Lawe Ergo it is very bloud Lat. We drinke bloud so as appertaineth to vs to drinke to our comfort in sacramentall wyne We drinke bloud Sacramentally he gaue vs his bloud to drinke spiritually he went about to shew that as certainly as we drinke wyne so certainly we drinke his bloud spiritually West Do not you seeme to be a papist which do bryng in new wordes not found in the scripture Where find you that Sacramentaliter Sacramentally in Gods booke Lat. It is necessarily gathered vpon scripture West The old Testament doth forbid the tasting of bloud but the new doth commaund it Lat. It is true not as touching the thing but as touchyng the maner thereof West Heare ye people this is the argument That which was forbidden in the olde Testament is commaunded in the new To drinke bloud was forbidden in the old Testament and commaunded in the new Ergo it is very bloud that we drinkâ— in the new ¶ This argument because the Maior thereof is not vniuersall is not formall and may well be retorted agaynst West thus Ce No naturall or morall thyng forbidden materially in the old Testament Westons 〈…〉 is commaunded in the new la To drinke mans naturall bloud is forbidden materially in the old Testament rent Ergo to drinke mans naturall bloud materially is not commaunded in the new Lat. â—â—nswere It is commaunded spiritually to be dronken I grant it is bloud dronken in the new Testament but we receyue it spiritually Pie It was not forbidden spiritually in the old law Latimer The substance of bloud is dronken but not in one maner Pie It doth not require the same maner of drinkyng Lat. It is the same thyng not the same manner I haue no more to say Weston Chrysost. Here
triumph in the latter ende being both the actor the moderator and also Iudge himselfe And what maruell then if the courage of this victorious Conquerour hauyng the lawe in his owne handes to doe and say what him liâ—ted would say for himself Vicit veritas although he sayd neuer a true word nor made neuer a true conclusion almost in al that disputation It followed furthermore after disputation of these three dayes being ended that M. Harpsfield the next day after Aprill 19 which was the xix of Aprill should dispute for his forme to be made Doctor To the which disputation the Archb. of Cant. was brought forth and permitted among the rest to vtter an argument or two in defence of his cause As in sequele hereof may appeare * Disputation of Maister Harpesfield Bacheler of Diuinitie aunswering for his forme to be made Doctour Harpesfield I Am not ignoraunt what a weighty matter it is to entreat of the whole order and trade of the scriptures Aprill 1. The iudgement of M. Harpsfielâ— for the beâ—â— way to vâ—â—derstaÌ„d 〈◊〉 Scripture If Master Harpsfielâ— had wille vs to 〈◊〉 our sences to the holâ— ghost he had sayd much better and most hard it is to in the great contention of Religion to shew the ready way whereby the scriptures may be best vnderstanded For the ofteÌ„ reading of them doth not bring the true vnderstanding of them What other thing is there then Uerily this is the redy way not to folow our owne heads and senses but to geue ouer our iudgement vnto the holy catholike Church who hath had of olde yeres the truth and alwayes deliuered the same to their posteritie but if the often readyng of scriptures and neuer so paynefull comparing of places should bring the true vnderstandyng then diuers heretikes might preuaile euen agaynst whole generall Councels The * No but those Iewes sticking so much to thâ— old custoâ—â— and face of theyr Church not seeking for knowledge by ignorance the Scriptures werâ— deceiued 〈◊〉 so be you Iewes did greatly brag of the knowledge of the law and of the Sauiour that they waited for But what auailed it them Notwithstanding I know right well that diuers places of the scripture doe much warne vs of the often reading of the same and what fruit doth therby follow as Scrutamini c. Search the scriptures for they do beare witnesse of me c. Lex Domini c. The law of the Lord is pure able to turne soules And that saying of S. Paule Omnis Scriptura c. All Scripture inspired from aboue doth make that a man may bee instructed to all good workes Howbeit doth the lawe of the Iewes conuert their soules are they by reading instructed to euery good worke The letter of the old Testament is the same that we haue The heretikes also haue euer had the same scriptures which we haue that be Catholikes But they are serued as Tantalus that the Poetes do speake of who in the plentye of thynges to eate and drinke is sayd to bee oppressed with hunger and thirst The swifter that men do seeke the Scriptures without the Catholike church the deeper they fall and fynde hell for their labour Saint Cyprian neuer swaruing from the Catholike Church saith He that doth not acknowledge the Church to bee his mother shall not haue God to be his father Therefore it is true Diuinitie * Vnder thâ— formes thâ—â— is vnder thâ— properties of bread 〈◊〉 wine so all this is true In the maâ—teriall 〈◊〉 of 〈◊〉 body there is no varieâ—tye for to eate mans flesh eythâ—â— vnder acciâ—dences or not accideÌ„â—ces both is agaynst thâ— Scripture 〈◊〉 agaynst naâ—ture to bee wise with the Church where Christ sayeth Nisi manducaueritis c. Vnlesse ye eate my fleshe and drinke my bloud ye haue no lyfe in you If he had meant of onely eating bread and drinkyng wyne nothyng had bene more pleasaunt to the Capernaites neither would they haue forsaken hym The fleshe profiteth nothing to them that doe so take it For the Capernaites did imagine Christ to be geuen in such sorte as he lyued But Christ spake high thinges not that they should haue hym as fleshe in the market but to consider his presence with the spirite * vnder the formes whereby it is geuen As there is an alteration of bodies by courses and tymes of ages so there is no lesse * varietie in eatyng of bodies These things which I haue recited briefly M. Harpsfield did with many more wordes set out and hereupon D. Weston disputed against hym West Christes real body is not in the sacrament Ergo you are deceyued Harps I deny the antecedent West Iohn the 6. Dico veritatem vobis c. I speake the truth vnto you It behooueth me that I go away from you For vnlesse I do depart that comforter cannot come c. Upon this I will make this argument Christ is so gone away as he did send the holy Ghost But the holy Ghost did verily come into the world Ergo Christ is verily gone Harps He is verily gone and yet remaineth here West S. Augustine sayth that these wordes Ego ero c. I wyll be with you euen to the end of the world are accomplished secundum maiestatem According to his maiestie But secundum praesentiam carnis non est hic By the presence of hys flesh he is not here The Church hath hym not in flesh but by beliefe Harps We must diligently weigh that there are two natures in Christ the diuine nature humane nature The diuine nature is of such sort that it cannot chuse but bee in all places The humane nature is not such that of force it must be in all places althogh it be in diuers after a diuers maner So where that the doctors do entreat of hys presence by maiestie they do commend the maiestie of the Diuine nature not to hinder vs of the * natural presence here in the sacrament West He sayth further Me autem non semper habebitis Ye shall not haue me alwayes with you is to be vnderstanded in the fleshe Harpsfield The presence of the flesh is to bee considered that he is not here as he was woont to lyue in conuersation with them to be seene talked withall or in such sort as a man may geue hym * any thyng after that sort he is not present West But what say you to this of S. Augustine NoÌ„ est hic He is not here Harpesfield I do answer out of S. Augustine vpon Iohn Tractatu 25. vpon these woordes Non videbitis me Vado ad patrem c. I goe to the Father ye shall not see me That is Such as I now am Therefore I doe deny the maner of hys presence West I wil ouerthrow S. Augustine with S. Augustine who saith this also Quomodo quis possit tenere Christum fidem mitte tenuisti that is How may a man hold Christ send thy fayth and thou
