do as you do Phil. No my lorde I do not as I do for that cause For I am taught otherwyse by the Gospel not altogether to refuse the minister for his euell lyuyng so that he bryng sounde doctrine out of Goddes boke worce Do you thinke that the vniuersal churche may be deceyued Phil. S. Paule to the Thessalonians prophecied that ther should come an vniuersall departing from the fayth in the latter dayes before the comming of Christ sayeng Non veniet Christus nisi venerit defectio prius That is Christ shall not come tyl ther come a departing fyrst Cole Yea I pray you howe take you the departyng there in S. Paul It is not ment of fayth but of the departing from the empyre For it is in Greke Apostasia Phil. Mary in dede you M. Doctour put me in good remembraunce of the meanyng of saynt Paule in that place For Apostasia is properlye a departyng from the faythe and therof commeth Apostata whiche properlye sygnyfyeth one that departeth from his fayth And saynt Paule in the same place after speaketh of the decaye of the Empire Cole Apostasia doth not only signifie a departing from the fayth but also frō the Empyre as I am hable to shewe phil I neuer red it so taken and when you shal be hable to shewe it as you saye in wordes I wil beleue it and not before morc I am sorye that you should be agaynst the christen world phil The worlde cōmonly and such as be called christians for the multitude hathe hated the truth and ben enemyes to the same Gloue Why maister Philpot do you thynke that the vniuersall churche hathe erred and you only to be in the truthe phil The churche that you are of was neuer vniuersal For two partes of the worlde which is Asia and Affrica neuer consented to the supremacie of the bishop of Rome as at this daye they do not neither do folowe his decrees Gloce. Yes in Florentines coūsel they did agree phil It was sayd so by false reporte after they of Asia and Affrica were gone home But it was not so in dede as the sequel of them al hitherto doth proue the contrarye Gloce. I praye you by whom wyl you be iudged in matters of controuersie which happen dayly phil By the worde of God For Christ sayeth in S Iohn̄ the worde that he spake shal be iudge in the later daye Gloc. What yf you take the worde one waye and I an other waye who shal be iudge then phil The primatiue Churche Gloc. I knowe you meane the doctours that wrote therof Phil. I meane verely so Gloc. What yf you take the doctours in one sence and I in an other who shal be iudge then Phil. Then let that be taken which is most agreable to Goddes worde Cole My lordes why do you trouble your selues to answer him in this mater it is not the thing which is layd to his charge but his errour of the sacrament and he to shyfte him selfe of that brought in an other matter Phil. This is the mater maister Cole to the which I haue referred al other questions and desire to be satisfyed worce It is wonder to se howe he stādeth with a fewe against a great multitude Phil. We haue almost as many as you For we haue Asya Affryca Germany Denmarke and a great part of Fraunce and daylye the nombre of the Gospel dothe increase so that I am credibly informed that for this religion in the which I stād and for that which I am like to diē a great multytude dothe daily com out of Fraūce through persecucion that the cities of Germanie be scarse hable to receaue them And therfore your lordship may be sure the worde of God wil one day take place So what you can to the contrarie worcest They were wel occupied to bring you suche newes and you haue ben well kept to haue suche resort vnto you thou art the arrogauntest and stoutest fond felowe that euer I knewe Phil. I pray your lordshipe to beare with my hastye speache for it is parte of my corrupte nature to speake somwhat hastly But for all that I meane with humilitie to do my dewty to your lordships London Master Philpot my lordes wil troble you no further at this tyme But you shall goo from whence you cam and haue suche fauour as in the meane while I can shew you and vpon wednesdaye next you shal be called agayne to be heard what you cā say for the mayntenaunce of your error Phil. My lord my desire is to be satisfied of you in that I haue required and your lordship shall fynde me as I haue said worcest We wyshe you as well as our selues Phil. I thinke the same my lordes but I feare you are deaceuyd and haue a zeale of your selues not according to knowledge worcest God send you more grace Phil. And also God increase the same in you open your eyes Nay God ryd his shepe from such wolues that you maie se to maintaine his truthe and his true church Than the bishopes rose vp and cōsulted together and caused a writing to be made In the which I thinke my bloude by them was bought and sold and therto they put to theyr handes and after this I was caryed to my cole howse agayne Thus endeth the fourth parte of this tragedye God hasten the ende therof to his glorye Amen BEcause I haue begonne to write vnto you of myne examinacions before the B. other more to satisfie your desire than it is any thing worthy to be written I haue thought yt good to write vnto you also that which hath ben of late that the same myght come to light which they do in darkenes priuy corners and that the world nowe