Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	know_v	spirit_n	word_n	8,791	5	4.5134	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09618	The examinacion of the constaunt martir of Christ, Ioh[a]n Philpot arch diacon of Winchestre at sondry seasons in the tyme of his sore emprisonment, conuented and banted, as in these particular tragedies folowyng, it maye (not only to the christen instruction, but also to the mery recreacion of the indifferent reader) most manifestly appeare. Reade fyrst and than iudge.	Philpot, John, 1516-1555.	1556 (1556)	STC 19892; ESTC S100457	120,727	301

father he be one And none in the spirite of God can deuide Christ froÌ„ the substaunce of God the father onles a natural sonne may be of an other substauÌ„ce than his father which nature dothe abhorre Who can abyde the eternall generacion of the sonne of God to be denied synce it is written of him his generacion who shal be able to declare Esa 53. Is ther any true christiaÌ„ hart that grudged not at suche faythles blasphemours Can the eye eare tongue or the other senses of the body be coÌ„tent to heare their creatour blasphemed not repyned should not the mouth declare the zeale of his maker by spittyng on him that depraueth his diuine maiestie which was is and shal be God for euer Apoc. 3. Yf God as it is mencioned in the Apocalipse wil spew ypocrites out of his mouthe suche as he neither hotte nor colde in his worde why maye not than a man of God spitte on hym that is worsse than an hipocrite enemye to the godhead manifested in the blessed Trinitie which wil in no wyse be persuaded to the coÌ„trarie Iohan. 2. Yf Christ with a whippe droue out the of temple suche as were prophaners therof ought not the seruauÌ„t of God by some lyke outwarde significacion reproue the villanie of those as go about to take awaye the glorie of him that was the buylder of the teÌ„ple Yf there were as muche zeale in men of the truth as there is talkatiue knowlege they would neuer be offended with that which is done in the reproche and coÌ„demnacion of frowarde vngodlye men whome nothing can please but singularities and diuisions from the churche of Christ which ought to be the mother and mystres of vs al to leade vs Gala. 4. into al true knowledge of the worde of God and not ymagine by ignorauÌ„ce takyng the word of God dayly an other Gospel and an other Christ as euery sect dothe separating theÌ„ selues froÌ„ Christes spouse which is the same that is the accoÌ„plishement of truthe Ephe. 1. hitherto neuer knewe O insatiable curiositie O arrogaunt selfe loue the original of al these heresies O pestilent canker of thyne owne saluacion O Arrian the ryght inheritour to Lucifer Esay 14. that would exalte his seate and be lyke to the hyghest whose fal shal be lyke where the synne is equal Yf God dyd hyghly allowe the minister of Ephesus Apoca. 2. for that he could in no wise abyde such as said they were Apostles and were not indede howe maye any laye vncharitablenes vnto me which for the loue of my swete Christ do abhorre al phantastical Arrians in suche sorte as al men ought to do that loue the sonne of God vnfaynedly Yf Moses be coÌ„mended by the scriptures Act. 8. for strykyng an Egiptian that dyd iniurie to one of the people of God howe may he iustly be blamed which dyd spit at him that doth suche iniurie and sacrilege to the sonne of God as to plucke him from his eternal and propre godhead was there euer creature so vnkynde was there euer man so temerarious to stryue against the glory of his glorifier was there euer heretike so bolde and impudent as the Arrian is that durst take froÌ„ the soÌ„ne of God the glorie which he had with the father froÌ„ the beginning Yf Christ be the beginning Apoca. 1. ending of all thing as he testifyeth him self to S. Iohn how may he be but a creature like vnto others who may dissemble such blasphemy that hath any sparke of the spirite of God who may heare with patience the right wayes of the Lorde peruerted by these deuilishe holi ArriaÌ„s hold his peace A lyuely fayth is not doÌ„me but is alwayes ready to resist the gainesayers as Dauid sayth I haue beleued therfore I haue spoken Speake than you that haue tonges to prayse confesse against these ArriaÌ„s exalte your voice lyke a trompet that the simple people maye beware of their Pharisaical venome and be not deceaued as now many are vnwares of simplicitie Suffre them not to passe by you vnpointed at yea yf they be so stonte that they will not ceasse to speake against God our saueour and Christ as they are al newe baptised enemies therto refraine not to spit at suche inordidate swyne as are not ashamed to tread vnder their fete the precious godhead of our saueour Iesus Christ Our God is a gelous God and requireth vs to be zelous in his cause Yf we can not abyde our owne name to be euel spoken of without great indignacion shall we be quiet to heare the name of our God defaced and not declare any signe of wrath against theÌ„ It is writteÌ„ be angry and synne not A man than maye shewe tokens of angre in a cause which he ought to defende without breache of charitie The prophet Dauid sayeth shal I not hate them O Lorde that hate thee Psal 138. vpon thyne ennemyes shall I not be wrathful I wil hate them with a perfect hatred they are become myne enemyes Aaron bycause he was not more zelous in goddes cause whan he perceiued the people bent to ydolatry entred not into the lande of promyse God loueth not luke warme souidiars in the batel of fayth but suche as be earnest and violent shall inherite his kyngdome Therfore S. Paule biddeth vs to be feruent in spirit you that are to colde in these dayes of the coÌ„ntet of the gospel aswel against these arch heretiks as others wherof there be at these daies stered vp by the Deuill an infinite swarme to the ouerthrow of the gospell if it were possible I exhort you not to iudge that euil which God highlie commedeth But rather to pray that God will geue you the lyke zeale to withstande the enemies of the gospel neyther to haue any maner of felowship with these Antichristes whom the deuil hathe shitten out in these dayes to defyle the Gospel which go aboute to teache you any other doctrine The gospel pure in K. Edw. dayes than you haue receyued in kyng Edwardes dayes in the whiche praysed be God al the synceritie of the gospel was reuealed according to the pure vse of the primatiue church and as it is at this present of the trew catholike church allowed through the worlde The spirite of God the holye Goost the thirde persone in Trinitie whom these wicked Arrians do elude and mocke hath taught the church according to Christes promise al truth and shal we nowe receyue an other vaine spirite whome the holy fathers neuer knewe Trye the spirites of meÌ„ by goddes worde and by the interpretacion of the primatiue churche who had promyse of Christ to receyue by the coÌ„ming of the holy goost the true vnderstanding of al that he had spokeÌ„ and taught after the which we haue ben truely taught to beleue three persones in one deitie God the father froÌ„ whom and God the sonne by whom God the holy Goost in whoÌ„ al

argument for the supremacie of the bisshop of Rome because he sayeth it goeth not wel with the churche wheÌ„ the hygh priest is not obeyed which supplieth the â—â—ede of Christ after Goddes worde and the consent of his felow bishoppes and the agrement of the people Sauer Howe can you auoyd this place which maketh so playnly for the B. of Rome his supremacie phil It maketh not so playne M. doctour on your sede as you gather as by and by I wyl gyue you to vnderstande But fyrst I chalenge the wager whiche we made that your boke is myne For here you may see that he calleth Cornelius his felowbishop as he dothe also in other places And nowe for the vnderstanding of that place you do misconstrue it to make the hyghe priest only for the B. of Rome and otherwyse then it was in his tyme. For ther were by Nicene couÌ„sel foure Patriarkes appointed The Patriarke of Hierusalem the Patriarke of Constantinopole the Patriarke of Alexandria and the Patriarke of Rome of which foure the Patriarke of Rome was placed lowest in the couÌ„sel and so continued many hundreth yeres for that tyme of .vij. or .viij. general councelles as I am hable to shewe Therfore s CipriaÌ„ wryting to Cornelius Patriarke of Rome whom he calleth his felowe bishop fyndeth him selfe offended that certaine heretikes beyng iustly excoÌ„municated as the NouaciaÌ„s were by him dyd flee from his diocese which was theyr chefe bishop refusing to be obedient vnto him and to be reformed as to the bishop of Rome or to the Patriarke of Constantinopole And there were receyued in communion of congregacion in derogacion of good ordre and discipline in the churche and to the maintayning of heresies and scismes And that heresies did spring vp and scismes daylye aryse herof that obedience is not geuen to the priest of God nor once consydered to be in the churche for the tyme the priest and for the tyme the Iudge in Christes steade as in the decre of Nicene couÌ„sel was apointed not meaning the B. of Rome only but euery Patriarke in his precinct Who had euery one of them a college or cathedrall churche of learned priestes in hearing of whom by a conuocacion of all his felowes bisshoppes with the consent of the people al heresies were determined by the word of God And this is the meanyng of s Cyprian Sauer You take it so but it semeth to me otherwyse phil Vpon what ground it should seme otherwise vnto you I knowe not but this meaning which I haue declared the general counsels .vij. or .viij. one after an other confirmed it so to be whiche did not alowe one supreme head onlye pen. Ther were not so many generall councelles but foure only alowed phil That is not so M. Pendleton Although ther be foure specially alowed for the confirmacion of the Trinitie but beside these foure ther were many other general councelles as you maye learne by many wryters Achaplayn Did not Christ buylde his churche vpon Peter S. Cyprian sayeth so phil S. Cyprian De simplicitate prelatorum declareth in what respect he so sayd In persona vnius he is Dedit Dominus omnibus claues vt omnium vnitatem denunciaret God gaue in persone of one man to all the keyes that he myght signifye the vnitie of all men And also S. Austen sayeth in the .10 homelie of saint IohnÌ„ Si in Petro non esset ecclesiae misterium noÌ„ ci diceret Dominus tibi dabo claues si autem hoc Petro dictum est non habet ecclesia si autem ecclesia habet quando claues accepit ecclesiam totam designauit Yf in Peter had not ben the mysterie of the churche the lorde