you your selues doe most vse and there also doe I learne to aske how farre he goeth into the body Harps Wee know that the bodye of Christ is receyued to nourish the whole man concernyng both body and soule Eo vsque progreditur corpus quousque * Sed 〈◊〉 non 〈◊〉 vsque 〈◊〉 animaâ— Ergo 〈◊〉 Christ 〈…〉 main 〈◊〉 would 〈◊〉 neede haue 〈…〉 wouâ—â— they 〈…〉 not 〈◊〉 any 〈…〉 species Cran. How long doth he abide in the body Seat S. Augustine saith our flesh goeth into his flesh But after he is once receiued into the stomacke it maketh no matter for vs to know how far he doth pierce or whether he is conueied ¶ Here M. Tresham and one M. London answered that Christ beyng geuen there vnder such forme and quantitie as pleased him it was not to be enquired of his tarying or of his descending into the body Harps You were woont to lay to our charge that we added to the scripture saying alwayes that we should fetch the truth out of the scripture and now you your selfe bring questions out of the Schoolemen which you haue disallowed in vs. Cran. I say as I haue sayd alway that I am constrayned to aske these Questions because of this carnall presence which you imagine and yet I know right wel that these questions be answered out of the Scriptures As to my last question How long he abideth in the body c. The scripture answereth plainly that Christ doth so loÌ„g dwell in his people as they are his members WherupoÌ„ I make this argument Ba They which eate the flesh of Christ do dwel in hym and he in them ro But the wicked doe not remaine in hym nor he in them co Ergo the wicked do not eate his flesh nor drinke his bloud Harps I will answer vnto you as S. Augustine saith not that how so euer a man do eate he eateth the body but he that eateth after a certaine maner Cran. I cannot tel what maner ye appoint but I am sure that euill men do not eate the flesh and drinke the bloud of Christ as Christ speaketh in the sixt of Iohn Harps In the sixt of Iohn some things are to be referred to the godly and some to the vngodly Cranmer Whatsoeuer he doth entreat there of eating doth pertayne vnto good men Harps If you do meane onely of the worde of eating it is true if concerning the thing it is not so And if your meaning be of that which is conteined vnder the word of â—ating it may be so taken I graunt Cran. Now to the Argument He that eateth my fleshe and drinketh my bloud dwelleth in mee and I in hym Doth not this prooue sufficiently that euill men doe not eate that the good doe Tresh You must adde Qui manducat dignè He that eateth woorthily Cran. I speake of the same manner of eatyng that Christ speaketh of Weston Augustinus ad fratres in Eremo Sermon 28. Est câ—â—danâ— manducandi modus i. There is a certaine manner of eating Augustine speaketh of two maners of eating the one of them that eat worthely the other that eat vnworthely Harps All thinges in the 6. of Iohn are not to be referred to the Sacrament The â— chap. of Iohn is to be referred 〈◊〉 to the supper partly to 〈◊〉 after the papistes but to the receiuing of Christe by faith The Fathers doe agree that there is not entreatie made of the supper of the Lorde before they come vnto Panis quem dabo vobis caro mea est c. Cran. There is entreatinge of Manna both before after Harps I wil apply an other answer This argument hath a kinde of poysone in it which must be thus bitten away that Manna and this Sacrament be not both one Manna hath not his efficacie of him selfe but of God Cran. But they that did take Manna worthily had fruite therby ComparisoÌ„ betweene 〈◊〉 of 〈◊〉 eating the body of christ and so by your assertion he that doth eat the flesh of Christ worthily hath his fruite by that Therfore the like doth folow of them both and so there should be no difference betwene Manna thys sacrament by your reason Harps When it is sayde that they which did eate Manna are dead it is to be vnderstand that they did want the * vertue of Manna * If M. Harpsfield do meane of bodily life they which eate the Sacrament doe die as well as they which did eate the Manna If he meane of spiritual life neither be they all damned that did eat Manna nor all saued that do eate the Sacrament Wherefore the truth is that neither the eating of Manna bringeth death nor the eating of the Sacrament bringeth saluation but only the spirituall beleeuing vppon Christes bodely passion which onely iustifieth both them and vs. And therefore as the effect is spirituall whych Christ speaketh of in this chapter so is the cause of that effecte spirituall whereof hee meaneth which is our spirituall beleeuing in him and not our bodely eating of him Cran. They then which doe eate either of them worthely doe liue Harps They doe lyue whiche doe eate Manna worthely not by Manna but by the power of God geuen by it The other which doe eate this Sacrament do liue by the same Cran. Christe did not entreate of the cause but the effecte which folowed he doth not speake of the cause whereof the effect proceedeth Harps I do say the effects are diuers life and death which do folow the worthy and the vnworthy eating therof Cran. Sithens you will needes haue an addition to it we must vse both in Manna in this Sacrament indifferently either worthily or vnworthily Christ spake absolutely of Manna and of the Supper so that after that absolute speaking of the Supper wicked men can in no wise eate the fleshe of Christe and drinke his bloud August in Iohn tract 26. Further Augustine vpon Iohn Tractatu 26. vppon these wordes Qui manducat c. sayth There is no suche respecte in common meates as in the Lords body For who that eateth other meates hath still hunger and needeth to be satisfied daily but hee that doth eate the flesh of Christ and drinketh his bloud doth liue for euer But you know wicked men not to doe so Ergo wicked men doe not receiue Harps S. Augustine meaneth that hee who eateth Christes flesh c. after a certaine manner should liue for euer Wicked men doe eate but not after that maner Cran. Ca Onely they which participate Christ be of the mysticall body Argument in the 2. figure and 2. â—ode me But the euill men are not of the mysticall body stres Therefore they doe not participate Christ. Weston Doct. Cranmer commended for his modesty Your wonderfull gentle behaueour and modesty good master D. Cranmer is woorthy muche commendation and that I may not depriue you of your right iuste deseruing I geue you most hearty thankes
bene maruelously mooued with great affections and passions as well of myrth and gladnes as of heauines sorrow Of gladnes in this that I perceyued how ye be bent geuen to prayer and inuocation of gods helpe in these darke wicked proceedings of men agaynst Gods glory I haue bene sory to perceiue the malice and wickednes of men to be so cruel diuelish tyrannicall to persecute the people of God for seruyng of God saying hearing of the holy Psalmes and the word of eternall life These cruell doings do declare that the Papistes Church is more bloudy and tyrannicall then euer was the sword of the Ethnikes and Gentiles When I heard of your taking and what ye were doing wherfore and by whom ye were takeÌ„ I remembred how the Christians in the Primatiue Church were vsed by the crueltie of vnchristened heathens in the tyme of Traiane the Emperour about 77. yeares after Christes ascension into heauen Of this persecution 〈◊〉 before and how the Christians were persecuted very sore as though they had bene traytors and moouers of sedition Wherupon the gentle Emperor Traiane required to know the true cause of Christian mens trouble A great learned man called Plinius wrote vnto him said it was because the Christians said certaine psalmes before day The Pope 〈◊〉 then Traians the Heaâ—â—â— Emperour vnto one called Christ whoÌ„ they worshipped for god When Traiane the Emperour vnderstood it was for nothyng but for conscience religion he caused by hys commaundements euery where that no man should be persecuted for seruing of God But the Pope his church hath cast you into prison beyng taken euen doyng the worke of God and one of the excellents workes that is required of Christian men that is to wit whiles ye were in praier not in such wicked superstitious prayers as the papists vse but in the same prayer that Christ hath taught you to pray And in his name onely ye gaue God thanks for that ye haue receiued and for his sake ye asked for such thyngs as ye want O glad may ye be that euer ye were borne to be apprehended whilest ye were so vertuously occupied Blessed be they that suffer for righteousnesse sake For if God had suffred them that tooke your bodies then to haue taken your life also now had ye bene following the Lamb in perpetual ioyes away from the company and assembly of wicked men But the Lord would not haue you sodainly so to depart but reserueth you gloriously to speake and maintaine his truth to the world Be ye not careful what ye shall say for God will go out in with you and will be present in your harts in your mouthes to speake his wisedome although it seemeth foolishnes to the world He that hath begun this good worke in you continue you in the same vnto the end pray vnto him that ye may feare him only that hath power to kill both body soule and to cast them into hel fire Be of good comfort All the haires of your hed are numbred and there is not one of them can perish Math. 10. 