aliud commutentur That is to say This bread is breade before the wordes of the Sacraments when the consecration commeth to it The wordes of Ambrose in Englishe of bread it is made the flesh of Christ. Let vs coÌ„firme this therfore how can that whyche is breade by consecration be the bodye of Christ by what words then is the consecration made and by whose wordes by the wordes of our Lorde Iesus For touching all other things that are sayde praise is geuen to God prayer is made for the people for kinges and for the rest When it commeth that the reuerent Sacrament must be made then the Priest vseth not his own words but the wordes of Christ therfore the word of Christe maketh this Sacrament What word That word by which all things were made The Lorde * But the Lord Iesus here vsed not such words of commauÌ„ding in the sacrament as in creatioÌ„ for we read not fiat hoc corpus meuÌ„ as we read fiat lux commaunded and heauen was made the Lord commaunded and the earth was made the Lord commanded and the seas were made the Lord commaunded and all creatures were made Doest thou not see then how strong in working the woorde of Christe is If therfore so great strength be in the Lords word that those things shuld begin to be which were not before how much the rather is it of strength to worke y t these thinges which were shoulde be chaunged into an other thing Ambrose sayth that the wordes are of strength to worke Weston You omit those wordes which follow whych maketh the sence of Ambrose plaine Read them Young Coelum non erat mare non erat terra non erat Sed audi dicentem Ambros. de Sacr. cap. 5. ipse dixit facta sunt ipse mandauit creata sunt Ergo tibi vt respondeam non erat corpus Christi ante consecrationem sed post consecrationem dico tibi quòd iam * Alloiosis reruÌ„ symboloruÌ„ corpus Christi est That is Heauen was not the sea was not the earth was not but heare him that said he spake the worde and they were made he commaunded and they were created Therfore to answer thee it was not the body of Christ before consecration but after the coÌ„secration I say to thee that now it is the body of Christ. Cran. All these thinges are common I say that God doth chiefly worke in the Sacraments Yong. How doth he worke Cran. By his power as he doth in Baptisme Yong. Nay by the worde he chaungeth the bread into hys body This is the truth acknowledge the truth geue place to the trueth Cran. O glorious wordes you are too full of wordes Yong. Nay O glorious trueth you make no change at all Cran. Not so but I make a great chaunge as in them that are baptised is there not a great chaunge when the child of the bondslaue of the deuil is made the sonne of God So it is also in the sacrament of the supper when he receyueth vs into his protection and fauour Yong. If he worke in the sacraments he worketh in thys sacrament Cran. God woorketh in his Faithfull not in the Sacraments West In the supper the words are directed to the breade in baptisme to the spirite He sayd not the water is the spirite but of the bread he sayd This is my body Cran. He called the spirit a Doue when the spirit descended in likenesse of a Doue As the Doue is called the spirit so the bread is called the body West He doth not call the spirit a Doue but he sayth that he descended as a Doue He was seene in the likenesse of a Doue As in Baptisme the words are directed to him that is baptized so in the supper the woordes are directed vnto the bread Cran. Nay it is wrytten Vpon whomesoeuer thou shalt see the spirite descending Iohn 1. Hee calleth that whych descended the holy spirit And Augustine calleth the doue the spirit Heare what Augustine sayth in 1. Iohn August in Iohn cap. 1. Quid voluit per columbam id est per spiritum sanctuÌ„ docere qui miserat eum That is What meant he by the Doue that is by the holy Ghost forsoothe to teach who sent him Yong. He vnderstandeth of the spirit descending as a doue the spirit is inuisible Ambrose againe repeated de Sacrament cap. 4. If you minde to haue the truth heard let vs proceede Heare what Ambrose saith Vides quam operatorius sit sermo Christi Si ergo tanta vis in sermone domini c. vt supra That is You see what a working power the word of Christe hath Therefore if there be so great power in the Lordes woorde that those thinges whiche were not begin to be howe much more of strength is it to worke that those things that were should be chaunged into an other thing And in the 5. chap. Antequam consecretur panis est vbi autem verba Christi accesserint Idem cap. 5. corpus est Christi i. Before it is consecrated it is bread but when the words of Christ come to it it is the body of Christ. But hear what he sayth more Accipite edite hoc est corpus meum Take yee eate yee this is my bodye Ante verba Christi calix est vini aquae plenus vbi verba Christi operata fuerint ibi sanguis efficitur qui redemit plebem That is Before the wordes of Christe the cuppe is full of wine and water when the words of Christ haue wrought there is made the bloude of Christe which redeemed the people What can be more plaine Cran. Aunswere to Ambrose Nay what can be lesse to the purpose The wordes are of strength to worke in this Sacrament as they are in Baptisme Pie The wordes of Christ as Amb. sayth are of strength to worke What do they worke Ambrose sayeth they make the bloud which redeemed the people Ergo the naturall bloud is made Cran. The Sacrament of his bloud is made The wordes make the bloude to them that receiue it not that the bloude is in the cuppe but in the receiuer Pie There is made the bloud which redeemed the people Cran. The bloude is made that is the Sacrament of the bloude by which he redeemed the people Fit it is made that is to say ostenditur it is shewed forth there And Ambrose sayth we receiue in a similitude As thou hast receiued the similitude of his death so also thou drinkest the similitude of his precious bloud West He sayth in a similitude Marke D. Wesâ— expound to eate similituâ—â— because it is ministred vnder another likenesse And this is the argument * If this logismâ—â— in the 〈…〉 standâ—â— the 〈◊〉 appear then iâ— false beâ—cause it â—â—â—cludeth firmatâ—â—â— Ambr. â— cap. 1. dâ—â—crament Operaâ—â— Mutare Conuerâ— There is made the bloud which redeemed the people But the naturall bloud redeemed the
breade and wyne are substauncially transumpted into the verye bodye and bloud of our Lord Iesus Christ. If sayth he thou doest not know the maner how it is brought to passe let it be enough to thee to beleue that it is done by the operation of the holy Ghost and we do know no more but that the lyuing word of God is working and almighty but the very maner how is inscrutable to vs and no great maruell sayth he for we cannot well expresse howe the materiall bread wine or water are transumpted naturally into the same body and bloud of the receiuer and be become an other body then they were before So sayth this great ancient Clarke also this shewbread with wine and water are chaunged by the comming of the holy Ghost into christes body and bloud and they be not two bodies there but very one of Christ and the same Rochester First I denye Mayster Doctour that Damascene was one thowsande yeares past Damascene expounded secondarily that hee is not to be holden as an auncient father for that he mainteyneth in his workes euill and damnable doctrine as the worshipping of images and such like Thyrdly I say that in deede God by his holy spirit is the worker of that whiche is done in the sacrament Also I graunt that there is a mutation of the common bread and wine spiritually into the Lordes breade and wine A spirituall mutation of the bread and wine but no mutation of the substance by the sanctifying of them in the Lordes word But I denye that there is any mutation of the substaunces for there is no other chaunge there indeed then there is in vs which when we do receiue the sacrament worthely then are we chaunged into Christes body bones and bloud not in nature but spiritually and by grace much like as Isaias saw the burning cole euen so we see not there the very simple bread as it was before the consecration for an vnion cannot be but of two very thinges Wherefore if we be ioyned to Christ receyuing the sacrament then there is no adnihilation of bread which is wheÌ„ it is reduced to nothing as it is in your fained transubstantiation Glin. So I perceiue you would haue me to graunt that the Sacrament is but a figure which Theophilactus doeth deny Rochester You say trueth he denyeth it deed to be a figure but he meaneth that it is not onely a figure Glin. Theophilact expounded Whereas Saynt Paule sayth that we being manye are one bread he speaketh not nor meaneth one materiall bread as you do here ergo he speaketh of a heauenly bread And holy Chrysostome vpon Mathew sayth that the paschall Lambe was a figure but the mistery is the veryty For the Disciples would not haue bene offended to haue dronken a figure of Christes bloud being well accustomed to figures The paschall Lambe a figure For Christ did not institute a figure for a figure but the cleare verity in stead of the figure as Saynt Iohn sayth grace and verity was geuen by Christ. Doest thou see bread sayth Chrisostome doth it auoyd or passe as other meates do which we receiue God forbid ergo c. Madew That auncient Clarke Origene vpon the 15. of S. Mathew sayth thus as touching that which is materiall in the Sacrament it descendeth The 〈…〉 of the Sâ—â—crameÌ„t 〈◊〉 out as â—â—ther meâ— doe and issueth out as other nutrimentes doe But as concerning that which is celestiall it doth not so Glin. Chrisostome homile 83. vpoÌ„ Mathew sayth that we cannot be deceiued of Christes wordes but our naturall sences may be deceiued in this poynt very soone and easely his sayd wordes cannot be false but our sences be many times beguiled of theyr iudgementes Because therefore that Christ sayd this is my body let vs not at any hand doubte sayth he but let vs beleue it and well perceiue it with the eyes of our vnderstanding And within a litle after in that place he sayth thus It was not enough that he was become man and afterwardes to be scourged for vs but also he did reduce and bring vs to be as one body with him not thorow fayth onely but in very deed also he maketh vs his body And after that he sayth that these works are not of mannes power But the same thinges that hee wrought in his last supper he nowe worketh also by his precept to his right minister and we doe occupy the place of the same ministers but hee it is that doth sanctify and transumpt the creatures he performeth still the same Rochester M. Doctour you must vnderstand that in that place S. Chrisostome sheweth vs that Christ deliuered to vs no sensible thing at his last supper Glin. Honourable syr by your pacience I graunt that hee gaue to his Disciples no sensible thing in substaunce but a thing insensible his owne precious body and bloud vnder the onely kindes of creatures And truely as it seemeth Theophilactus best knew the meaning of Chrisostome because all authors accept him as a faythfull interpreter of him And he hath these same playne words transelemented and transformed Also Theophilactus Alexandrinus super Marcum Cyrillus and Saynt Augustine sayth that before the consecration it is breade but afterwardes it is Christes very body In like maner S. Augustine vpon 33. Psalme sayth that in his last supper Christ did beare himselfe in his owne handes Now euery man may beare the figure of his body in his owne hands but S. Austen saith it there for a miracle Ireneus in his fift booke is of the same minde And Saynt Augustine sayth I doe remember my wordes c. The law and figures were by Moises but the verity and body came by Christ. Rochester Well say what you list it is but a figuratiue speach like to this if you will receiue and vnderstand he is Elias for a property but indeede he was not Elias but Iohn the Baptist. And so in this place Christ called it his body when it was very bread But better then the coÌ„mon breade because it was sanctified by the woorde of Christ. ¶ Here Mayster Langdale replyed to Doctor Madew Langdale RIght worshipfull Mayster Doctor by your pacience I haue noted two thinges that you affirmed in youre position euen nowe before this honourable audience Two 〈◊〉 noted in Madewâ— position the which as me seemeth are not consonant to the trueth of Gods worde The first is as touching Christes sayinge I will not from hence forth drinke any more of the fruite of the Uyne vntill I drinke it newe with you c. Whyche place of the Scripture you dyd as I thinke vnderstand and interprete as though nothing els remayned after the consecration but very wyne still Whereof I doe not a little maruell Seeyng that that most famous Clarke Erasmus whose authoritye and sentence you refuse at this present onely yet neuerthelesse he is very worthy in thys matter of farre better estimation amongest