had not said vnto hym I will geue vnto thee the keyes Fo yf that were sayd vnto Peter the churche hath them not yf the churche haue them when Peter receyued them he signifyeth the hole church As also s Hierome a priest of Rome wrytyng to Nepotian sayeth that al churches do leane to their owne pastors where he speaketh of the Ecclesiastical hierarchie or regiment where he maketh no mencion of the bishop of Rome And ad Euagium he sayeth that where so euer a bisshop be whether it be at Rome or at Euagie or at RegiuÌ„ he is of one power and of one iurisdiccion Sauer S. Hierom De celesti hierarchia It was Dionisius you meane Phil. I say not that Hierom wrote any boke so entytled but I saye that in the epistle by me alledged he maketh mencion of the ecclesiastical regiment Sauer I woÌ„der you wil stand so stedfast in your errour to your owne destructioÌ„ phil I am sure we are in no errour by the promise of Christ made to the faythful on s which is that he wil gyue to his true churche suche a spirit of wisdome that the aduersaries therof should neuer be hable to resist And by this I know we are of the truth for that neyther by reasonyng neyther by writing your synagog of Rome is hable to answere Wher is ther one of you all that euer hath ben able to answere any of the godly learned ministers of Germanie who haue disclosed your couÌ„terfaict religion Which of you all at this daye is hable to answere Caluynes institucion which is minister of Geneua Sauer A goodlye minister in deade of receyt of cuspurses ruÌ„nagates traytours And of late I can tel you there is suche contention fallen betwene hym and his owne sects that he was fayne to flee the towne about predestinacion I tell you truth for I cam by Geneua hyther Phil. I am sure you blaspheme that godly man and that godlye churche where he ys minister as it is your churches condicion when you can not answer meÌ„ by learnyng to oppresse theÌ„ with blasphemies and false reports For in the mater of predestinacion he is in non other opinion theÌ„ all the doctors of the churche be agreyng to the scriptures Sauer Men be hable to answer hym yf they lust And I praye you which of you haue answered bishope Fysshers boke phil Yes master Doctor that booke is answered and answered agayne yf you lyst to seeke what hath ben written agaynst hym And after this Doctor storie came in to whom I sayd master doctor you haue done me greate iniurie without lawe haue straytlye imprisoned me more lyke a dogge then a man And besides thys you haue not kept promise with me For you promised that I shuld be Iudged the next day after Storie I am come nowe to kepe promise with yt. Was ther euer suche a faÌ„tasticall man as this ys Nay he ys no man he ys a beaste Yea those heretikes be worse then brute beastes for they will vpon a vayne singularitie take vpon them to be wyser theÌ„ all men being in dede veray fooles and asseheades not hable to mayntayne that which of an arrogaunt obstinacie they do stande in Phil. Master Doctor I am content to abyde your rayling Iudgement of me nowe saye what you will

impossible And there is many examples that baptisme may be singularly ministred to one person as we haue exaÌ„ple in Christ baptised of IohnÌ„ and in the Eunuche baptised of Philip with many mo suche lyke But so haue you not of the sacrameÌ„t of the body and bloud of Christ but coÌ„trary wyse by the expresse wordes of S. Paule you are coÌ„maunded to vse it in a coÌ„munion and participation of many together the xi to the Corin. Quoties conuenitis ad mandu candum alius alium expectate As ofte as you come together to eate meaning the Lordes supper tary one for an other And also the minister in the celebration of the sacrament speaketh vnto al that be present in Christes behalfe to coÌ„municate with him sayeng take ye and eat ye Wherfore as many as be present not coÌ„municate do breake goddes commaundemeÌ„t in not receauyng the same and the minister is no iust minister that dothe not distribute the sacrament as Christ dyd to al that are preseÌ„t where Goddes worde is transgressed there is not Christ present and consequently is no sacrament Harpsfelde What would you haue it no sacrament without it be a coÌ„munion phil I make it not so but Goddes expresse worde teacheth me so yea also all the auncient wryters As S. ChrisostoÌ„e wryting vpon the epistle to the Ephesians sayeth that the oblatioÌ„ is in vayne where as none doth communicat with the priest If by his iudgement the action of the priest alone is in vayne where is no communion howe can that be a sacrameÌ„t which he calleth a vayne oblatioÌ„ a vayne standing at the altare Cosins You are such an other felow as I haue not heard that will not haue the masse to be a sacrament you are no man for me to reason with all Come let vs goo poyntyng to the morow masse chaplayn we wil leaue you master archdiacon and him together And so they went away Afterward the archdiacon fell into earnest persuasions with me sayeng harpsfild Master Philpot you and I haue ben of old acquayntance a long tyme we were scolefelowes both in wynchester and in Oxforde many yeares wherfore I must wyshe you as well to do as my selfe and I praye you so thinke of me Phil. I thanke you for your good will towardes me but yf you be deceaued as I am sure you are I shall desyre you not to wyshe me deceaued with you For afore God I tell you playnely you are highly deceaued and mayntayne false religion and be not those men you take your selfes for And yf you do not repent leaue of your persecuting of christes trueth you wil go to the dyuell for it Therfore consyder it in tyme I gyue you warnyng for in the day of iudgement ells I shal be a wytnes agaynst you that I told you this here talkyng together Harpesfild Fye that is but your owne vayne syngular opinion I perceaue you are styll now that man you were in Oxforde Phil. I trust you can reporte no notorius euill that euer you knew by me there Harpsfeld I can saye no euill of your conuersacion but I knew you to be a studious man Mary if you remembre when we met in disputacion in paruis you wold not lyghtly gyue ouer and for that cause I speake that I haue sayd Phil. Master Harpesfeld you knowe in the scoles at Oxforde when we were yong men we dyd stryue moche vpon vayn glory and vpon contention more than for the trueth But nowe our yeares and our ryper learnyng teache vs to fal to a truthe which must be our portion for euer And yf I was then in my tyme of ignoraunce earnest in myne owne cause I ought now to be earnest in my maister Christes cause in his truth I know now that nothing done vpon vayne glorie and singularitie can please God haue it neuer so goodly a shewe Wherfore I praye you iudge not so of me nowe Harpfi What wil you thinke your selfe better learned then all the learned men in this realme Phil. My fayth hengeth not vpoÌ„ the learned of the worlde but vpon the learned after Goddes worde Harpf. Wel I wil talke with you nomore as nowe but pray to god to opeÌ„ your harte Phil. I pray God open both our hartes to do more his wil then we haue done in tymes past Harpf. Ho keper take him away with you Phil. I pray you M. Harpsfeld tel me what this pronowne Hoc doth demonstrate and shewe in this indicatiue proposition as you cal it Hoc est corpus meum This is my body Harpf. It dothe demonstrate the substaunce of bread which by the wordes spoken by the priest by the omnipotency of God is turned into the substaunce of Christes very body Phil. Is the substaunce of the bread as you saye turned into Christes bodye Harpf. Yea that it is phil Why then Christes body receaueth dayly a great increase of many thousaÌ„d peces of bread into his bodye And that is his body become nowe which was not before and by this you would seme to make that ther is an alteracion in Christes glorifyed body which is a wicked thing to thinke Harpf. Then he fet about agayne and remembring better him selfe and seyng the inconuenience of his first assertion of the transubstantiacion of the bread into Christes bodye he sayd that the substaunce of bread after the wordes spoken by the priest was euacuated or vanished away by the omnipotency of God Phil. This is an other song theÌ„ you said fyrst And here you maye see howe contrary you ar to your selues For in dede your scole meÌ„ do holde that the verye substaunce of bread is really turned into the substaunce of Christes body And nowe you perceauing of late the inconuenience which is obiected agaiÌ„st you in the opinion of late you ar dryueÌ„ to imagin a new shyfte and say the substance of bread is euacuated contrary to that your churche hath fyrst beleued and taught O what contrarietie is ther among you and all to deface the syncere truth Harpesfild Is not God omnipotent cannot he do as he hath sayd Phil. But his omnipotency will not do as you say contrary to his word and to his honour it is not Goddes honour to include bodely in a pece of bread and of necessitie to tye him therto It is not Goddes honour for you to make a pece of bread God maÌ„ which you se before your face doth putrifie after a certen tyme. Is not Goddes omnipotency as hable to geue his body with the sacramental bread as to make so many turninges away of the bread as you doo And that directly against the scripture which calleth it bread many tymes after the coÌ„secracioÌ„ Are you not ashamed to make so many alteracions of the lordes holy institucion as you do And to take away the substanticall parts of the sacrament as take ye eate ye drinke ye all of this So ye this in remembrauÌ„ce of me and to place in their steades heare ye