〈◊〉 12. except your heauenly father suffer it to perish Now ye be in the field placed in y e forefront of Christs battel Doubtles it is a singuler fauour of God a special loue of him towards you to geue you this foreward preeminence a signe that he trusteth you before others of his people The first onset of this persecution geuen in Bowchurchyarde Wherfore deare brethren and sisters continually fight this fight of the Lord. Your cause is most iust and godly ye stand for the true Christ who is after the flesh in heauen for his true religion and honor which is amply fully sufficiently and abundantly conteyned in the holy Testament sealed with Christes owne bloud How much be ye bound to God to put you in trust with so holy and iust a cause Remember what lookers vpon you haue to see behold you in your sight God all his Angels who be ready alway to take you vp into heauen if ye be slaine in his fight Also you haue standing at your backes all the multitude of the faithfull who shal take courage strength 1. Iohn 4. and desire to follow such noble valiant Christians as you be Be not afraid of your aduersaries for he that is in you is stronger then he that is in them Shrinke not although it be payne to you your paynes be not now so great as here after your ioyes shall be Read the comfortable chapiters to the Romans 8.10.15 Heb. 11.12 Comfort taken out of Scriptures And vpon your knees thanke God that euer ye were accompted worthy to suffer any thing for his names sake Read the 2. chap. of s. Lukes gospell there you shal see how the shepeherds that watched vpon their sheep all night as soone as they heard that Christ was borne at Bethlem True obedience putteth no doubtes by and by they went to see him They did not reason nor debate with theÌ„selues who should keepe the Wolfe from the sheep in the meane time but did as they were commanded committed their sheep vnto him whose pleasure they obeyed So let vs do now we be called commit all other thinges to him that calleth vs. He will take heed that all things shall be well He wil helpe the husband he will comfort the wyfe he will guide the seruaunts he will keepe the house All carefulnes to be cast vpon the Lorde he will preserue the goods yea rather then it should be vndone he will wash the dishes and rocke the cradle Cast therfore all your care vpon God for he careth for you Besides this you may perceiue by your imprisonment that your aduersaries weapons against you be nothyng but flesh bloud and tyrannie For if they were able All the streÌ„gth of the Popes religioÌ„ standeth in outward force they would maintaine their wicked religion by Gods worde but for lacke of that they would violently compell such as they cannot by holy Scripture perswade because the holy word of God and all Christes doyngs be contrary vnto them I pray you pray for me I will pray for you And although we be asunder after the world yet in Christ I trust for euer ioyning in the spirite and so shall meete in the pallace of the heauenly ioyes after this short and transitorie lyfe is ended Gods peace be with you Amen The 14 of Ianuary 1554. Upon the Friday after this following being the 18. of Ianuary all the Counsaile went vnto the Tower there the same day discharged and set at libertie all the prisoners of the Tower or the most part of them namely Ianuary 18. Gentlemen deliuered out of the Tower by the Queens pardon the late duke of Northumberlands sonnes Ambrose Robert and Henry sir Andrew Dudley sir Iohn Rogers sir Iames Crofts sir Nich. Throgmorton sir
Saincts whilest a most pleasant refreshing did issue from euery part and member of the body vnto the seate place of the hart and from thence did ebbe and flow to and fro vnto all the partes againe This Saunders continued in prison a whole yeare and 3. moneths In all which space he sent diuers letters to diuers men as one to Cranmer Ridley and Latimer and other to his wife and also to others M. Saunders in prison a yeare and 3. monthes certifying them both of the publike calamitie of the time and also of his priuate afflictions and of sondry his conflictes with his aduersaries As in writing to his friend he speaketh of Weston conferring with him in prison whereof you shall heare anone by the leaue of the Lorde as followeth in the story In the meane time the Chauncellor after this little talke with M. Saunders as is aforesaid sent him to the prison of the Marshalsey c. For the Caiphas Winchester I meane did nothing but bayte him with some of his currish eloquence and so committed him to the prison of the Marshalsey where he was kept prisoner one whole yeare and a quarter But of his cause and estate thou shalt nowe see what Laurence Saunders himselfe did write ¶ A parcell of a Letter of Laurence Saunders sent to the Byshop of Winchester as an aunswere to certayne thyngs wherewith he had before charged hym TOuching the cause of my imprisonment A fragmeâ—â— of M. Sauâ—â—ders letter I doubt whether I haue broken any law or proclamation In my doctrine I did not forasmuch as at that time it was permitted by the proclamation to vse according to our consciences such seruice as was then established He meane the proclaâ—mation of which meâ—â—tion is 〈◊〉 before Satis peceâ—â—uit qui reâ—â—stere non potâ—it My doctrine was then agreeable vnto my conscience and the seruice then vsed The Act which I did he meaneth publike teaching of Gods word in his owne parish called Alhallowes in Breadstreete in the Citie of London was such as being indifferently weyed sounded to no breaking of the proclamation or at the least no wilfull breaking of it forasmuch as I caused no bell to be roong neyther occupyed I any place in the Pulpit after the order of Sermons or Lectures But be it that I did breake the Proclamation this long time of continuance in prison may be thought to be more then a sufficient punishment for such a fault Touching the charging of me with my Religion I say wyth S. Paule This I confesse Act. 24. that after the way which they call heresie so worship I the God of my forefathers beleeuing all thyngs which are written in the lawe and the Prophets and haue hope towards God c. And herein study I â—o haue alway a cleare conscience towardes God and towards men A good tâ—â—stimony oâ— good conscience so that God I call to witnesse I haue a conscience And this my conscience is not grounded vpon vayne fantasie but vpon the infallible veritie of Gods word with the witnessing of his chosen Church agreeable vnto the same It is an easie thing for them which take Christ for theyr true Pastor and be the very sheepe of his pasture to discerne the voice of their true shepheard from the voyce of wolues hyrelings and straungers for as much as Christ sayeth Iohn 10 My sheepe heare my voice yea and thereby they shall haue the gift to know the right voice of the true shepeheard and so to follow him and to auoyde the contrary as he also sayeth The sheepe follow the shepheard for they knowe his voyce A straunger will they not follow but will flie from him for they knowe not the voice of a stranger Such inward inspiration doth the holy Ghost put into the children of God being in deede taught of God but otherwise vnable to vnderstand the true way of their saluation Math. 7. And albeit that the Wolfe as Christ saith commeth in sheepes clothing yet he sayth by their fruites yee shall knowe them How the Wolfe is known 〈◊〉 the true shephearâ— For there be certayne fruites whereby the Wolfe is bewrayed notwithstanding that otherwise in sondry sortes of deuoute holines in outwarde shew he seemeth neuer so simple a sheepe That the Romish religion is rauening woluish it is apparant in 3. principall points First it robbeth God of his due and only honour Secondly it taketh away the true comfort of coÌ„science The incoâ—â—uenience the Româ—â— religion 〈◊〉 3. poyntes in obscuring or rather burying of Christ and his office of saluation Thirdly it spoyleth God of his true worship and seruice in spirit and truth appointed in his prescript commaundementes and driueth men vnto that inconuenience against the which Christ with the Prophet Esay doth speake sharply This people honoureth me with their lips but their hart is far from me Esay 26. Math. 25. They worship me in vaine teaching the doctrine and precepts of men And in another place ye cast aside the commaundemente of God to mayntayne your owne traditions Wherefore I in conscience weying the Romish Religion and by indifferent discussing thereof finding the foundation vnstedfast and the building thereupon but vayne and on the other side hauing my conscience framed after a right and vncorrupt religion ratified and fully established by the word of God and the consent of his true Church I neyther may nor do entend by Gods gracious assistance to be pulled one iot from the same no though an Angell out of heauen should preach another Gospell then that which I haue receyued of the Lord. And although that for lacke either of such deepe knowledge and profound iudgement or of so expedite vttering of that I do know and iudge as is required in an excellent clarke I shall not be able sufficiently to aunswere for the conuincing of the gaine-sayer yet neuerthelesse this my protestation shall be of me premised that for the respect of the grounds and causes before considered albeit I cannot * Explicitâ—â—ides is 〈◊〉 a man haâ— to aunsweâ— to euery poynt of 〈◊〉 â—ayth by sufficient 〈◊〉 ground anâ— learning explicita fide as they call it conceiue all that is to be conceiued neither can discusse all that is to be discussed nor can effectually expresse all that is to be expressed in the discourse of the doctrine of this most true religion whereunto to I am professed Yet do I bind my selfe as by my humble simplicity so by my fidem * implicitam that is by faith in generalty as they call it to wrap my beliefe in the credit of the same that no authority of that romish religion repugnant thereunto shall by any meanes remoue me from the same though it may hap that our aduersaries will labour to beguile vs with entising wordes and seeke to spoyle vs through Philosophy and deceitfull vanity after the traditions of men and after the ordinances of the world and