c. Segewicke In the olde law there were many sacrifices propiciatory ergo there be also in the new law or els you must graunt that God is not so beneficiall now to vs as then he was to them seing that we be as frayle and as nedy as euer were they whiche must be especially the moste pure dayly sacrifice of Christes body and bloud that holy Malachy speaketh of Madew What sacrifice it is that Malachie speaketh of As touching the place of Malachy the Prophet I answere that it is nothing to your purpose for the offering of Christ dayly in the Sacrament For that sacrifice there spoken of is nothing els but the sincere most pure preaching of Gods holy word prayer and of thankesgeuing to God the Father thorow Iesus Christ. Here M. Segewicke was commaunded to cease to Mayster Yong. Yong. WOrshipful mayster Doctor although you haue learnedly and Clarkely defended these your conclusioÌ„s this day yet seeing that I am now placed to impugne theÌ„ in place of a better I do begin thus w t you It hath pleased Christ to make vs partakers of his holy spirite and that in very deede by receiuing of the Christen fayth hope and charitye ergo muche more of his owne blessed bodye and bloud spiritually and in very deede in the Lordes supper Item the Aungels foode was altogether holy from aboue and heauenly called Manna ergo also this celestial and heauenly foode can be iustly estemed to be of no lesse excellency then that The wordes of Scripture euer effectuall but without comparison better and so no very wheate after due consecration of it Item the wordes of holy scripture are euermore effectuall and working ergo they must performe the thing indeede that they doe promise For he that might create might also chaunge at hys pleasure the natures and substaunces of creatures as appeareth that Christ did by chaunging water into wyne at a Mariage in Galile But Christ in the Scripture dyd promise Iohn 6. that the bread that he would geue is hys flesh in deede whiche promise was neuer fulâ—illed till in his last supper when he tooke bread gaue thankes blessed it and gaue it to his disciples saying take eate this is my body Which bread then was his flesh in deede as doth well appeare in the sayd place and next promise depending vpon the same thus which flesh I will geue for the life of the world This last promise was fulfilled by him vpon the Crosse ergo the first was likewise at his last Supper So that it was but one and the same flesh first and last promised and performed Rochester In deed the wordes of holy scripture doe worke theyr effectes potencially and thorowly by the mighty operation of the spirite of God Yong. If it please your Lordship Man is â—â—â—rished bâ— the 〈◊〉 Christeâ— bloud bâ— faith bâ— not by drinckiâ—â— really in cuppe man is fedde and nourished with Christes bloud ergo theÌ„ it is his bloud indeed though it do not so appeare to our outward senses which be deceiued for Christ sayth this is my bloud And also my bloud is drinke in deede And because that we shoulde not abhorre his blessed bloud in his naturall kinde or his flesh if they shoulde be so ministred vnto vs of his most excellent mercy and goodnesse condescending to our weake infirmityes he hath appoynted them to be geuen vs vnder the sensible kindes of his conuenient creatures that is to say of bread and wyne Also our body is fedde with Christes body which is meate in deede but it can not be nourished with that that is not there present ergo Christs body that feedeth vs must needes be present in very deede in the sacrament Item the nature of bread is chaunged but the nature of the bread and the substaunce of it is all one thing ergo the substaunce also is chaunged My first proposition is S. Cyprian de coena domini saying that the bread in figure is not chaunged but in nature Rochester Cyprian there doth take thys worde nature for a propertye of nature onelye Cypriaâ— expound and not for the naturall substaunce Yong. That is a straunge acception that I haue not read in any author before this time but yet by your leaue the communion of Christes body can not be there where hys body is not but the communion of Christes body is in the sacrament ergo Christes body is there preseÌ„t in very deed Rochester Grace is there communicated to vs by the benefite of Christes body sitting in heauen Yong. Not so onely for we are members of his flesh and bones of his bones Rochester We be not consubstantiall with Christ We be 〈◊〉 consubsâ—â—â—â—ciall witâ— Christ ioyned 〈◊〉 him by 〈◊〉 holy spiâ—â—â— God forbid that but we are ioyned to his mistical body thorow his holy spirite and the communion of hys fleshe is communicated to vs spiritually thorow the benefite of his flesh in heauen Yong. Well I am contented and do most humbly beseeche your good Lordshippe to pardon me of my greate rudenesse and imbecillity which I haue here shewed ¶ Here ended the first disputation holden at Cambridge the 20. day of Iune 1549. ¶ The second disputation holden at Cambridge 24 of Iune Ann. 1549. Doctor Glin in his first conclusion Misterieâ— may 〈◊〉 be beleeâ—â— then cuâ—â—â—ously seaâ—â—ched TThe misteries of fayth as August witnesseth may very profitably be beleued but they cannot well be searched forth as sayth the scripture I beleued therefore I spake and he that confesseth me before men him will I coÌ„fesse before my father which is in heauen We beleue euery man in his arte therefore much more Christ our sauior in his word Maruell not most honorable Lordes and worshipfull Doctours that I speake thus nowe for once you your selues spake the same But peraduenture some wyll say beleue not euery spirite I aunswere charity beleeueth all thinges but not in all thinges If those thinges whiche I shall vtter be conuinced as false I shall desire you to take them as not spoken at all But these are the wordes of of trueth hoc est corpus meum this is my body Christ spake them therefore I dare not say this bread is my body As 〈◊〉 called 〈◊〉 the breaâ— figure 〈◊〉 speaking â—â—â—guratiue at other tymes caâ—â—led theâ— not plaâ—â— figures though they 〈◊〉 so for so Christ sayd not Christ sayd thus this is my body and therfore I but duste and ashes yea a worme before him dare not say this is a figure of his body heauen and earth saith he shal passe but my word shall not passe Whatsoeuer our old father Adam called euery creature that is his name to this day y e new Adam Christ Iesus sayd this is my body is it not so he neuer sayd this is a figure of my bodye nor eat you this figure or signe of my body And therfore wheÌ„ y e paschall lambe was set before him he sayd not this
people Ergo There is the naturall bloud of Christ. You aunswer that wordes make it bloud to them that receiue it not that bloude is in the cuppe but because it is made bloud to them that receiue it That all men maye see how falsely you would auoid the fathers heare what Ambrose sayth in the 6. booke and 1. chap. Forte dicas quomodo vera qui similitudinem video noÌ„ video sanguinis veritatem Primum omnium dixi tibi de sermone Christi qui operatur vt possit mutare conuertere genera instituta naturae Deinde vbi non tulerunt sermonem discipuli eius sed audientes quod carnem suam dedit manducari sanguinem suum dedit bibendum recedebant Solus tamen Petrus dixit Verba vitae eternae habes ego a te quò recedam Ne igitur plures hoc dicerent veluti quidam esset horror cruoris sed maneret gratia redemptionis ideò in similitudinem quidem accipis sacramentuÌ„ sed verè naturae gratiam virtutemque consequeris That is to say Peraduenture thou wilt say how be they true I which see the similitude do not see the trueth of the bloud First of all I told thee of y e word of Christ which so worketh that it can chaunge turne kindes ordained of nature Afterward when the Disciples coulde not abide the woordes of Christe but hearing that he gaue hys flesh to eate and hys bloud to drinke they departed Only Peter sayd thou hast the wordes of eternal life whether should I go from thee Least therefore moe should say this thing as though there should be a certain horror of bloud and yet the grace of redemption should remaine therfore in a similitude thou receiuest the sacrament but in deede thou obtainest the grace and power of his nature Cranmer These wordes of themselues are plaine enough And he read this place againe Aunswâ—â—â— to Ambâ—â— Thou receiuest the Sacrament for a similitude But what is that he sayth Thou receiuest for a similitude I thinke he vnderstandeth the sacrament to be the similitude of his bloud Ched That you may vnderstand that trueth discenteth not from trueth to ouerthrow that which you say of that similitude heare what Ambrose sayth lib. 4. De sacrament Si operatus est sermo coelestis in alijs rebus non operatur in sacramentis coelestibus Ambros. sacram 〈◊〉 Ergo didicisti quod e pane corpus fiat Christi quod vinum aqua in calicem mittitur sed fit sanguis consecratione verbi coelestis Sed forte dices speciem sanguinis non videri Sed habet similitudinem Sicut enim mortis similitudinem sumpsisti ita etiam similitudinem preciosi sanguinis bibis vt nullus horror cruoris sit pretium tamen operetur redemptionis Didicisti ergo quia quod accipis corpus est Christâ— That is to say If the heauenly word did worke in other things doth it not worke in the heauenly sacramentes Therefore thou hast learned that of bread is made the body of Christe and that wine and water is put into that cuppe but by consecration of the heauenly worde it is made bloude But thou wilt say peradueÌ„ture that the likenes of bloud is not sent But it hath a similitude For as thou hast receiued the similitude of hys death so also thou drinkest the similitude of his precious bloud Note thâ— Ambrose sayth 〈◊〉 drinke 〈◊〉 Christeâ— bloud Answerâ— the placâ— Ambrosâ— Sacramâ—â—â— be called the namâ—â— the thingâ— Ambrosâ— 1. Cor. 〈◊〉 so y t there is no horror of bloud yet it worketh the price of redemptioÌ„ Therfore thou hast learned that that which thou receiuest is the body of Christ. Cran. He speaketh of sacraments sacramentally He calleth the sacraments by the names of the things for he vseth the signes for the things signified and therefore y e bread is not called bread but his body for the excellencie and dignitie of the thyng signified by it So doth Ambrose interpreat hym selfe when hee sayeth In cuius typum nos calicem mysticum sanguinis ad tuitionem corporis animae nostrae percepimus 1. Cor. 11. That is For a type or figure wherof we receiue the mystical cup of his bloud for the safegard of our bodies and soules Ched A type hee calleth not the bloud of Christe a type or signe but the bloude of Buls and Goates in that respecte was a type or signe Cran. This is new learning you shall neuer read this among the fathers Ched But Ambrose sayeth so Cran. He calleth the bread and the cup a type or signe of the bloud of Christ and of his benefite West Ambrose vnderstandeth for a type of his benefit that is of redemption not of the bloud of Christ but of his passion The cuppe is the type or signe of his death seeing it is hys bloud Cran. He sayeth most plainely that the cuppe is the type of Christes bloud Da Ched As Christe is truely and really incarnate so is he truely and really in the Sacrament ri But Christ is really and truely incarnate j. Ergo the body of Christ is truely and really in the sacrament Cran. â—â—gument I deny the Maior Ched I prooue the Maior out of Iustine in hys 2. Apologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cran. â—â—nswere 〈◊〉 the place Iustinus This place hath ben falsified by Marcus Constantius Iustine meant nothing els but that the bread which nourisheth vs is called the body of Christ. Ched To the Argument As Christ is truely and naturally incarnate c. vt supra Cran. I deny your Maior Ched The woordes of Iustine are thus to bee interpreated woord for woord Quemadmodum per verbum Dei caro factus Iesus Christus Saluator noster * Mutationem carnem habuit sanguinem pro salute nostra sic cibum illum consecratum per sermonem precationis ab ipso institutae quo sanguis carnesue nostrae per communionem nutriuntur eiusdem Iesu qui caro factus est carnem sanguinem esse accepimus That is to say As by the worde of God Iesus Christ our sauiour being made flesh had both flesh and bloud for our saluation so we are taught that the meat * Of thankes geuing consecrated by the word of prayer instituted of him whereby our bloude and flesh are nourished by * Mutation coÌ„munion is the flesh and bloud of the same Iesus which was made flesh Cran. You haue translated it wel But I deny your Maior Thys is the sence of Iustine Aunswere that that breade is called the body of Christ and yet of that sanctified meate our bodyes are nourished Ched Nay he sayeth of that sanctified meate bothe oure bodies and soules are nourished Cran. He sayth not so but he sayth that it nourisheth our flesh and bloud and howe can that nourish the soule that nourisheth the flesh and bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I.