the posteritie herafter might knowe howe vnorderlye vniustlye and vnlearnedlye these rauening wolues do procede agaynst the selye and faithful flocke of Christ and condēpne and persecute the syncere doctrine of Christ in vs which they are not hable by honest meanes to resyst but only by tyrannie and violence The examinacion of Iohn Philpot had before the bishoppes of Lōdon Rochester Couētre S. Asses I trow one other whose seas I know not Doctor storie Curtop D. Sauerson D. Pendletō with diuers other chaplaynes and gētlemen of the Quenes chamber with diuers other gentilmen in a galerye of my lord of Londons palace MAster Philpot come you hyther London I haue desired my lordes here other learned men to take som paynes once agayne and to do you good and because I do mynd to sit in iudgemēt on you to morowe as I am commaunded yet I would you should haue as muche fauour as I can shewe you yf you wil be any thing conformable Therfore plaie the wyse mā and be not singular in your opinion but be ruled by these learned men phil My lorde that you saye you will sit on me in iudgement to morowe I am glad therof For I was promised by them
making a great processe of the which this is the effect D. Ch. d. Maister Philpot fyndeth fault with the conuocation house Note Chadseys shameful lye before your lordshippes that he hath layen this long in prison that he had there a dolyn argumentes wherof he could not be suffered to ê“secute one throughly which is not so For he had leaue to saye what he could and was answered to asmuche as he was hable to bryng and when he had nothing elles to saye he fell to weping I was there present and can testifye therof albeit there is a boke abrode of the reporte of the disputacion to the contrary in the which there is neuer a true worde And where as you require to be satisfyed of the sacrameÌ„t I wil shewe you the trueth therof bothe by the scriptures and by the doctors phil It is a shrewed lykely that you wyll conclude with any trueth synce you haue begoÌ„ne with so manyfest vntruthes as to say that I was answered whyles I had any thing to say and that I wepte for lacke of matter to say And that the boke of the report of the disputacioÌ„ is nothing trew God be praised there were a good meany of noble men gentleman and worshipfull men that heard and sawe the doinges therof which can testifie that you here haue made an vniust report before these honorable lords And that I wept was not for lacke of mater as you slaunder me for I thanke God I haue more mater then the best of you all shall euer be hable to answere as litle lerning as I haue but my weping was as Christes was vpon Ierusalem seyng the destruction that should fall vpon her And I forseing theÌ„ the destructioÌ„ which you through violence and vnrighteousnes which you there declared would work against the true churche of Christ and his faythfull membres as this day beareth witnes I was coÌ„pelled to wepe in remembraunce of that which I with infinite mo haue fealt and shall fele All these wordes I did nor then speake out being interrupted by my lord Ryche sayeng that I should suffer him to procede out in his mater and afterwards I should haue leasure to answere him in euery article But he promised more than he could performe as the ende did wel declare For he had not the consent of the spiritualty to his promise which nowe rule the roste God shorten their cruell dayes for his elects sake And therfore I adde this I had purposed to haue spoken yf then I might haue ben suffred lest any that perfectly know not the thinges done in the conuocacion house and nowe layd to my charge vnanswered by me might reken doctor Chadsyes sayenges to be true and as concerning the boke of the report of the disputacions I wrote the same And it is true in euery argument as master Sean of Rochester and master Cheynye archdeacon of Harforde yet being a lyue within this realme can testyfie Chad. You haue of scriptures the foure euaÌ„gelistes for the probacioÌ„ of Christes real presence to be in the sacrameÌ„t after the wordes of consecracioÌ„ with S. Paule to the Corinthians Which all say Hoc esi corpus meuÌ„ this is my body they do not as you would haue me to beleue this is not the body But specially that .6 of S. Iohn proueth the same most manyfestlye where Christ promised to gyue his body which he ê‘formeth in his last supper as it appeareth by these wordes Panis quem ego dabo caro mea est quam ego dabo pro muÌ„di vita The bread which I wil gyue is my fleshe which I will gyue for the lyfe of the world Phil. My lord Riche with your leaue I must nedes interrupt him a litle bycause he speaketh open blasphemye agaynst the death of Christ for if that promise brought in by S. Paul was performed by Christ in his last supper then neded he not to haue died after he had gyuen the sacrament Rych Let master Doctor make an ende of his argumeÌ„ts and afterward obiect to him what you can Chadsy You must note that there is twyse dabo in this sayeng of S. Iohn and the fyrst is referred to the sacrament of the altare and the second to the sacrifice vpon the crosse and besides these manifest scriptures ther be many auncient doctors prouing the same as Ignatius Ireneus and S. Ciprian whose auctorities he recyted at large which I