vpper hande And in the Apocalyps you may se it was prophesied that the true church should be dryuen into corners and into wyldernes and suffer great persecution Morgan A are you seen in the Apocalyps ther is many strange thinges phil If I tell you the trueth which you are not hable to refel beleue it and daly not out so earnest maters Me thinke you are liker a scoffer in a play Morgan ryghtly painted out than a reasonable doctor to instruct a man you are bare arced and daunse naked in a net and yet you se not your owne nakednes Morgan What I pray you be not so quicke with me Let vs talke a lytle more coldly together phil I will talke with you as myldly as you can desyre if you wil speake learnedly and charytably But yf you goo about with tauntes to delude the truthe I will not hyde it from you Morgan Why will you not submit your iudgement to the learned men of this realme phil Bycause I see they can bring no good ground wher vpon I may with a good conscience settle my faythe more suerly then on that which I am now grounded by Goddes manifest word Morgan No do that is maruel that so many learned men should be deceaued phil It is no maruel by S. Paule for he sayth that not many wyse neither many learned after the world be called to the knowlage of the gospel Morgan Haue you theÌ„ alone the spirit of God and not we phil I say not that I alone haue the spirit of God but as many as abide in the true faith of Christ haue the spirit of God aswell as I. Morgan Howe know you that you haue the spirit of God Phil. By the fayth of Christ which is in me Morgan A by faith do you so I wene it be the spirit of the butterye which your felowes haue had that haue ben burned before you who were dronke the night before they went to theyr death I wene went dronken vnto it Phil. It appeareth by your communicacion that you are better acquainted with the spirit of the buttrye then with the spirite of God wherfore I must nowe tell the thou paynted wall and hypocryte in the name of the lyuing Lord whose truth I haue told the that God shal rayne fyer and brymstone vpon suche scorners of his word and blasphemers of his people as thou art Morgan What you rage now Phil. Thy folishe blasphemies haue compelled the spirite of God which is in me to speake that which I haue said vnto the thou enemy of all righteousnes Morgan Why do you iudge me so phil By thyne owne wicked wordes I iudge of the thou blind and blasphemous doctor for as it is written by thy wordes thou shalt be iustified and by thy wordes thou shalt be condempned I haue spoken on Goddes behalfe now haue I done with the. Morgan Why then I tell the Philpot that thou arte an heretyke and shalt be burnt for thy heresy afterwards goo to hell fyer phil I tell the thou hypocryte that I passe not this for thy fyer and fagots nether I thanke God my lord stand in feare of the same my faythe in christ shall ouercom them But the hell fyer which thou thretnest to me is thy porcyon and is prepared for thee oneles thou spedely repent and for such hypocrites as thou art Morgan What you speake vpoÌ„ wyne thou hast typled well to day by lykelyhode phil So fayd the cursed generation to the Apostles being replenished with the holy gost and speaking the wonderous workes of God they sayd they were dronke wheÌ„ they had nothing els to say as thou doest nowe Morgan Why I am hable to answere the ywis I trowe phil So it semeth with blasphemies lyes Morgan Nay euen with learning say what thou canst philpot That appeared well at my disputacion in the conuocation house where thou tokest vpon thee to answere those few argumentes I was permitted to make and yet wast not hable to answere one but in thyne answeres dyddest fomble and wonder that the hole house was ashamed of thee And thy fynall conclusion of all thyne answers was that thou couldest answere me yf I were in the scoles at Oxforde Morgan What dyd I so thou belyest me Phil. I do not belye the the boke of the report of the disputation beareth record therto and all that were present can tel yf they list thou saydest so And I tel thee playne thou arte not hable to answer the spirite of truthe which speaketh in me for the defence of Christes true religion I am hable by the myght ther of to dryue thee rounde about this galarie before me And yf it would please the Quenes maiestie and her counsell to heare thee me I would make thee for shame shrynke behynde the dore Morgan Yea would you so lo phil Thou hast the spirite of illusion sophisirie which is not hable to counteruayle the spirite of truthe Thou arte but an Asse in the true vnderstanding of thinges pertaynyng vnto God I cal the asse not in respecte of malice but in that thou kickest agaynst the truthe art voyde of all godly vnderstandyng not hable to answere to that thou bragest in Morgan Why haue I not answered thee in al thinges thou hast sayd vnto me I take them to recorde Phil. Aske of my felow whether I be a these Cosins Hearke he maketh vs al theues phil You knowe the phrase of that Prouerbe that like wil holde with lyke And I am sure you wil not iudge with me against him speake I neuer so true And in this sense I speake it the strongest answer that he hath made agaynst me is that you wil burne me Morgan Why we do not burne you it is the temporal meÌ„ that burne you and not we phil Thus you would as Pylate dyd washe your haÌ„des of al your wicked doynges But I praye you inuocate seculare brachium Cal vpon the secular power to be executioners of your vnryghteous iudgementes And haue you not a rytle in your lawe De haeruicis comburendis for to burne heretikes Harpes I haue heard you both a good while reason together and I neuer heard so stoute an heretike as you are maister Philpot. Cosins Neither I in al my lyfe Phil. You are not hable to proue me an heretike by one iot of Goddes worde Harpes You haue the spirite of arrogaÌ„cye I wil reason with you no more And so he was departing and M. Cosins also And with that the bishop and Christoforson came in agayne sayd London M. D. howe dothe this man and your agree Morg. My lorde I do aske him where his churche was fyfty yeares ago London Are you not halfe agreed as one man sayd ones to tway partes of whom the one was equally disagreyng from the other Crhisto My lorde it is but foly to reason with him any further your lordeship shal but lose tyme for he is incurable London Wel then let his keper haue hym

the most enemies of the Gospell I Am amased and do tremble both in body and soule to hear at this daye certen men or rather not men but couered with mannes shape persons of a beastly vnder standing who after so many and manyfolde benefites and graces of our Lorde God and saueour Iesus Christ manyfested to the hole worlde and coÌ„firmed with so euideÌ„t testimonies of the Patriarches Prophetes and Apostles approued by woÌ„derous signes and vndoubted tokens Rom. 1. Hebr. 1. declared to be both God and Man by the spirite of sanctification the eternall sonne of God with power the very expresse ymage of the substaunce of the father and reuealed vnto vs in these later tymes in the fleshe borne of the sede of Dauid in the which he hath taught vs truely and maruelously finished the mysterie of our saluation and is asceÌ„ded in bodye into heauen froÌ„ whence his diuinitie abased him selfe for our glorie and sitteth in equall power at the ryght hande of the father in his euerlasting kingdome notwithstanding are not ashamed to robbe this eternal sonne of God our most merciful saueour of his infinite maiestie and to plucke him out of the glorious throne of his vnspeakable deitie O impietie of all others most detestable O infidelitie more terrible then the palpaple darkenes of Egipt O flaming fyrebrandes of hell as I may vse the termes of the Prophet Esay Esa 7. against suche apostatas was it not ynough for you to be greuous vnto men by so manifolde sectes heresies The Arrians haue manye heresies diuiding your selues froÌ„ Christes true catholike church as neuer hitherto hath ben hearde of any hereticall segregacion but will also be molest vnto my God the eternall sonne of God What hart maye beare suche blasphemye what eye maye quietly beholde suche an enemye of God What membre of Christ maye alowe in any wyse suche a membre of the deuil What Christian may haue felowship with suche ranke Antichristes Who hauyng the zeale of the glorie of God in his hart can not burst out in teares and lamentacions to heare the immortal glorie of the sonne of God trode vnder the fete by the vyle sede of the serpent whose heade by his eternal Godhead he hath beaten downe Gene. 3 and therfore now lyeth byting at his hele lurking in corners but he shal be crushed in peces vnto eternal woo after he hath spewed out al his venome for brighter is the glorie of our God and Christ than it maye be darkened by al the rowte of the prince of darkenes who dwelleth in the lyght which is vnaprocheable although these dead dogges do take vpon them with their corrupt sight to pearce and vlemishe the same to their owne blinding for euer Yf the good king Ezechias after he had heard the blasphemies that Rabsaces vttred against the liuing Lord tare his royal garmentes in peces in testimony of the sorowe he had coÌ„ceyued for the same shall we be stil at the blasphemous barkinges against our Lorde and shewe no token of indignacion for the zeale of his glorie Yf Paule and Barnabas perceyuing the people of Listris Act. 14. to take the honour of God and attributing the same to creatures rent their garmeÌ„tes in signification that we all shoulde declare by some outwarde meanes the lyke sorowe when we heare or see the lyke blasphemie howe maye we with patience abyde to heare the robberie of the maiestie of our Christes equalitie with God Phil. 2. who as saint Paule witnesseth thought it no robberie to be equal with God what faythful seruaunt can be content to heare his maister blasphemed And yf perchaunce he shewe any iuste angre therfore al honest men do beare with his doyng in that behalfe and can not you good christian brethren and systerne beare with me who for the iuste zeale of the glorie of my God and Christ beyng blasphemed by an arrogaunt ignoraunt and obstinatlye blinded Arrian makyng hym selfe equal with Christ sayeng the God was none otherwise in Christ thaÌ„ God was with him makyng him but a creature as he was hym selfe vaunting to be without synne as wel as Christ dyd spit on him The cause why I did spit Partly in declaracion of that sorowe which I had to heare suche a proude blasphemour of our saueour as also to signifie vnto other there present whom he went about to peruert that he was a person to be abhorred of al christians and not to be companied with al. Yf this my fact seme to some that iudge not al thinges according to the spirit of God vncharitablye Yet let them knowe that God who is charitie allowed the same Luke 12. For it is written in the Gospel that Christ came not to set vs at peace with men in the earth but at diuision and that is for his cause and truthe And who so euer wil not abide with Christes churche in the truthe we ought not to shewe the pointes of charitie vnto any suche Math. 12.18 but to take him as an heathen and a publicane Yf any man sayeth S. IohnÌ„ bring not vnto you this doctrine which I haue taught you saye not God spede 2. Ioh. 1. vnto him for who so sayeth God spede vnto suche a one is partaker of his euel doinges Consider you therfore that haue loue and felowship wit suche that the same dampnacion shal fal vpon you therfore as is dewe to wicked heretikes God wil haue vs to put a difference betwixt the cleane vncleane 2. Cor. 6. and to touche no vncleane persones but to go out from them And what is more vncleane than infidelitie who is a greater infidele thaÌ„ the Arrian who spoyleth his redemer of his honour and maketh him but a creature What felowship is there betwene light and darkenes what concord can ther be betwene Christ Belial Neuer was there more abominable Belials than this Arrians be The ignoraunt Belials worshipped the creatures for the creatour But these peruerse Arrians do worship Christ who is the creatour of al thiÌ„ges Gal. 1. Rom. 9. 1. Ioh. 5. by whom as S. Paule testifieth both in heauen and in earth al thinges visible and inuisible were made who is God blessed for euer and as S. IohnÌ„ witnesseth very God and lyfe euerlasting but as a creature lyke vnto themselues what christiaÌ„ tonge may cal him to be a good man that denyeth Christ to be the author and worker of al goodnes as the Arrian dothe Wo be vnto them sayeth the prophete that call euil good and good euel Iudge therfore vprightly ye children of men condempne not the iuste for the vnrighteous sake neyther by any meanes seme to allowe either in worde or dede the wicked who saye ther is no God Iohan. 5. for they that honour not the sonne honour not the father and he that hathe not the soÌ„ne hath not the father Iohan. 14 And yf we beleue in God we must also beleue in Christ for the