S. Katherine Colman and when he preached he lefte his matters doubtfull Item for preaching without the commaundemente of hys Parson Item for that he was a Scotishe Frier driuen out of hys countrey for heresie Tulle Bustre his wife and his son in lawe These were noted for comming seldome to the Churche and many times were seene to labour vpon the holydayes Wil. Ettis and his wife Ettis and his wife were noted for maynteining certeyne preachers and for causing one Tauerner being no Priest to preach against the Kings Iniunctions Merifield and his sonne in law Nicholas Russell The goodman of the Saracens head in Fridaystreete W. Callaway Io. Gardiner with three prentises Against thys company presentation was made for gathering together in the euening and for bringing ill preachers that is to say good preachers amongst the people Tho. Plummer This Tho. was presented for saieng y t the blessed Sacrament was to him y t doth take it so to him y t doth not was not so Shermons Shermons keper of the Carpenters Hall in Christes parishe was presented for procuring an enterlude to be openly played wherein Priestes were railed on and called knaues Lewes Morall a seruant Iames Ogule and his wife Noted not to haue bene confessed certaine yeares before Tho. Babam Accused not to haue ben confessed nor houseled in his parish Church The person Curate of S. Antlins For not vsing y e ceremonies in making holywater nor keping their processioÌ„s on saterdayes Lewys Bromfield For not taking his housell and for absenting himselfe from the Church on holydayes Iohn Sempe Iohn Goffe For despraising a certayne Antyme of oure Ladye begynnyng Te matrem c. sayeng that there is heresie in the same Gilbert Godfre For absenting himselfe from the Church on holydayes Th. Cappes priest For saieng these words that the Sacramente of the aulter was but a memory a remembraunce of the Lords death Io. Mailer Grocer For calling the sacrament of the aulter the baken God and for saieng that the Masse was called beyond the Sea Misse for that all is amisse in it Ioh. Hardyman Priest HardymaÌ„ parson of S. Martins in Yremunger lane presented for preaching opeÌ„ly that coÌ„fession is confusioÌ„ deformatioÌ„ that y e butcherly ceremonies of y e church were to be abhorred Also for sayeng what a mischiefe is this to esteme y e sacrameÌ„ts to be of such vertue for in so doing they take y e glory of God froÌ„ him for sayeng that faith in Christ is sufficieÌ„t w tout any other sacrameÌ„ts to iustifie Ex 〈…〉 Christopher Dray Plummer For saieng of the sacrament of y e aulter that it was not offered vp for remissioÌ„ of sins and that the body of Christ was not there but only by representatioÌ„ and signification of the thing Rob Ward Shomaker Presented by three witnesses for holding against the Sacrament of the aulter he dyed in prison in Bredstreete Nicolas Otes For not coÌ„ming to y e housel at easter he was seÌ„t to Newgate HermaÌ„ Peterson Iames Gosson Rich. White Haberdasher For not comming to shrift housel at the time of Easter These were committed to prison in Bredestrete For sayeng that he dyd not thinke that Christ was in the sacrameÌ„t of the aulter within y e sepulchre S. Olaâ—es in the old Jury but in heaueÌ„ aboue Giles Harison Rich. Bostocke Priest Harison being in a place w tout Algate meryly iesting in a certayne coÌ„pany of neighbors where some of them sayd let vs go to Masse I say tary sayd he 〈◊〉 without Algaâ—e and so taking a piece of bread in his hands lift it vp ouer his head And likewise taking a cup of wine bowyng down his head made therwith a crosse ouer the cup and so taking the sayde cup in both hys hands lift it ouer his head saying these wordes haue ye not heard masse now For y t which he was presented to Boner theÌ„ B. of London Against whom came these witnesses Thomas Castell Witnesses agaynst Giles Andrew Morice Witnesses agaynst Giles W. Grene. Witnesses agaynst Giles Iohn Margetson Witnesses agaynst Giles For saying that auricular coÌ„fessioÌ„ hath killed moe soules theÌ„ all the bils clubs halters haue done sithens K. Henry was king of England c. Also for saying that the water in Thames hath as much vertue as the water which the priests do halow Margaret Ambsworth Iohn Leicester For hauing no reuerence to y e sacrameÌ„t at sacring time Item for instruction of maydes being a great Doctresse W. Raynold Christ. Tounesend Tho. Dauid Skinner Tho. Mabs Tho. Starchey Christ. Holybread Martine Donam W. Derby All these noted presented for maynteyning of Barnes such other preachers many of their wiues for not takyng holy bread nor going in procession on Sondayes Aldermanbury Laurence Maxwell Bricklayer For speaking and reasoning agaynst auriculer confession Ioh. Coygnes or Lyuelond S. Martins the great For holdyng agaynst the sacrament of the aulter and not receiuing at Easter Gerard Frise. Presented by two witnesses for affirming that a Sermon preached is better then the sacrament of the aulter S. Clements without 〈…〉 and that he had rather go to heare a sermon S· Katherines then to heare a Masse Dominicke Williams Frenchman For not receiuing the Sacrament of the aulter at Easter Tho. Lancaster priest Gough Lay in the CouÌ„ter in y e Pultrye for compiling bringing ouer bookes prohibited Item Gough the Stacioner trobled for resorting vnto him Frier Warde Layd in the Counter in bred streete for marying one Elizabeth to his wife after his vow made of chastity Frier Wilcocke Wilcock a scottish frier prisoned in the Fleet for preaching agaynst confession holywater agaynst praying to sayntes for soules departed agaynste Purgatorye and holding that priestes might haue wiues c. Ioh Taylour D. in Diuinity D. Taylor presented for preaching at S. Brides in Fleetestreet that it is as profitable to a man to heare masse see the Sacrament as to kisse Iudas mouth which kissed Christ our sauior c. W. Tolwine Person of S. Anthonies Presented and examined before Edm. Boner for permitting Alexand. Seton to preach in his church hauing no licence of his ordinary also for alowing the Sermons of the sayde Alexander Seton whiche hee preached agaynst D. Smith To the sayd Tolwine moreouer it was obiected that he vsed y e space of ij yeares to make holy water leauing out the general exorcisme beginning Exorciso te c. vsing these words for y e same Benedicite Dominus Ab eo fit benedicta a cuius latere fluxit sanguis aqua Adioining therto Tolwins making of holy water commixio salis aquae fiat in nomine patris filij spiritus Sancti The like vsage of making holy water was also vsed in Aldermary Church where Doct. Crome was in Hony lane Agaynst this obiection thus
iudgemeÌ„ts and causes The night before they were areyned a bil was set vp vpon the townehouse doore by whom A 〈…〉 the L. Wentworth 〈…〉 Kerby and â—oger it was vnknowne and brought the next day vnto the Lord Wentworth who aunswered that it was good counsell Whiche bill in the latter end shall appeare In the meane time Kerby Roger beyng in the Gailers house named I. Bird an honest and a good man who had checkes diuers times at the barre that he was more meet to be kept then to be a keeper came in Mayster Robert Wingfielde sonne and heyre of Humfrey Wingfielde knight with M. Bruesse of Wennenham who then hauing conference with Kerby being then in a seuerall chaÌ„ber separate froÌ„ the other mayster Wingfeld sayd to Kerby The wordes of W. Wingfield to 〈◊〉 and Roger in pâ—â—soÌ„ Remember the fire is hot take heed of thine enterprise that y u take no more vpoÌ„ thee theÌ„ thou shalt be able to performe The terror is great the payne will be extreme and life is sweet Better it were be time to stick to mercy while there is hope of life then rashly to begin then to shrink with such like words of perswasion To whom he answered agayne Ah M. Wingfield be at my burning and you shall say The aunswere of Kerby to M. Wingfield there standeth a christen souldier in the fire For I know that fire and water sword and all other thinges are in the handes of God and he will suffer no more to be layd vpon vs then he will geue vs strength to beare Ah Kerby sayd mayster Wingfield if thou be at that poynt I will bâ—â—de thee farewell For I promise thee I am not so strong that I am able to burne And so both the Gentlemen saying that they woulde pray for them tooke handes with them and so departed Now first touching the behauiour of Kerby Roger when they came to the iudgement seate The behauiour of Kerby and Roger when they wer brought before the Iudges the Lorde Wentworth with all the rest of the Iustices there readye the Commissary also by vertue ex officio sitting next to the L. Wentworth but one betwene Kerby and Roger lifted vp theyr eyes and handes to heauen with great deuotion in all mens eyes making theyr prayers secretly to God for a space of time whilest they might say the Lordes praier fiue or sixe times That done theyr articles were declared vnto theÌ„ with all circumstances of the law Questions propounded to Kerby Roger. and then it was demaunded and enquired of them whether they beleued that after the wordes spoken by a priest as Christ spake them to his Apostles there were not the very body and bloud of Christ flesh bloud and bone as he was borne of the virgin Mary and no bread after Unto the which wordes they answered and sayd No they did not so beleue but that they did beleue the Sacrament which Christ Iesus did institute at his last supper Their aunsweres on Maundy thursday at night to his disciples was onely to put all men in remembraunce of the precious death and bloud shedding for the remission of sinnes and that there was neither flesh nor bloud to be eaten with the teeth but bread and wine The Sacrament more then bare bread and wine Foster a sore enemye to Gods people and yet more then bread and wine for that it is consecrated to an holy vse Then with much perswasions both with fayre meanes and threates besides if it would haue serued were these two poore men hardly layd to but most at the handes of Foster an inferior Iustice not being learned in such knowledge But these two continued both saythful and content chusing rather to dye then to liue and so continued vnto the end Then sentence was geuen vpon them both Kerby to be burned in the sayd towne the next Saterday Sentence geueÌ„ against Kerby and Roger. and Roger to be burned at Bury the Gang Monday after Kerby when his iudgement was geuen by the Lord Wentworth with most humble reuereÌ„ce holding vp his hands and bowing himselfe deuoutly sayd Praysed be almighty God and so stood still without any moe wordes Then did the Lord Wentworth talke secretly putting his head behinde an other iustice that sate betweene them The sayd Roger perceiuing that Rogers wordes to the Lord WeÌ„tworth sayd with a loud voyce Speake out my Lord and if you haue done any thing contrary to your conscience aske God mercy and we for our partes do forgeue you and speake not in secret for ye shall come before a Iudge and then make answere openly eueÌ„ he that shall iudge all men with other like wordes The Lord Wentworth somewhat blushing and chauÌ„ginge his countenaunce through remorse as it was thought sayd I did speake nothing of you nor I haue done nothing vnto you but as the Lawe is Then was Kerby and Roger sent forth Kerby to prison there Roger to saynt Edmundes Bury The one of the two brusting out with a loud voyce Roger as it is supposed thus spake with a vehemency Fight sayd he for your God For he hath not long to continue The next day which was Saterday about ten of the clocke Kerby was brought to the market place wheras a stake was ready wood broome and straw and did of hys clothes vnto his shyrt hauing a night cap vpon his dead and so was fastened to the stake with yrons there beyng in the galery the Lord Wentworth with the most part of all the Iustices of those quarters where they might see his execution how euery thing should be done and also might heare what Kerby did say and a great number of people about two thousand by estimation D. Rugham Monke of Bury preached at the burning of Keâ—by There was also standing in the galery by the Lord Wentworth D. Rugham whiche was before a Monke of Burye and sexten of the house hauing on a Surplis and a stoole about his necke Then silence was proclaymed and the sayd Doctour beganne to disable himselfe as not meet to declare the holye Scriptures being vnprouided because the time was so short but that he hoped in Gods assistance it should come well to passe All this while Kerby was trimming with yrons and fagottes broome and straw The chearfull countenance courage of Kerby as one that should be maryed with new garmentes nothing chaunging cheare nor couÌ„tenaunce but with most meeke spirite gloryfied GOD which was wonderfull to behold Then Mayster Doctor at last entred into y e sixt Chapter of S. Ioh. Who in handling that matter so oft as he alledged the Scriptures and applyed them rightly Kerby tolde the people that he sayd true and bade the people beleue him But when he did otherwise he tolde him agayne You say not true beleue him not good people Whereupon as the voyce of the people was they iudged Doctour Rugham
