his word as you doe howe dare you for your life to take vpon you to preache teach the people vnderstand not what you say For I protest before GOD you vnderstande not the scriptures but as far as naturall reason can comprehēd For if you did you would be ashamed to speake as you do Lang. Wherein haue I spoken amisse take heede you haue a toy in your head wil make you dispayre I dare say you can not tell what you say Wherefore reproue you me as you do Wood. Because you blaspheme GOD and as for dispayring take heed to your selfe For I can not see but you be out of your wit alreadye· and as for me I prayse God I can tell what I say and what you haue sayd the whiche shall turne to your shame if you wil talke the Scriptures with me So when hee perceiued that I spake earnestlye and challenged hym to talke by the woorde his colour began to chaunge and his fleshe beganne to tremble and quake And I sayd Proue your sayinges true if you can for I will proue them false by Gods helpe You sayd All children or other that be not baptised with water all shall be damned I dare not say so for all the good in the worlde And you brought in the saying of Christ for your warrant In the xvi of Marke it is written Who so beleueth and is baptised shal be saued which words be very true and who so beleueth not shal be damned Which words be very true also He sayeth He that beleueth not shal be damned Yea S. Iohn sayeth He that beleueth not is condemned already because he beleueth not But neither of these two scriptures nor no other scriptures in all the newe Testament sayth that he that is not baptised shal be damned or is damned already But if he beleue not he shal be damned and is damned already as is aforesayd Then he woulde haue interrupted me would haue layd to my charge that I was an Anabaptist But I wold geue him no place to speake but sayd Let me make an end and then say what you can You shall haue as much to doe by Gods helpe with this matter as euer you had to aunsweare thing in your life You knowe I am sure it is no maner to plucke a tale out of a mans mouth nor it is not the order of reasoning as you know that better then I can tell you Then Doctor Langdale bade me say on Wood. My saying was that they that beleue not shall be damned and be dāned already But I dare not say for all the goods vnder heauen that all they that receiue no materiall baptisme by the water shall be damned as you haue sayd yet I would you should not gather of these wordes that I denye Baptisme as you were aboute to laye to my charge or euer I had halfe told my tale But I would not haue you nor no man so rash in iudgement to cōdemn the thing that they are not able to proue by the worde to make it seme to the simple that the outward washing of the water were the cause of fayth Langd Why is it not so will you denye it Howe say you Will you denye it I say the childe hath no fayth before it is baptised and therefore the baptising bringeth the fayth How say you to it Make me a playne answere to this question Wood. Nowe I perceiue you goe about nothing els but to take vauntage of my wordes But by Gods helpe I will aunswere you so that you shall well see your sayings vntrue And yet I will not speak mine owne wordes but the wordes of the holy Ghost out of the mouth of the prophets and Apostles and then aske them whether they wil deny it You sayd that fayth commeth by Baptisme had by the vse of material water I must be so bold to aske you where Iacob was baptised before he had fayth S. Paule sayth in the ninth chapter to the Romanes Or euer the childrē were borne or euer they had done eyther good or bad that the purpose of God which is by election might stand not by the reason of workes but by the grace of the caller the elder shall serue the younger Iacob I haue loued and Esau I hated How think you had this childe fayth or euer he were borne or no answere to this if you can Lang. What you speake of the olde Lawe Iacob was not christened but circumcised I speake of Baptisme and you are gone from baptising to the time of Circumcision answere me to the baptising And me thinke by your talk you deny originall sinne and free will by the wordes that you brought in of S. Paule For if children can bee saued without baptisme then it must needes follow that children haue no originall sinne the which is put away in the baptising But I thinke you know not what originall sinne is nor free will neyther me thinke by your talke Wood. Yes I prayse God I thinke I can tell them all better then you can me thinke euē by your words First I pray you what free will hath man to doe good of himselfe Tell me this first then I will answere to all your other questions that you haue obiected agaynst me Lang. I say that all men haue as much free will nowe as Adam had before his fall Wood. I pray you how proue you that Lang. Thus I prooue it that as sinne entred into the world by the meanes of one that sinned all men became sinners the whiche was by Adam so by the obedience of man righteousnesse came vpon all men that had sinned sette them as free as they were before theyr fall the whiche was by Iesus Christ. Rom. v. Wood. Oh Lorde what an ouerthrowe haue you geuen your selfe here in originall sinne and yet can not see it For in prouing that we haue free wil you haue denied quite original sinne For here you haue declared that we be set as free by the death of Christ as Adam was before his fall I am sure Adam had no originall sinne before his fall If we be as free nowe as he was then I maruell wherefore Paul complayned thrise to God to take away the sting of it God making him aunswere and saying My grace is sufficient for thee These wordes with diuers other approueth originall sinne in vs but not that it shall hurt Gods electe people but that his grace is sufficient for all his But you saye in one place it is not without baptisme and in an other place you put it away quite by the death of Christ and in verye deed you haue spokē truer in the matter thē you be aware of For all that beleue in Christ are baptised in the bloude of Christ that he shed on the Crosse in the water that he swet for payne putting away of our sinnes at his death And yet I say with Dauid in the
oyntmēt salt and such other laudable ceremonies which no Christian man will deny Smith That is a shamefull blasphemy agaynst Christ so to vse any mingle mangle in baptising young infants Boner I beleue I tell thee that if they dye before they bee baptised they be damned Smith Yee shall neuer bee saued by that beliefe But I pray you my Lord shewe me are we saued by water or by Christ Boner By both Smith Then the water dyed for our sinnes and so muste ye say that the water hath life and it being our seruaunt created for vs is our sauiour this my Lord is a good doctrine is it not Boner Why how vnderstandest thou these scriptures Except a man be borne of water and of the spyrit he can not enter into the kingdome of God And againe Suffer sayth our Sauiour these children to come vnto me and if thou wilt not suffer them to be baptised after the laudable order thou lettest them to come vnto Christ. Smith Where ye alleadge Saynt Iohn Except a man c. and will thereby proue the water to saue and so the deede or worke to saue and putte away sinnes I will send you to Saynt Paule which asketh of the Galathians Whether they receiued the spirite by the deedes of the law or by the preaching of fayth and there concludeth that the holye Ghoste accompanyeth the preaching of fayth and with the worde of fayth entreth into the harte So nowe if Baptysme preache me the washinge in Christes bloud so doeth the holy Ghost accompanye it and it is vnto me as a Preacher and not a Sauiour And where ye say I let the children to come vnto Christ it is manifest by our Sauiours wordes that ye let them to come that will not suffer them to come to him without the necessitye of water For he sayth suffer them to come vnto me and not vnto water and therefore if ye condemne them ye condemne both the merites and wordes of Christ. For our Sauiour sayeth Except ye turne and become as childrē ye cannot enter into the Kyngdome of GOD. And so broughte I out manye other ensamples to make manifest that Christ hath cleansed original sinne bringing in ensamples out of scriptures for the same Boner Then thou makest the water of none effect and then put away water Smith It is not sayth Saynt Peter the washynge awaye of the filth of the fleshe but in that a good conscience consenteth vnto GOD. And for to prooue that water onely bringeth not the holye ghost it is written in the 8. of the Actes that Simon receiued water but would haue receyued the holy ghost for money Also that the holy ghost hath come before baptisme it is written that Iohn had the holy ghost in his mothers wombe Cornelius Paule and the Queene of Candace seruant with many other receiued the holy ghost before Baptisme Yea and although your generation haue set at nought the worde of God and like swine turned hys wordes vpside downe yet must his Church keep the same in order that he lefte them whiche his Churche dare not breake and to iudge children damned that be not baptised it is wicked Mord. By our Lady syr but I beleue that if my childe dye without water he is damned Boner Yea and so do I and all Catholicke men good M. Mordant Smith Well my Lord such Catholicke such saluation Boner Well Syr what say you to the Sacrament of Orders Smith Ye may call it the Sacrament of misorders for all orders are appoynted of God But as for your shauing annoynting greasing poling roūding there are no such thinges appointed in Gods book and therfore I haue nothing to do to beleue your orders And as for you my lord if ye had grace or intelligēce ye wold not so disfigure your selfe as ye do Boner Sayest thou so nowe by my troth and I wyll goe shaue my selfe to anger thee withal and so sent for his barber which immediatly came And before my face at the doore of the next chamber he shaued himselfe desiring me before he went to answere to these articles Boner What say you to the holy bread and holy water to the sacrament of annoynting to all the rest of such ceremonies of the church Smith I say they be bables for fooles to play withall not for the children of God to exercise themselues in and therfore they may go among the refuse Then went away Maister Mordant and my Lord went to shauing leauing there certayne Doctors as he called thē to assay what they could doe of whō I was baited for halfe an houre of whō I also asked this questiō Where were all you in the dayes of Kyng Edward that ye spake not that which ye speake now Doct. We were in England Smith Yea but then ye had the faces of men but nowe yee haue put on Lyons faces again as sayth S. Iohn Ye shew your selues now as full of malice as ye may be For ye haue for euery time a viser yea if an other king Edward shoulde arise ye would then say Downe with the Pope for hee is Antichrist and so are all his Angels Then was I al to reuiled and so sent away brought in agayne to come before these men one of them that baited me before asked me if I disobeyed confession Smith To whom I answered Looke in mine articles and they shall shew you what I allow Doct. Your articles confesse that you allow not auriculare confession Smith I allow it not because the word aloweth it not nor commaundeth it Doct. Why it is written thou shalt not hide thy sinnes offences Smith No more do I when I confesse them to almightye God Doct. Why ye can not say that ye can hide them frō God and therefore you must vnderstand the wordes are spoken to be vttered to them that do not know them Smith Ye haue made a good aunswere then must the priest confesse himselfe to me as I to him For I know his faultes and secretes no more then he knoweth mine But if ye confesse you to the Priest and not vnto God ye shall haue the reward that Iudas had for he confessed him selfe to the priest and yet went and hanged himselfe by and by and so as many as do not acknowledge theyr faultes to God are sayd to hide them Doct. What did they that come to Iohn to be baptised Smith The came and confessed theyr sinnes vnto almighty God Doct. And not vnto Iohn Smith If it were vnto Iohn as ye are not able to proue yet was it to God before Iohn and the whole Congregation Doct. Why Iohn was alone in the wildernes Smith Why and yet the scriptures say he had many Disciples and that many Phariseis and Saduces came to hys Baptisme Here the Scriptures and you agree not And if they confessed themselues to Iohn as ye say it was to all the Congregation as saynt Paule