dog sware by his christendom sence al the catholyke churche vntil these fewe yeares haue taken hym to be supreme head of the churche besydes this good man Ireneus Phil. That is not lykely that Ireneus so toke him or the primatiue churche For I am hable to shewe seuen general couÌ„sels after Ireneus time wherin he was neuer so taken which maye be a sufficient profe that the catholike primatiue churche neuer toke hym for supreme head The other Bis This man wil neuer be satisfyed saye what we can It is but folly to reason any more with him Phil. Oh my lordes would you haue me satisfyed with nothing Iudge I praye you who of vs hath better autoritie he which bringeth the exaÌ„ple of one man goyng to Rome or I that by these many general councelles am hable to proue that he was neuer so taken in many huÌ„dreth yeres after Christ as by Nicene Ephesyne the fyrst and the second CalcedonenÌ„ Constantinopolitane CarthaginenÌ„ AuilienÌ„ Couentre Why wil ye not admit the churche of Rome to be the Catholyke churche phil Bicause it foloweth not the primatiue catholyke churche neyther agreeth with the same no more then an apple is lyke a nutte Couentre Wherin doth it discent Phil. Yt were to long to recite all but two thinge I wil name the supremacie and transubstaÌ„ciation Curtop As for transubstantiation albeyt yt was set furth and decreed for an article of fayth not muche aboue thre huÌ„dreth yeres yet yt was alwayes beleued in the churche London Yea that it was very well sayd of you master Curtoppe phil Ye haue sayd right that transubstanciation is but a late plantacion of the bishop of Rome and you are not hable to shew any auncient wryter that the primatiue churche did beleue any suche thinges And with this Curtop shranke awaye And immediatly after the ambassadoure of spayne cam in To whom my lord of London went leauing the other with me To whoÌ„ I said my lordes yf you can shewe me that this churche of Rome wherof you are membres is the true chatolik churche I shal be content to be one therof And as conformable to the same as you can require me in all thiÌ„ges For I knowe ther is no saluacion but within the churche Couentre Can you disproue that the churche of Rome is not the catholike churche phil Yea that I am hable but I desire rather to heare of you for the profe therof And seyng I can not haue my request at your handes neyther be satisfied with any probable auctoritie I wil shewe yowe good profe why it is not the catholike churche as it was in deade and owght to be the forme and scolemaistres of the churche to the worldes ende than is not the churche of Rome nowe the catholike churche which dissenteth so farre from the same bothe in doctrine and vse of the sacramentes Couentre Howe proue you that the churche of Rome nowe dissenteth in doctrine and vse of the sacramentes from the primatiue church Phil. Compare the one with the other yt wil sone appeare as you maye see both in Eusebius and in other Ecclesiasticall and auncient writers Couentre What haue you to saye more why it is not the catholike churche Phil. Because it is not by your owne interpretacion of the catholike vniuersall neyther neuer was albeyt you falsely persuade the people that it is soo For the world being diuided in three partes Asia Affrica Europa twoo parts therof Asia and Affrica professiÌ„g Christ as well as we did neuer conseÌ„t to the church of Rome which is of Europa which is a sufficient testimonie that your faith was neuer vniuersall Couentre How proue you that Phil. All the historiographers which write of the procedinges of the churche do testifie the same Besides that this present tyme doth declare that to be true which I saye For at this present the churche of Asia and Affrica do not consent to the churche of Rome Yea and besides al this the most part of Europa doth not agre neyther alowe the churche of Rome As Germanie the kingdome of Denmarcke the kingdome of Poole a great part of FrauÌ„ce England and Zealande which is a manifest probacion that your churche is not vniuersall And after this the bishop of London called awaye the other bishops left with me diuers gentlemen with certayne of his chaplaynes as doctor Sauerson an englisheman which had proceded doctor in Bonnony who after began with me in this maner D. sauer Master Philpot I remembre you beyonde the sea synce the tyme you reasoned with a fryer a notable learned man comming from Venece to Padua in a barge Phil. I can not forgett that for the fryer thretned me to accuse me of heresye as sone as he cam to Padua for that I talked with him so boldly of the truth He was no suche learned man as you name hym to be but onlye in his scoole poynts a good purgatorie frier D. sauer Well he was a learned man for all that And I am sorye to heare that you this daye hauing communed with so many notable learned men are no more conformable to them than you be Phil. I wil be conformable to all them that be conformable to Christ in his worde And I praye you good master Doctor be not soo coÌ„formable to please men more than God contrarie to your learniÌ„g for worldly estimacioÌ„s sake D. sauer No that I am not vpon what occasioÌ„ should you thinke thus of me Phil. VpoÌ„ no euil that I do knowe of you master doctor but I speake as one wishing that you should not be led away froÌ„ the truthe for promocions sake as many doctors doo nowe a dayes D. sauer I haue heard your argumeÌ„tacions hitherto me thinketh that a great many of the olde auncient writers be agaynst you in that you do not alowe the churche of Rome neyther the supremacie For S. Cipriane which is an olde auncieÌ„t writer doth allowe the bishop of Rome to be the supreme head of the churche Phil. That I am sure of he doth not For he writing vnto Cornelius then bishop of Rome calleth hym but his coÌ„panyon and felowe bishop neither attributed to hym the name eyther of Pope or elles of any other vsurped termes which now be ascribed to the bishop of Rome to the setting forth of his dignitie Sauer You can not be hable to shewe that S. Ciprian calleth Cornelius his felow bishop Phil. I wil wager with you that I am hable to make that I can shewe it you in Ciprian as I haue sayd Sauer I wil lay non other wager with you but booke for booke it is not so Phil. I agre therto and I pray you one of my lordes chaplaynes to set vs Cipriane hyther for the triall herof And with that one of theÌ„ went to my lordes studie brought furth CipriaÌ„ And by by he turned to the fyrst booke of his epistles the .4 epistle and there woulde haue semed to haue gathered a strong

Phil. Yes I haue sufficient scripture for the profe of that I haue sayd For the fyrst it is writteÌ„ of Christ in the psalmes Diminuisti cum Paulominus ab angelis Thou hast made hym a litel lesser then angelles It is the fyfteÌ„ spalme begynning Celi enarrant And there I misrekened wherwithall my lorde toke me London It is in Domine Dominus noster Ye maye see my lordes how well this man is vsed to saye his matyns Phil. Though I say not matyns in suche order as your lordship meaneth yet I remember of olde that Domine Dominus noster Celi enarrant be not far a suÌ„dre And albeit I misnamed the spalme it is no ê“iudice to the truth of that I haue proued London What saye you then to the seconde scripture how couple you that by the worde to the other Phil. The text it selfe declareth that not withstaÌ„ding Christ did abase hym selfe in our humain nature yet is he stil one in deitie with the father And this S. Paule to the Hebrues doth more at large set furthe And as I haue by the scriptures ioyned these two scriptures together so am I hable to do in al other articles of fayth which we ought to beleue by the manifest worde of God to expounde them London How can that be seyng S. Paule sayth that the letter kylleth but it is the spirit that gyueth life Phil. S Paule meaneth not that the worde of God written in it selfe kylleth which ys the word of lyfe and the faythful testimony of the Lorde But that the worde ys vnprofitable and kylleth him that is voyde of the spirite of God although he be the wysest man of the worlde And therfore S. Paule sayed that the gospel to some was a fauour of lyfe vnto lyfe and to some other a sauour of death vnto death Also an example herof we haue in the syxt of Iohn who hearing the worde of God without the spirite were offended therby Wherfore Christ sayd the fleshe profiteth nothing it is the spirite that quickneth London What do you vnderstaÌ„d that of S. Paule and of S. Iohn so Phil. Yt is not myne owne interpretacion it is agreable to the worde in other places And I haue learned the same of auncieÌ„t fathers interpreting it likewise And to the Corinthians it is written Animalis homo non percipit ea que sunt spiritus Dei Spiritualis dijudicaâ— omnia The natural man perceyueth not the thinges that be of the spirite of God But the spiritual man which is indued with the spirite iudgeth al thinges London You se my lordes that this maÌ„ will haue but his owne minde and wil wilfully cast away him selfe I am sory for hym Phil. The wordes that I haue spoken be not of myne but of the gospel wheron I ought to stand And yf you my lorde of London can bring better auctoritie for the fayth you woulde drawe me vnto then that which I stande vpon I will gladlye heare the same by you or by any other in this realme Wherfore