seate do as they teache but not as they do Thus confesse they that they are abhominable c. Heere followe other heresies and errours collected by the Byshops out of the booke named the obedience of a Christian man with the places of the booke annexed to the same 1. HE saieth we are bounde to make satisfaction to our neighbour but not to God fol. 132. Satisfaction is a full recompence or amends making to him whome we haue offended which recompence we are able to make one man to another and are bound so to do but to God no man can make any mends or recompence but onely Gods owne sonne Christ Iesus our Sauiour For else if man could haue made satisfaction to God then had Christ died in vayne Gal. 2. Loe what heresie or errour is in this Article 2 He sayth that children ought not to marry without the consent of theyr parents fol. 120. The wordes of Tindall in the obedience be these Let the fathers and mothers marke howe they themselues were disposed at all ages and by experience of their owne infirmities helpe their children and keepe them from occasions Let them prouide marriages for them in season teaching them also to know that she is not his wife which the sonne taketh nor he her husband which the daughter taketh without the consent or good will of their Elders or them that haue authoritie ouer them If their friendes will not marry them then are they not too blame if they marry themselues Let not the fathers and mothers alwayes take the vttermost of their authoritie of their children but at all times suffer with them and beare theyr weakenes as Christ doth ours c. 3 He saith that vowes are against the ordinance of God fol. 109. They that say that this Article is an heresie Let them shew where these vowes in all the new testament be ordeyned by God â— article especially such vowes of single life and wilfull pouertie as by the canon law be obtruded to yong Priests and Nouices S. Paule playnely forfendeth anye widowes to be admitted vnder the age of threscore yeres Is not heere trow you a perilous heresie 4 He saith that a christian man may not resist a prince being Infidell and an Ethnike This taketh away free will fol. 113. 4. article S. Peter willeth vs to be subiect to our princes 1. Pet. 2. S. Paule also doth the like Rom. 13. Who was also hymselfe subiecte to the power of Nero and although euerye commaundement of Nero against God he did not follow yet he neuer made resistaunce against the authoritie and state of Nero as the Pope vseth to do against the state not only of Infidels but also of Christen Princes 5 Whatsoeuer is done before the spirit of God commeth and geueth vs light is damnable sinne This is against morall vertues fol. 113. 5. article What heresie Aristotle in his Ethikes can finde by thys article I can not tell sure I am that the word and spirite of God well considered can finde none but rather wyll pronounce the contrary to be a damnable heresie 6 He reproueth men that make holy Saints their Aduocates to God 6. article and there he sayth that Saints were not rewarded in heauen for their holy workes fol. 114. The words of Tindall be these They turne from Gods word and put their trust and confidence in the Sainct and his merites and make an aduocate or rather a God of the sainct The place aâ—â—exed c. They ascribe heauen to their imaginations and mad inuentions and receiue it not of the liberalitie of God by the merites and deseruing of Christ c. 7 God moued the harts of the Egiptians to hate the people Likewise he moued Kings c. fol. 118. 7. article The words in the obedience be these In the 107. Psalme thou readest He destroyed the Riuers and dried vp the springs of water The place annexed and turned the frutefull land into barrâ—nnes for the inhabitaunces thereof When the children of Israell had forgotten God in Egypt God moued the harts of the Egyptians to hate them and to subdue them with craft and wilines Psalme 105. In the second chapter of the first booke of the Kings God was angry with the people and moued Dauid to number them when Ioab and the other Lords wondered why he would haue them numbred and because they feared least some euill should follow disswaded the King yet it holpe not God so * God sometimes hardneth the harte of good Princes for the wickednes of the people The place annexed hardened his hart in his purpose to haue an occasion to sley the wicked people c. 8 Paule was of higher authority then Peter fol. 125. The words in the Obedience be these I suppose sayeth he speaking of Paule that I was not behinde the hygh Apostles meaning in preaching Iesus Christ and his Gospell and in ministring the spirit And in the same cha he proueth by the doctrine of Christ that he was greater then the high Apostles For Christ saith to be great in the kingdome of God is to do seruice and take payne for other Upon which rule Paule disputeth sayeng If they be the ministers of Christ I am more in labours more aboundant in stripes aboue measure in prison more plenteous in death oft c. If Paule preached Christ more then Peter and suffered more for his congregation then is hee greater then Peter by the testimonie of Christ c. 9. article The place annexed 9 A Priest ought to haue a wife for two causes fol. 133. The words of Tindall be these He must haue a wife for two causes One that it may thereby be knowne who is meete for the rowme he is vnapt for so chargeable an office Truth turned into heresie which had neuer houshold to rule An other cause is that chastitie is an exceeding seldome gift and vnchastitie exceeding perillous for that degree in as much as the people looke as well vnto the liuing as vnto the preaching and are hurt at once if the liuing disagree and fall from the faith and beleeue not the word c. 10 He condemneth auricular confession fol. 140. 10. article Of this reade aboue page 1166.1167 Read afore pag. 1166.1167 11 Euery man is a Priest and we neede no other Priest to bee a meane for vs vnto God fol. 144. 11. article The words in the obedience be these There is a worde called in Latin Sacerdos in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrue CohaÌ„ that is The place annexed a Minister an Officer a Sacrificer or a Priest as Aaron was a priest and sacrificed for the people and was a mediatour betweene God and them and in the English it should haue had some other name then Priest But Antichrist hath deceiued vs with vnknown and strange terms to bring vs into confusion and superstitious blindnes And made vs Kinges
by good reasoÌ„ 〈◊〉 The wordes be these Playnely I thinke that y e whole is takeÌ„ away sith I see manifestly the one part gone for y e bread the wine is but one sacrameÌ„t the other is left only for a laughing stocke For he that in one part offendeth against god is gilty in al. Therfore it were better to receiue neither of the partes then the one alone for so we might y e more suâ—ely eschue the transgression of that which Christe did institute â—5 Article c. 35. The law of the Pope that commaundeth euery man to communicate together vpon one day is a most cruell law constrayning men to theyr owne destruction fol. 73. The place 〈◊〉 The place is this He the Pope he meaneth setting a most cruell and deadly snare to tangle the consciences suffereth not the vse of this Sacrament to be free but coÌ„pelleth all together on one certayne day once in the yeare to communicate 〈◊〉 ought 〈◊〉 be 〈◊〉 to the 〈◊〉 Here I pray thee ChristeÌ„ brother how many doest thou thinke do communicate onely by the coÌ„pulsion of this precept which truely in theyr hart had leuer not to communicate And all these sinne for they doe not communicate in spirite that is to say communion agaynst their willes but to be exhorted and left to their owne disposition neither in fayth nor will but by the compulsion of this letter and law sith that this bread requireth a hungry and not a full hart muche lesse a disdayning hateful minde And of all these sinnes the Pope is author constrayning all men by his most cruell lawe to theyr owne destruction where as he ought to leaue this communion free to euery man and onely call exhort them and not compell and driue them vnto it c. 36 The spirit would that nothing should be done but that which is expressely rehearsed in scripture· fol. 81. 36. Article In thinges appertayning to Gods worship and seruice true it is that he is not to be worshipped In things perteyning to gods worship it is true but only according to that which he hath reuealed expressed vnto vs in his owne word And this is the meaning of the author as by his wordes doth playnely apppeare 37 Saynt Thomas de Aquino sauoreth nothing of the spirite of God fol. 83. 37. Article The doctrine of Thomas Aquine referreth the greatest or a very great part of our righteousnes to opus operatuÌ„ and vnto merites Tho. Aquine The spirit of God referreth al our righteousnes before God onely to our fayth in Christ. Nowe how these sauor together let any indifferent reader iudge 38 The Pope did condemne the truth of the word of God openly at Constance in Io. Hus 38. Article perseuering vnto this day in the same stubbernnes fol. 86. Iohn Hus. Touching the condemnation of Iohn Hus the maner of his handling the cause of his death read his storye before beginning pag. 602. and consider moreouer his prophecy of the hundreth yeares after him expyred pag. 770. how truly the sequele did folow in M. Luther theÌ„ iudge of his cause good reader as the truth of Gods worde shall lead thee And thus much concerning these slauÌ„derous articles * Here follow other heresyes and errors Articles out of the Summe of the Scripture collected by the Byshops out of the booke named the Summe of the Scripture with the places of the booke annexed to the same THe water of the fount hath no more vertue in it then hath any other water fol. 1. 1. Article 2 The water of Baptisme lyeth not in halowed water or in other outward thing but onely in fayth fol. 6. The place of these two articles gathered out of y e suÌ„me of the Scripture is this 2. Article The water of Baptisme taketh not away our sinne for then were it a precious water and then it behoued vs dayly to wash our selues therin The place annexed Neyther hath the water of the Fount more vertue in it selfe theÌ„ the water that runneth in the riuer of Rhene WheÌ„ Philip baptised the Eunuch the seruant of Candace the Queene of Ethiope there was then no halowed water nor candle nor salte nor creame neither white habite Actes 8. but he baptised him in the first water they came to vpoÌ„ y e way Here mayst thou perceiue that the vertue of Baptisme lyeth not in halowed water or in the outward thinges that we haue at y e Fount but in the fayth onely c. Christ hath healed vs sayth S. Paule by the bath of regeneration and renouation of the holy Ghost Tit. 3. 3 Godfathers and Godmothers be bound to helpe theyr childreÌ„ that they be put to schole that they may vnderstand the Gospel 3. Article and the Epistles of S. Paule fol. 15. The place of this article gathered out of the sayd booke is this The Godfathers and Godmothers be bounde to helpe the children that they be put to schole to the entent The place annexed y t they may vnderstand the Gospell the ioyfull message of God with the Epistles of S. Paule God hath commaunded to publish to shew the Gospel not onely to priestes but to euery creature Goe ye sayth Christ vnto his Disciples into the vniuersall world and preach the Gospel to euery creature Marke 16. For we be all equally bound to knowe the Gospell and the doctrine of the new testament c· And S. Paule writing to the Corinthi confesseth that hee sendeth hs Epistles to all the Churche that is to say to all the assemble of Christen men to all them that call â—n the name of Iesus c. 4 We thinke when we beleue that God is God can our creed that we haue the fayth that a christian man is bound to haue 4. Article but so doth the deuill beleue fol. 17. 5 To beleue that the Father the Sonne the holy Ghost be one God is not the principall that we must beleue our fayth dooth not lye principally in that for so beleueth the deuill fol. 18. 5. Article This place out of the which these two articles are collected is this We thinke when we beleue that God is God The place annexed and can our Creede that we haue the fayth which a Christian is bound to haue The deuill beleueth also that there is a God and life euerlasting and a hell Iam. 2. but hee is neuer the better for it and he trembleth alway for this fayth as sayth Saint Iames The deuils beleue and they tremble A man might aske What true fayth is that iustifieth what shall I then beleue Thou shalt beleue playnely and vndoubtedly that the father the sonne and the holy Ghost is one only God c. But this likewise beleue the wicked spirites and are nothing the better therfore There is yet an other fayth which Christ so much requireth