cause for which a man of my estate should loose his life yet who woulde not geue it to aduouch this child to be legitimate and his mariage to be lawfull and holy I do good Reader recite thys saying not onely to let thee see what he thought of Priests mariage but chiefly to let all maryed couples and parents learne to beare in their bosome true affections naturall but yet seasoned with the true salt of the spirit vnfaynedly and throughly mortifyed to do the naturall workes and offices of maried couples parents so loÌ„g as with their doing they may keepe Christ with a free confessing faith in a conscience vnfoyled otherwise both they and their owne liues are so to be forsaken as Christ required theÌ„ to be denyed and geueÌ„ in his cause And now to come to the examination of this good man alter that the Bishops had kept him one whole yeare and a quarter in prison at the length they called him as they did the rest of his felowes openly to be examined Of the which his first examination the effect and purpose thus foloweth ¶ The Examination of Laurence Saunders PRaysed be our gracious God who preserueth his from euill and doth geue them grace to auoyd al such offeÌ„ces as might hinder his honor or hurt his Church Amen Being conuented before the Queenes most honorable Councell sundry bishops being present the Lord Chauncellor began to speake in such forme as foloweth I. Chan. It is not vnknowne that you haue bene Prisoner for such abhominable heresies false doctrine as hath bene sowne by you and now it is thought good that mercy be shewed to such as seeke for it Wherfore if now you will shew your selfe conformable come home agayne mercy is ready We must say that we haue fallen in maner all but now we bee risen agayne and returned to the Catholicke Churche you must rise with vs and come home vnto it Geue vs forthwith a direct aunswere Saun. My Lord and my Lordes all my it please your honors to geue me leaue to aunswere with deliberation Chan. Leaue of your painting and pride of speech For such is the fashion of you all to please your selues in your glorious wordes Aunswere yea or nay Saund. My Lord it is no time for me now to paynt And as for pride there is no great cause why it should be in me My learning I confesse to be but small and as for riches or worldly wealth I haue none at all Notwithstanding it standeth me in hand to auÌ„swere to your demaund circumspectly considering that one of these two extreme perilles are like to fall vpon me the losing of a good conscience or y e losing of this my bodye and life And I tell you trueth I loue both life and liberty if I coulde enioy them without the hurt of my conscience Chan. Conscience you haue none at all but pride and arrogancy * Of this 〈…〉 S. 〈◊〉 2. Cor. 6. Ierâ—m â—0 Come out and diuide your selues from them c. Argument Conscience 〈…〉 vpon things vncertaine 〈…〉 deuiding your selues by singularitye from the Church Saun. The Lorde is the knower of all mens consciences And where your Lordship layeth to my charge thys deuiding my selfe from the Church as you do mean is now among you concluded vpon as I do vnderstand I do assure you that I lyue in the fayth wherein I haue bene brought vp sithens I was 14. yeare old being taught that the power of the B. of Rome is but vsurped w t many other abuses springing thereof Yea this I haue receiued euen at your hands that are here present as a thing agreed vpon by the Catholicke Church and publicke authority Chan. Yea mary but I pray you haue you receiued by coÌ„sent and authoritye all your heresies of the blessed Sacrament of the aultar Saund. My Lorde it is lesse offence to cutte off an arme hand or ioynt of a man then to cut of the head For y e man may liue though he do lacke an arme hand or ioynt and so he can not without his head But you all the whole sort of you haue agreed to cut of the supremacy of the Bishop of Rome whome now you will haue to be the head of your Church agayne Bish. of Lond. And if it like your Lordship I haue his hand agaynst the blessed sacrament How say you to that Saunders What I haue written that I haue written and farther I will not accuse my selfe Nothing haue you to burden me withall for breaking of your lawes since they were in force A lawfull 〈◊〉 but 〈◊〉 not 〈…〉 Chan. Well you be obstinate and refuse liberty Saund. My Lord I may not buy liberty at suche a pryce but I beseech your honours to be meanes to the Queenes Maiesty for suche a pardon for vs that wee may liue and keep our consciences vnclogged and we shal liue as most obedient subiectes Otherwise I must say for my selfe that by Gods grace I will abide the moste extremity that man may do against me rather then to do against my conscieÌ„ce Chan. Ah Syrra you will liue as you list The Donatistes did desire to liue in singularity but in deed they were not meete to liue on earth no more be you and that shall you vnderstand within these seuen dayes and therefore away with him Saund. Welcome be it whatsoeuer the will of God shal be either life or death And I tell you truely I haue learned to dye But I exhort you to beware of shedding of innoceÌ„t bloud Truly it will cry The spirite of God rest vpon all your honors Amen This is the summe and forme of my first examination Pray c. This examination being ended the officers led him out of the place so stayed vntill the rest of his fellowes were likewise handled that they might haue them altogether to prison Laurence Saunders standing among the Officers seing there a great multitude of people opened his mouth and spake freely warning them wel of that M. Saunders freely preacheth Christ. which by their falling from Christ to Antichrist they did deserue therefore exhorting them by repentaunce to rise agayne and to embrace Christ with stronger fayth to confesse him to the end in the defiance of Antichrist sinne death the deuill so should they reteine the Lordes fauor and blessing The copyes of his other examinations and excommunication came to the hands of such as do keepe them still in secret But in them as he defended Christes cause stoutly The 2. examination here lacketh so warned he the Pharisaicall bishops and papists of their hypocrisy and tyranny freely and cleared himselfe of theyr vniust quarrellinges truly After he was excommunicate and deliuered to the secular power he was brought by the Shriffe of London M. Saunders deliuered to the secular power to the prison called the Counter in his owne parish in Breadstreet whereat he reioyced greatly both because he found
readye good will towardes me in your hartye desire to stretch out your helping hand to relieue my lacke Prayer distributeth Gods blessinges from one to an other and of your helpe to be extended to me in the other spirituall sort by your good prayer I doubt not as I also therin assure you of my helpe being all that I may do yet the same not so much as I would do My need concerning bodely necessaryes is as yet furnished by Gods prouision so that I am not driueÌ„ to any extremity wherfore to be burdenous to you as your gentle beneuolence prouoketh me the Lord reward you therefore If God make me worthy to be eis witnes at this present in geuing this corruptible body to burne for the testimony of his truth it is enough for me to say vnto you that I haue a poore wife and childe whom I loue in the Lord and whome I know for my sake you will tender when I am departed hence c. ¶ An other Letter to Maystres Lucy Harrington GRace and mercy c. It happeneth oftentimes that aboundaunce of matter bringing with it much vehemeÌ„cy of frendly affection maketh men dumbe and euen then chiefely when there is most eger purpose of speaking An other letter of M. Saunders silence doth suppresse and causeth the party so affected vnperfectly to expresse that he goeth about to vtter Such impediment by much matter mingled with feruency of affection feele I some times in my selfe letting the vtteraunce either by tongue or writing of the aboundance of the hart The loue of our most gracious God and heauenly Father bestowed vpon vs in the merites of Christ our Sauiour who may by coÌ„ceipt of minde comprehend passing in deed al vnderstanding much lesse may the same by any meanes be expressedly vttered And as suche heauenlye blessinges which by fayth we fetch from aboue be inexplicable so is it hard to vtter when the faythfull are set on fire by loue theyr readines to reach forth and to geue by charity as by fayth they haue receiued But alas we cary this treasure in earthen vessels Many times fayth is feble and then loue loseth her feruor 2. Cor. 4. Fayth many tymes in vs is feeble Pray we therfore Lord encrease our fayth and loue forthwith will be on fire And immortall thanks be geuen vnto our God who in our Christ hath bestowed vpon vs the first fruites of his spirite who cryeth in our hartes Abba Father And as S. Paule sayth seeing we haue the same spirit of fayth Rom 8. 