I kneling downe besought the lordes to be good vnto me a poore gentlemaÌ„ that would fayne lyue in the world yf I might to testifie as you haue heard me to saye this daye that yf any man can approue that I ought to be of any other manner of fayth then that which I now am and can proue the same sufficientlye I wil be neither willfull neyther desperat as my lorde of london would make you beleue me to be Ryche What contreiman be you are you of me Phylpots of Hampshere Phil. Yea my lord I was syr Peter Philpots sonne of Hampshere Ryche He is my nere kinseman wherfore I am the more sorie for hym phil I thanke your lordship that it pleased you to chalenge kinred of a pore prisoner Ryche In faith I would go a hundreth miles on my bare fete to do you good Chamber He maye do wel ynough yf he list S. Iohn Master Philpot you are my contreiman and I would be glad you should do well Riche You sayd euen now that you would desyre to mayntayne your belef before ten of the best of this realme You did not wel to compare with the nobilitie of the realme But what yf you haue ten of the best of the realme to heare you wil you be tried by theÌ„ Phil. My lorde your lordship mistaketh me to thinke that I chalenge ten of the best of the nobilitie in this realme it was no part of my mynd But I ment of the best learned on the contrarie syde Ryche Wel I take your meaniÌ„g What yf meanes be made to the Quenes maiestie that you shall haue your request Wil you be iudged by them Phil. My lord it is not mete that a maÌ„ should be iudged by his aduersaries Ryche By whom then woulde you be iudged phil I will make your honors iudges that shal be hearers of vs. Ryche I dare be bould to procure for you of the Quenes maiestie that you shall haue ten learned men to reason with you and twentye or fourtie of the nobilitie to heare so you will ê“mise to abide their iudgement How saye you wil you promise here afore my lordes so to do Phil. I wil be contented to be iudged by them Ryche Yea but you will not ê“mise to agree to their iudgement Phil. There be causes whye I maye not so do onles I were sure they would iudge according to the worde of God Ryche O I perceyue you wil haue no man iudge but your selfe and thinke your selfe wyser then all the learned men of this realme phil My lorde I seke not to be myne owne iudge but am content to be iudged by other so that the ordre of iudgement in maters of religion be kepte that was in the primatiue churche whyche is fyrst that Goddes will by his worde was sought thervnto bothe the spiritualtie and temporaltye gathered together gaue their consents and iudgement And suche kynde of iudgement I wil stande to London My lordes he would make you beleue that he were profoundly sene in auncient writers of the iudgementes of the primatiue churche and ther was neuer no suche maner of iudgement vsed as he nowe talketh of Phil. In the epistles of S. Ciprian I am hable to shewe it you London A I tel you there is no suche thing fet me Cyprian hither Phil. You shal fynde it otherwyse when the boke commeth And doctor Chadsey his chapleyne whome he appointed to fet his boke whistered the bishop in his eare and fet not the boke by lyklyhode that he should haue susteyned the reproche therof yf the boke had ben fette Wel my lorde ê™ I maister doctor knoweth it is so or elles he would haue fet the boke ere this Ryche You would haue non other iudge I see but the worde Phil. Yeas my lorde I wyl be tried by the worde and by suche as wil iudge according to the worde As for an exaÌ„ple yf ther were a controuersy betwyxt your lordship and an

the B. calling for .ij. chaires placed by him sayeng M. sherif I would you should vnderstaÌ„d how I do ê“cede against this man M. sherif you shal hear what articles this maÌ„ doth maiÌ„taine And so he red a rablemeÌ„t of fayned articles that I should denye baptisme to be necessarie to them the were borne of christiaÌ„ persoÌ„s That I denied fasting praier al other good dedes And that I maintained only bare faith to be sufficient to saluacioÌ„ what so euer a man dyd besydes And I maintained God to be the author of al synne and wyckednes be fayne to imagine these blasphemous lyes against me you might as wel haue sayd I had killed your father the scriptures say that God will destroy all them that speake lyes And is not your lordship ashamed to say before this worshipfull gentyll man who is vnknowen vnto me that I mayntayne these abominable blasphemies which you haue rehearsed which yf I did mayntayne I were wel worthy to be counted an heretike and to be burned an hundred tymes yf it were possible London I doo obiect them vnto thee to hear what thou wilt say in them howe thou canst purge thy selfe of them phil Then it was not iustly sayd in the beginning of your lordship that I did mayntayne them synce almost I hold none of al those articles you haue red in forme as they are written London How sayst thou wilt thou answere to them or no Phil. I will fyrst knowe you to be myn ordinarie and that you maye lawfully charge me with suche thinges than afterward being lawfully called in iudgement I wil shew my mind fully therof and not otherwise London well then I will make thy fellowes to be wytnes agaynst theÌ„ wher are they come Keper They be here my lord London Com hyther syrs hold them a boke you shal sweare by the coÌ„tentes of that boke that you shall al maner of affections layd aparte say the truthe of al such articles as you shal be demauÌ„ded of concerning this man here present which is a very naughty man take you hede of him that he doth not deceyue you as I am afraid he doth you muche hurte and strengthe you in your errours Prisoners My lord we wil not swere excepte we know wherto we can not accuse him of no euil we haue ben but a whil acquaynted with him phil I wonder your lordship knowing the lawe wil go about contrary to the same to haue infamous persons to be witnesses for your lordship doth take them to be heretikes and by the lawe an heretike can not be a witnes London Yes one heretike agaynst an other may be witnes well ynough And master sherife I wil make one of them to be witnes against an other Phil. You haue the lawe in your owne hande and you wil do what you list My prison felowes No my lorde London No wil I wil make you sweare whither you wil or no. I wene they be Anabaptistes maister sherife they thynke it not lawful to swere before a iudge phil We thinke it lawfull to swere for a man iudicially called as we are not nowe but in a blynde comer London Why then seyng you wil not sweare against your felowe you shal sweare for your selfes and I do here in the presence of M. sheryf obiect the same articles vnto you as I haue don vnto him and do require you vnder the payne of excommunication to answere particulerly vnto euery one of theÌ„ when you shal be examined as you shal be by by examined after by my regester som of my chaplaines My lord Prisoners we will not accuse our selues If any man can lay any thing against vs we are here redy to make answere therto otherwyse we pray your lordship not to burden vs for some of vs are here before you we knowe no iust cause why London M. sherif I wil trouble you no lenger with these frowarde men And so he rose vp and was goyng awaye talkyng with maister sheryf Phil. Maister sheryf I pray you record howe my lorde procedeth against vs in corners without al order of lawe hauiÌ„g no iust cause to laye against vs And after this were all coÌ„maunded to be had awaye And I was commaunded to be put in the stockes where I sat froÌ„ mornyng vntyl nyght the keper at nyght vpon fauour let me out The sondaye after the Bishop came into the colehouse at nyght with the keper and viewed the house sayeÌ„g that he was neuer here afore wherby a maÌ„ may gesse how he hath kept Goddes coÌ„maundement in visiting the prisoners seing he was neuer with them that haue bene so nigh his nose And he caÌ„ not then for any good zeale but to viewe the place and thought it to good for me and therfore after supper betwene eyght and nyne he sent for me sayeng London SYr I haue great displeasure of the Quene and the counsel for keping you so long and for lettyng you haue so muche lybertie And besydes that you be yonder and strengthen the other prisoners in their errours as I haue layd wayt for your doynges and am certifyed of you wel ynough I wil sequester you therfore from them you shal hurt no mo as you haue done And I wil out of haÌ„de dispatche you as I am coÌ„maunded onles you wil be a conformable man Phil. My lorde you haue my body in your custody you may transporte it whither it please you I am content And I would you would make as quicke expedition in my iudgement as you saye I long therfore and as for conformitie I am ready to yeld to al truthe yf any can bryng better then I. London Why you wil beleue no man but your selfe what so euer they saye phil My belefe must notheng vpoÌ„ meÌ„s sayenges wtout sure auctoritie of Goddes worde the which yf any body caÌ„ shew me I wil be pliaÌ„t to yt. Otherwise I caÌ„ not go froÌ„ my certain fayth to an vncertaine Lon. Haue you theÌ„ the truth only Phil. My lorde I wil speake my mynde fully vnto you vpon no malice I bear you before God You haue not the truth neither are you of the church of God But you persecute both the truthe the true church of God for that which cause you caÌ„ not prosper long You see God doth not prosper your doinges according to your exspectation he hath of late shewed his iuste iudgemeÌ„t against one of your greatest doers who by reporte dyed myserably Gardiner I enuye not your authoritie you are in You that haue learning should knowe best how to rule And seyng God hath restored you to your dignitie lyuing agayne vse the same to goddes glorie to the setting forth of his true religioÌ„ other wise it wil not coÌ„tinue do what you caÌ„ London With this sayeÌ„g he was apaused and sayd at lenght that good man was punished for suche as thou arte Where is the keper come let him haue him to