Smith Ye falsify the worde and racke it to serue your purpose For the wine was not onely the shewing of his passion but the bread also for our Sauiour sayth So oft as ye do this do it in remembraunce of me And S. Paule sayth So oft as ye eate of this bread and drinke of this cup ye shall shewe the Lordes death till he come And here is as much reuerence geuen to the one as to the other Wherefore yf the bread be his body the cuppe must be his bloud and as wel ye make his body in the cup as his bloud in the bread Then vp rose my Lorde and went to the table where my Lorde Maior desired me to saue my soule To whome I answeared I hope it was saued thorow Christ Iesus desiring him to haue pity on his owne soule and remember whose sword he caryed At which I was caryed into the Garden and there abode vntill the rest of my frendes were examined and so were we sent away with many foule farewelles to Newgate agayne my Lord Bishop geuing the keeper a charge to lay me in limb◠¶ An other examination of Robert Smith before the sayd Bishop VPon Saterday at eight of the clocke I was brought to his chamber agayne and there by him examined as foloweth Boner Thou Robert Smith c. sayst that there is no catholicke Church here on earth Smith Ye haue heard me both speake the contrary and ye haue written it as a witnes of the same Boner Yea but I must aske thee this question how sayest thou Smith Must ye of necessity beginne with a lye it maketh manifest that ye determine to end with the same But there shall no Lyers enter into the kingdome of God Neuerthelesse if ye will be aunsweared aske mine articles that were written yesterday and they shall tel you that I haue confessed a Church of God as well in earth as in heauen and yet all one Church one mans members euen Christ Iesus Boner Well what sayest thou to auriculer confession is it not necessary to be vsed in Christes Church and wilt not thou be shriuen of the priest Smith It is not needefull to be vsed in Christes Church as I aunswered yesterday But if it be needefull for your Churche it is to picke mens purses And such pickepurse matters is all the whole rabble of your ceremonies for all is but mony matters that ye maynteyne Boner Why how art thou able to proue that confession is a pickepurse matter Art thou not ashamed so to say Smith I speake by experience For I haue both hearde and seene the fruites of the same For firste it hath bene we see a bewrayer of kinges secretes and the secretes of other mens consciences Who being deliuered and glad to be discharged of theyr sinnes haue geuen to Priests great summes of mony to absolue them sing Masses for theyr soules health And for ensample I beganne to bring in a pageant that by report was played at saynt Thomas of Acres and where I was sometime a childe waiting on a Gentleman of Northfolke which being bounde in conscience through the perswasion of the Priest gaue away a great summe of his goodes and forgaue vnto M. Gressam a great summe of money and to an other as much The priest had for his part a summe and the house had an annuitie to keepe him the which thing when his brother heard he came down to London after declaration made to the Counsayle how by the subtilty of the Priest he had robbed his wyfe children recouered a great part agayne to the value of two or three hundred poundes of Maister Gressam and his other frende but what he gaue to the house could not be recouered This tale began I to tell But when my Lord saw it sauored not to his purpose he began to reuile me sayde By the Masse if the Queenes maiesty were of his mynde I should not come to talke before any man but should be put into a sacke â—ogge tyed vnto the same so should be throwen into the water Smith To which I answered againe saying I know you speake by practise as much as by speculation for both you your predecessors haue sought all meanes possible to kyll Christ secretely record of M. Hunne whom your predecessor caused to be thrust in at the nose with hot burning needles and then to be hanged sayde the same Hunne to haue hanged himselfe and also a good brother of yours a Byshop of your professioÌ„ hauing in his prison an innoceÌ„t maÌ„ whom because he saw he was not able by the scriptures to ouercome he made him priuily to be snarled his flesh to be torne and plucked awaye with a payre of pinsers and bringing him before the people sayd the Rattes had eaten him Thus according to your othe is all your dealing and hath bene and as you taking vpon you the office doe not without othes open your mouth no more do you without murder maynteyne your traditions Boner Ah ye are a generation of lyers there is not one true word that commeth out of your mouthes Smith Yes my Lorde I haue sayde that Iesus Christ is dead for my sinnes and risen for my iustification and thys is no lye Boner Then made he his man to put in my tale of the gentleman of Northfolke and would haue had me recite it agayne which when I would not doe he made his man to put in suche summes as he imagined At the ende of thys commeth in M. Mordant knight and sate downe to heare my examination Then sayd my Lord. Howe sayest thou Smith to the seuen sacramentes Beleeuest thou not that they be Gods order that is to say the sacrament of c. Smith I beleue that in Gods Church are but two Sacramentes that is to say the sacrament of regeneration the sacrament of the Lordes supper and as for the Sacrament of the aultar and all your sacraments they may wel serue your church but Gods church hath nothing to do with them neither haue I any thing to do to aunswere them nor you to examine me of them Boner Why is Gods order chauÌ„ged in baptisme In what poynt do we dissent from the word of God Smith First in halowing your water in coniuring of the same in baptising children with annoynting and spitting in their mouthes mingled with salt and with many other lend ceremonies of which not one poynt is able to be proued in Gods order Boner By the masse this is the vnshamefast heretique that euer I heard speake Smith Well sworne my Lord ye keepe a good watch Boner Well M. Controller ye catche me at my wordes but I will watch thee as well I warrant thee Mordant By my troth my Lord quoth M. Mordant I neuer heard the like in all my life But I pray you my lord marke well his aunswere for Baptisme He dissalloweth therin holy
be many that fitte farre of I maruelled at this that I was biddē speak out and began to misdeme and gaue an eare to the chimney and syr there I heard a penne walking in the chimney behinde the cloth They had appoynted one there to write all mine answeres for they made sure that I should not starte from them there was no startinge from them God was my good Lord and gaue me aunswere I could neuer elles haue scaped it The question to him there and then obiected was this whether he thoughte in his conscience that he hath bene suspected of heresye This was a captious question There was no holding of peace would serue for that was to graunt himselfe faulty To answere it was euery way full of daunger But GOD which alwaye geueth in neede what to aunswere helped him or elles as he confesseth himselfe he had neuer escaped theyr bloudy handes Albeit what was his answere he doth not there expresse And thus hitherto you haue heard declared the manifolde troubles of this godly preacher in the time not onely of his being in the Uniuersitye but especially at his benefice as partly by his owne wordes aboue mentioned and partly by his owne letters hereafter folowing may better appeare In these so harde and daungerous straites and suche snares of the bishops hard it had bene for him and unpossible to haue escaped and continued so long had not the almighty helping hand of the highest as he styrred him vp so haue preserued him through the fauoure and power of his Prince who with muche fauour embraced him and with his mere power sometime rescued and deliuered him out of the crooked clawes of his enemies Moreouer at length also through the procurement partly of Doctour Buttes partly of good Cromwell whose story ye had before he aduaunced him to the degree and dignity of a Bishop making him the bishop of Worcester which so cōtinued a fewe yeares instructing his Dioces according to the duty of a diligent and vigilant Pastor with wholesome doctrine and example of perfecte conuersation duly agreeing to the same It were a long matter to stand particularly vpon such things as might here be brought to the commendation of his paynes as study readines and continuall carefulnes in teaching preaching exhorting visiting correcting and reforming either as his ability could serue or els the time woulde beare But the dayes then were so daungerous and variable that he could not in all thinges do that he would yet what he might doe that he perfourmed to the vttermost of his strength so that althoughe hee could not vtterly extinguish al the sparkling relicks of old superstition yet he so wrought that though they could not be taken away yet they should be vsed with as little hurt with as much profite as might be As for exāple in this thing as in diuers other it did appeare that whē it coulde not be auoyded but holy water holy bread must nedes be receiued yet he so prepared and instructed them of hys Dioces with such informations and lessons that in receiuing therof superstition shoulde be excluded and some remembrance taken thereby teaching and charging the Ministers of his Dioces in deliuering the holy bread and holy water to say these wordes folowing ¶ Wordes spoken to the people in geuing them holy water Remember your promise in Baptisme Christ his mercy and bloudshedding By whose most holy sprinkeling Of all your sinnes you haue free pardoning ¶ What to say in geuing holy bread Of Christes body this is a token Which on the crosse for our sinnes was broken Wherefore of your sinnes you must be forsakers If of Christes death ye will be partakers By this it may be considered what the diligent care of this Bishop was in doyng the duety of a faythfull Pastor among his flocke And moreouer it is to be thoughte that he would haue brought more thinges elles to passe if the time then had aunswered to his desire for he was not ignorant how the institution of holy water and holy bread not onely had no ground in scripture but also how full of prophane exorcismes and coniurations they were contrary to the rule and learning of the Gospell Thus this good man behaued hymselfe in his Dioces but as before both in the Uniuersity and at his benefice he was tost and turmoyled by wicked and euill disposed persons so in hys Bishopricke also he was not all cleare and voyde of some that sought his trouble As among many other euill willers one especially there was and that no small person which accused him then to the king for his sermons The story because he sheweth himselfe in a Sermon of his before K. Edward I thought therfore to vse his owne wordes which be these In the kinges dayes that dead is a great many of vs were called together before him to say our mindes in tertayne matters In the end one kneeleth downe and accuseth me of sedition and that I had preached sedititious doctrine A heauy salutatiō and a hard poynt of such a mans doing as if I should name ye would not thinke it The king turned to me and sayd What say you to that syr Then I kneled downe and turned me first to my accuser and required him Sir what forme of preaching would you appoynt me in preaching before a king woulde you haue mee preache nothing as concerning a Kinge in the kinges Sermon haue you any commission to appoint me what I shal preach besides this I asked him diuers other questions and he would make me none aunswere to any of them all he had nothing to say Then I turned me to the king and submitted my selfe to his grace and sayd I neuer thought my selfe worthye nor I neuer sued to be a Preacher before your grace but I was called to it and would be willing if you mislike me to geue place to my betters for I graunt there be a greate many more worthye of the roome then I am And if it be your graces pleasure so to allowe them for Preachers I coulde be content to beare theyr bookes after them But if your grace alow me for a Preacher I woulde desire your grace to geue me leaue to discharge my conscience geue me leaue to frame my doctrine according to my audience I had bene a very dolte to haue preached so at the borders of your realme as I preach before your grace And I thanke almighty GOD which hath alwayes bene my remedy that my sayinges were well accepted of the king for like a gracious Lord he turned into an other communication It is euen as the Scripture sayth Cor Regis in manu Domini i. The Lord directed the kinges hart Certayne of my frendes came to me with teares in theyr eyes and told me they looked I shoulde haue bene in the Tower the same night Besides this diuers other conflictes and combats this godly Bishop susteined in