1. Cor 4. according as it is written I beleeued and therfore haue I spoken we also beleue and therfore we speak Yea God knoweth this spirit putteth in vs a minde to speake but in attempting therof we are driuen w t Moyses to say O Lord I am slow mouthed and of vncircumcised lippes with Ieremy Exod. 8. Ierome 1. O Lord I cannot speake Albeit that this infancy restraineth the opening of such aboundance of hart in my tender Christian duety to be declared towardes you yet I beseech you let this be setled in your vnderstanding that as S. Paule expresseth vnto his Corinthians that they were in his hart eyther to liue or to dye with many other such sayings vttered vnto them and the Galathians expressing his vehement affection towardes them so in some part I would be like affected towardes all Gods children and especially towardes you whoÌ„ I know in Christ and to whom I will not say how muche I am indebted I thanke you for your great frendshyp and tender good will towards my wife yea that good gracious God recompeÌ„ce you which may worthely with the more counteruayle the same and fulfill that which lacketh of thankefull duety in vs. And because of that which heretofore I haue conceiued of you and of your more then naturall loue towardes me and mine I make my selfe thus bold to lay this burdeÌ„ vpon you euen the care and charge of my sayd poore wife I meane to be vnto her a mother mistres to rule and direct her by your discreet counsell M. Saunders commeÌ„deth the care of his wyfe to Maistres Harrington I know she conceiueth of you the same that I do is thankfull vnto God with me for such a frend and therfore I beseech you euen for Christes sake put neuer from you thys frendly charge ouer her whether I liue longer or shortly depart But to charge you otherwise thankes be to God neither I neither she haue any such extreme need if we had I would be as bold with you as mine owne mother I beseech you geue my harty salutations vnto M. Fitzwilliams my good Lady with thankes also for my poort wife and child the Lord recompence them Laurence Saunders Furthermore as touching his fatherly care affection to his wife and his litle child the same is liuely set forth in an other letter which he did write to his wife wherein he admonished her that she should not resort much to the prison where he was for dauÌ„ger of trouble that might ensue the tenour of whose letter here foloweth ¶ An other letter to his wife with a certayne remembraunce to M. Harrington and M. Hurland GRace and comfort c. Wife you shall do best not to come often vnto the Grate where the Porter may see you An other letter of Saunderâ— his wyfe Putte not your selfe in daunger where it needes not you shall I think shortly come farre enough into daunger by keeping fayth and a good conscience which deare wife I trust you do not slacke to make reckoning and account vpon by exercising your inward man in meditation of Gods most holy word being the sustenance of the soule and also by geuing your selfe to huÌ„ble prayer for these two thinges be very meanes how to be made members of our Christ meet to inherite his kingdome Do this deare wife in earnest and not leauing of and so we two shall with our Christ and all his chosen children enioye the mery world in that euerlasting immortality wheras here will nothing els be found but extreme misery euen of them which most greedely seeke this worldlye wealth and so if we two continue Gods children graffed in our Christ the same Goddes blessing which we receiue shall also settle vpon our Samuel Though wee do shortly depart hence and leaue the poore Infant to our seeming at all aduentures yet shall he haue our gracious God to be his God for so hath he sayd and he cannot lye I will be thy God sayth he and the God of thy seed Yea if you leaue him in the wâ—ldernes destitute of all helpe being called of God to do his wil either to dye for the confession of Christ Care of children tyme of nâ—â—cessitye ought to left to Goâ— who wilâ— not see thâ— forsaken either any worke of obedience that God which heard the crye of the litle poore infant of Agar Saraes handmayden and
institute a sacrament there And to the other part of this article videlicet willyng that his bodye really and truely should be conteyned in the sayd sacrament no substance of bread and wyne there remayning but onely the accidents thereof he answereth that he doth not beleeue the same to be true By me Iohn Cardmaker M. Cardmaker calling to mynd afterwards the redy cauillings of the papists and thinking himself not to haue fully and according to his true meaning answered the latter part of the last eight article did the next day after the foresaid answers exhibite vnto the Bish. in a schedule this here after followyng Where in my answer to your articles I deny the presence of Christ in the Sacrament I meane not his sacramentall presence for that I confesse but my deniall is of his carnall presence in the same But yet further because this word is oftentymes taken of the holy fathers A more full answere to the second part of the eight article not only for the bread and wyne but also for the whole administration and receiuyng of the same accordyng to Christes institution so I say that Christ is present spiritually too and in all them which worthily receiueth the Sacrament Sacramentall presence in the Sacrament Carnal presence in the SacrameÌ„t denyed so that my deniall is still of the reall carnall and corporall presence in the sacrament and not of the sacramentall nor spirituall presence This haue I thought good to adde to my former aunswer because no man should misunderstand it By me Iohn Cardmaker Next to these articles of M. Cardmaker I thought best to inferre the articles and answers likewise of Iohn Warne his martyr fellow in maner as followeth ¶ Articles ministred agaynst Iohn VVarne Vpholster of the parish of S. Iohn in Walbrooke with his answers to the same Articles agaynst Iohn Warne vpholster in Walbroke FIrst that thou Iohn Warne beyng of the age of xxix yeres of the parish of S. Iohn of Walbrooke in London hast beleeued and doest beleeue firmely and stedfastly that in the Sacrament commonly called the SacrameÌ„t of the aultar there is not the very true and naturall body of our Sauiour Christ in substaunce vnder the formes of bread and wyne Item that thou hast beleued and doest beleue that after the words of consecration spoken by the priest Agaynst transubstantiation there is not as the church of England doth beleue and teach the body of Christ but that there doth only remayne the substance of material bread as it is before the consecration or speaking of the wordes of consecration and that the sayd bread is in no wyse altered or changed Item that thou hast sayd and doest beleeue that if the Catholike church do beleue and teach Agaynst the sacrifice of the Masse that there is in the masse now vsed in England and in other places of Christendome a sacrifice wherein there is a sacrament conteinyng the body and bloud of Christ really and truly then that beliefe and fayth of the church is naught and agaynst Gods truth and the scripture Item that thou hast said that where about a twelue moneths agone more Heresye for laughing at a Spaniell shorne on the head a great rough water Spaniell of thyne was shorne in the hed had a crowne like a Priest made in the same thou diddest laugh at it like it though thou didst it not thy selfe nor knowest who did it Item that thou neither this Lent last past nor at any tyme since the Queenes Maiesties raigne hast come into the church or heard masse or bene confessed or receiued the sacrament of the aultar and hast said that thou art not sory that thou hast so done but thou art glad because thou hast not therewith defiled thy conscience which otherwise thou shouldest so haue done Upon all which articles Iohn Warne being examined by the said Boner in presence of diuers witnesses the 23. of May ann 1555. did confesse and beleue the same subscribe hereunto his name with his owne hand By me Iohn Warne Also it was obiected against the said Iohn Warne by the B. aforesayd as followeth A nother addition of Articles Item that thou Iohn Warne wast in tyme past here in the city of London conuented in the Guildhal for