is my hole desyre now to folow that which is good what soeuer I haue don in tymes past and to cleaue to Goddes truthe Duresme Do you so and then shal you do wel It is almost nyght my lorde of London I must nedes be gone London Nay my lorde of Duresme I must desire your lordship and my lord of Chichester to tary a lytle whyle And before he had so said the bishop of Bathe went his way wtout sayeÌ„g any worde What my lorde of Bathe wil you be gone I praye you tary My lordes I haue earnest maters to charge this man withal wherof I would your lordships to be made priuie And I haue them here written in a lybel I praye you syt downe agayne or els I wil. First I laye to him here that he hath written in a Bible which I toke from him this erroneous sayeng ê™ spiritus est vicarius Christi in terra wilt thou abyde by this sayeng of thyne that the spirite is Christes vicar on earth Phil. My lorde it is not my sayeng it is a better learned mans then myne For I vse not to wryt mine owne sayenges but the notable sayenges of other auncient wryters as al the other be where ye fynde the same wrytten And as I remember it is in the sayeng of S. Bernarde and a sayeng that I nede not to be ashamed of nether you to be offended as my lorde of Duresine my lorde of Chichester by their learning can discerne and wil not recken it euil sayd London No wil why take awaye the first sillable and it soundeth Arius phil That is farre fetched in dede yf your lordship wil scan mens sayengs in suche wise you may fynde out what you lyst London But to helpe this I fynde moreouer writteÌ„ with his owne haÌ„de in an other boke In me Ioanne Philpotto vbi abundauit peccatum superabundauit gratia That is in me IohnÌ„ Philpot wher synne did abound grace hath superabouÌ„ded I pray you what superabouÌ„daunt grace haue you more theÌ„ other men So said Arius that he had the aboundaunce of grace aboue al other phil My lorde you nede not to be offended with that sayeng more theÌ„ the other for it is the sayeng of S. Paule of hym selfe and I did applye it to my selfe for my comforte knowyng that though my synnes be huge and great in the syght of God yet is his mercye and grace aboue them all And coÌ„cerning Arius and his adherentes I defye them as it is wel knowen I haue written against them London Also I lay to thy charge that thou killedst thy father wast accursed of thy mother in her deathbed as I can bring witnes herof phil O lord what blasphemy is this hathe your lordship nothing of truth to charge me wtal but as I may speake it with your honours such forged blasphemous lyes If any of these caÌ„ be ê“ued I wil promis here to recant at Paules crosse what you wil haue me I am so sure they are as great blasphemies as may be obiected agaynst any man Ha my lordes I pray you considre how my lord of London hath hitherto proceded agaynst me For in dede he hath none other but such pretensed slauÌ„derous lies Chichest They be parorga That is maters besyde the purpose Dures My lord I must nedes bid you fare well London Nay my lord here is a letter which your lordship I shall desire to heare or you goo This man being in my keping hath taken vpon him to write letters out of prison and to peruerte a yong gentilman called Master Grene in my house cal him hyther and hath made a false report of his examinacion as you shall heare not being content to be euill him selfe but to make others as bad as him selfe he all to tare the letter when he sawe my man went about to searche him But yet I haue pieced it agayne together and caused a copy to be written therof and he read the torn letter bidding master Christo for soÌ„ and doctor Morgan to marke the copy therof The contentes of the letter was the examinacion of master Grene before the bishop of London in the presence of master Feknam Deane of Pauls and of dyuers others whose redy answeres in the scriptures and in the doctors was woÌ„dered at of the deane him self and of many others as master Feknam dyd report And that he was first committed to doctor Chadsey and after to doctor Dee the great coniurer and to haue his meate from the bishops owne table How say you my lords was this wel done of him being my prisoner to write this And yet he hath written as shamfully that he was in doctors Chadseys keping how say you maister doctor Chadsey is it not a shamfull lye Chad. Yes my lord he was neuer in my keping Lond. Art thou not ashamed to write suche shamfullyes come hither master Grene did not I shewe you this letter Grene. yea forsoth my lord you shewed it me London Howe thinke you my lordes Is not this an honest man to belye me to call my chaplayne a great coÌ„iurer my lord of Duresme smyled therat phil Your lordship dothe mystake all things this letter as your lordship may perceaue al other that haue herd the same was not wrytteÌ„ by me but by a freÌ„d of myne certyfyeÌ„g me at my request howe master Grene sped at my lord of LoÌ„doÌ„s haÌ„des there is nothiÌ„g in that letter the other I or he the wrote it nede to feare but that myght be wrytten as my reporte London Then tel me who wrote it if you dare phil No my lord it is not my deuty to accuse my frende specyally seyng you will take all thinges to the worst Nether you shal neuer knowe of me who wrote it Your lordship may se in the ende of the letter that my freÌ„d did wryte vnto me vpoÌ„ the occasion of my appeale which I haue made to the hole parlyament house about suche maters as I am wrongfully troubled for London I would see any so hardy to put vp thyne appeale Phil. My lord I caÌ„not tel what God wil worke I haue writteÌ„ it spede as it may London My lord I haue vsed him with muche gentilnes synce he cam to me howe sayst thou haue I not phil If to lye in the vilest prison in this towne being a gentilman and an archdiacon and in a cole house by the space of v. or vi wekes already without fyer or candel be to be counted gentilnes at your handes I must nedes say I haue fouÌ„de geÌ„tilnes But there were neuer meÌ„ so cruelly haÌ„dled as we are at these dayes London Lo what a varlet is this besydes this my lords euen yesterday he procured his man to bring him a bladder of blacke powder I cannot tel for what purpose I. phil Your lordship nedeth not to mistrust the mater it is nothing but to make ynke withall for lacke of ynke as I had it before in the kinges benche wheÌ„ my keper

your yeares great exercyse do excell therin but fayth coÌ„systeth not only in learning but in simplicytie of beleuing that which Godes word teacheth therfore I wil be glad to heare bothe of your lordship or of any other that god hath reuealed vnto by his worde the true doctrine therof thanke you that it dothe please you to take paynes herein Chiche You take the first alleged amisse as though al meÌ„ should be taught by inspiration not by learnyng Howe do we beleue the Gospel but by the authoritie of the church and because the same hath allowed it Phil. S. Paule sayeth he learned not the Gospel by men neyther of men but by the reuelatioÌ„ of Iesus Christ which is a sufficieÌ„t profe that the gospel taketh not his authoritie of maÌ„ but of God only Chichest S. Paule speaketh but of his owne knowlage how he came therto Phil. Naye he speaketh of the Gospel generally which coÌ„meth not from maÌ„ but from God that the churche must only teache that which coÌ„meth froÌ„ God and not mans preceptes Chiches Doth not S. Austine saye I would not beleue the Gospel yf the authoritie of the churche dyd not moue me therto phil I grauÌ„t that the authoritie of the churche dothe moue the vnbeleuers to beleue but yet the churche geueth not the worde his authoritie for the worde hath his authoritie only froÌ„ God not of man Men be but disposers therof for fyrst the worde hath his beyng before the churche and the worde is the foundacion of the churche and first is the foundacion sure before the buyldyng theron can be stedfast Chiches I perceaue you mistake me I speake of the knowlage of the Gospell and not of the authoritie for by the churche we haue all knowlage of the Gospel phil I confesse that For fayth cometh by hearyng and hearyng by the worde and I acknowlage that God appointeth an ordinary meanes for meÌ„ to come vnto knowlage nowe and not miraculously as he hath done in tymes paste yet we that be taught by men must take hede that we learne nothing else but that which was taught in the primatiue churche by reuelation Here came in the B. of Yorke and the bishop of Bathe and after they had saluted one an other and commoned a whyle together the Archbishop of Yorke called me vnto them sayeng Yorke Syr we hearyng that you are out of the waye are come of charitie to enforme you and to bring you into the true fayth to the catholike churche agayne willyng you first to haue humilitie and to be humble and willyng to learne of your betters for else we can do no good wyth you and God sayeth by the Prophete On whome shall I reste but on the humble and meke and suche as tremble at my worde Nowe yf you will so be we wil be glad to trauail with you phil I know that humilitie is the dore wherby we enter vnto Christ I thaÌ„ke his goodnes I haue entred in at the same vnto him wil with al humilitie heare whatsoeuer truth you shal speake vnto me Yorke What be the maters you staÌ„de on and require to be satisfyed Phil. My lorde and it please your grace we were entred in a good mater before you came of the churche and howe we should knowe the truth but by the churche Yorke In dede that is the heade we nede to beginne at for the churche beyng truly knoweÌ„ we shal soner agre in the particular thynges phil Yf your lordships can proue the churche of Rome to be the true catholike churche it shall do muche to persuade me towarde that you would haue me inclyne vnto Yorke Why let vs go to the definition of the churche what is it phil It is a coÌ„gregation of people dispersed through the worlde agreyng together in the worde of God vsyng the sacramentes and al other thinges accordyng to the same Yorke This diffinitioÌ„ is of many wordes to no purpose Phil. I do not precisely diffyne the churche but declare vnto you what I thinke the church is Yorke Is the church visible or inuisible Phil. It is bothe visible and inuisible the inuisible church is of all the electes of God only the visible consisteth of bothe good and bad vsing all thinges in fayth according to Goddes word Yorke The churche is an vniuersal coÌ„gregacioÌ„ of faythful people in Christ through the worlde which this word catholik doth wel expresse for what is catholike elles doth it not signifie vniuersal Phil. The churche is diffined by S. Austen to be called catholike in this wyse Ecclesia ideo dicitur catholica quia vniuersaliter perfecta est in nullo claudicat The church is called therfore catholike bicause it is throughly perfyt and halteth in nothing Yorke Nay it is called catholyke bycause it is vniuersally receyued of all Chrystian nations for the most parte Phil. The churche was catholike in the Apostles tyme yet was it not vniuersally receyued of the world but bicause their doctrine which they had receyued of Christ was perfect and appointed to be preached and receaued of the hole world therfore it is caled the catholike fayth all persons receyuing the same be to be counted the catholike churche And S. Austine