do omit because I was not permitted to answere the same Ryche Now answere and obiecte to him what you can and you shall be heard Phil. My lorde the chefest grounde wher he with the rest of his syde do grouÌ„de themselues against vs be these wordes This is my body with a false pretence of the omnipotency of God And before I wil com to the partycular answeres of al that he hath alleaged for that your lordships may the better vnderstande me what I meane whervpon I stande I will require master doctor to answer me one question But fyrst of all I do protest to your honors that I thinke as reuerently of the sacrament as a christian man ought to do and that I acknowledge the sacrament of the body and bloude of Christ mynystred after Christes institucioÌ„ to be one of the greatest treasures conforts that he lefte vs on the earth And contrary wise it is most discomfort and abominable not being ministred as it ought to be as it is vsed now adayes And now to my question which is this whether these wordes onlye Hoc est corpus meum This is my body spokeÌ„ by a priest ouer the bread and wine may make the body bloud of Christ as you suppose or no Chadsey Staggering what he might say at last sayd that these words alon ê“nounced by the priest be sufficieÌ„t to make the bread and the wyne the very body and bloude of Christ really Phil That is blasphemy to say and agaynst al the scriptures doctors who affirme that the forme and substaunce in consecracion must be obserued which Christ vsed and did institute as S. Ciprian sayth In sacrificio quod Christus est non nisi Christus sequendus In the sacrifice which is Christ only is Christ to be folowed And by the lawe it is forbiddeÌ„ to adde or take away froÌ„ Goddes word And S. Peter sayth yf any man speake let him speake as the word of God Wherfore whosoeuer sayth that these wordes onlye this is my body do make a reall presence of Christ without blysse take and eate wherby be three as substanciall poyntes of the sacrament as this is my body is he is hyghly disceaued Therfore S. Austyne sayth Accedat verbum ad elementum et fit sacramentum Let the worde be ioyned to the element and it becommeth a sacrament so that yf the entier worde of Christes institucion be not obserued in the ministracion of a sacrament it is no sacrament as the sacryfices which the ten tribes did offer at Bethel to God were not
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
mater you now stāde vpō Morgan M. Christoforson hath shewed M. Philpot a notable place for the authoritie of the churche of Rome and he maketh nothing of it London Where is the place let me se by my fayth here is a place alone Come hither sir what say you to this Nay tary a lytle I will helpe this place with S. Paules owne testimony the first to the Romaynes where he sayeth that their fayth is preached through out the worlde how can you be hable to answere to this Phil. Yes my lorde it is sone answered if you well consider all the wordes of Ciprian for he speaketh of suche as in his tyme were faythfull at Rome that folowed the doctrine of S Paul as he had taught them and as it was notyfied throughout the world by an epistle which he had written in the commēdation of theyr fayth With such as are praysed of S. Paull at Rome for foloing the true fayth mysbelefe can haue no place And now if you can shew that the fayth which the church of Rome holdeth is that fayth which the Apostle praysed and alowed in the Romains in his tyme then wil I saye with S. Cyprian and with you that infidelitie can haue no place there but otherwyse it maketh not absolutely for the authoritie of the church of R. as you do mistake it Christo You vnderstande Cyprian wel in dede I thynke you neuer red hym in your lyfe Phil. Yes M. S. that I haue I can shewe you a boke noted with myne owne hande though I haue nor red so muche as you yet I haue red somwhat It is shame for you to wrast and wryth the doctors as you do to mayntaine a false religiō which be altogether against you yf you take them aright yf your false packing of the doctors together hath geuen me and others occasion to loke vpon them wherby we fynd you shamfull lyars and mysreporters of the auncyent doctors Morgan What wil you be in hāde to alow doctors now they of your sect do not so I maruel therfore you wil alowe them Phil. I do alowe them in asmuche as they do agre with the scriptures so do al they which be of the truthe how so euer you terme vs I praise God for the good vnderstanding I haue receaued by thē Christo What you vnderstande not the doctors you may be ashamed to say it Phil. I thanke God I vnderstāde thē better thē you For you haue excoecationem cordis the blindnes of hart so that you vnderstande not truely what you read no more thē the wal here as the taking of Cipriā doth wel declare And afore god you are but deceauers of the people for al your brag you make of learning neither haue ye scripture or auncient doctor on your syde beyng truely taken Chriho Why al the doctors be on our syde against you altogether Phil. Yea so you say when ye be in your pulpits alone and none to answer you But yf you wil come to cast accōptes with me therof I wil ventre with you a recanraciō that I as lytle syght as I haue in the doctors wil bring more authorities