the Lords supper can not be verified For Christe commaunded aswell Take ye eate ye as This is my body Chadsey Christ sayd Take eate this is my body and not take ye eate ye Phil. No did Mayster Doctour Be not these the wordes of Christ Accipite manducate and do not these wordes in the plurall number signifie Take ye eate ye and not take thou eate thou as you would suppose Chadsey I graunt it as you say Phil. Likewise of consequencie you Mayster Doctour must needes deny which you haue sayd that these words This is my body being onely spoken be sufficient to make the body and bloud of Christe in the sacrament as you haue vntruely sayd London Then came in the bishop agayne and sayd what is it that you would haue mayster Doctor deny Phil. My Lord M. Doctor hath affirmed that these words This is my body spoken by the prieste onely doe make the sacrament London In deede if mayster Briges shoulde speake these wordes ouer the bread and wine they woulde be of none effect but if a priest speake them after a due maner they are effectuall and make a reall body Phil. Mayster Doctor hath sayd otherwise London I thinke you mistake him for hee meaneth of the wordes duely pronounced Philpot. Let hym reuoke that he hath graunted and then will I begin agayne with that whiche before was sayde that This is my bodye hath no place except blesse take and eate duely go before And therfore because the same words do not go before This is my body but preposterously follow in your sacrament of the Masse it is not the sacrament of Christ neither hath Christ in it present Chadsey If This is my body onely do not make the Sacrament no more do blesse take and eate Philpot. I graunt that the one without the other cannot make the sacrament And it can be no sacrament vnlesse that whole action of Christ doth concurre together accordynge to the first Institution Chadsey Why then you will not haue it to be the bodye of Christ vnlesse it be receaued Phil. No verely it is not the very body of Christ to none other but to such as condignely receaue the same after hys Institution London Is not a loafe a loafe being set on the table though no body eate therof Phil. It is not like my Lord. For a loafe is a loafe before it â—e set on the Table but so is not the Sacrament a perfecte Sacrament before it be duely ministred at the table of the Lord. London I pray you what is it in the meane while before it is receaued Phil. It is my Lord the signe begon of a holy thing yes no perfect sacrament vntill it be receaued For in the sacrament there be two thinges to be considered the signe and the thing it selfe which is Christ and hys whole Passion it is that to none but to such as worthily receaue the holy signes of bread wine according to Christes institutioÌ„ Winsor There were neuer none that denyed the words of Christ as you do Did he not say This is my body Philpot. My Lord I pray you be not deceaued We do not deny the wordes of Christ but we say these wordes bee of none effect being spoken otherwise then Christe did institute them in hys last supper For an example Chryst biddeth the churche to baptise in the name of the father the sonne and the holy Ghost if a Priest say those wordes ouer the water and there bee no childe to be Baptised those wordes onely pronounced doe not make Baptisme And agayne Baptisme is not onely Baptisme to suche as bee baptised and to none other standing by L. Chamb. I pray you my Lord let me aske him one question What kinde of presence in the sacrament duely minystred according to Christes ordinaunce do you allow Philpot. If any come worthely to receaue then do I confesse the presence of Christ wholy to bee with all the fruites of his Passion vnto the sayd worthy receauer by the spyrite of God and that Christ is therby ioyned to hym and he to Christ. L. Chamb. I am aunswered London My Lordes take no heede of him for hee goeth about to deceaue you His similitude that he bryngeth in of Baptisme is nothing like to the sacrament of the aultar For if I should say to sir Iohn Briges beyng with me at supper hauing a fat CapoÌ„ take eate this is a fat Capon although he eate not thereof is it not a Capon still And likewise of a peece of Beefe or of a cup of wyne if I saye drinke this is a good cup of wyne is it not so because hee drinketh not therof Phil. My lord your similitudes be to grosse for so high misteryes as wee haue in hande as if I were your equall I could more playnly declare and there is much more dissimilitude betweene common meates and drinkes then there is betweene baptisme and the sacramente of the body and bloud of Christ. Like must be compared to lyke spirâ—tuall things with spirituall and not spirituall things with corporall things And meates and drinkes be of theyr owne natures good or euill and your woordeÌ„s commending or discommeÌ„ding do but declare what they are But the sacraments be to be considered according to the worde which Christ spake of them of the which Take ye eate ye besome of the chiefe concurrent to the making oâ— the same without the which there can be no sacraments and therfore in Greeke the Sacrament of the body and bloude of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. Communion and likewyse in the Gospell Christe commaunded saying Diuidite inter vos i. Diuide it among you Chadsey S. Paule calleth it a Communication Phil. That doeth more expresly shew that there must be a participation of the Sacrament together Lon. My Lords I am sory I haue troubled you so long with this obstinate man with whom we can do no good I wil trouble you no longer now and with that the Lordes rose vp none of them saying any euil worde vnto me half amazed in my iudgement God worke it to good Thus endeth the sixt part of this Tragedie The seuenth looke for with ioy The vij examination of Iohn Philpot had the xix of Nouember before the Bishops of London and Rochester the Chauncellour of Lichfield and Doctour Chadsey LOndon Syrha come hither How chance you come no sooner It is wel done of you to make master Chauncellor and me to tary for you this houre by the faith of my body halfe an houre before masse and halfe an houre euen at masse looking for your comming Phil. My Lorde it is not vnknowen to you that I am a prisoner and that the doores be shut vpon me I can not come when I list but as soone as the dores of my prison were open I came immediately London We senâ— for thee to the intent thou shouldest haue come to Masse Howe
doubted thereof Phil. If it be an vndoubted trueth you may the sooner proue it for I doubt much thereof Cosins Why I wyll prooue it It is the signe of a holy thing Ergo it is a Sacrament Phil. I deny your antecedent Cosins What wyll you so then there is no reasoning with you Thus master Cosins gaue ouer in the plaine fielde for want of further proofe And then the morowe Masse Chaplein began to speake for his occupation with that M. Harpsfield came out from my Lord with S. Austines Epistles saying Harps My Lorde hath sent you here S. Austine to looke vpon and I pray you looeke what he sayth in a certayne Epistle which he writeth I wyll reade ouer the whole Here may you heare the celebration of the Masse howe he reproueth them that went a haukyng and huntyng before the celebration of the same on the Sabboth and holy dayes Phil. I perceiue the contentes of this Epistle and I see nothing herein against me neither nothing that maketh for the profe of your Sacrament of the Masse Harps No doth he not make mention of the Masse the celebration thereof what can be spoken more playne Phil. S. Austine meaneth of the celebration of the Communion and of the true vse of the Sacrament of the body and bloud of Christ and not of your priuate Masse which you of late yeares haue erected in the steede thereof For this worde Masse hath bene an old terme attributed to the Communion euen from the Primitiue Churche And I pray you tell me what Missa doth signifie I thinke not many that say Masse can well tell Cosins No can that is maruell Phil. Then tel if you can But M. Cosins my morow masse Chaplaine were dumbe looking vpon M. Harpsfield for helpe and at length he spake Harps You thinke it coÌ„meth of the Hebrue word Massah as though none were seene in the Hebrue but you Phil. I haue not gone so long to Schole to deriue the signification of Missa which is a Latine worde out of Hebrue but I haue learned to interprete Greeke wordes by Greeke and Latine by Latine and Hebrue by Hebrue I take the Communion to be called Missa á mittendo of such thinges as at the celebration of the Communion were sent by such as were of abilitie to the reliefe of the poore where the rich brought after their deuotion abilitie and required the Minister in the celebration of the Communion to pray vnto God for them and to accept their common almes whiche they at suche times did sende for the helpe of their poore brethren and sisters and for this cause was it called Missa as learned men doe witnesse At the which celebration of the Masse all that were present did communicate vnder both kindes accordyng to Christes institution as they dyd in Saint Augustines tyme. But vnlesse you can shew that your Masse is vsed as theÌ„ was ye shall neuer by the name of Masse which saint Austine attributed to the true vse of the Communion proue your priuate Masse to be a Sacrament vnlesse ye can proue the same nowe to be in your Masses as was then whiche is cleane contrary Harps What deny you the Masse to be a Sacrament For shame speake it not Phil. I wyll not be ashamed to denye it if you can not proue it Har. Why it is a sacrifice which is more theÌ„ a sacrament Phil. You may make of it as muche as you list but you shall neuer make it a Sacrifice as you imagine thereof but first it must be a Sacrament for of the Sacrament you deduce your Sacrifice Harps Why doth not Christe say This is my body and doth not the Priest pronounce the same that Christ did Phil. The pronunciation is not only enough vnlesse the wordes be therewithall applied to the vse as Christ spake them to For though you speake the wordes of Baptisme ouer water neuer so many tymes yet there is no Baptisme vnlesse there be a Christian person to be baptised Harps Nay that is not lyke for Hoc est corpus meum is an indicatiue proposition shewing a working of God in the substance of bread and wine Phil. It is not onely an indicatiue proposition but also imperatiue or commaundyng For he that sayd Hoc est corpus meum i. This is my body sayde also Accepite manducate i. Take ye eate ye And except the former part of the institution of Christes Sacrament be accomplished accordyng to the Communion the latter This is my body can haue no verification take it which way you wyll and how you wyll Morowmasse Chap. Why then you wyll make the Sacrament to stand in the receiuing and that receiuing maketh it a Sacrament Phil. I do not say that the receiuing maketh it the Sacrament onely but I say that a common receiuing must needes be conâ—urrent with the true Sacrament as a necessary member without the which it can not be a Sacrament because Christe hath made this a principall parte of the Sacrament Take ye eate ye whiche you doe not in your Masse accordyng to Christes institution wherefore it can be no Sacrament for that it wanteth of Christes institution Cosins We do forbyd none to come to it but as many as lyst may be partakers with vs at the Masse if they require it Phil. Nay that they shal not though they require it You wyll minister but one kinde vnto them which is not after Christes institution Besides that you ought before you go to Masse to exhort al that be present to make a Sacrifice of thankes geuing for Christes passion with you and to exhort them to be partakers with you accordyng to Christes commaundemet saying vnto all that be present Take ye eate ye and likewyse by preaching shew forth the Lordes death which you do not Cosins What and if al things be done euen as you would haue it and whilest the Minister is about to minister the Sacrament before any haue receyued it there rise a sodain onely burly that the communicants be compelled to go away is it not a sacrament for all that none hath communicated beside the priest Phil. In this case where all thyngs are appoynted to bee done according to gods word if incident necessity had not let I can not say but it is a sacrament and that hee which hath receiued hath receiued the true sacrament After this the morowmasse priest made this apish reason The morowmasse priest If the sacrament of the masse be no Sacrament vnlesse all do receiue it because Christ sayde Take ye eate ye then the sacrament of Baptisme is no Sacrament where there is but one baptised because Christ sayd to his Apostles Go preach the Gospell to all creatures baptising all nations in the name of the father c. Phil. In that saying of Christ Baptising all nations is a coÌ„maundement to the Apostles to baptise all sorts of men to exclude none that do beleeue be