in an other place writeth ad Neophitos that the catholike church is the which beleueth a right Yorke Yf you will learne I wil shewe you by S. Austine writing against the Donatistes that he proueth the catholike churche by two principall pointes which is vniuersalitie and successioÌ„ of bishops in one apostolycal sea from tyme to tyme. Nowe thus wil I make myn argumeÌ„t The churche of Rome is vniuersal hath had his succession of bishops from tyme tyme Ergo it is the catholike churche howe answere you to this argumeÌ„t phil I deny the antecedent That the catholike churche is only knowen by vniuersalitie by succession of bishops Yorke I wil proue it And with that he brought furthe a boke which he had noted out of the doctors and turned to his commoÌ„ places therin of the churche recyted one or two out of S Austen specially out of his epistle written against the Donatistes Here S. Austen manifestly proueth that the Donatistes were not the catholike churche bicause they had no succession of bishops in their opinion neyther vniuersalitie and the same force hath S. Austins argument against you phil My lord I haue wayed the force of that argument before nowe And I perceiue it maketh nothing against me nether it commeth to your purpose for I will stand to the tryall of S. Austen for the apê“bacion of the catholike churche where of I am For S. Austine speaketh of vniuersalitie ioyned with veritie of faythful successours of Peter before corruption came into the churche and so yf you can deduce your argumeÌ„t for the sea of Rome now as S. Austen might do in his tyme I would say it might be of some force otherwise not Yorke S. Austine proueth the catholike churche

principally by succession of bishops and therfore you vnderstaÌ„de not S. Austine for what I pray you was the opinion of the Donatistes against whom he wrote can you tell what contrey were they of phil They were a certen secte of men affirming among other heresies that the dignitie of the sacramentes depended vpon the worthynes of the minister so that if the minister were good the sacrament which he ministred were auayliable or els not Chiches That was their errour and they had none other but that And he red an other authoritie of S. Austins out of a boke which he brought euen to the same purpose that the other was Phil. I chalenge S. Austine to be with me throughly in this poynte and wil stand to his iudgement takyng one place with an other Chiches If you wil not haue the church to be certen I praye you by whom wil you be iudged in maters of controuersy Phil. I do not deny the churche to be certen but I deny that it is necessarily tyed to any place longer then it abideth in the word and for all maner of controuersies the word ought to be iudge Chichest But what yf I take it one way and you an other howe than Phil. S. Austen sheweth a remedy for that willeth quod vnius locus per plura intelligi debeat that one place of the scripture ought to be vnderstanded by the mo Yorke How answere you to this argument Rome hath a knowen successioÌ„ of bishops which your churche hath not Ergo that is the catholik churche and yours is not bicause ther is no suche successioÌ„ can be proued for your churche phil I deny my lord that succession of bishops is an infallible point to knowe the churche by for there may be a succession of bishops knowen in a place and yet there be no churche as at Antioche and at Ierusalem and in other places wher the Apostles abode aswell as at Rome But if you put to the succession of bishops succession of doctrine with all as S. Austine doth I will graunt it to be a good profe for the catholike churche but a locall succession only is nothing vayleable Yorke You will haue no churche then I se well phil Yes my lord I acknowledge the catholik churche as I am bound by my Crede but I can not acknowledge a false church for the true Chichest Why is ther twoo catholike churches then philpot No I knowe ther is but one catholike churche but there haue ben and be at this present that take vpon theÌ„ the name of Christ of his church which be not so in dede as it is writteÌ„ that there be that call them selues APostles and be not so in dede but the sinagoge of Sathan and lyers And nowe it is with vs as it was with the two women in SalomoÌ„s tyme which lay to gether and the one suppressed her child and after went about to chalenge the true mothers childe Chiches What a babling here is with you nowe I se you lacke humilitie you wil go about to teach and not to learne philpot My lords I must desire you to beare with my hastie speche it is my infirmitie of nature all that I speake is to learne by I would you did vnderstand all my mind that I might be satisfied by you through better authoritie Chichest My lord and it please your grace turne the argument vpon him which you haue made and let him shewe the succession of bishops of his church as we can do How say you can you shewe the succession of bishops in your churche from tyme to tyme I tell you this argument troubled doctor Ridley so sore that he could neuer answere it Yet he was a man well learned I dar say you will say phil He was a man so learned that I was not worthy to cary his bookes for learning Chichest I promise you he was neuer hable to answere that he was a man that I loued well and he me For he came vnto me diuers tymes being in prison and conferred with me philpot I wonder my lord you should make this argument which you would turne vpon me for the tryal of my churche wherof I am or that you would make bishop Rydley so ignoraunt that he was not hable to answere it since it is of no force For behold fyrst I denyed you that locall succession of bishops in one place is no necessary point alone to proue the catholike churche by that which I haue denyed you can not proue and is it then reason that you should put me to the tryall of that which by you is vnproued and of no force to conclude against me Chichest I se my lords we do but lose our labours to reason with him he taketh him selfe better learned than we phil I take vpon me the name of no learning I bost of no knowledge but of faith and of Christ and that I am bouÌ„d vndoubtedly to know as I am sure I doo Chichest These heretikes take vpon theÌ„ to be sure of all thinges they stand in you should say rather with humilitie I trust I knowe Christ than that you be sure therof phil Let him doubt of his faith that lysteth God gyue me alwayes grace to beleue that I am sure of his faith and fauoure in Christ Bathe Howe will you be hable to answere heretiks but by the determinatioÌ„ of the knowen catholike churche Phil. I am hable to answere al heretikes by the worde of God and coÌ„uince them by the same Chichest Howe arrogantly that is spoken I dare not say so Phil. My lord I pray you beare with me for I am bold in the truth syde and I speake some what by experience that I haue had with heretykes and I knowe the Arrians be the subtilest that euer were and yet haue I manifest scriptures to beat them downe with all Chiches I perceaue nowe you are the same maner of man I haue heard of which will not be satisfied by learning Phil. Alas my lord why do you say so I do desire most humbly to be taught if ther be any better way that I should learne and hitherto you haue shewed me no better Therfore I pray your lord ship not to misiudge without a cause Baâ—he If you be the true catholike churche than will you hold with the reall presence of Christ in the sacrament which the true churche hath euer mayntayned phil And I my lord with the true churche do holde the same in the dewe ministracion of the sacrameÌ„t but I desire you my lord ther may be made a better conclusion in our first mater before we entre in to any other for if the churche be proued we shall sone agre in the rest In this meane while my lord of Yorke was turning his boke for mo places to helpe forthe his cause Yorke I haue found at lenthe a very notable place which I haue loked for all this while of S. Austine de simpliciate credendi Chichest It is but folly

thinges visible inuisible do coÌ„sist haue their beyng and lyfe In the which beleue we were baptised by the institution of Christ in to the name of the father the sonne the holy Goost Mat. 28. And shal we now begin to stande in doubt of this most firme fayth the which froÌ„ the beginning hath ben coÌ„firmed besydes the vndoubted testimonies of the scriptures with the precious bloud of an infinit nomber of martirs and coÌ„fessours It is no maruaile thoughe these Arrians denye the holy goost to be God who refuse the testimonie that he made of him selfe in fiery tongues to the primatiue churche Act. 1. Math. 3. and before that in the likenes of a Doue at the baptisme of Christ They must nedes denye the spirite of truth who be led by the spirite of errour vnder the colour of Godlynes denyeng their true sanctifier instructour whom Christ euidently taught to be an other comfortor besydes him The holy goost is an other comforter besides Christ And therfore to th ende he should so be beleued appeared visibly as Christ dyd but as their corrupt faces bashe not to denye the eternall sonne of God so are they not ashamed to denye the holye Goost to be God The Arrians are past shame their forehead is lyke the forehead of an hore hardened with counterfaited hypocrisie styffnecked wretches they are that wyll not yeld to the truth though it be neuer so manyfestly layde before their face they haue sworne to runne after their master the deuil wtout staye to draw with theÌ„ as many as they can in the which they are very diligent The Lorde confounde them the Lorde conserue his electe from their dampnable poyson the Lorde open al christian eyes to beware of them The Lorde gyue al his churche an vniforme zeale minde to abhorre them to cast faith froÌ„ them You that be of the truth haue any zeal of God in you stere it vp bynde it against these enemyes of our lyuyng God which is the Father the Sonne the holy Goost to whome be al honour praise and glorie for euer Canst thou be angred with thy brother beyng lawfully called to be a mynister in Christes church and to be a teacher in the same for spitting at an obstinate aduersarie of Christ refusyng to obey the truthe and declare no maner of indignacion against the Arrian the thefe that robbeth thy God of his honour Doth the iniurie of the Arrian more offende thee than the defence of thy redemer please the Art thou not ashamed rather to take part with an Arrian than with a true christian Thou wouldest seme to haue charitie by bearing with the wicked and contrarie to al charitie thou backbitest thy brother for doyng that which thou