vnderstand first the condition or promise made by the Frenche man or straunger So likewyse I woulde that wee vnderstoode what thing we promise in the name of y e infant vnto God in Baptisme For this cause I beleeue ye haue confirmation Then said master Bleiter chapleine that he had the deuill within hym and the spirite of error Then answeared him a child saying The deuill cannot speake suche wordes as yonder man doth speake 6 Thou heretike traitour and thiefe thou saidest that the Sacrament of the altar was but a peece of bread baken vppon the ashes and no other thing els and all that is there done 6. Articâ—â— is but a superstitious rite against the commaundement of God Oh Lorde God so manifest lies and blasphemies the Scripture doeth not teache you Aunswâ—â—â— As concerning the sacrament of the aultare my Lordes I neuer taught any thing against the Scripture The Paâ—pistes reâ—proued lyers aâ—◠〈◊〉 The 〈◊〉 vse of 〈◊〉 Sacramâ—â—â— of the 〈◊〉 the whych I shall by Gods grace make manifest thys daye I being ready therefore to suffer death The lawfull vse of this Sacrament is most acceptable vnto God but the great abuse of it is very detestable vnto hym But what occasion they haue to say such wordes of me I shall shortly shew your Lordships I once chaunced to meete wyth a Iewe when I was sailing vpon the water of Rhene I did enquire of him what was the cause of his pertinacie The 〈◊〉 of a Iewâ— that he did not beleue that the true Messias was come considering that they had seene all the Prophecies whych were spoken of him to be fulfilled Moreouer the Prophecies taken away and the Scepter of Iuda by many other testimonies of the scripture I vaÌ„quished him that Messias was come The priâ—â—â—â—pall 〈◊〉 which the 〈◊〉 from Câ—â—â—â—stianity y t which they called Iesus of Nazareth Thys Iewe aunsweared againe vnto mee when Messias commeth he shall restore all things and hee shall not abrogate the law which was geuen to our forfathers as ye do For why we see the poore almost perish through hunger amongst you yet you are not mooued with pity towards them but among vs Iewes though we be poore there are no beggers found Secondarily it is forbidden by the lawe to faine anye kind of imagery of things in heauen aboue Images or in the earth beneath or in the sea vnder the earthe but one God onely to honour but your Sanctuaries and Churches are ful of Idolles Thirdly a pece of bread baken vpon the ashes The Saâ—â—â—â—ment of 〈◊〉 altar ye adore and worship and say that it is your God I haue rehersed heere but the sayings of the Iewe which I neuer affirmed to be true Then the bishops shooke their heads and spitted on the earth and what they meant in this matter further they would not heare 7 Thou false heretike diddest say 7. Articlâ— that extreeme vnction was not a sacrament My Lordes forsooth I neuer taught any thynge of extreme vnction in my doctrine whether it were a Sacrament or no. 8 Thou false heretike saidest that holye water is not so good as washe and suche like Thou condemnest coniuring and sayest that holy Churches cursings auaile not My Lordes as for holy water what strengthe it is of I taught neuer in my doctrine Coniuringes and Exorcismes Aunswere if they were conformable to the woorde of God I would commend them but in so much as they are not conformable to the commaundement and woord of God I reprooue them â— Article 9 Thou false heretike and runnagate hast sayde that euery lay man is a priest and suche like Thou sayest that the Pope hathe no more power then any other man My Lordes I taught nothyng but the worde of God I remember that I haue read in some places in S. Iohn and S. Peter Aunswere of the which one sayth He hath made vs kings and priests The other sayeth Hee hath made vs a kingly priesthood Wherefore I haue affirmed that any man being cunning in the woorde of God the true faith of Iesu Christ hath his power geuen him from God and not by the power or violence of men but by the vertue of the woorde of God the which woord is called the power of God as witnesseth S. Paule euidently enough And againe I say that any vnlearned man Rom. 1. not exercised in the worde of God nor yet constant in his faith what so euer estate or order hee be of I say he hath no power to binde or loose seeing he wanteth the instrument by the which he bindeth or looseth that is to say the woorde of God After that he had sayd these wordes all the Byshoppes laughed mocked him When that he behelde their laughing Laugh yee sayeth he my Lordes Though that these sayings appeare scornefull and worthy of derision to your Lordships neuertheles they are very waighty to me and of a great value because they stand not only vpon my life but also the honour and glory of God In the meane time many godly men beholding the woodnes and great crudelitie of the Bishops and the inuincible patience of maister George did greatly mourne and lament 10 Thou false heretike saidest that a man hath no free wil. But is like to the Stoikes â—â— Article which say that it is not in mans will to doe any thing but that all concupiscence desire commeth of God what soeuer kinde it be of My Lordes I saide not so truely I say that as many as beleeue in Christe firmely vnto them is geuen libertie conformable to the saying of S. Iohn Aunswere If the sonne make you free then shall ye verely be free Of the contrary as many as beleue not in Christ Iesu Iohn 8. they are bond seruants of sinne He that sinneth is bond to sinne 11. Article 11 Thou false heretike sayest it is as lawfull to eate flesh vpon the friday as on sonday Pleaseth it your Lordshippes I haue read in the Epistles of S. Paule Aunswere that who is cleane vnto him all thyngs are cleane Of the contrary to the filthy men all things are vncleane 〈◊〉 1. A faithful man cleane and holy sanctifieth by the woorde the creature of God But the creature maketh no manne acceptable vnto God So that a creature may not sanctifie any impure and vnfaithful man But to the faithfull man all things are sanctified by the praier of the word of God The creaâ—â—re doth 〈◊〉 sanctify without the 〈◊〉 After these sayings of master George then said all the Bishops wyth theyr complices what needeth vs any witnesse against him hath he not openly here spoken blasphemie 12 Thou false heretike doest say that wee shoulde not praye to Saintes 12. Article but to God onely Say whether thou hast sayd this or no say shortly For the weakenes and the infirmitie of the hearers he said without doubt
either to retein painting and grauing and forbeare writing or chosing writing to forbeare both the other gifts it would be a probleme seeing if grauing were taken away we could haue no printing And therefore they that presse so much the wordes of Non facies tibi sculptile euer me thincketh they condemne printed bookes the originall wherof is of grauing to make * * If ye did see any prinâ—eâ— yet to do worship to his grauen letterâ— then might you well seeke thus as ye do a knot 〈◊〉 in a rushe matrrices literarum Sed hoc est furiosum sunt tamen qui putaÌ„t palmarium And therfore now it is englished Thou shalt make no grauen Images least thou worship them which I here is newly written in the new church I know not the name but not farre froÌ„ the old Iury. But to y e matter of Images wherin I haue discoursed at large I thinke and ye consider as I doubt not but ye will the doctrine set foorth by our late Soueraigne Lord Ye shall in y e matter see y e truth set forth by such as had that committed vnto them vnder his highnes amongest whome I was not nor was not priuie vnto it till it was done And yet the clause in the booke for discussion of the Lord and our Lorde hath made manye thinke otherwise but I take our Lorde to witnes I was not that declaratioÌ„ of our Lord was his highnes own deuise ex se. For he saw the fond Englishing of the Lord disseuered in speach whom our Lord had congregate And this I adde lest geuing authoritie to the booke Holy water I shoulde seeme to aduaunt my selfe Now will I speake somewhat of holy water wherein I seÌ„d vnto you the xxxiiij chapter in the ix book of thistory Tripartite where Marcellus the bishop bad Equitius his Deacon to cast abroad water by him first hallowed wherwith to driue away the deuill And it is noted howe the deuil could not abide the vertue of the water but vanished away And for my part it seemeth the history may be true (:) (:) Consecration of water and salt to 〈◊〉 the people is attribute to Alexander 1. but what credite is to be geuen to those decâ—â—es falsly 〈◊〉 vpon those auncient Byshops 〈…〉 In nomine 〈◊〉 c. If the name of Christ do can serue only to cast out deuils What should water doe where Christ may and should serue onely to worke that mastery for we be assured by scripture that in the name of God the churche is able and strong to cast out Deuils according to the Gospel In nomine meo daemonia eijcient c. So as if the water were away by only calling of the name of God that maystry may be wrought And being the vertrue of theffect onely attributed to the name of God the question shuld be onely whether y e creature of water may haue the office to conuey the effect of the holines of thinuocation of Gods name And first in Christ the skirt of hys garment had such an office to minister health to the womaÌ„ and speâ—cle and cley to the blinde and S. Peters shadow S. Paules handkerchers And leauing old stories here at home the special gift of curation ministred by the kings of this realme not of their owne strength but by inuocation of the name of God hath bene vsed to be distributed in rings of gold and siluer And I thinke effectually wherin the mettall hath only an office and the strength is in the name of God wherein all is wrought And Elizeus put his staffe in like office And why the whole church myght not put water in like office to conuey abroad the inuocation of gods name there is no scripture to the contrary but there is scripture how other inferiour creatures haue bene promooted to like dignitie and much scripture how water hath bene vsed in like and greater seruice And the story I send vnto you sheweth how water hath bene vsed in the same seruice to driue away deuils In which matter if any shall say he beleeueth not the story and he is not bound to beleue it being no scripture that man is not to be reasoned with for the effect of the kings crampe rings And yet for such effect as they haue wroght when I was in FraÌ„ce * * The kingâ— ring geueth 〈◊〉 Ergo holy water may haue also his effect operation Resp. Non 〈…〉 thing of corporall things wiâ—â— spirituall ioyneth in 〈◊〉 compaâ—ison together 〈◊〉 the 〈◊〉 playne answere this Bâ—â—h be 〈◊〉 and aâ—gaynst the 〈◊〉 of God I haue bene my selfe much honoured and of all sortes entreated to haue them with offer of as much for them as they were double worth Some will say what is rings to holy water Marrie thus I say if the mettall of gold and siluer may doe seruice to cary abroad the inuocatioÌ„ of the name of God effectually for one purpose water may also serue to cary abroad the inuocation of the name of God wherewith to driue awaye deuils Hereto will be sayde Non valet argumentum a posse ad esse But the story saith the water did that seruice and other straungers say and affirme by experience the kings Maiesties rings haue done the seruice And our late maister continued all his life the exercise of that gift of God and vsed siluer and gold to doe that seruice to cary abroad the strength of the inuocation of the name of God by him and he vsed it among vs that serued him in it when hee had throughly heard and seene what might be sayd in the matter and yet he had no scripture especially for it that spake of rings of siluer or gold no more then is for the ashes ministred a little before ye last preached And as our young soueraigne Lord hath receiued them reuerently so I trust he shall be aduertised ne negligat gratiam Dei in dono curationum but follow his father therein also not doubting but God will heare him as he hath heard his father and others his progenitors kyngs of this realme to whose dignitie God addeth this prerogatiue as he doth also to inferior ministers of his church in the effect of their prayer when it pleaseth hym A man might finde some yonglings percase y t would say how worldly wily wittie bishops haue enueigled simple kings heretofore and to confirme their blessinges haue also deuised Anno 1550. how kings should blesse also and so authoritie to maintayne where truth fayled and I haue had it obiected to me that I vsed to prooue one piece of myne argument euer by a king as when I reasoned thus If ye allow nothing but scripture what say you to the Kinges rings but they be allowed Ergo somwhat is to be allowed besides scripture And another if Images be forbidden * * 〈…〉 â—rgumeÌ„t 〈◊〉 King 〈…〉 weare S. George 〈◊〉 brest if Images 〈…〉 The Kyng 〈◊〉 S. George vpon hys 〈◊〉
Ergo Images be not 〈◊〉 Resp. This arguâ—â—â—â— besides that it 〈…〉 particulaâ—ibu◠〈…〉 may be denied 〈…〉 also there is a 〈◊〉 vnderstanding in this 〈…〉 whether it be 〈…〉 the latter part of the 〈◊〉 bee taken vniuersally 〈◊〉 Images both in churâ—â—◠〈…〉 priuate houses 〈…〉 in garmentes 〈…〉 part is false If 〈◊〉 for such only as 〈…〉 churches then 〈…〉 whether it be 〈…〉 maketh a false 〈…〉 terminis Or 〈…〉 it may be 〈…〉 and hurteth 〈◊〉 ouâ— doctâ—â—ne for wee 〈◊〉 onely against the Images set vp in Churches 〈◊〉 agaynst the other why doth the king weare S. George on his brest But he weareth S. George on his brest Ergo Images be not forbidden If saints be not to be worshipped why kepâ— we S. * * S. Georges feast is kept Ergo 〈◊〉 are to be worshipped Resp. A like argument 〈◊〉 fayre is kept Ergo Laâ—bes 〈◊〉 to be worshipped Georges feast But we keepe S. Georges feast Ergo c. And in this matter of holy water if the strength of the inuocation of the name of God to driue away deuils cannot be distribute by water why can it be destribute in siluer to driue away diseases and the daungerous disease of the falling euill But the rings hallowed by the holy church may do so Ergo the water hallowed by the Churche may do lyke seruice These were sore argumeÌ„ts in his tyme and I trust be also yet and may bee conuenieÌ„tly vsed to such as would neuer make an end of talke but rake vp euery thyng y t theyr dull sight cannot penetrate wherin me thought ye spake effectually when ye sayd men must receyue the determination of the particular church and obey where Gods lawe repugneth not expresly And in this effect to driue away deuils that prayer and inuocation of the church may do it scripture maintaineth euidently and the same scripture doth autorise vs so to pray and encourageth vs to it So as if in discussioÌ„ of holy water we attribute all the effect to y e holines which procedeth from God by inuocation of y e church and take water for an onely seruaunt to cary abroad holynesse there can be no superstition where men regard only prayer which scripture authoriseth And if we shall say that the water cannot do such seruice we shall be conuinced in that it doth a greater seruice in our baptisme by gods speciall ordinance So as wee cannot saye that water cannot or is not apt to doe this seruice onely the staye is to haue a precise place in the newe Testament to say vse water thus in this seruice as we do in holy water which me thinketh needeth not where all is ordered to be well vsed by vs and wheÌ„ the whole church agreed vpon such an vse or any particular church or the common minister of it and by the exorcisme ordered for it the thyng to be vsed purged there can be but slender matter to improoue that custome wherin God is only honoured the power of his name set forth whereunto all thing boweth and geueth place all naturall operation set apart and secluded And when any man hath denyed that water may do seruice because scripture appoynteth it not that because driueth away much of the rest the church vseth and specially our cramp rings For if water may not serue to cary * * The water of Baptisme hath an expresse ordinaunce where holy water hath â—one abroad the effect of Gods grace obteined by inuocation