deny the body and bloud of Christ to be in the sacrament of the aultar I cannot tell what aultar yee meane whether it be the aultar of the Crosse or the aultar of stone And if yee call it the Sacrament of the aultar in respect of the aultar of the stone then I defie your Christ for it is a rotten Christ. And as touching your transubstantiatiō I vtterly deny it for it was brought vp first by a Pope Now as concerning your offer made from the Synode whiche is gathered together in Antichristes name proue me that to be of the catholicke Church which ye shall neuer do I will follow you and do as you would haue me to do But yee are Idolaters and dayly do commit Idolatry Ye be also traytors for in your Pulpits you rayle vpon good kings as king Henry and king Edward his sonne which haue stand agaynst the vsurped power of the Bishop of Rome agaynst whome also I haue taken an othe which if ye can shew me by Gods law that I haue taken vniustly I will then yeld vnto you But I pray God turne the King and Queenes hartes from your Sinagogue and churche for you do abuse that good Queene Here the Bishop of Couentry and Lichfield began to shew where the true church was saying Couen The true catholicke church is set vpon an high hil Phil. Yea at Rome which is the Babylonicall church Couen No in our true Catholicke church are the Apostles Euangelistes and martyrs but before Martine Luther ther was no Apostle Euāgelist or martyr of your church Phil. Will ye know the cause why Christ did prophesie that in the latter dayes there should come false Prophetes and hipocrites as you be Couen Your Church of Geneua which ye call the Catholicke Church is that which Christ prophesied of Phil. I allow the church of Geneua and the doctrine of the same for it is vna Catholica Apostolica and doth follow the doctrine that the Apostles did preach and the doctrine taught and preached in king Edwardes dayes was also according to the same And are yee not ashamed to persecute me and others for your Churches sake which is Babilonicall and contrary to the true Catholicke Church And after this they had great conference togethers aswell out of the Scriptures as also out of the Doctours But whē Boner saw that by learning they were not able to conuince M. Phil. he thought then by his diffamations to bryng him out of credite and therefore turning himselfe vnto the Lord Mayor of London brought forth a knyfe and a bladder full of pouder and sayd London My Lorde this man had a rosted pigge brought vnto him and this knife was put secretly betweene the skin the flesh therof and so was it sent him being in prison And also this pouder was sent vnto him vnder pretence that it was good and comfortable for him to eate or drinke whiche pouder was onely to make inke to wryte withall For when his keeper did perceaue it he tooke it brought it vnto me Whiche when I did see I thought it had bene gunpouder and thereupon I put fire to it but it would not burne Then I tooke it for poyson and so gaue it to a dogge but it was not so Thou I tooke a little water and it made as fayre inke as euer I did write withall Therefore my Lord you may vnderstand what a naughty fellowe this is Phil. Ah my Lord haue ye nothing els to charge me withall but these trifles seeing I stande vppon lyfe and death Doth the knife in the pigge proue the churche of Rome to be a catholicke church c. Then the bishop brought forth a certayne instrument conteyning Articles and Questions agreed vpon both in Oxford and Cambridge whereof yee haue mention before pag. 1428. Also he did exhibite two Bookes in Print the one was the Catechisme made in king Edwards dayes An. 1552. the other concerning the true report of the disputation in the Conuocation house mention wherof is aboue expressed Moreouer hee did bring foorth and layde to Mayster Philpots charge two letters the one touching Barthelet Greene the other contayning godly exhortations comfortes which both were written vnto him by some of his godly friendes the tenour whereof wee thought here also to exhibite A letter exhibited by Boner written by some frend of M. Philpot and sent to him concerning the handling of Mayster Greene in Boners house at London YOu shal vnderstand that M. Greene came vnto the Bishop of London on Sonday last where he was curteously receaued for what policie the sequele declareth His entertaynment for one day or two was to dyne at my Lordes owne table or els to haue his meate from thence During those dayes hee lay in Doctor Chadseys chamber and was examined Albeit in very deede the Bishop earnestly and faythfully promised manye right worshipful men who were suters for him but to him vnknown that he in no case shoulde bee examined before which M. Fecknam would haue had him in his frendly custody if he would haue desired to haue conferred with him whiche he vtterly refused And in that the bish obiected agaynst him singularitie and obstinacie his answere thereunto was thus To auoyd al suspicion therof although I my self am yong vtterly vnlearned in respect of the learned and yet I vnderstand I thanke my Lord yet let me haue such books as I shal require and if I by Gods spirite do not therby answere all your books and obiections contrary therto I wil assent to you Wherunto the Bishop and his assented permitting him at the first to haue suche bookes Who at sondrye times haue reasoned with him and haue found him so stronge and rise in the scriptures and godly fathers that sithens they haue not onely taken from him such libertie of bookes but all other bookes not leauing him so much as the new Testament Since they haue bayted and vsed him most cruelly This mayster Fecknam reported saying farther that he neuer heard the like young man so perfect What shall become farther of him God knoweth but death I thinke for he remayneth more and more willing to dye as I vnderstand Concerning your bill I shal conferre with others therin knowyng that the same Courte is able to redresse the same And yet I thinke it will not be reformed for that I know fewe or none that dare or wil speake therein or preferre the same because it concerneth spirituall thinges Notwithstanding I will assertain you therof committing you to the holy Ghost who keepe you vs all as his Your owne c. The copy of an other letter written by the faythful and Christen harted Lady the Lady Vane to Mayster Philpot exhibited lykewise by Byshop Boner HArty thankes rendered vnto you my welbeloued in Christ for the booke ye sent me wherein I finde great consolations and according to the doctrine therof do prepare my cheekes to the
triall of our faith that we might bring foorth that excelleÌ„t vertue pacience by the which we are made like to our redeemer Christ with whome we heere being like in suffering assuredly shall heereafter be pertakers of his eternall glory Therefore s. Paul saith God forbid that I should glory in any thing but in the crosse of our lord Iesus Christ. I that am vnder the crosse with you thankes be geuen to God therefore haue felt in the same more true ioye and consolation then euer I did by any benefite that God hath geuen mee in my life before For the more the world doth hate vs the nigher God is vnto vs and there is no perfect ioy but in God Wherefore Christ sayd In me you shall haue ioy but in the worlde affliction Blessed be God which sendeth vs this affliction that we mighte perfectly ioy in hym For this cause in the ripest time of iniquitie and in the moste feruent season of persecution of the true church which Christ in the 21. of Luke prophesied to come he willeth vs to be of good chere and to lift vp our heads for our redemption is at hand O that the Lorde would come and deliuer vs from this worlde which is a vale of miserie vnto his owne kingdome where floweth perpetuall ioy and consolation And verily that is the true and onely ioy which is conceiued not of the creature but of the Creator the which when we doe possesse no body canne take it away from vs. To the which ioy all other ioyes being compared are but mournings all delights sorrow al sweetenes sower all beauty filth and finally al other things that be counted pleasant are tediousnes Your owne selfe is better witnes of thys then I aske your selfe with whom you are best acquainted Doeth not the holy Ghost speake the same in your heart Haue you not perswaded your selfe this to be true before I wrote thereof For howe should you being a woman and a yong Gentlewoman beautifull and at your owne liberty haue ouercome this your fraile kinde and age and despised your excellent beautie and estate vnlesse all those things which be subiect to the senses had bene counted of you vile lâ—tle to be estemed in coÌ„parison of those things which inwardly do comfort you to ouercome the flesh the world and the deuil c. God encrease your ioy in all spirituall things and establish your hope to the day of eternal rest You haue forsaken darkenes and are entred into light God graunt the same may shine stil in you vntil the perfect day come of the Lord in the which is all our consolation Here we must be darkened that there we may appeare as brighte as the sunne in the face of the whole world of all them that now condemne vs for our wel doing whose iudges then we shall be to their horrible griefe though nowe wrongfully they iudge vs. Pray hartily that often that God once again for his Christes sake woulde be mercifull to his afflicted church in England Faithfull prayer is the onely remedy that we haue against the fierie dartes of the Deuil that be kindled against vs. By prayer the Amalechites shall be ouercome and the roarings of the Lion which seeketh still to deuoure vs shal be stopped put to silence The Lorde stoppe Leuiathans mouth that he swalow not vp Gods seely people according to his expectation Praise the Lord for the faithfull testimonie and sacrifice which 2. of our brethren of late haue through fire rendred to the truth of the gospell which nowe triumpheth by the death of godly Martyrs The Lorde is at hande therefore watche and pray The last of May. 1555. Captiue in the kings Bench. Yours with heart in Christ Iohn Philpot. An other letter of maister Philpot to the godly Ladie Vane GOd the Father of our Lorde Iesus Christ encrease in your godly heart the faith of the gospell which is your eternall inheritance the holy ghost comfort your spirite with all spirituall consolation to the day of the Lord. Amen I can not but praise God moste highly earnestly my deare faithful lady for the great vnfained loue whych you beare vnto me in Christ declared oftentimes as wel now as of late by manifest and liberal tokens Blessed be God that hath made you so worthy a meÌ„ber in his kingdome For it can not be but such shal reape with abuÌ„dance in time of reward that here do sowe so plenteously in well doing Albeit I am moste vnwoorthy to receiue any suche benefit at your hands as in respect of a piller of Christes church which am scarse a shadow thereof But the zeale of Christes church in you wisheth me to be such a one as the time doth require God fulfill your desire of me that I may be fouÌ„d constant no wandring starre I am not worthy of the name of a prophet or of a minister of Gods woorde for that I haue being letted by the iniquitie of time little or nothing labored therein I am a friend of our common spouse Iesus and do reioyce of the veritie of his woorde for the which praised be hys name hee hath counted mee worthy to suffer and in deede who that geueth a draughte of water in the name of a disciple as Christ hath promised shall not lose his reward Therefore that your gentlenes doth in the name of him which I am not the Lorde recompence vnto you in all hys blessings which he is accustomed to powre on them which loue his flocke vnfainedly Good Lady you haue to ioy that the kingdome of God is thus continually before your eies and that you are not ashamed of the bands of Christ which you with his people in part do suffer They may be assured of the glory euerlasting which heere are not ashamed to take vp the crosse of Christ to folowe him Heere we must weepe and lament whiles the worlde laugheth triumpheth ouer vs but our teares shall shortly be turned into vnspeakeable ioy and we shall eternallye be merrye together when the world shall lament their infidelitie without ende c. I woulde I were able to doe any thing that myght shewe condigne thaÌ„ks for that sincere loue you beare vnto me in Christ. You adiure me as it were by your gentle letters to be bolde on you in all my needes I thanke God whych ceaseth not to prouide for his I lacke nothing at this present but only hability to thank your faithful hart for your goodnesse towards me I loue you and not yours as it is meete christians to loue one an other in God your faith which I beholde in you is more woorth vnto me then al your possessioÌ„s And I thinke I shal not neede long to be chargeable vnto you for that this weeke I looke for commissioners to sit on me my fellow prisoners in prison least the spirit of our breath might blowe further abroade The