of aunciēt doctors on my syde thē you shal be able for yours he that cā bring most to him let the other syde yeld Are you cōtent here with Christo It is but foly to reasō with you you wil beleue no mā but your selfe phil I wil beleue you or any other learned mā yf you cā bring any thing worthy to be beleued You cā not winne me with vayne wordes frō my faythe Before God ther is no truth in you Mor. what no truth no truth ha ha he Phil. Except the articles of the Trinitie you are corrupt in al other thīges are soūd in nothing Morg. What say you do we not beleue wel on the sacrament Phil It is the thing which among all other you do most abuse Mor. Wherin I pray you tel vs Phil. I haue tolde you before this M. S. in the cōuocaciō house Mor. Yea mary in dede you told vs there very well for there you fell downe vpon your knees fell to weping ha ha ha phil I dyd wepe in dede so dyd Christ vpon Ierusalem am not to be blamed therfore yf you cōsyder the cause of my weping Mor. What make you your selfe Christ ha ha ha Phil. No syr I make not my selfe Christ but I am not ashamed to do as my M. saueour did to bewaile lament your infydelytie and idolatry which I there forsawe through tyrannye you would bring agayne to this realme as this daye doth declare Morgan That is your argument Christo Wherin do we abuse the sacrament tel vs Pihl. As I may touche but one of the least abuses you minister it not in both kyndes as you ought to do but kepe the one halfe frō the people cōtrary to Christes institution Chri. why is ther not asmuch cōtained in one kind as in bothe and what nede is it then to minister it in bothe kindes phil I beleue not so for yf it had Christ would haue geuen but the one kinde only for he instituted nothīg superfluous and therfore you cannot say that the hole effect of the sacrament is aswell in one find as in both synce the scripture reacheth otherwise Christofor What if I can proue it by scripture that we may minister it in one kinde the Apostles dyd so as it may appeare in the Actes of the Apostles in one or two places where it is written that the Apostles contynued in orationibus fractione panis in prayers and in breaking of bread which is ment of the sacrament Phil. Why master doctor do you not knowe that S. Luke by making mentiō of the breaking of breade meaneth the hole vse of the sacrament according to Christes institution by a figure which you haue learned in gramer metinomia where part is mentioned and the hole vnderstanded to be done as Christ commaunded it Christofor Nay that is not so For I can shewe out of Eusebius in Ecclesi historia that ther was a man of God whom he named that sent the sacrament in one kind by a boy to one that was sicke Phil. I haue red in dede that they dyd vse to gyue that was left of the communion bread to children to maryners to women and so perauenture the boy might cary a piece of that was left to the sycke man Christofor Nay as a sacrament it was purposely sent vnto him Phil. Yf it were so yet can you not precysely say that he had not the cup ministred vnto him also by some other sent vnto him but what though one mā did vse it thus dothe it folow that al men may do the like S. Ciprian noteth many abuses of the sacrament in his time which rose vpō singular mens exāples as vsing of water in stede of wine therfore he sayeth Non respiciendum quid aliquis ante nos fecerit sed quid
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
father he be one And none in the spirite of God can deuide Christ frō the substaunce of God the father onles a natural sonne may be of an other substaūce 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 christiā hart that grudged not at suche faythles blasphemours Can the eye eare tongue or the other senses of the body be cōtent 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 cōtrarie Iohan. 2. Yf Christ with a whippe droue out the of temple suche as were prophaners therof ought not the seruaūt 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 tēple 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 cōdemnacion 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 ignoraūce takyng the word of God dayly an other Gospel and an other Christ as euery sect dothe separating thē selues frō Christes spouse which is the same that is the accōplishement 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 cōmended 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 frō the sōne of God the glorie which he had with the father frō 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 Arriās hold his peace A lyuely fayth is not dōme 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 Arriās 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 thē It is writtē 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 cōntet 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 mē by goddes worde and by the interpretacion of the primatiue churche who had promyse of Christ to receyue by the cōming of the holy goost the true vnderstanding of al that he had spokē and taught after the which we haue ben truely taught to beleue three persones in one deitie God the father frō whom and God the sonne by whom God the holy Goost in whō al
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