heresie against the sacrament of the aultar according to the order of the lawes of this Realme of England in the time of king Henry the 8. and when Alderman Barnes was shirife the Thursday after that Anne Askew was burnt in Smithfield Iohn Warne about the tyme of Anne Askew was condemned to be burned and had his pardon and therupon thou wast sent as a prisoner to Newgate to whom Edmond B. of London did repayre with his chaplens to instruct thee in y e true faith of Christ touchyng the said Sacrament of the aultar to bring thee from thy error which was that in the Sacrament of the altar there is not the body of Christ nor any corporal preence of Christes body bloud vnder the formes of bread wyne but that in the sayd sacrament there is onely materiall bread wyne without any substance of Christs body and bloud at all because thou wouldst not leaue for sake thy sayd heresie therin but persist abide obstinately and wilfully therein thou wert according to y e said lawes condemned to death â—â—hn Warne â—â—rdoned by K. Henry 8. to be burnt and thereupon labour beyng made for thee to the king and other in the Courte thou hadst a pardon of king Henry the 8. and so thereby didst saue thy lyfe Neuerthelesse in thy heart conscience and mynd thou didst both then and also afore beleeue no otherwyse then at this present thou doest beleeue that is to say that in the Sacrament of the aultar there is neyther the very true body or bloud of Christ Iohn 〈◊〉 denye◠〈◊〉 transubâ—tâ—ation nor no other substace but the substaunce of materiall bread and wyne and to receiue the sayd materiall bread and wyne and to breake it and to distribute it among the people onely is the true receiuyng of Christes body and no otherwise so that thy fayth and beliefe is that in the sayd sacrament there is no substance of Christes material body and bloud but all the thyng that is there is materiall bread and the receiuyng thereof as afore and that the substance of the natural and true body of Christ borne of the Uirgine Mary is only in heauen and not in the sacrament of the aultare In which thine opinion thou hast euer hitherto since continued and so doest continue at this present thou confessing all this to be true and in witnes therof subscribing thy name thereunto as followeth By me Iohn Warne Iohn Warne beyng examined vpon these foresaid articles by the Bish. before certaine witnesses The 〈◊〉 aunsweâ—â— Iohn 〈◊〉 to the 〈◊〉 whose names were Iohn Boswel Iohn Heywood Robert Rauens the
doth beleue that to fast pray or to do almes deeds Fasting praying almes deedes is a thyng vtterly vnprofitable for if a man shal be saued he shal be saued without doing of them and if he shall be damned they shall not helpe him or doe hym any good at all 9. Item that the said Wattes of late comming into open Court at the Sessions before the Lord Riche Sir Henry Tirell Knight Anthony Browne Esquier and others beyng then and there examined Q. Maryes seruice reproued did openly confesse that hee had refused to come to the Church and to heare there the diuine seruice and to receiue the sacrament of the aultar according to the order of the Church because that like as the seruice of the Church set out in the dayes of the late king Edward the 6. was said and alledged to be abhominable hereticall schismaticall and all naught so hee the said Thomas Wattes theÌ„ and there said openly before the said Commissioners that all that is now vsed and done in the Church is abhominable hereticall schismaticall and altogether naught And that he did also then vtter before the sayd Commissioners other erroneous and arrogant words to the hurt of his soule and to the euill example of the people there present 10 Item Wattes râ—â—puted by the laweâ— for an heâ—â—â—ticke that he the said Thomas by reason of the premisses was and is to be takeÌ„ had reputed and iudged as a manifest open heretike and for the same by the order of ecclesiasticall lawes is to be declared accursed and beyng obstinate and incorrigible is to be deliuered to the secular power there to be punished as an heretike 11 Item that he ouer and besides all these offences and trespasses aforesaid had also added this trespasse that is to wit that he had beleued and deliberately spoken The churâ—â— of Rome 〈◊〉 Sinagoge 〈◊〉 Sathan that the Church of Rome in her rites ceremonies Sacramentes constitutions and traditions is the Synagoge of Satan and therefore that he had consented and agreed in opinion beliefe with one Iohn Tooly of late hanged at Charing crosse who at the tyme of his executing desired the people to pray to be deliuered from the tiranny of the Bishop of Rome with all his enormities as who should say that his authoritie and doings were tiranny and had all enormities and iniquities in them 12 Item that the premisses and euery part thereof bee true notorious manifest and openly spoken talked of amongst the honest credible persons in great multitude and that of all singular the same within Billerica aforesayd and other places there about beyng of the diocesse of London there is a common voyce and fame thereof ¶ The aunswer of the sayd Thomas VVattes to the foresayd Articles TO the first he sayd and confessed the same to bee true in euery part thereof His aunsweres to the articlâ— To the 2. Article he answered that he beleueth in al the Sacraments according to Christes institution the Catholike church but not according to the Bish. of Romes church and further said that he doth not beleeue now as he had done in tymes past for in tyme past he beleeued as the church then beleeued but now he doth not so beleeue for the church of Rome had deceiued vs and therefore hee sayd he did not beleue as the church of Rome beleueth but as Christ hath taught him And further said Tho. Wattâ—â— first 〈◊〉 to the Goâ—â—pell by M. Aluey that hee was so taught to beleue by preachyng of one M. Aluey other whose names he remembred not which Aluey he said did preach the word of God truly and sincerely To the 3. he aunswered that he hath and doth beleeue that Christes body is in heauen and no where els further that he will neuer beleue that Christes body is in the Sacrament To the 4. he aunswered confessing and firmely beleeuing the same to be true To the 5. that he did beleue that the Masse is abhominable and that he will not go one iot from that his belief To the 6. that he neither did nor yet doth beleeue that the priest can absolue him of his sinnes howbeit he denieth not but it is good to aske councell at the priests mouth To the 7. he sayd that he knoweth not what the opinions of the sayd persons named in the sayd article were and in case the said persones did beleeue that the body and bloud of Christ were reall and in very deed in the Sacrament of the altar then that they were not good men But in case they did beleue that the body bloud of Christ was not in the Sacrament of the aultar really and truely then he beleued that they were good christian men To the 8. that he had not spokeÌ„ as is conteined in this article but said that he hath and doth beleue that fastyng prayers and almes deeds be works of a liuely faith To the 9. he confessed that he did vtter and speake as in this article is conteyned and further desired God that he might dye in that fayth and beliefe wherein he now is To the x. he answered and said that he wil submit him selfe herein to the order of the law and further said that he trusteth that with God he shall be blessed although wyth men he be accursed To the xi he sayd The Byshop of Rome 〈◊〉 enemy to Christ. that he beleued that the B. of Rome is a mortall enemy to Christ and hys Church And as for Tooly he sayd he dyd neuer see or know hym but in case the sayd Tooly dyd wish and pray as is conteyned in the Article then he dyd likewyse wish and consent with hym therein To the 12. he answered that al which before he confessed to be true is also true and all that he hath denied to be true he denieth againe to be true and beleueth the same to be according to such things as he hath confessed By me Tho. Wattes An other appearance of Thomas Wattes in the Consistorie THese Articles thus propounded and answeared the bishop commaunded him to appeare again in the same place at 3. of the clocke in the after noone vppon the same day At which houre being brought thither by his keeper the Bishop beganne with him in this wise Wattes you know what I said vnto you to day and what I appoynted vnto you at this time The time is nowe come waigh and consider with your selfe that you are but a man and allbeit that yee will wilfully cast away your body yet cast not so away your soule but while yee haue time retourne and confesse the truth Whereunto Thomas Wattes answered and sayde I am weary to liue in such idolatry as ye would haue me to lâ—ue in Upon which aunswere the bishop caused his articles againe to be read He thereto answered as before and farther subscribed the same with his owne hand An other appearance before D.