he acknowledgeth for his those no man without great impietie may exclude from the number of the faythful But God promiseth that he will not onely be the God of such as doe professe hym but also of Infants promising them hys grace and remission of sinnes as it appereth by the words of the couenaunt made vnto Abraham I will set my couenant betweene thee and me sayth the Lord and betweene thy seede after thee in their generations with an euerlasting couenaunt to be thy God and the God of thy seede after thee To the which couenaunt Circumcision was added to be a signe of satisfaction as well in children as in men no man may think that this promise is abrogated with Circumcision other ceremoniall lawes For Christ came to fulfill the promises and not to dissolue them Therfore in the Gospell he sayth of Infants that is of such as yet beleeued not Let thy little ones come vnto me and forbid them not for of such is the kingdome of heauen Agayne It is not the will of your father which is in heauen that any of these little ones do perish Also He that receyueth one such little chyld in my name receyueth me Take heede therefore that ye despise not one of these babes for I tell you their Angels do continually see in heauen my fathers face And what may be sayd more playner then this It is not the wyll of the heauenly father that the Infants should perish whereby we may gather that he receyueth them freely vnto this grace although as yet they confesse not their fayth Since then that the worde of the promise which is conteyned in Baptisme pertayneth as well to children as to men why shoulde the signe of the promise which is Baptisme in water be withdrawen from childrē when Christ hymselfe commandeth them to be receiued of vs and promiseth the reward of a Prophet to those that receiue such a little Infant as he for an example dyd put before hys disciples Now will I prooue with manifest argumentes that children ought to be baptised that the Apostles of Christ did baptise children The Lord commanded his Apostles to baptise all nations therfore also children ought to bee baptised for they are comprehended vnder this worde All nations Further whom God doth account among the faithfull they are faythfull for it was sayd to Peter That thyng which God hath purified thou shalt not say to bee common or vncleane But God doth repute children among the faithfull Ergo they be faithfull except wee had leaue to resiste God and seeme stronger and wiser then he And without all doubte the Apostles baptised those which Christ commanded but he commanded the faythfull to be baptised among the which infants be reckoned The Apostles then baptised Infants The Gospell is more then Baptisme for Paule sayd The Lord sent me to preach the Gospell and not to baptise not that he denied absolutely that he was sent to baptise but that he preferred doctrine before Baptisme for the Lorde commaunded both to the Apostles but children be receyued by the doctrine of the gospel of God not refused therfore what person being of reason may deny thē baptisme which is a thing lesser then the Gospell for in the Sacraments be two things to be considered the thing signified and the signe the thing signified is greater thē the signe and from the thing signified in Baptisme children are not excluded who therfore may deny them the sign which is Baptisme in water S. Peter could not deny them to be baptised in water to whom he sawe the holy Ghost geuen which is the certayne signe of Gods people For he sayeth in the Actes May any body forbid them to be baptised in water who haue receyued the holy Ghost as well as we Therefore S. Peter denied not Baptisme to Infantes for hee knew certaynely both by the doctrine of Christ and by the couenant which is euerlasting that the kingdome of heauen pertayned to Infants None be receyued into the kyngdome of heauen but such as God loueth and which are endued with his spirit for who so hath not the spirite of God he is none of hys But Infantes be beloued of God and therefore want not the spirit of God wherefore if they haue the spirit of God as well as men if they bee numbred among the people of God as well as we that be of age who I pray you may well withstand children to be baptised with water in the name of the Lord The Apostles in tymes past beyng yet not sufficiently instructed did murmure against those which broght their children vnto the Lord but the Lord rebuked them said Let the Babes come vnto me Why then doe not these rebellions Anabaptists obey the cōmandement of the Lord For what do they now adayes els that bring their children to baptisme then that they did in tymes past which brought their children to the Lord and our lord receiued them and puttyng his hands on them blessed them both by words and by gentle behauiour towardes them declared manifestly that children be the people of God and entirely beloued of God But some will say why then did not Christ baptise them Because it is written Iesus hymselfe baptised not but hys disciples Moreouer Circumcision in the old law was ministred to infants therfore baptisme ought to be ministred in the new law vnto children For baptisme is come in the stead of Circumcision as S. Paule witnesseth saying to the Collossians By Christ yee are circumcised with a Circumcision which is without hands when ye put of the body of sinne of the flesh by the Circumcision of Christ beyng buried together with hym through Baptisme Behold Paule calleth Baptisme the Circumcision of a Christian man which is done without hands not that water may be ministred without handes but that with hands no man any longer ought to bee circumcised albeit the mysterie of Circumcisiō do stil remain in faythfull people To this I may adde that the seruaunts of God were alwayes redy to minister the sacraments to them for whō they were instituted As for an example we may beholde Iosue who most diligently procured the people of Israell to be circumcised before they entred into the lande of promise but since the Apostles were the preachers of the word and the very faithful seruants of Iesus Christ who maye hereafter doubt that they baptised infants sithen baptisme is in place of Circumcision Item the Apostles dyd attemperate all their doyngs to the shadowes and figures of the olde Testament therfore it is certayne that they did attemperate Baptisme accordingly to Circumcision and baptised children because they were vnder the figure of Baptisme for the people of Israell passed through the red sea and the bottome of the water of Iordane with their children And although the children be not alwayes expressed
they denied mans free will and that the Popes Church did erre and many other in that point with them rebuking their false confidence in workes and their false trust in mans righteousnesse Also when anye rebuked those persecuted for goyng so openly and talking so freely their aunswere was they knowledged confessed and beleeued and therefore they must speake and that their tribulation was Gods good wyll and prouidence that hys iudgements were right to punish them with other for their sinnes and that of very faythfulnesse and mercy God had caused them to be troubled so that one haire of their heds should not perish before the tyme but al things should worke vnto the best to them that loue GOD and that Christ Iesus was their lyfe and onely righteousnes and that onelye by fayth in hym and for hys sake all good thyngs were freely geuen them also forgiuenesse of sinnes and lyfe euerlastyng Many of these persecuted were of great substance and had possessions of theyr owne Geue God the praise ¶ For so much as we are now in the moneth of May before we ouerpasse the same and because the story is not long and not vnworthy peraduenture of notyng it shall not grieue the studious Reader a litle to geue the hearing thereof whereby to learne to meruaile and muse at the great workes of the Lord. They that go downe sayeth the Psalme into the sea labouryng vpon the water haue sene the workes of the Lord and his mighty wonders vpon the deep Psal. 106. c. The truth whereof may well appeare in this story followyng which story as it is signified and written to me by relation of the partie himself which was doer therof called Thomas Morse so I thought to purporte the same as followeth ¶ A story of one Gregory Crowe meruailously preserued with hys new Testament vpon the Seas May. 26. VPon Tuesday after Whitsonday which was the 26. day of May in this present yeare .1556 or els as hee rather thinketh in the yeare next before which was 1555. a certayne poore man whose name was Gregory Crowe dwelling in Maulden went to the Sea mynding to haue gone into Kent for Fullyng earth but by the way beyng foule weather was driuen vpon a Sand where presently the boate sanke and was ful of water so that the meÌ„ were forced to hold themselues by the mast of the boate and all thyngs that would swimme dyd swimme out of her Amongest which Crowe saw hys Testament in the water and caught it and put it in hys bosome Nowe it was ebbyng water so that within one houre the boat was dry but broken so as they coulde not saue her but they went themselues vpon the sand beyng x. myles at the lest from the land there made their prayers together that God would send some ship that way to saue them beyng two men one boy in all for they might not tary vppon the sand but halfe an houre but it would be floud In the which tyme they found their chest wherin was mony to the suÌ„me of v. pound vj. shillings viij pence the which money the man that was with the said Crow whose name I know not tooke gaue it to Crowe who was owner thereof he cast it into the sea saying if the Lord wil saue our liues he wil prouide vs a liuyng and so they went vpon the mast there hangyng by the armes and legs for the space of ten houres in the which tyme the boy was so weary beaten with the sea that he fell of and was drowned And when the water was gone agayne and the sande dry Crowe said to his man It were best for vs to tâ—ke downe our mastes and when the floud commeth we will sit vpon them and so it may please GOD to bryng vs to some ship that may take vs vp Which thing they did and so at x. of the clocke in the night of the same Tuesday the floud did beare vp the mast whereupon they sate And vpon the Wednesday in the night the man dyed beyng ouercome with hunger and watchyng So there was none left but this Crow who driuyng vp downe in the sea callyng vpon God as he could and myght not sleepe for feare that the sea would haue beaten him of So at length I my selfe sayth Thomas Morse being laden to Antwarpe with my Crayer goyng from Lee vpon Friday hauyng within my Crayer of Mariners and merchants to the number of 46. persons and so comming to the Foreland the wynde was not very good so that I was constrained to go somewhat out of my way beyng in the after noone about 6. of the clock where at the last we saw a thing a far of appearing vnto vs like a small Boye that fishermen do vse to lay with their hookes When we saw it some sayd let vs haue some fish And I sayd to him that was at the helme keepe your course away for we shall but hinder the fisherman and haue no fish neither and so at my commaundement he did But at length he at the helme standing higher then all we did said Me thinke Maister it is a man But yet they being in doubt that it was but a Fishers Boy returned the ship from him agayne to keepe their course Crow beholding the shipp to turne from him being then in vtter dispayre ready now to perish with watchching famine and moreouer miserabllye beaten with the Seas at last tooke his Marryners cap from his head and holding vp the same with his arme as high as he coulde thought by shaking it as well as he might to geue them some token of better sight Whereupon the Styreman more sensibly perceiuing a thing to moue aduertised vs agayne declaring how he did see playnly a mans arme and with that we all beheld hym well and so came to him and tooke him vp And as soone as we had had him in our ship he began to put hys hand in his bosome and one asked him if he had money there No sayd he I haue a booke here I think it be wet so drew out his Testament which we then dryed But the Sea had so beaten him that his eyes nose mouth was almost closed with salt that the heate of his face and the weather had made So we made a fire and shifted him with dry clothes and gaue him Aqua composita to drinke and such meate as was in the ship and then let him sleepe The next day when we awaked him about viij of the clocke in the morning and his bloud began somewhat to apeare in his flesh for wheÌ„ we tooke him vp his flesh was eueÌ„ as though it had bene sodden or as a drowned mans is and then we talked with him of all the matter before rehearsed And so sayling to Antwerp the Marchaunts which sawe the thing published the same in Antwerpe because it was wonderful the people there both men and women