froÌ„ God by y e common prayer of y e church How can the mettall of siluer or gold cary abroad the effect of the kings inuocation in the crampe rings which manner of reasonyng ad hominem Christ vsed with the Iewes wheÌ„ he sayd Si ego in Belzebub eijcio daemonia filij vestri in quo eijciunt And if by our owne principles we should be enforced to say that our * * Christ vseth not â—ow in his Church â—â—mme â—reatures of Gold and Siluer c. â—ut ministers by the 〈◊〉 ministring of his word to 〈◊〉 abroad â—is grace 〈◊〉 Crampe â—â—inges and holy water both together in lyke 〈◊〉 of abuse and supeâ—â—â—ition crampe rings be superstitioÌ„ where truth enforceth vs not so to do it were a maruelous punishment Si caeci essemus as Christ saith peccatum non haberemus sed videmus and this realme hath learnyng in it and you a good portion thereof accordyng whereunto I doubt not but ye will waigh this matter non ad popularem trutinam sed artificis stateram I meane that artificer y t teacheth the church our mother as ye full well declared it ordered our mother to geue nourishment vnto vs. In which poynt speaking of the church although ye touched an vnknowen church to vs and knowen to God only yet declared the vnion of that Church in the permixt Church which God ordereth men to complaine vnto to heare agayne wherein the absurditie is taken away of them that would haue no church knowen but euery man beleue as he were inwardly taught himselfe whereupon followeth the olde Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is far froÌ„ y e vnitie ye so earnestly wished for wherof as me thought ye said pride is the let as it is vndoubtedly which fault God amend and geue you grace so to facion your words as ye may agree with them in speeche with whom ye be enclined to agree in opinion For that is the way to relieue the world And albeit there hath bene betwene you and me no familiaritie but contrarywise a litle disagreement which I did not hide froÌ„ you yet consideryng the feruent zeale ye professed to teach * * After Peters doctrine the bloud of Christ onely purgeth vs from al sinne Ergo what should holy water doe Peters true doctrine that is to say Christes true doctrine whereunto ye thought the doctrine of Images and holy water to put away deuils agreed not I haue willingly spent this tyme to communicate vnto you my folly if it be folly * * Playnely as it is his penne wil not let him lye plainly as it is whereupon ye may haue occasion the more substantially fully and plainly to open these matters for the reliefe of such as be fallen from the truth and confirmation of those that receyue and follow it wherein it hath bene euer much commended to haue such regard to histories of credite and the continuall vse of the church * * The beginning of holy water came first from the Gentyles who vsed to sprincle aqua lustrati standing at the dore vpoÌ„ such as went into the temple rather to shew how a thyng continued from the beginnyng as holy water and Images haue done may be well vsed theÌ„ to follow the light rash eloquence which is euer ad manuÌ„ to mocke and improoue that is established And yet agayne I come to Marcellus that made a crosse in the water and bade his deacon cast it abroad * * Cum fide
Berengarius Zuinglius Oecolampadius and many others who are certaynely knowen to be of no lesse variaunce amongest themselues then vncertayn of theyr fayth what to beleeue Zuinglius wryteth thus of hymselfe Although this thyng which I meane to intreate of doth lyke me very well yet notwithstandyng I dare define nothyng but only shew my poore iudgement abroad to others that if it please the Lord others may be therby instructed by the spirit of God which teacheth all good thynges In vayne doe I spende many wordes You see playnely he dare not define anye thyng certainely but doubteth whether it please GOD or not Oecolampadius writyng to a certayne brother of hys sayth thus Peace be with thee As farre as I can coniecture out of the learned Fathers these wordes Iohn 6. This is my body be figuratiue locutions c. You see hereby how vncertaine they be of their opinions They leane not to the Scriptures to Doctors nor yet to the trueth but to supposals and coniectures who therefore hereafter wyll cleane vnto them But nowe I come to your Oration whose beginnyng pleased me very well and whose progresse therein offended me not But in the end you concluded in such sort that you left the whole matter to me as it were confirmyng my partes by the same And herein you framed a Syllogisme after this maner What Christ tooke that he blessed what he blessed that he brake what he brake that he gaue Ergo what he receyued he gaue c. Whereto I aunswer wyth a lyke Syllogisme out of Genesis God tooke a ribbe out of Adams side what hee tooke he built what he built that he brought what he brought that hee gaue to Adam to be hys wyfe but he tooke a ribbe Ergo he gaue a ribbe to Adam to wyfe c. Also in your sayd Oration you shute much at those wordes of Paule where he calleth it bread so often c. But the Scripture in another place calleth it water when in deede it was wyne a rodde when it was a playne serpent Rochest You haue pretended great zeale words inough but what pith or substance your reasons will affourd we shall see hereafter Vauisor Christ gaue the same flesh to vs that he receyued of the virgine but he tooke true and naturall flesh of her Ergo he gaue vs true and naturall fleshe My Maior I prooue by August vpon the 98. Psalme Rochest M. Uauisor you are in a wrong boxe for y e place maketh altogether for maintenāce of adoration if it make for any thyng Vauisor I know it very well and therefore I alledge it as the ground of my reason These bee Augustines woordes Christ of the earth receyued earth and of the flesh of Mary he receyued flesh acknowledge his substance therefore Rochest I acknowledge it Vauisor And in the very same flesh he walked here vppon the earth acknowledgge his substaunce Anno. 1549. Rochest I acknowledge it Vauisor And the very same fleshe he gaue vs to eate acknowledge hys substaunce Rochest I acknowlege not hys reall substance to be there but the propertie of hys substance Vauisor Then Uauisor recited the place to the ende hee myght prooue that hys reall substaunce ought to bee acknowledged as well in the last place as in the first and second affirmyng it out of Saint Augustine who sayeth thus The Disciples of Christ approchyng the Lordes table by fayth dranke the same bloud which the tormenters most cruelly spilt c. but the tormenters spilt no figure of bloud Ergo c. this place will not permit the other so to be illuded Rochest It is no illusion good M. Uauisor but surely you would moue a Saint with your impertinent reasons Vauisor I beseech your fatherhood to pardon my rudenes for surely I cannot otherwyse speake without breache of conscience Perne That place of Augustine is to bee vnderstoode of a spirituall kynd of eatyng Vauisor I demand whether the faythfull may receyue spiritually so as they neede not to receiue sacramentally Perne They may Vauisor Then thus to you To the spirituall eatyng there is no need to come to the Lordes table for so it is the meat of the soule not of the teeth but the faythfull come to the Lordes table Ergo that place is to be vnderstood of a sacramentall eatyng And agayne Augustine sayth that he caried hymselfe in hys hands Rochest Augustine sheweth a little after what he meaneth thereby where he sayeth he caried hymselfe in his owne hands after a certayne sort or maner Vauisor True it is that after one maner he sate at the table and after another maner was in the sacrament ¶ M. Yong here disputeth agaynst Perne as followeth Yong. I Understand the meanyng o◠this worde Proprietas proprietie well enough for in Hillarie and Eusebius it signifieth not the vertue or power of any substance or beyng but rather a naturall beyng or substance Rochest I commend your great diligence in searchyng of authors but in diuinitie the matter standeth not so for the proprietie of essence in the deitie is the very essence and whatsoeuer is in God is God Yong. True it is most reuerend father that this worde Proprietas proprietie in Hillary in hys 8. booke de Trinitate intreatyng there of the diuinitie of the father of the sonne and of the holy ghost is so meant and taken but the same Hillary almost in the same place speaketh of our communion and vnitie wyth Christ c. Tertullian also writyng of the resurrection of the flesh affirmeth that the fleshe of our sauiour is that whereof our soule is allied to God that is it which causeth that our soules are ioyned to hym but our flesh is made cleane that the soule may be purged our flesh is annoynted that the soule may be made holy the flesh is sealed that the soule may be comforted the fleshe is shadowed with the imposition of the handes that our soule may be lightened with the glory of the spirite Our flesh is clothed with a body and bloud that the soule may be fed and nourished of God Rochest The fleshe in deede is fed with the body and the bloud of the Lord When our bodyes be fed with the bodye and bloud of Christ when our bodies by mortification are made lyke to his body And our body is nourished when the vertue and power of the body of Christ doth feede vs. The same Tertullian is not afrayd to cal it flesh and bloud but he meaneth a figure of the same Yong. Then by your leaue it should follow by good consequence that where anye mortification is there must needes be a sacramentall communion which cannot be Ergo c. ¶ Here endeth the third and last Disputation holden at Cambridge 1549. This disputation continued three dayes In the first dyd aunswer Doctour Madew Agaynst whome disputed Doctour Glinne M. Langdale M. Segewike M. Young In the second disputation did answer Doctor Glinne Agaynst whome disputed M. Grindall
the deuill and defendeth meÌ„ from deceptions of phantasy c. Thus ye haue heard the author and father of holly water which some also ascribe to Pope Sixtus which succeeded Alexander But as y e Papists do not agree in the fyrst authour or institutor of this hallowing of Elementes so I thinke the same vntruely to be ascribed to either but leauing the probation of this to farther leasure let vs nowe heare in our owne tongue theyr owne words which y e vse in this theyr coniuration The forme and wordes vsed of the Priest in coniuring Salt I coniure thee thou creature of Salte by the ✚ liuyng God Salt coniured by the ✚ true God by the holy God c. That thou mayest be made a coniured Salte to the saluation of them that beleue And that vnto all suche as receiue thee thou mayest be health of soule and body and that from out of y e place wherein thou shalt be sprinckled may flie away and depart all phantasy wickednes or craftines of the deuils subtlety and euery foule spirit c. The forme of coniuring water Water coniured I coniure thee thou creature of water in the name of ✚ God the father almighty and in the name of Iesu Christ his sonne our Lord and in the vertue ✚ of the holy Ghost that thou become a coniured water to expell all power of the enemy c. Who seeth not in these wordes blasphemye intollerable how that which only is due to the bloud of Christ and promised to fayth onely in him the same is transferred to earthly and insensate creatures to be saluation both to bodye and spirite inwardlye to geue remission of sinnes to geue health and remedy agaynst euils and deuils against all phantasies wickednesse and all foule spirites and to expell the power of the enemy c. If this be true whereto serueth the bloud of Christ and the vertue of Christian fayth Therfore iudge thy selfe gentle Reader whether thou thinke this trompery rightly to be fathered vpon those ancient fathers aforenamed or els whether it may seme more like trueth that Iohn Sleydan writeth whose woordes in his second booke de Monarchijs are these Ioan 〈◊〉 danu◠〈◊〉 de 4. â—â—â—narch Horum decreta sunt in libris inserta conciliorum sed ex his plaeraque tam sunt leuicula tam nugatoria tam aliena prorsus a sacris literis vt credibile sit ab alijs longo post teÌ„pore fuisse conficta c. That is The decrees of these foresaid Bishops and Martyrs be inserted in the booke of Counsels but of these decrees many therof be so childish so trifling and so farre disagreeing from the holy scripture Many 〈…〉 imputeâ— the oldâ— theâ—â— which 〈◊〉 none oâ— theirs that it is very like that the same were fayned and counterfayted of others long after theyr time c. Thus muche sayth Sleydane with moe woordes in that place Unto whose testimony if I might be so bolde also to adde my coniecture I would suppose the coniuration of this foresayd water and Salte to spring out of the same fountayne from whence proceeded the coniuring of flowers and braunches because I see the order and manner of them both to be so like and vniforme as may appeare The maner of halowing flowers and braunches I coniure thee thou creature of flowers and brauÌ„ches in the name of ✚ God the father almighty Floures braunch hallowâ— and in the name ✚ of Iesu Christ his sonne our Lord and in the vertue of the holy ✚ Ghost Therfore be thou rooted out and displaÌ„ted from this creature of flowers and braunches all thou strength of the aduersary all thou host of the deuill and all the power of the enemy eueÌ„ euery assault of the deuils c. And thus much concerning the antiquity of holy bread and holy water wherby thou mayst partly coniecture the same not to be so olde as Steuen Gardiner in hys Letter agaynst mayster Ridley aboue mentioned woulde haue Pag. 753. being both deceiued himselfe and also goyng about to seduce other Furthermore as touching the reseruing of reliques the memoriall of sayntes brought into the masse Ex Actiâ— Rom. 