Here was much adoe now one Doctour standyng vp and speaking thus and others speaking that the Lorde Chauncellour talking much of Luther Christes body present to fayth Transubstantiation denyed Zuinglius Oecolampadius but still Bradford kept him at this poynt that Christ is present to fayth and that there is no transubstantiation nor including of Christ in the breade but all thys would not serue them Therfore an other bishop asked this question whether the wicked man receiued Christes very bodye or no The wicked receiue not the body of Christ. And Bradford answered playnly no. Wherat the Lord Chauncellour made a long Oration how that it could not be that Christ was present except that the euill man receyued it But Bradford put away all his Oration in fewe wordes that grace was at that present offered to his Lordshyp Receiuing maketh not the presence of the body but Grace although he receiued it not So that quoth he the receiuing maketh not the presence as your Lordshippe woulde inferre but Gods grace truth and power is the cause of the presence whiche grace the wicked that lacke fayth can not receiue And here Bradford prayd my Lord not to diuorce that which God had coupled together The Popes Church diuorceth that the Lord in the Sacrament hath coupled He hath coupled al these together Take eate this is my body he sayth not See peepe this is my body but take eate So that it appeareth this is a promise depending vpon condition if we take eate L. Chaunc Here the Lord Chauncellour and the other byshops made a great ado that Bradford had fouÌ„d out a toy that no man els euer did of the conditioÌ„ the Lord ChauÌ„cellour made many wordes to the people there about Brad. The Sacrament hath both a commandement and a promise and how But Bradford sayd thus My Lord are not these wordes Take eate a commaundement And are not these wordes This is my body a promise If you will challenge the promise and do not the commaundemeÌ„t may you not deceiue your selfe L. Chaunc Bradford teacheth Winchester his grammer Here the Lord Chauncellour denyed Christ to haue commaunded the Sacrament and the vse of it Brad. Why my Lord I pray you tell the people what mood Accipite MaÌ„ducate is Is it not playne to children y t Christ in so saying commaundeth L. Chaunc At these wordes the Lord Chauncellour made a great toying and trifling at the imparatiue mood and fel to paresing or examining as he should teach a childe Winchesâ—â—â— denyeth these 〈◊〉 Take eate to be a commaundement so concluded that it was no coÌ„maundemeÌ„t but such a phrase as this I pray you geue me drinke which quoth he is no commaundement I trow Brad. But Bradforde prayed him to leaue toying and trifling and sayd thus My Lord if it be not a commaundement of Christ to take and eate the Sacrament why dare any take vpon them to commaund and make that of necessity which God leaueth free as you do in making it a necessary commaundement once a yeare for all that be oâ— discretion to receiue the Sacrament L. Chaunc Here the Lord Chauncellour called him agayn * Diaboâ—â—â— is as much to say in Greke 〈◊〉 slaunderâ— or cauileâ— Diabolus or Calumniator and began out of these wordes Let a man proue himselfe and so eate of the breade yea breade quoth Bradforde and drinke of the cuppe to prooue that it was no commaundement to receiue the Sacrament For then quoth he if it were a coÌ„maundement it should bind all men in all places and at all times Brad. O my Lord discerne betwene commaundementes Distinctiâ—â— between commaundementâ—â— some be so generall as the ten commaundemeÌ„ts that they binde alwayes in all places and all persons some be not so generall as this is of the Supper the Sacrament of Baptisme of the thrise appearing before the Lord yearely at Ierusalem of Abraham offering of Isaac c. Here my Lord Chauncellour denied the cup to be coÌ„maunded of Christ for then quoth he we should haue eleuen commaundementes Brad. In deed I thinke you thinke as you speake for els would you not take the cup from the people in that Christ sayeth Drinke ye of it all But howe saye you my Lordes Christ sayth to you Bishops especially Ite praedicate Euangelium i. Go and preach the Gospell Feede Christes flocke c. Is this a commaundement or no L. Chaun Here was my Lord Chauncellour in a chase Wyncheâ—â—â—â— in a chasâ— B. Tonstâ—â— question and said as pleased him Duresme An other the Bishop of Duresme I weene asked Bradford when Christ began to be present in the Sacrament whether before the receiuer receiued it or no Brad. Bradford aunswered that the question was curious and not necessary and further sayd As the 〈◊〉 is the tesâ—â—â—ment so bread is 〈◊〉 body Chrisost. Mat. Hoâ— 83. that as the cuppe was the newe Testament so the breade was Christes bodye to hym that receiueth it duely but yet so that the breade is bread For quoth he in all the Scripture you shall not finde this proposition Non est panis there is no bread And so he brought forth Chrisostome Si in corpore essemus Homel 83. in Mat. 34. Summa much ado was hereaboutes they calling Bradford hereticke and hee desiring them to proceede on in Gods name be looked for that which God had appoynted for them to do L. Chaunc This fellow is now in an other heresy of fatall necessity as though all thinges were so tied together that of mere necessity all must come to passe Brad. But Bradford prayd him to take thinges as they be spoken and not wrast them into a contrarye sence To God nothing is by fortune 〈◊〉 man it maâ— sometyme so to bee Actes 4. Wynchester readeth the Sentence 〈◊〉 curse againâ—â— M. Bradfoâ—â— Your Lordship quoth he doth discerne betwixt God and man Thinges are not by fortune to God at any tyme though to man they seeme so sometimes I speake but as the Apostles sayd Lord quoth they see how Herode and Pontius Pilate with the Prelates are gathered together agaynst thy Christ to do that which thy hand and counsell hath before ordeyned for them to do L. Chaun Here began the Lord Chauncellour to read the excommunication And in the excommunication when he came to the name of Iohn Bradford Laicus lay man why quoth he art thou no Priest Brad. No nor neuer was either Prieste either benefited either maryed either any Preacher afore publicke authority had established Religion or Preacher after publicke authority had altered ReligioÌ„ and yet I am thus handled at your handes but God I doubt not will geue his blessing where you curse And so he fell downe on his knees and hartily thanked God that he counted him worthy to suffer for his sake M. Bradfoâ—â— deliuered 〈◊〉 the Shrieâ—â—â— M. Bradfoâ—â— sent to the Counter 〈◊〉 the poultâ—â— And
mayster Syriac Peters sayd Virtus altissimi obumbrauit Truth sayd mayster Archdeacon it was the power of God sent by the holy Ghost They had forgotten that genitus fuit ex substantia patris Or els they perceiued wherunto this question tended An other â—uestion of M. Bland to D. Haâ—psâ—â—eld â—he aunâ—were of D. 〈◊〉 â—o the queâ—â—ion and so both I and they left it by what words I can not tell but I sayd sir shall I aske one other And he sayd yea Is there in the sacrament after the consecration Christes naturall body with all the qualities of a naturall body or no. Harps Harke sayd mayster Archdeacon heare ye this hereticke He thinkes it an absurdity to graunt all the quantities of Christes natural body to be in the sacrament But it is no absurditye For euen that naturall body that was borne of the virgin Mary is glorified and that same body is in the Sacrament after the consecration But perceyue ye not the arrogancy of this hereticke that will put me to answere him and he will not aunswere me he thought to put me to a pinche with his question for I tell you it is a learned question Blad Syr if ye be so muche discontented with me I will say no more yet I woulde all men hearde that ye say the glorified body of Christ is in the Sacrament after the consecration Harps I may call thee grosse ignorant Thou grosse ignoraunt is not the same body glorified that was borne of the virgin Mary is it then any absurdity to graunt that to be in the sacrameÌ„t And whiles he spake many other words I sayd to mayster Petit that the Sacrament was instituted deliuered and receiued of his apostles before Christes body was crucified and it was crucified before it was glorified which saying mayster Petit partly recited to maister Archdeacon Harps Thou art without all learning Was not Christes body geuen to his Apostles as in a glorified acte and yet no incoÌ„uenience although his naturall body was not crucified for when he was borne of the virgin Mary without payne was not that the acte of a glorified body And wheÌ„ he walked on the water and when he came into the house to his apostles the dores being shut fast were not these actes of a glorified body Douer Then my Lorde of Douer helped him to a better place and sayd when Christ was in Mount Thabor he was there glorified in his apostles sight Harps Ye say truth my Lord he was glorified in the sight of three of his apostles Bland This me thinke is new doctrine Harps Well seing he will by no other way be reformed let the people come in and proue these matters agaynst hym And therewith the Archdeacon brought forth a copy of the Byll of complaint that was put agaynst me at Christmas and about that we talked a litle And then Mayster Archdeacon rose vp and said see ye good people Thomas Austen chargeth M. Bland witâ— an other vntruth that know this matter that ye come in and proue it agaynst him Wherevnto aunswered Thomas Austen I pray you sayde hee let vs be no more troubled with him And theÌ„ spake Iohn Austen and Heath with one eie and began to accuse me but no aunswere they could haue of me but do to me what ye can by lawe and I will aunswere it Then sayde Thomas Austen Bland ye were once abiured Bland Ye say not truely goodman Austen I was neuer abiured Either sayde he ye were abiured or els ye had the kinges pardon Neither of both ye speake this of malice with many other brabling woordes moe Then M. Archdeacon departed and leâ—t maister Collins to coÌ„mauÌ„d me to appeare the nexte day Howbeit for certayne other vrgent businesse that I had I did not appeare but wrote a letter to M. CoÌ„missary desiring him to respite the matter till my comming home agayne and if he would not