the first second thyrd fourth fift ninth tenthe twelfth they generally graunted vnto sauing that they denyed the soules of the departed to sleepe til the day of iudgement as is mentioned in the ix article And as concerning the sixt obiection they thought thē selues bound to beleue the true Catholicke Church so far foorth as the same doth instructe them according to Gods holy word but not to follow the determinations of the erroneous and Babilonicall Church of Rome As for the seuenth eight and thirtenth they vtterly denyed that euer they were of any such absurde opinions as are contayned therein but they graunted that man of him selfe without the helpe and assistance of Gods spirite hath no power to do any good thing acceptable in Gods sight To the eleuenth they sayd that true fasting and prayer vsed according to Gods word are allowable and auaylable in his sight and that by the same word euery faythfull man may eate all meates at all times with thankesgeuing to God for the same After this the first day of Aprill were they agayne conuented before the Bishop in his palace at London where little appeareth to be done excepte it were to know whether they would stand to their aunsweres whether they would recant or no. But when they refused to recant and deny the receiued and infallible truthe the Byshop caused them to be brought into the open Consistory the third day of the same moneth of Aprill in the forenone where firste vnderstanding by them their immutable constauncye and stedfastnes he demaunded particularly of euery one what they had to say why he should not pronounce the Sentence of condemnation To whom Tho. Loseby firste aunswered God geue me grace and strength to stand agaynst you your Sentence also agaynst your law which is a deuouring law for it deuoureth the flocke of Christe And I perceiue there is no way with me but death except I would consent to your deuouring law and beleeue in that Idoll the Masse Next vnto him answered Thomas Thirtell saying my Lorde I say thus if you make me an hereticke then you make Christ and all the 12. Apostles heretickes for I am in the true fayth and right beliefe I will stand in it for I know full well I shall haue eternall lyfe therefore The Byshoppe then asked the lyke question of Henry Ramsey Who sayd agayne my Lord will you haue me to go from the truth that I am in I say vnto you that my opinions be the very truth which I will stand vnto and not go from them I say vnto you farther that there are two Churches vpon the earth and we meaning himselfe other true Martyrs and professours of Christ be of the true Church and ye be not Unto this question next aunswered Margaret Hide saying my Lord you haue no cause to giue Sentence agaynst me for I am in the true fayth and opinion will neuer forsake it I do wishe that I were more stronger in it then I am Last of all aunswered Agnes Stanley sayd I had rather euery heare of my head were burned if it were neuer so much worth then that I will forsake my fayth and opinion which is the true fayth The tyme being now spent they were commaunded to appeare agayne at afternoone in the same place which commaundement being obeyed the Bishop firste called for Loseby after his accustomed maner willed his Articles answeres to be read in reading thereof when mention was made of the Sacrament of the Aultar the Bishoppe with his Colleagues put of their cappes Whereat Loseby sayd my Lord seing you put of your cappe I will put on my cappe there withall did put on his cappe And after the Bishop continuing in his accustomable perswasions Loseby agayn sayd vnto him my Lorde I trust I haue the spirite of truth which you detest and abhorre for the wisdome of God is foolishnes vnto you Wherupon the Byshop pronounced the sentence of condemnation agaynst him And deliuering him vnto the Sheriffe called for Margaret Hide with whō he vsed the like order of exhortatōs To whom notwithstanding she sayd I will not depart from my sayinges till I bee burned and my Lorde quoth she I would see you instruct me with some parte of Gods word not to geue me instructiōs of holybread and holy water for it is no part of the scripture But he being neither himselfe nor any of his able rightly to accomplish her request to make short worke vsed his final reason of conuincement which was of the sentence of condēnation And therfore leauing her off called for an other videl Agnes Stanley who vpon the Bishoppes like perswasions made this aunswere My Lord wher you say I am an heretick I am none neither yet will I beleue you nor any man that is wyse will beleue as you do And as for these that ye say bee burnt for heresie I beleue are true martyrs before God therefore I will not go from my opinion and fayth as long as I liue Her talk thus ended she receaued the like reward that the other had And the bishop then turning his tale maner of inticement vnto Thomas Thyrtel receiued of him likewise this finall aunswere My Lord I will not holde with youre Idolatrous wayes as you do for I saye the Masse is Idolatry and will sticke to my fayth and beliefe so long as the breath is in my body Upon which wordes he was also condemned as an hereticke Last of all was Henry Rāsey demanded if he would as the rest stand vnto his aunsweres or els recanting the same come home agayn and be a member of their church Whereunto he aunswered I will not go from my religiō and belief as long as I liue and my Lord quoth he your doctrine is naught for it is not agreable to Gods worde * The cruell burning of 5. Martyrs in Smithfield Three burned in Sainct Georges field in Southwarke AFter these moreouer in the month of May followed 3. other that suffered in S. Georges field in Southwark William Morant Stephen Gratwicke with one king Among other histories after the persecuted and condemned saintes of God I find the condemnation of none more straunge nor vnlawfull thē of this Stephen Gratwicke Who first was condemned by the byshopp of Wynchester and the byshop of Rochester which where not hys Ordinaryes Secondly when he did appeale from those imcompetēt Iudges to hys right Ordinary his appeale coulde not be admitted Thirdly when they had no other shifte to colour theyr inordinate proceedings with all they suborned one of the priestes to come in for a counterfayt and a false Ordinary and sit vpon him Fourthly being openly conuinced and ouerturned in his own argumentes yet the sayd Byshop of Winchester D. White neyther would yeald to the force of trueth nor suffer any of the audience assistant once to say God strengthen him Fiftly as
in me and I in him Arch Then he faced out the matter with Sophistrie and sayde I did eate Christe as that Church was in his eye with many such like mockes but woulde not let me aunswere one woorde Commis Then the Commissarie did aske mee if I did not remember S. Paule which did rebuke the Corinthes for theyr euill behauior and because they made no difference of the Lordes body and brought in to prooue hys matter howe he called him selfe bread in the 6. of Iohn So Paul sayth So oft as ye eate of this breade meaning Christes body vnwoorthely ye eate and drinke your owne damnation because ye make no difference of the Lordes body For thus sayeth Christ The bread that I will geue you is my flesh Now it is no bread but it is his flesh And thus he alledged euery Scripture false to make vp the matter Auns Then I sayde I did beleeue the woordes of Paule very wel euen as he had spoken them For thus he sayeth He that eateth and drinketh vnwoorthely eateth and drynketh hys owne damnation because hee maketh no difference of the Lordes body Commis What is the cause that he eateth his owne damnation Auns I sayd Saint Paule declareth it plainly wyth these woordes If ye had iudged your selues ye should not haue bene iudged of the Lord. Arch. Then the Archdeacon sayde he marueiled whye I would not say that he called the breade hys bodye seeing Cranmer Ridley and Latimer with many other sayd he called it his bodye Auns I saide you haue condemned them as heretickes and you wold haue me say with them because you wold kill me Arch. Then he saide In that they said it was his bodye they did say the truth Auns I asked wherefore they were killed seeing they sayd the truth Bishop Then sayde the Byshop that he had all theyr aunsweres and that they did not beleue as they said For they sayd Christ called it his body but it was not his naturall body but thou shall answere me by and by whether it be his body or not or els I will anger thee Auns Then I sayd I had answeared him by the word already and did beleeue it also therefore if he did condemne me for that my life was not deare vnto me I was sure he should not scape vnpunished for God wil be reuenged vpon such murtherers Arch. Then the Archdeacon intreated mee to be ruled by him take mercy while it was offered for if I were condemned I must needes be burned Yet he would not say but my soule might be saued with many moe wordes and desired me that I would beleue hym for he would speake the truth beginning how Christ fed fiue thousande wyth foure loaues and how he turned the water into wine euen so Christ tooke breade and blest it and when he had done he brake it and sayd This is my body and then he commāded them to eat it and therfore it must nedes be his body Auns Then I desired him to speake the text right or els I would not beleeue him Arch. Then he stoode vp and put off his cap and thanked me for teaching of him and sayde I was a stubberne fellow and tooke scorne to be taught Auns I sayd I ought to holde him accursed if he taught doctrine contrary to Christ and his Apostles Arch. Then he asked me whether I did beleue that Christ did geue that he tooke or not Auns I said I do beleue as much as can be proued by the Scripture and more I will not beleeue Arch. Then he began with Moyses rod howe God commanded him to lay it down and it was turned into a serpent Seing that this was by Moyses being but a man how much more Christ being both God man tooke one thing and gaue to his Disciples an other Ans. I said his comparison was nothing like for Moyses rod when it was laid downe he saw that it was tourned into a verye Serpent in deede but in this Sacrament no mā can see neither qualitie nor yet quantitie to be chāged Bish. Then sayd the Bishop that mine opinion and Faith was like vnto the Capernaites Ans. I sayd theirs was more like theyr opiniō then mine Arch. The Archdeacon asked me whether Christe tooke not one thing and gaue an other Auns I sayde Looke what he brake hee gaue vnto them and had them eate and other answere I will make none contrary to the woorde Arch. Then he sayd he marueiled why I woulde not beleue them seeing this learning had continued this fiftene hundred yeares neither yet did saye as other had before howe Christ did call it his bodye Auns Then I sayde when Cranmer whyche was heere Byshop was in authoritie he sayde that he did holde the truth and commaunded vs to beleeue him and hee hathe geuen his life for his opinion and would you haue me to beleeue you because you say that you holde the truth and that which makes me beleeue chiefly is the scripture which I am sure is the truth in deede Bish. The Bishop sayd he hath spoken the truthe that I would not beleeue him Auns I sayde if he did not nowe speake the truthe I was sure he had spoken the truthe for hee had preached before doctrine cleane contrary vnto this Then were the rest of my articles read which I aunswered and in euery article we had vp this breaden god And they sent for a candle light I thought they woulde haue condemned me but God would not suffer their cruel hearts to haue theyr pleasure at that time blessed he hys name for euermore Amen Arch. Then the Archdeacon was angry began to chide with me because I woulde not desire a day of the byshop and said I was a noughty stubberne felowe and sayde it had bene my duety to haue desired him to haue bene good to me that I might haue a day Auns Then I sayde I haue spoken the truth and therefore I would aske him no day except he would geue me a day of his owne minde Commis Then sayde the Commissarie Doest thou not thinke that thou maiest be deceiued seeing hee may be deceiued that hath gone to study all the daies of his life Auns I saide Yes I mighte be deceiued in that I was a man but I was sure Gods woord could not be deceiued Com. Then hee praied me to be content and confesse that I might learne and said they would be glad to teach me Auns And I sayde I would be as glad to learne as any man And thus they roase vp and went away saying nothing What became of this Mathewe Plaise after whether he died in prison or was executed or deliuered I haue as yet no certaine knowledge The hystorie of ten true godly Disciples and Martyrs of Christ burnt together in one fire at Lewes An. 1557. Iune 22. IN the towne of Lewes were ten faithfull seruauntes of God put in one fire the xxij day of Iune whose names