〈◊〉 in 〈◊〉 Gregoriâ—â— Gregory the thyrd is the author therof who also added to the canon therof this clause Quorum solennitates hodie in coÌ„spectu diuinae maiestatis tuae celebrantur c. Finally it were to long to recite euery thing in order deuised and brought in particularly to the masse and to y e Church For after that mans brayne was once set on deuising it neuer coulde make an end of heaping rite vppon rite and ceremony vpon ceremonye till all religion was turned well nighe to superstition Thereof commeth oyle and creame brought in by Pope Siluester not wont to be hallowed but by a byshop Oyle 〈◊〉 creame The 〈◊〉 onelâ— linnen That the corporas shuld not be of silcke but onely of fine linnen cloth That the Psalmes should be song on sides the one side of the quier singing one verse the other an other with gloria patri c. That baptisme should be ministred at no other time in the yere but onely at Easter and at whitsontide saue onely to infantes and such as were in extreame infirmity and that it should be requyred 40. dayes before Autor 〈◊〉 Conciliâ—â— Tomo 〈◊〉 Hallow of the 〈◊〉 at Easteâ—â— Whitsoâ—â—tide Christ iâ— of bellâ— Ex ponâ— cali 〈…〉 No beaâ—â— so determined by Pope Siricius and therfore was it that fontes were halowed onely at these two seasons the which hallowing they keep yet still but the ordinaunce they haue reiecte Item that belles also were Christened Item no Prieste shoulde weare a beard or haue long hayre so appoynted by Pope Martine the first Item that auriculare confession shoulde be made that the booke of decrees and decretals should be stablished and transubstauntiation confirmed in whiche three Actes Pope Innocentius the thyrd was the chiefest doer Transuâ—â—stantiatâ—â— about the yeare of our Lord. 1215. And thus haue ye in sum the gatheringes of the masse with the Chanon and all the appurtenaunce of the same which not much vnlike to the Crow of Esope being patched with the feathers of so manye byrdes was so long a gethering that the temple of Salomon was not so long in building as the Popes Masse was in making Whereby iudge now thy selfe good Reader whether this Masse did proceede from Iames and other Apostles or no. And yet this was one of the principall causes for which so much turmoyle was made in the Church with the bloudshed of so many Godly men suffering in so many quarters of this realme some consumed by fire some pined away with huÌ„ger some hanged some slayne some racked some tormented one way some another and that onely or chiefelye for the cause of this aforesayd popish Masse as by the reading of this story folowing by the grace of Christ our Lord shall appeare more
bread is made into the Lords flesh * This argument is without perfect mode and forme hauing the Minor negatiue in the 2. figure That which Christ gaue we do geue But that which he gaue was not a figure of his body but his body Ergo we geue no figure but his body ☞ As concerning the authoritie of Theophilactus what hee thought and might haue spoken of that Author D. Ridley dyd not then speake nor could conueniently as he himselfe afterward declared reporting and writing with his owne hande the disputations in the prison because of the vproares and clamours which were so great and he of so many called vpon that he could not aunswere as he would and what he thought touching the authoritie of Theophilactus but aunswered simply to that whych was brought out of that author on this sort I graunt quoth he the bread to be conuerted and turned into the flesh of Christ but not by transubstantiation Conuersioâ— after what sorte in thâ— Sacramentâ— but by a Sacramentall conuersion or turning It is transformed saith Theophilactus in the same place by a mysticall benediction and by the accession or comming of the holy Ghost vnto the flesh of Christ. He sayeth not by expulsion or driuing away the substance of bread and by substituting or putting in his place the corporall substaunce of Christes flesh And where he sayth It is not a figure of the body we shoulde vnderstande that saying as he himselfe doth elsewhere adde onely that is it is no naked or bare figure only For Christ is present in his mysteries neither at any time as Cyprian sayeth doth the diuine Maiestie absent himselfe from the diuine mysteries West You put in onely and that is one lye And I tell you farther Peter Martyr was fayne to denye the Author because the place was so playne agaynst him Anno 1554. Aprill But marke his wordes how he sayth It is no figure but his flesh Rid. To take his wordes and not his meaning is to doe iniury to the author Hâ—rd No other Doctour maketh more agaynst you For the wordes in Greeke are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in Latine transelementatur y t is turned from one elemeÌ„t into an other And shewing the cause why it is in forme of breade he sayth Quoniam infirmi sumus horremus crudas carnes coÌ„medere maximè hominis carné ideo panis quidem apparet sed caro est That is Because wee are infirme and abhorre to eate raw flesh specially the flesh of man therefore it appeareth bread but it is flesh Rid. That word hath not that strength which you seeme to geue it You strayne it ouermuch and yet it maketh not so much for your purpose For the same Author hath in an other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is We are transelemented or transformed and chaunged into the body of Christ so by that word in such meaning as you speake of I could proue as well that we are transformed in deed into the very body of Christ. Ward Learned M. Doctour thus you expound the place Hoc est corpus meum This is my body i. a figure of my body Rid. Although I know there be that so expound it yet that exposition is not full to expresse the whole Da Ward My sheepe here my voyce and folow me ti But all the sheepe of Christ heare this voice Argument in the 3. figure This is my body without a figure si Ergo the voyce of Christ here hath no figure Rid. The sheepe of Christ folow the voyce of Christ vnles they be seduced and deceiued through ignorance Ward But the Fathers tooke this place for no figuratiue speach Rid. Yet they do all number this place among figuratiue tropicall speaches Ward Iustinus Martyr in his Seconde Apology hath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iuâ—tinus Martyr Apolog 2. Neque verò haec pro pane potuue communi sumimus Imo quemadmodum verbo Dei Iesus Christus Seruator noster in carnatus habuit pro salute nostra carnem sanguinem ita per orationem illius verbi consecratum hoc alimentum quo sanguis carnes nostrae perimmutationem enutriuntur eiusdem incarnati carnem sanguinem esse sumus edocti This place Cramner hath corrupted Thus it is Englished ☞ For wee doe not take this for common breade and drinke but like as Iesus Christ our Sauiour incarnate by the word of God had flesh and bloud for our saluation euen so we bee taught the foode wherewith our fleshe and bloud is nourished by alteration when it is consecrated by the prayer of his word to be the fleshe bloud of the same Iesus incarnate D. Cranmer châ—rged with 〈◊〉 a place of â—ustine Read his aunswere to 〈◊〉 before pag. 13â—9 Doctor Cranmer hath thus translated it Breade water and wine are not to be taken as other common meats and drinkes be but they bee ordeined purposedly to geue thankes to GOD and therefore bee called Eucharistia and be called the bodye and bloud of Christ and that it is lawfull for none to eat and drinke of them but that professe Christ and liue according to the same and yet the same meat and drinke is chaunged into our flesh and bloud and nourisheth our bodyes Rid. O good Mayster Doctor goe sincerely to worke I know that place and I know how it is vsed Ward Warde here repeated the place agayne out of Iustine We are taught c. as aboue Rid. O what vnright dealing is this I haue the selfe same place of Iustine here copyed out You know your selfe whiche are skilfull of Greeke Sumptum exeâ—plâ—â—i 〈…〉 descripto howe the wordes here be remoued out of the right place and that without any iust cause Ward I stand still vpon mine argument What say you Rid. If you will that I should aunswere to Iustine then you must hears I haue but one tongue I can not aunswere at once to you all West * In this argument if the Minor be a negatiue the forme is false if it be affirmatiue aâ—quipollenter The Maior is to be denyed Christ gaue vs his very and true flesh to be eaten But he neuer gaue it to be eaten but in his last supper and in the sacrament of the aultar Ergo there is the very true flesh of Christ. Rid. If you speake of the very true fleshe of Christ after the substance of his flesh taken in the Wombe of the Uirgine Mary and not by grace and spiritually I then do deny the first part of your reason But if you vnderstand it of the true flesh after grace and spirituall communication I then graunt the first part and deny the second For he geueth vnto vs truly his flesh to be eaten of al that beleue in him For he is the very true meat of the soule wherewith we are fed vnto euerlastinge life according to this saying My flesh is meat indeed c. Ward
Christ sayd in the vi of Iohn Qui manducat carnem meam i. He that eateth my flesh c. doth he signify in those wordes the eating of his true and naturall flesh or els of the bread and Symbole Spirituall eating of the flesh of Christ. Rid. I vnderstand that place of the very fleshe of Christ to be eaten but spiritually And farther I say that the sacrament also perteineth vnto the spirituall manducation For without the spirit to eat the Sacrament is to eate it vnprofitably For who so eateth not spiritually he eateth hys owne condemnation Wat. I aske them whether the Euchariste be a Sacrament Rid. The Eucharist taken for a signe or symbole is a Sacrament Wat. Is it instituted of God Rid. It is instituted of God Wat. Where Rid. In the supper Wat. With what wordes is it made a Sacrament Rid. By the words and deedes which Christ sayd and did and commaunded vs to say and do the same 〈◊〉 Sacraâ—â—â—â— geue grace 〈…〉 inâ—â—â—mentes â—â—crament 〈◊〉 â—he 〈◊〉 is 〈◊〉 be 〈…〉 Sacraâ—â—â—â— of the 〈◊〉 Testaâ—â—â—â— hath a 〈◊〉 of 〈…〉 and 〈◊〉 promise 〈…〉 bread 〈◊〉 witness 〈◊〉 Sacraâ—â—â—t of the 〈◊〉 Testaâ—eâ—t No proâ—â—se made 〈◊〉 bread 〈◊〉 as â—â—ey be 〈…〉 and 〈◊〉 wine but as they be sanctified made sacrameÌ„ts of the Lords body and bloud they are not now called bread nâ—r wine haue a promise annexed to them or rather to say the 〈◊〉 anâ—exed to the receaâ—ers of theâ— Argument 〈◊〉 they 〈◊〉 a proâ—â—se of 〈◊〉 annex 〈◊〉 not abâ—â—â—utely but 〈…〉 are not 〈◊〉 in â—â—cramentâ—◠〈◊〉 the 〈◊〉 of 〈…〉 to 〈◊〉 in 〈◊〉 that 〈◊〉 came 〈◊〉 them 〈…〉 not 〈…〉 but 〈…〉 of 〈◊〉 Sacraâ—â—nt â—â—â—raments 〈…〉 Wat. It is a thing commonly receiued of all that the Sacramentes of the new law geue grace to them that worthily receiue Rid. True it is that grace is geuen by the Sacrament but as by an instrument The inward vertue Christ geue the grace through the sacrament Wat. What is a sacrament Rid. I remember there be many definitions of a sacrament in Austine but I will take that whiche semeth most fit to this present purpose A sacrament is a visible signe of inuisible grace Wat. Ergo grace is geuen to the receiuers Rid. The society or coniunction with Christ through the holy Ghost is grace and by the Sacrament we are made the members of the mystical body of Christ for that by the sacrament the part of the body is ingrafted in the head Wat. But there is a difference betwene the mysticall body and naturall body Rid. There is I graunt you a difference but the head of them both is one Wat. * The Eucharist is a sacrament of the new testameÌ„t Ergo it hath a promise of grace But no promise of grace is made to bread and wine Ergo bread and wine be not the sacramentes of y e new Testament Rid. I graunt that grace perteineth to the Eucharist according to this saying The bread which we breake is it not the communication or partaking of the body of Christ And like as he that eateth and he that drinketh vnworthely the sacrament of the body and bloud of the Lord eateth drinketh his owne damnation euen so he that eateth and drinketh worthy eateth life and drinketh life I graunt also that there is no * promise made to bread and wyne But in as much as they are sanctified and made the Sacramentes of the body bloud of the Lord they haue a promise of grace annexed vnto them namely of spirituall partaking of the body of Christ to be communicated and geuen not to the bread and wine but to them which worthily do receiue the Sacrament Wat. If the substaunce of bread and wine do remayne theÌ„ the society betwixt Christ and vs is promised to them that take bread and wine But that society is not promised to bread and wine but to the receiuers of his fleshe and bloud Iohn 6. Qui manducat c. Ergo the substance of bread and wyne remayneth not Rid. The promise vndoubtedly is made to the flesh and the bloud but the same be receiued in y e sacrameÌ„t through faith Wat Euery Sacrament hath a promise of grace adnexed vnto it But bread and wine haue not a promise of grace adnexed vnto it Ergo the bread and wine are not sacramentes Rid. True it is euery sacrament hath grace adnexed vnto it instrumentally But there is diuers vnderstandyng of this word Habet hath For the sacrament hath not grace included in it but to those that receiue it well it is turned to grace After that maner the water in Baptisme hath grace promised and by that grace the holy spirite is geuen not that grace is included in water but that grace commeth by water Wat. This promise is made to the flesh bloud of Christ and not to bread and wine Ergo the sacrament is not bread and wyne but the body and bloud of Christ. Rid. There is no promise made to him that taketh commoÌ„ bread and common wine but to him that receiueth the sanctified bread and bread of the communion there is a large promise of grace made neither is the promise geuen to the symboles but to the thing of the sacrament But the thing of the sacrament is the flesh and bloud Wat. Euery sacrament of the new testament geueth grace promised of God to those that worthely receiue it Rid. This sacrameÌ„t hath a promise of grace made to those that receiue it worthely because grace is geuen by it as by an instrument not that Christ hath transfused grace into the bread and wyne Wat. But this promise which is made is not but to those that worthely receiue the flesh bloud not y e bread wine Rid. That proposition of yours hath a diuers vnderstanding There is no promise made to theÌ„ that receiue coÌ„mon bread as it were but to those that worthely receiue the saÌ„ctified bread there is a promise of grace made like as Origen doth testify Wat. Where is that promise made Rid. The bread which he brake 1. Cor. 11. is it not a communication of the body of Christ And we being many are one bread one body of Christ Wat. What doth he meane by bread in that place Rid. The bread of the Lordes table the CommunioÌ„ of the body of Christ. Wat. Harken what Chrysostome sayth vpoÌ„ that place Chrisost. in 1. Cor cap. 10. Panis quem frangimus nonne communicatio corporis Christi est Quare non dixit participatio Quia amplius quid significare voluit multam inter haec conuenientiam ostendere Non enim participatione tantum acceptione sed vnitate communicamus Quemadmodum enim corpus illud vnitum est Christo ita nos per huÌ„c paneÌ„ vnione coniungimur That is The bread which we break is it not the Communication of Christes bodye Wherefore did he not say participation because hee would signify some greater matter and that