I would be content to submitte my selfe to the lawe when I came home Now about the xxviij day of Iune I came to mayster Commissary to shewe him of my returne and offered my selfe to satisfy the law if it were proceeded agaynst me before M. Cockes of Sturray and Markes the Apparitor but M. Commissary sayd gently he had done nothyng agaynst me M. Bland appearing at Sessions in Crambroke And so appoynted me to appeare before hym the friday seuennight after Nowe in the meane time was the Sessions holden at Crambroke where I was bounde to appeare and carying suretye with me to hee bounde agayne for I looked for none other did appeare the thyrd day of Iuly Sir Iohn Bakers talke with M. Bland M. Bland brought vp by D. Lupton Prouost of Eaton Colledge Syr Thomas Moyles wordes M. Bland layd in Maydstone Gayle M. Bland caryed to the Assise at Rochester And sir Iohn Baker sayde Bland ye are as we heare say a Scot where were ye borne and brought vp And I sayd I was borne in England And he sayd where And I sayd in Sedber and brought vp by one Doct. Lupton Prouost of Eton Colledge Wel said he I know him wel Remayne in your bond till after noone Then sayd sir Thomas Moyle Ah Bland thou art a stiffe harted felow Thou wilt not obey the lawe nor aunswere when thou art called No will quoth sir Iohn Baker Mayster Shiriffe take him to your warde and the Bayliffe set me in the stockes with other and woulde not heare me speake one word so we remayned in the gayle of Maidston till a fourtnight before Michaelmas or therabout then we were caried to Rochester to Assise holden there where we were among the prisoners two dayes when we were called the Iudges of Assise asked our causes when my cause was rehearsed M. Barrow Clarke of peace sayd that I was an excommunicate person Then M. Roper of Linsted talked with the Iudges but what I am not able to say But the Iudge of Assise sayd Take them to Maidston agayne M. Bland caryed agayne to Maydstone Castle M. Bland appeareth at Sessions in Greenewich and bring them to the Session that shal be holden nexte at the towne of Maldin howbeit the Shiriffe did not sende for vs so that wee taryed at Maydstone till the Sessions holden at Grenewich the xviij and xix of Februarye I and other beyng within the Barre amongst the felons and yrons vpoÌ„ our armes were called out the latter day by the Gaoler Bailiffes and eased of our yrons and caryed by them into the towne to sir Iohn Baker master Petit maister Webbe other two whom I know not ¶ An other examination of Mayster Bland before Syr Iohn Baker BAker Bland wherfore were ye cast into prison Bland I can not well tell Your maystership cast me in Baker Ye but wherfore were ye in before that time Bland For an vniust complaynt put vpon me Baker What was the complaynt Band. I told him as truely and briefly as I could Baker Let me
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 confereÌ„ce for though I was neuer able to do him good yet once I was his tutor Collins Aâ—e 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 excoÌ„municated 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 sacrameÌ„t 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 rouÌ„dnes 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 SacrameÌ„t 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 〈◊〉 be 〈◊〉 liste 〈◊〉 Christ 〈◊〉 in the Saâ—crament â—ut 〈◊〉 of place 〈◊〉 true and 〈◊〉 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 omnipoteÌ„t 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 〈◊〉 king a great quantity in th◠〈◊〉 hee be made dronke 〈◊〉 these three is it that maketh dronke the nature of 〈◊〉 accidences onely of Wine 〈◊〉 the true substance of Wine 〈◊〉 reasonable man iudge If he be drunken it is by the qualities and quaÌ„tities 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 〈◊〉 Receauing of that in the 〈◊〉 can make a man dronke Ergo that in the 〈◊〉 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
Desiderio desideraui hoc pascha manducare vobiscum i. Tertull contra Martion lib. 4. I haue desired with my harty desire to eat this Paschall with you What Paschall I pray you desired he to eate If you stand in doubt you haue Tertullian Lib. 4. Contra Martionem◠Professus itaque se concupiscentia concupiscere edere pascha suum indignum enim vt alienum concupisceret Deus acceptum panem distributum discipulis suum corpus illum fecit Hoc est corpus meum dicendo c. i. He therfore protesting a great desire to eat his Paschall his owne Paschall I say for it was not meete that he shoulde desire any other then his owne taking bread and distributing it to his Disciples made it his body saying This is my body What say you did he vnderstand by this Paschall the Iudaicall Lambe or by that whiche afterward he gaue in his Supper Rid. I suppose that the first he vnderstoode of the Iudaicall Passeouer and afterward of the Eucharist Ward Nay then Tertullian is agaynst you which sayth Ba He desired to eate his Passeouer ro But the Iudaical Passeouer was not his but straūge from Christ. Argument co Ergo he meant not of the Iudaicall Passeouer Rid. The Iudaicall Passeouer was not straunge from Christ but his owne insomuch as hee is the Lord of all Aunswere and as well the Lord of the Iudaicall Passeouer as of his owne supper Ward What aunswere you then to Tertullian the which sayth He desired to eate his owne Passeouer and not the Iuish Passeouer which stood vpon wordes without flesh Anagogicall sense is that which hath a high and misticall vnderstanding that lyeth abstruse profound vnder the externall letter Rid. Tertullian may here dallye in sense Anagogicall I know that Cyprian hath these wordes Tunc instituit quidē Eucharistiam sed vtrumque erat Christi i. He began th◠to institute the holy Eucharist but both were Christes Ward Augustine the Psalme 96. Writing vppon these wordes Adorate scabellum pedum eius i. Worshipp his footestoole c. Quaero inquit quid sit scabellum pedum eius Et dicit mihi Scriptura Terra scabellum pedum meorum Fluctuans conuerto me ad Christum quia ipsum quaero hic August in Psal. 98. inuenio quomodo sine impietate adoretur scabellum pedum eius Suscepit enim de terra terram quia caro de terra est de carne Mariae carnem accepit quia in ipsa carne hic ambulauit ipsam carnem nobis manducandam ad salutem dedit nemo autem illam carnē māducat nisi prius adorauerit Inuentum est quo modo tale scabellum pedum Domini adoretur vt non solum non peccemus adorādo sed peccemus non adorando ipsum c. i. I aske sayth he what is the footstoole of his feete Esay 66. and the Scripture telleth me The earth is the footstoole of my feete And so in searching therof I turne my selfe to Christ because I seeke him here in the earth and I find how without impiety the footstole of his feete may be worshipped for he tooke earth of earth in that he is flesh of the earth and of the fleshe of Marye he tooke flesh and because that in the same flesh here he walked and also he gaue the same flesh to vs to be eaten vnto saluation But no man eateth that fleshe excepte hee haue worshypped before And so it is found how such a footestoole of the feet of the Lord is to be worshipped so that not only we sinne not in worshipping but also do sinne in not worshipping the same Da He gaue to vs his flesh to be eaten If the Minor of this argument as is sayd before be equipollent to affirmatiue then it commeth next to the Mode Datisi How Christ gaue his flesh to be eaten and when y e which he tooke of the earth in which also here he walked c. ti But he neuer gaue his flesh to be eaten but when hee gaue it at his Supper saying This is my body si Ergo in the Eucharist he gaue vs his flesh Rid. You do alledge the place of Austen vpon the Psalme 98. Where he sayth that Christ gaue his fleshe to be eaten which he tooke of the earth and in whiche here he walked inferring hereupon that Christ neuer gaue the same hys fleshe to be eaten but onely in the Eucharist I deny your Minor for he gaue it both in the Eucharist to be eaten and also otherwise as wel in the word as also vpon the crosse Smith What if Augustine say that Christ did not onelye geue himself to vs in a figure but gaue his own very flesh in deed and really Rid. I neuer sayd that Christ gaue onely a figure of his body For in deed he gaue himselfe in a reall communication that is he gaue his flesh after a communicatiō of his flesh West Here Weston read the place of Augustine in English Christ gaue himselfe not only in a figure but in deede by a reall and effectuall communication of his fleshe D. Glinne disputeth D. Glinne B. Ridleys old frend desireth him of Pardon B Ridley for geueth D. Glin. and afterwardes sayd Ye say Christ gaue not his body but a figure of his body Rid. I say not so I say he gaue his own body verely But he gaue it by a reall effectuall and spirituall cōmunicatiō ☞ After this Doctour Glinne began to reason who notwythstandinge Mayster Ridley hadde alwayes taken him for his olde frend made a very contumelious Preface agaynst him This preface Mayster Ridley therefore did the more take to hart because it proceeded from him Howbeit he thought that Doctour Glins minde was to serue the turne For afterwarde hee came to the house wherein Mayster Ridley was kept and as farre as Mayster Ridley could call ro remembraunce before Doctor Young and Doctour Oglethorpe he desired him to pardon his wordes The whiche Mayster Ridley did euen from the very hart and wyshed earnestly that God would geue not onely to him but vnto all other the true and euident knowledge of Gods Euangelicall sincerity that all offences put a part they being perfectly and fullye reconciled might agree and meete together in the house of the heauenly father Glin. I see that you elude or shift away all scriptures and fathers B. Ridley purgeth himselfe against D. Glin. I will go to worke with you after an other sort Christ hath here his Church known in earth of which you were once a child although now you speake contumeliously of the Sacramentes Rid. This is a greuous contumely that you call me a shifter away of the Scriptures and of the Doctours As touching the Sacraments I neuer yet spake contumeliously of them I graunt that Christ hath here his Churche in earth but that Church did euer receiue acknowledge the Eucharist to be a sacrament of the body of