shouldest rather do than to haue any familiaritie with thee Yf thou dwel within the churche of Christ what hast thou to do with them that be without Which go about nothing els but to buyld a new Babilon and to destroye al the Godly order of the Gospel I tel thee plaine that I am nothyng of that face but gyue God thankes that I heare euil for wel doyng Yf I should please meÌ„ I could not please God I maruaile that there should be so litle zeale in a true christian hart that it can seme to take the part of an ArriaÌ„ We can not scrue Christ and Baal how long wil meÌ„ halt on both sydes let your halting be healed Yf ye be vnfainedly of the truth abyde in the truthe let al your wyl be toward the ê“fessours of the truth in the vnitie of Christes church least you might appeare to be scatterers with heretiks rather thaÌ„ gatherers together with Christ Do ye not se what a rable of newe founde scaterers ther be such a sorte as neuer at ones hath beÌ„ heard of in one realme the one contrarye to the other The deuil hath shakeÌ„ out his bagge of heresies against the gospell So that the deuel myght seme to haue powred out al his poysons at ones against the gospel And wyl you that glorie of the truth go about by worde dede helpe to maintayne any suche in their headdy errours he that toucheth pitche can not chose but defyle his fyngers therwith Be not deceaued sayeth S. Paule for wicked talke corrupteth good maners 1. Cor. 14 Therfore watche ye righteously and synne not for many therbe that haue not the knowlage of God I speake it to your shame 2. Tim. 2. Saint Paule willeth vs to be more circuÌ„spect in talking or acquainting our selues with suche then men at this daye be to their incorragemeÌ„t strenghtnyng in their errour The wordes of an heretike as he sayeth in an other place eateth lyke a canker 2. Tim. 2 And therfore wrytyng vnto Tyte Tit. 3. he commaundeth al Christian persones to auoyde an heretike after once or twyse warnyng knowing that such a one is peruerted and synneth and is dampned by his owne iudgement And to the Thessalonians he also sayeth 2. Thes 3. we commaunde you in the name of our Lorde Iesus Christ that you wythdrawe your selfes froÌ„ euery brother that walketh inordinatly not according to the institutioÌ„ which they haue receaued of vs. There can be no felowship betwixt fayth and infidelitie he that is not with Christ is his enemy Luke 11. he that is an enemie to the vnitie and peace of Christes churche he maye not be coupled with vs. And Salomon rendreth a cause why Prou. 16. A peruerse man in his mouthe doth carye perdicion and in his lippes hydeth fyer Agayne he sayeth an euil man obeyeth the tounge of the vnrighteous Prou. 17 but the Iuste harketh not to lyeng lippes Also Ecclesiasticus warneth sayeng Eccle 28. Hedge thyne cares wyth thornes and do not heare a wycked tounge This haue I touched to gyue you warning howe to behaue your selues with the Arrians and other sismatikes and heretikes whome al godlie ordre and good learning displeaseth the which yf our Christian brethren and systerne did well way and folow there wolde not be so many stoute heretikes as there be I doubt that the heretikes be better prouided for than the poore faithfull afflicted flocke of Christ If you heare that ther is conteÌ„tion betwene vs and theÌ„ that be in prison maruaile not therfore neyther let your mindes be alienated from the truth any thing therby for as it is writteÌ„ it is necessary the heresies should be 1. Cor. 11. that the elect might be tryed Christ and Antichrist can neuer agree 1. Ioh. 2. And as S. Iohn saith Antichrist is come and there is nowe many Antichristes they ar gon out from vs such as were non of vs for if they had they wold haue coÌ„tinued with vs by thys sayeng of S. Iohn we maye wel trye and knowe all the rowte of Antichristes generacion suche they be as breake the vnitie of Christes church neither abide in the

same neyther submit their iudgemeÌ„t to be tryed in the causes which they brable for by the Godly learned pastours therof but arrogauntlie depraue them and take vpon them selfe to be teachers before they haue learned affirming they can not tell what and speaking euil of that which they knowe not proude they are and puffed vp in the imaginacions of their owne hartes blinde senses and iudge them selues best of all other bycause they can make a pale face of ypocrysye to the worlde cast a glas of desembling water before the eyes of the simple people as these Arrians do But praised be God his word is lyuelie and mightye and beateth theÌ„ al downe like an yron rod an earthen pot in peaces yet they ar so hard harted far froÌ„ grace that they wil not yeld to the manifest truth wheÌ„ they haue naught iustlie to replie besydes couÌ„terfaited wordes There ys no pyth in theÌ„ ful of coÌ„teÌ„tion backbiting these brauliÌ„g heretikes ar vnder a pÌ„teÌ„ce of fayned holines whoÌ„ our saueour Christ aptly coÌ„pared to painted sepulchres which be nothing els wtin Math. 23. but ful of rotteÌ„ bones For wheras trew faith is not in the vnitie of Christes churche there is nothing but abhominable in the sight of God for God Psal 67. as the Prophete sayeth maketh his people to dwell after one maner in one house But with al maner of sectes can these peruerse generation awaye with al more thaÌ„ with the vnitie of Christes pure catholike churche to the which in no wyse they will agree albeit the same is the piller stablishment of truthe as S. Paule wryteth to Timothe 1. Tim. 3. I neuer sawe neither hearde before of suche a syght of gydie and fantastical heades who delite only in singularitie whom I do muche pitie bycause they take so muche paynes to go to the deuil Arrogaunt singularitie and enuious contention be ready pathes leading to the same in the which they walke manfully Stil thei haue the scriptures in their mouth and crye the scripture the scripture but it commeth lyke a beggers clooke out of their mouthes ful of patches al out of facion and when they be by the worde ryghtly alledged ouerthrowen that they haue not with reason what to replye yet will they neuer be confounded But either departe in furie or elles stoppe their eares at the sayeng of the wyse charmers lyke deafe serpentes or els fal to scolding which is their surest diuinitie they fight with all And yf perchaunce any of them be soberer than other their aunswer is I praye you let vs alone our conscieÌ„s is satisfyed you labour but in vayne to go about to turne vs. Thus in selfe loue blyndnes and vayne hipocrisie these heretikes coÌ„tinue be they neuer so charitably or learnedly informed And where they haue nothing to laye against their louing informers than they ymagine most spitfully and falsly to declare whose children they are blasphemies spreadyng the same abrode bothe by them selues by their adherentes against the syncere professours of the Gospel that we make God the author of synne and that we saye let men do what they wil it is not material yf they be predestinate and that we maintaine al carnal libertie dyse cardes dronkennesse and other inordinate thinges and gayne with this I among other am most slauÌ„derously charged and defamed by these outragious heretikes to whome I haue gone about to my power to do good as God is my witnes but I haue receaued the rewarde of a Prophete at their haÌ„des although I am not worthy to be counted vnder that glorious name which is shame rebuke slaunder sleyng of my good fame They are lyke Sathan their graund syer in this poinct Ioh. 8. who was a lyer and a maÌ„ queller froÌ„ the beginning These presciptuous heretikes do dayly declare their colde charitie which procedeth out of their colde faith God forgyue it them and inflame them with a better spirit I protest before God his angelles that I neuer ment neyther sayde any of these infamies wherof I am besyed of them with many other good meÌ„ Onely bycause I hold affirme beyng manifestly instructed by goddes word that the electe of God cannot finally perishe therfore they haue pyked out of their owne malicious nayles the former parte of these blasphemyes and bycause at an other tyme I dyd reproue them of their temerarious rashe iudgement for condempning of men vsyng thinges indifferent as shoting boulyng hawking with such lyke ê“uyng by the scripture that al men in a temperancy might vse them in their dewe tymes shewyng that honest pastyme was no synne which these contencious sysmatikes do improue wherupon they do maliciously descaÌ„t as is before meÌ„cioned And whether I haue deserued to haue this reproche for tellyng them the truthe which they can not abyde let al men iudge that be of an vpright iudgemeÌ„t Might not these hipocrites be ashamed of their bridleles blasphemous tounges yf the deuil had not rubbed awaye all shame froÌ„ their fore heades S. Iames sayeth Iames. â— that yf any persone which would seme to be a gospeller refrayne not his tounge his religion is in vayne O what a meany of vayne caterpillers be there whiche corrupt the swete and holsom flowers of the Gospel to the shame therof as moche as it lyeth in them It had ben better for them neuer to haue knowen the Gospel than by their prowde freewill knowlage to go aboute to subuert the same I would they would be taught by the churche of Christ where they ought to be and become syncere confessours or elles leaue bogging of heresies to their owne damnacioÌ„ and deceauing of many The heretikes clout vp the scriptures without vnderstanding and fal to their owne occupacion euery man according to his owne callyng and learne to eate with the swet of their owne browes their bread to helpe others as goddes word coÌ„mauÌ„deth theÌ„ not to lye in corners lyke huÌ„bledories eating vp the hony of the bees do nothing els but murmure and sting at the veritie and at all faithful labourers in the lordes vynyarde Thus by the waye I thought it good to admonishe you of other heretikes besydes the ArriaÌ„s who be haÌ„d maidens vnto them do dayly make an entraunce for theÌ„ to encrease who belong to one kingdome of darknes although the one be not so high in degree as the other Blynde guydes they are Mat. 15. and leaders of the blynde and as many as folowe them do fal into the ditch for as it is sayd of SalomoÌ„ ther is a waye that semeth to a maÌ„ right Prou. 14. yet the ende therof tendeth to destruccion Direct therfore your steppes with the churche of Christ in the wayes of the gospel and in brotherly vnitie and accompt it as the synne of witchcraft to make diuision from the same And God of his mercy eyther turne their hartes shortly or els confounde

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