this realme of England is not good but contrary to Gods word Sixtly that the sayd N. hath beleued Popish absolution and doth so beleue that absolution giuen by the priest hearing confessiō is not good nor allowable by Gods word but contrary to the same Seuenthly that the sayd N. hath beleued Mattens Euensong Eneling with other rites of the Popes Church 2. Sacramentes and doth so beleue that christenyng of childrēn as it is vsed in y e church of England is not good nor allowable by Gods worde but against it likewise confirming of children geuyng of orders saying of Mattens Euensong annoyntyng or enelyng of sicke persons makyng of holy bread and holy water with the rest of the Church Eightly that the sayd N. hath beleued and doth so beleue that there are but two Sacraments in Christes Catholike church that is to say the sacrament of Baptisme the Sacrament of the aultar Ninthly that the sayd N. hath beleeued doth so beleue that for as much as Christ is ascended vp into heauē therefore the very body of Christ is not in the Sacrament of the aultar Tenthly This article was onely obiected agaynst Patrick Pachingham that thou Patrike Pachingham now beyng of the age of 21. at the least beyng within the house of the B. of London at Paules and by him brought to the great Chappell to heare Masse there the sayd 23. day of Iune the yeare of our Lord 1555. diddest vnreuerently stande in the sayd Chappell hauyng thy cap on thy head all the Masse whyle and diddest also refuse to receyue holy water and holy bread at the Priestes handes there contemnyng and despising both the Masse and the said holy water and holy bread ¶ The aunswer of Iohn Denley and the rest to the Articles obiected TO the first Article I answer it is very true Their answeres To the second Article I answer that it is not true for I beleeue the holy Catholike Church which is builded vpon the foundation of the Prophetes Apostles The true Catholicke Church not denyed Christ beyng the head which holy Church is the Congregation of the faythfull people dispersed through the whole world the which Church doth preach Gods worde truely A notice of the true Church and doth also minister the two Sacramentes that is to saye Baptisme and the supper of the Lord accordyng to hys blessed word To the third Article I aunswer that I do beleue that this Church of England The Church of England now vsed is no member of the true Catholicke Church and the reason why vsing the fayth religion which is now vsed is no part or member of the foresaid holy Catholike church but is the church of Antichrist the Bish. of Rome beyng the head thereof for it is playne that they haue altered the testament of God set vp a testament of their own deuising full of blasphemy lies for Christes testament is that he would haue all things done to the edifieng of the people as it appeareth when hee taught thē to pray Math. 6. also it appeareth by S. Paul 1. Cor. 14. for he sayth That hee that prophesieth speaketh vnto men for their edifieng for their exhortation and for their comfort hee that speaketh with the tong profiteth hymselfe he that prophesieth edifieth the congregation Also he sayth Euen so likewyse when ye speak with tongs except ye speake words that haue signification 1. Corinth 14. how shall it bee vnderstand what is spoken for ye shall but speake in the aire that is as much to say in vayne Also he sayth Thou verely geuest thanks well but the other is not edified I thanke my God I speake with tongs more then ye all yet had I rather in the congregation to speake fiue words with vnderstandyng to the information of other then ten thousand words with the tong Also he sayth Let all thyngs be done to edification The Popes seruice in the tongue which edifieth not the people Also it is written in the Psalme 46. For God is kyng of all the earth O sing praises vnto hym with vnderstandyng c. So it doth appeare that this Church of England now vsed is not builded vppon Christ if S. Paules wordes be true and also the Psalmes therefore this Church is not builded vpon the prophets apostles nor Christ as I haue declared before The Masse abominable and Idolatrous To this 4. Article I answer and I do beleeue as I haue aforesayd that the masse now vsed in this realme of England is naught and abhominable idolatry and blasphemy against Gods word for Christ in his holy supper instituted the Sacramentes of bread and wine to be eaten together in remembraunce of his death till he come not to haue them worshipped and make an Idoll of them for GOD will not be worshipped in his creatures but wee ought to geue him prayses for his cretures which he hath created for vs. For he sayth in the second commandement Thou shalt not make to thy selfe any grauen image The Masse agaynst Gods commaundement nor the lykenes of any thing that is in heauen aboue or in the earth beneth thou shalt not bow down to them nor worship them So it appeareth by this commaundement that wee ought not to worship the Sacrament of bread and wyne for it is playn idolatry for he sayth No similitude therfore Thou shalt not bow downe to them nor worship them I pray you what doe you call kneelyng downe holdyng vp the handes knockyng of the brest puttyng of the cap and makyng curtesie with other like superstition You would make men to be so blynd that this is no worshippyng Obiection of the Papistes remoued Peraduenture you will obiect and say you do not worship the bread the wyne but Christes body whiche was borne of the Uirgin Mary conteyned vnder the forme of bread and wyne But that is a very lye for Christes body that was borne of the Uirgin Mary is in heauen if saint Paules words be true as vndoubtedly they are for hee sayth in the x. of the Hebrues Heb. 10. But this man after hee hath offered one sacrifice for sinnes is set down for euer on the right hand of God and from henceforth tarieth till hys foes bee made hys footestoole Heb. 9. Also in the 9. chap. he sayth For Christ is not entered into holy places that are made with hands which are similitudes of true thyngs but is entred into very heauen for to appeare nowe in the sight of God for vs Philip. 3. c. Also Phil. 3. But our conuersation is in heauen from whence we looke for the Sauiour euen the Lord Iesus Christ 1. Thess. 1. c. Thes. 1. For they themselues shew of you what maner of entring in we had vnto you and how ye turned to God from Images for to serue the liuyng God and for to look for his sonne from heauen Scriptures prouing Christ
not to be bodyly in the Sacrament Ioh 19. Iohn 17. whom he raysed from death euen Iesus which deliuered vs from the wrath to come c. Also Iohn 16. I went out from the father and came into the world Again I leaue the world and go to the father c. Iohn 17. Now I am not in the world and they are in the world and I come to thee And these places of the Scripture with other mo prooueth plainly to them that haue eares to heare that Christes body that was borne of the Uirgin Mary is in heauen and not in the Sacramentall bread and wyne and therefore it is idolatry to worship them c. Agaynst auricular confession To this fift Article I aunswer that I do beleue as I haue aforesayd that auricular confession is not good as it is now vsed Touching my sinnes wherein I haue offended God I must seeke to hym for remission therof for our Sauiour Christ sayth in the xj of S. Mathew Come vnto me all ye that labour and are laden Mathew 11. I will ease you c. The riotous sonne Luke xv sayth I will arise and go to my Father and will say to him Luke 15. Father I haue sinned agaynst heauen and before thee and am no more worthy to bee called thy sonne c. Psal. 31. Psalme 31. I sayd I will knowledge myne offences and accuse my selfe vnto the Lord and so thou forgauest me the wickednesse of my sinne c. Iob. 13. But I will reproue myne own wayes in hys sight Iob. 13. He shal make me whole and there may no hypocrite come before hym Syrach 34. sayth Who can be clensed of the vncleane Sirac 34. And there was but one of the x. Lepers that were clensed that came to Christ to geue hym thanks He asked for the other ix But if I haue offended my neighbour I must reconcile my self to my neighbour Remission of sinnes to be sought onely at the handes of Christ. and if I be a notorious sinner after the first second admonition it ought to be declared to the congregation and the Minister of the congregation hath power by the word to excommunicate me and I am to bee taken as a Heathen person not for a day or xl dayes but vnto such tyme as I do openly in the congregation knowledge my fault then the minister hath power by the word to preach to me or them the remission of our sins in the bloud of Iesus Christ as it is written in the 13. of the Acts of the Apostles Math. 18. Other confession I know none To this 6. Article I the sayd Iohn Denley haue aunswered in the fift c. To this 7. Article I answer that as touchyng the sacrament of Baptisme which is the christenyng of childreÌ„ as it is altered and chaunged for S. Iohn Baptist vsed nothyng but the preachyng of the word and the water as it doth appeare wheÌ„ Christ required to be baptised of him and others also which came to Iohn to be baptised as it appeareth Math. 3. Mark 1. Luke 3. and Act. 8. the chamberlaine sayd See here is water Act. â— what letteth me to be baptised It appereth here that Phillip had preached vnto him for he sayd here is water We do not read that hee asked for any creame or oile not for spettle nor coniured water nor coniured waxe nor yet crysome nor salt for it semeth that Phillip had preached no such thyngs to hym for he would as wel haue asked for them as for water the water was not coniured but euen as it was afore Also Act. x. TheÌ„ answered Peter Acteâ— â— Acteâ— â— Can any man forbid water that these shold not be baptised c. Actes 16. And Paule and Silas preached vnto hym the word of the Lord and to all that were in his house he took them the same houre of the night and washed their wounds so was he baptised and al they of his houshold straight way Where ye see nothyng but preachyng the word the water The lyke also is to be sayd of the rest of the ceremonies of your Church To the 8. Article I answer shortly The Râ—â—â—â—bow as good a Sâ—â—crameâ—◠〈◊〉 some of 〈◊〉 Popish â—â—â—cramentâ— that there bee Sacraments no mo but two Baptisme and the Sacrament of the body bloud of Christ except ye will make the rainbow a sacrament for there is no sacrameÌ„t but hath a promise annexed vnto it To the 9. Article I doe aunswer you that ye haue my mynd written alredy For it was found about me wheÌ„ I was taken and also ye know my mynd in the 4. Article plainly expressed concernyng the bodily presence for christes body is in heauen will not be conteyned in so small a piece of breade And as the wordes which Christ spake are true in deede so must they also bee vnderstanded by other of the Scriptures whiche Christ spake hymselfe and also the Apostles after hym And thus I make an ende c. By me Iohn Denley The Martyrdome of Maister Iohn Denley Then cruell D. Story beyng there present commanded one of the tormentors to hurle a fagot at hym whereupon beyng hurt therewith vpon the face that hee bled agayne he left his singyng and clapt both his hands on his face Truly quoth D. Story to him that hurled the fagot thou hast mard a good old song The sayd Iohn Denley beyng yet still in the flame of the fire put his hands abroad and sang againe yelding at the last his spirit into the hands of God through his sonne Iesus Christ. After the Martyrdome of M. Denley at Uxbridge which was the 8. of August suffered also not long after Patrike Pachingham at the same towne of Uxbridge about the 28. of the sayd moneth This Pachingham was charged of Boner as ye heard in the x. article before for hys behauiour shewed in the Bishops chappell who at y e masse tyme there staÌ„ding would not put of his cap which was taken for an haynous offence The said Pachingham also beyng much laboured by Boner to recant protested in these wordes to the B. that the church which he beleeued was no catholike church but was the church of Sathan therfore he would neuer turne to it c. Furthermore as touching the other which was Ioh. Newman Pewterer dwellyng at Maidstone in Kent he was burned the last of August at Saffron Walden in the Countie of Essex whose examinatioÌ„ and confession of his fayth and beliefe for the which he was cruelly burnt and persecuted here vnder followeth ¶ The examination of Iohn Newman Martyr IOhn Newman first was apprehended in Kent dwellyng in the towne of Maidstone and there was examined before Doctor Thornton Suffragane and others at Tenterden From thence he was brought to Boner and there condemned with M. Denley and Pachingham and burned at Saffron Walden as is before storied But because his