generall CouÌ„cell and his picture burned Wood. If he were an heretick I thinke he vnderstoode it not so in deed but I am sure all Christians ought to vnderstand it so Chich. O what vayne glory is in you as though you vnderstood all thing other men nothing Heare me I will shew you the true vnderstanding both of the aultar the offering on the aultar We haue an aultar sayd Paul that ye may not eate of meaning thereby that no man might eat of that which was offered on the aultar but the Priest For in Paules time all the liuing that the Priest had the people came offered it on the aultar mony or other thinges and when the people came to offer it and then remeÌ„bred that they had any thing agaynst their brother theÌ„ they left their offering vpon the aultar and went were reconciled to theyr brother and they came agayne and offred their gift and the Priest had it This is the true vnderstanding of the place that you haue rehersed wherefore you be deceiued Wood. My Lord that was the vse in the olde law Christ was the ende of that But in deede I perceiue by Paules wordes the sacrifice was offered in Paules time yet that maketh not that it was wel done but he rebuked it Wherfore it seemeth to me that you be deceiued Chich. Who shall be iudges betwixt vs in this matter Wood. The xij of Iohn declareth who shall be iudge in the last day Chich. You meane the word shall iudge the word Howe can that be Wood. Saynct Peter sayth The Scripture hath no priuate interpretation but one scripture must be vnderstand by an other Chich. And you will vnderstande it one way and I wyll vnderstand it an other way and who shal be Iudges betwixt vs then Wood. The true church of God is able to discusse al doubtes to whom I referre it Chich. I am glad you say so if you will say so in deed Wood. My Lord I neuer meant otherwise Chich. The Church of God doth allow the Sacrament of the aultar Wood. What do you offer now vpon the aultar Chich. We offer vp in the blessed Sacramente of the Aultar the body of Christ to pacifye the wrath of God the Father and therewith they put off their cappes all to that abominable Idoll Wood. Saynt Paule sayth to the Hebrues in the x. chap. We are sanctified by the offering of the body of Iesus Christ vpon the crosse once for all and euery Priest is dayly ministring oftentimes offereth one maner of offering which can neuer take away sinnes and that is the offering that you vse to offer As farre as I can see you be priestes after the order of Aaron that offered vp Sacrifice for their own sinnes and the sinnes of the people Chichest Nay Aarons sacrifice was with bloud whiche signifieth the death of Christe the whiche was ended vpon the Crosse by his bloudshedding but we are Priestes after the order of Melchisedech the whiche offered breade to the king in remembraunce and signified the geuing of Christes body in bread wine at his last supper the whiche he gaue to his disciples commaunded it to be vsed to the end of the world This is the sacrifice that we offer according to his word Woodman Me thinke you haue made the matter verye playne to me that as Christ was the ende of all Sacrifices so was he the beginning of the Sacramentes willing them to be vsed in the remembraunce of him to the worldes end Chichest What in remembraunce of hym and not hym selfe as his worde sayth Take eate this is my body It is not the signe onely but the thing it selfe How say you is it not his body after the words be spoken by the priest How say you goe briefly to worke for I can not long tary with you Wood. My Lord if you will answere me to one sacrameÌ„t I will answere you to another Chich. Yes I am very well contented with that Wood. If you say the words of baptisme ouer the water there be no childe there is there true baptisme Chich. No there must be the water the worde and the child and then it is baptisme Wood. Uerye well Then if a childe bee Baptised in the name of the Father and of the Sonne it is not truely baptised Chich. No the childe muste bee baptised in the name of the father of the sonne the holy ghost or els it is not truly baptised Wood. Then there may be nothing added nor takeÌ„ away from the Sacraments may there Chich. No sayd the Bishop Wood. Now my Lord I will answere to you if it please you Chich. Well how say you Take eat this is my body is it not Christes body as soone as the wordes be sayd Wood. My Lorde I will aunswere you by your owne wordes that you aunswered me whiâ—h is true the water the word and the childe all these together make baptisme the bread wine and the word make the Sacrament the eater eating in true fayth maketh it his body Here I proue it is not Christes body but to the faythfull receiuer For he sayd Take eat this is my body He called it not his body before eating but after eating And Saynt Augustine sayth Crede manducasti Beleue and thou hast eaten And Saynt Iohn sayth He that beleueth in God dwelleth in God and God in him wherfore it is vnpossible to dwell in God and to eat his body without a true fayth Priest Then the fayth of the receiuer maketh it his body not his word by your saying I pray you what did Iudas eate Wood. Iudas did eat the sacrament of Christ and the deuill withall Priest He eat the body of Christ vnworthely as S. Paule sayth Wood. Nay S. Paule sayth no such thing He speaketh not of eating of his body vnworthely but of the sacrament vnworthely For he sayth Who soeuer eateth of this bread drinketh of this cup vnworthely eateth and drinketh his owne damnation because he maketh no difference of the Lordes body and not because he eateth the Lordes body If Iudas had eat Christes body it must needes folow that Iudas is saued For Christ sayth in the sixt of Iohn Who so euer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp agayne at the last day Priest My Lord this man is an interpreter after his own minde Chich. I see it is but folly to talke with you it is but lost labour How say you Doe you not beleue that after the wordes be sayd there remayneth neither bread nor wyne but the very body of Christ really make me a playne aunswere for I will talke no more with you Wood. I will make you no directe aunswere howe I beleue of the true Sacrament I doe beleue that if I come to receiue the Sacrament of the body and bloud of Christ truely ministred beleuing that
because they gaue me the occasion And whereas you sayd I was desirous to speak with you and that Maister Sheriffe and his brother and other of my frendes willed me to talke with you and that I fare nowe as though I had nothing to doe with you and as though I were sent to prison for nothing the truth is I know no more wherefore I am sent to prison theÌ„ the least child in this towne knoweth And as for me I desired not M. Sheriffe to speake with you but in deede he desired me that I would speake with you to vtter my fayth to you For he supposed that I did not beleeue well he reported you to bee learned But I refused to talke with you at the first For I remeÌ„bred not that you were the parsoÌ„ of Buxted wherfore I sayd to him I would not vtter my faith to any but to the bishop I sayd he is mine Ordinary wherfore I appeale vnto him I am commaunded by S. Peter in the first Epistle the thyrd chap. to render account of my hope that I haue in god to him that hath authority wherfore I will talke with none in that matter but with hym Wherefore send me to him if you will or els there shall no man know my fayth I tell you playnely These wordes then made the Sheriffe angry and he went his way and when he was gone from me I remeÌ„bred that it was you that he would haue me to talke with and then I remembred that I had made a promise to my father and goodman Day of Uefield not past a fournight before I was taken that when so euer you came into the country I would speak with you by Gods helpe because they praysed you so muche that yee were learned and they would fayne here vs talke So al these thinges called to remeÌ„brance I desired my keeper which was the Sheriffes man to shew his maister that I would fayne speake with him for I had remeÌ„bred things that were not in my mind before when I spake to him So he went to his maister shewed him the matter and he came to me and then I told him my mind what promise I had made and he said he would send for you on the morow as he did and the messeÌ„ger brought word you could not come you preached before the Queene he sayde Wherupon the Sheriffe came vp himselfe and spake to the Bishop that he should come downe but he was sicke So when he came home agayne he sent me to the Bishop and I haue talked with him twise already and I am sure he can find no fault in me if he say iustly and yet I know not wherefore I was sent to prison For I was not guilty of that whiche was layde to my charge that I had baptised children the which I neuer did as God knoweth wherefore I haue wrong to be thus handled D. Lang. In deed it hath bene reported that you haue christened children that you christened your owne child but since I heard say you would not haue the child christened which is a damnable way if you deny baptisme and they sayd your child was not christened in a fourtnight or three weekes after it was borne and the chiefest of the Parishe were fayne to fetch it out of your house agaynst your wyll Wherefore you wrote rayling wordes agaynst the Prieste and them for theyr good will the which declareth that you allowe not baptising of children And if the childe had dyed it had bene damned because it was not Christened and you shoulde haue bene damned because you were the lette thereof Wood. What abhominable lies haue you told Be you not ashamed to speake such wordes as you haue done Fyrste you say I christened mine owne childe and by and by you sayd I denyed baptising of childreÌ„ and that my child was a fortnight or three weekes old ere it was baptised What abhominable lyes be these I neither baptised my child my selfe neither held agaynst the baptising of it but did moste gladlye allowe it for it was baptised as soone as it was borne and I was glad therof therfore you be to blame to report so of me Lang. I pray you who baptised it some vnthrift of your prouiding Wood. Nay surely the Midwife baptised it Lang. But it was your mind that it should be so Wood. Nay sure I was not me home by almost xx miles nor heard that my wife was brought to bed four dayes after the child was christened For it was not like to liue therfore the Midwife baptised it Lang. Would you haue had it to church to haue bene christened if it had not bene christened Wood. That is no matter what I woulde haue yone I am sure you can not denye but it is sufficiently done if the Midwife do it and I hold not agaynst the doing of it neither did I it my selfe as you sayd I did Lang. Wherfore were you displeased with them that fet it to Church Wood. First tell me whether the child were not truely baptised by the Midwife Langd Yes it was truely Baptised if shee Baptised it in the name of the Father and of the Sonne and of the holye Ghost Wood. Yes that I am sure shee did and you graunte that was sufficient and the cause that I blamed them for was because they did more to it then neede was by your owne saying Yea they fet it out of my house without my leaue the which was not well done Lang. They had it to Church to confirme that was done Wood. Yea but thâ—â— was more then needs But God forgeue them if it be his will But let that matter passe But I would you should not say that I hold agaynst baptising of children for I doe not I take God to recorde but doe allowe it to be most necessary if it be truely vsed But me thought you spake wordes euen now that were vncomely to be spoken if a childe die be not baptised it is damned How thinke you be all damned that receiue not the outward signe of baptisme Lang. Yea that they be Wood. How proue you that Lang. Goe sayth Christ and baptise in the name of the father and of the Sonne and of the holy Ghost and he that beleueth and is baptised shal be saued and he that beleueth not shal be damned These be the wordes of Christ which are my warrant Wood. Then by your saying baptisme bringeth fayth and all that be Baptised in the water shall be saued shall they how say you Lang. Yea that they shall if they die before they come to discretioÌ„ they shal be saued euery one of them and all that be not baptised shall be damned euery one of them Wood. Then my spirite was moued with him to reprooue him sharply because I had manifest scriptures fresh in my mind agaynst his saying Then sayd I. O Lord God how dare you speake suche blasphemye agaynst God and
euill world according to the will of God our father to whome be praise for euer and euer Amen Oh my brethren of Hadley why are ye so soone turned from them which called you in the grace of Christ vnto an other doctrine whiche is nothing els but that there be some which trouble you and entēd to peruert the gospell of the Lord and sauiour Iesus Christ. Neuerthelesse though these shoulde come vnto you that haue bene your true preachers and preache an other way of saluatiō then by Iesus Christes death and passion hold them accursed Yea if it were an Aungell came from heauen and woulde tell you that the sacrifice of Christes body vpon the crosse oute for all euer for all the sinnes of all those which shal be saued were not sufficient accursed be he If he were an aungell or what soeuer he were that would say that our seruice in English were not right Gods seruice but will better allow that moste wicked mumming that you nowe haue Those what soeuer they be except they doe repent allow the Gospell of Iesus Christ they shall neuer come into that kingdome that Christ hath prepared for those that be his Wherefore my dearly beloued brethren of Hadley remember you well what you haue bene taught heretofore of the Lorde Gods true and simple Prophetes that onely did wish your health and consolation Do not my good brethren I pray you forget the comfortable worde of our Lorde and sauiour Iesus Christe Come vnto me all you that are troubled and loden with the daungers that yeare in these stormy dayes and heare my wordes and beleue them and you shal see the vnspeakable comfort that you shal receue The Lord is my shepheard sayth the Prophet Dauid so that I cā want nothyng He feedeth his sheepe in greene pastures and leadeth thē vnto cleare and holsome waters of comfort I am that good Shepheard sayth our Sauiour Iesus Christe for I geue my lyfe for my sheepe and I knowe my sheepe and my sheepe know me but my sheepe will not know an hyerling for hee careth not but onely for his God the belly and so seeketh the destruction of theyr soules Therefore beware of hirelinges you that count your selues the sheep of Iesus Christ. Be sure that ye know his voyce and obey it and be not deceiued through straunge voyces but goe from them and earnestly abide by your professiō that you haue made in your baptisme and shrinke not from it For if you do you shall declare your selues to be a vayne people and without vnderstanding And for this cause doth God plague his people and suffereth them to be deceiued with false Prophets wicked men I pray you note what that Prophet Esay sayth to the people of those dayes because they were slipping from the Lord theyr God which had done so maruellous workes for them as you well do know in the historyes of the Bible Heare O heauen sayeth he and harken thou earth for the Lord hath spoken I haue nourished and brought vppe children but they haue done wickedly agaynst me The Oxe hath knowne hys owner and the Asse his maysters Cribbe but Israel hath receiued no knowledge My people hath no vnderstanding Alas for this sinnefull nation a people of great iniquity a froward generation vnnaturall children They haue forsaken the Lorde they haue prouoked his wrath are gone backeward Harken also what the Prophet Hieremy sayth Be astonyed ye heauens be afrayde and ashamed at suche a thing sayeth the Lorde for my people hath done two euilles They haue forsaken me the well of the waters of life and digged them brokē pittes that can hold no water Is Israel a bond seruaunt or one of the householde of the Lord Why then is he so spoiled Why then do they roare and cry vpō him as a Lyon Understand those thinges now in these dayes that the Prophet spake of thē O my brethren of Hadley Why commeth this plague vpon vs that we haue now in these dayes and other times Harken what the Prophets say commeth not this vpon thee because thou hast forsaken the Lord thy God Thyne owne wickednesse shall reproue thee and thy turning away shall condemne thee that thou mayst know and vnderstand how euill and hurtful a thing it is that thou hast forsaken the Lord thy God and not feared him sayth the Lord God of hostes the holy one of Israell that is to say he that maketh Israell holy And vnderstande by Israell the children of God and those things that were spoken to the carnall Israel are spoken vnto vs that are or should be the spirituall Israell Grace be with you all Amen Yours Iohn Alcock Prisoner for Gods word in Newgate at London * The second Epistle of Iohn Alcock MY Brethren of Hadley note well what S. Paul said in the x. chap. to the Corinth Brethren I would you should not be ignoraunt of this that our fathers were all vnder the cloud and all passed through the Sea and were baptised vnder Moyses in the cloud and in the sea dyd all eate one spirituall meate and dronke of one spirituall drinke They dronke of that spiritual rocke that foloweth them which rocke was Christ neuerthelesse in manye of them had God no delight for they were ouer smittē in the wildernesse These are examples vnto vs tha◠we should not lust after euill thinges as they lusted that is to say we should stand forth to defend the verity of God which we do right well alas were it not for losse of goodes we do so much lust after them that we will rather say there is no God then we will professe his word to be truth to the losing of our goodes And our Sauiour Christ sayth he that is not content to forsake Father and Mother Wife and children house and lande corne and cattell yea and hys owne life for my truthes sake is not meete for me And if we bee not for our Lorde God then we muste needes be meete for the Deuill and we must needes be seruauntes to one of them If we bee not ashamed of the Gospell of our Lord and Sauiour Iesus Christ but earnestly confesse it to the vttermost of our power thē are we sure to be confessed of our Lord and Sauior Iesus Christ and that before the Angels in heauen to be his seruants But if we will so lust to keepe our goodes and rather deny hym then to loose our goodes then doth it folow whose seruantes we are Therefore my deare brethren of Hadley beware that you doe not consent to any thing agaynst your conscience For if you do beware of Gods great wrath I exhort you therfore my beloued brethren in the Lord and Sauior Iesus Christ to stand fast in your profession and become not manifest runne awayes from the truth of our Lord God but stick earnestly to it and doubt not but our Lord God wil
enemye He was also so called that departed from the Christians to the Iewes and Gentiles The Summe of M Grindals letter to B. Ridley An aunswere of B Ridley to M. Grindals letter sent from Franckford Experience of Gods strength toward his Saintes in their imprisonment B. Ridley prisoner in the Tower halfe a yeare and more Canter Ridley Latimer Bradford prisoners together in the Tower Canter Ridley Latimer remoued to Oxford D. Weston condemner of Canter Ridley and Latimer Writtes for the burning of Iohn Bradford called in agayne Names of Martyrs This West when he had relented and sayd Masse agaynst his conscience shortly after pined away and dyed for sorrow * Note how Boner here requited the kindnes of B. Ridley shewed to his mother All the statutes of reformation in Cambridge broken and all thinges reduced agayne into the olde sâ—ate of Popery B. Ridley 〈◊〉 for Q. Mary Protomartyr is the first martyr whom he â—o called because he was the first that suffered here in those bloudy dayes The story of M. Hugh Latimer Martyr M. Latimer first set to schoole M. Latimer sent to Cambridge M. Latimer a long tyme was a zealous and superstitious Papist M. Latimer declamed in Cambridge agaynst Melancthon Latymer conuerted by M. Bilney Râ—ad M. Lâ—timers owne confâ—â—sion in his first Sermon vpon the Pater Noster M. Latimer a Papisâ— turned to a zealous Christian. M. Latimer beâ—commeth a Preacher in Cambridge Enemyes styrred in Cambridge agaynst M. Latimer M. Latimers Preâ—ching of the Cardes in Cambridge The difference betweene true false religion Hartes trompe Two maner of killinges D. Dewface playeth at dice with M. Latimer Note these great reasons of the Catholicks why the Scriptures should not come in English Answere of M. Latimer to D. Bucknhams Sermon An other barking Fryer agaynst M. Latimer Math. 5. Answere of M. Latimer to an other rayling Fryer Sapien. 5. * Actes 2. D. West Bishop of Eley forbidding M. Latimer to Preach Bilney and Latâ—mâ—â— ioyned 〈◊〉 A story of a certayne woman 〈…〉 by M. Latimer M. Latimer obteyned pardon of the king for a woman wrongfully condemned Purification of women D. Redman against M. Latimer A letter of D Redman to M. Latimer Aunswere of M. Latimer to D. Redman M. Latimer called vp to the Cardinall D Buttes a worthy fauourer of Gods worde M. Latimer 〈◊〉 in 〈◊〉 in West Kington M. Latimer troubled 〈…〉 our 〈◊〉 and 〈…〉 Lady The superstitious rudenes of blinde Priestes Matter deuised agaynst M. Latimer by Popiâ—â—e Priestes Doct. Powell Doct. Wilsone D. Sherwood Hubberdine D. Warham Archb. of Canterbury Doctor Stokesly B. of London troublers of M. Latimer M. Latimer appealed from the Bishop of Londons citation to his owne Ordinary M. Latimer molested by Warham Archb. of Canterbury and Stokesley B. of London M. Latimers letter to the Archbishop· Indigna Episcopoâ—um aâ—tio contra Latimerum Quid in religione corrigenduÌ„ Discrimen inter mandata dei et precepta hominum Multa tolerat deus quae tamen non era preceptuâ—us vt fierent Multa toleraâ— posâ—unt quum fiuntâ— quae tamen vt fie eâ—t necessitateÌ„ nullam habent Articles propounded to W. Latimer to subscribe vnto M. Latimer whether he 〈…〉 it is 〈◊〉 The crafty handling of the Bishops 〈◊〉 examining M. Latimer Ex verbis Latimeri 〈◊〉 â—â—ptious question put to M. Latimer by the â—ishops M. Latimer rescued by the king Maister Latimer aduaunced to the Bishoprickâ— of Worcester by the king The pastorall diligence of M Latimer in his dioces The time vnstable for B. Latimer to worke in Wordes vsed iâ— Bishop Latimers dioces in geuing holy water Wordes vsed in geuing holy bread The behauiour of Bishop Latimer in his office The troubles of M. Latimer in his Bishopricke Ex verbis Latimeri pro concione B. Latimer accused to King Henry for his Preaching M. Latimer answereth his accuser The wordes of B. Latimer to 〈◊〉 King The Kings harte reserted toward B. Latimer B. Latimer taketh the poore mans part agaynst his oppressor Bishop Latimer at the comming in of the sixe articles resigned 〈◊〉 Bishoprick M. Latimer kept silence till the time of King Edward The whole life of M. Latimer full of tribulations M. Latimer almost slayne with the fall of a tree M. Latimer cast into the Tower M. Latimer restored by K. Edward to liberty of Preaching Diuerâ— Sermonâ— of M. Latimer in K. Edwards time M. Latimer Preaching before K. Edward The diligent traueling of M. Latimer in King Edwardes time The early waking of M. Latimer to his bookâ— M. Latimer 〈…〉 Q. Maryes 〈◊〉 M Latimer 〈◊〉 vp 〈…〉 by 〈…〉 to 〈◊〉 M. Latimer 〈◊〉 vp to Londâ—n not câ—â—peâ—led M. Latimer â—â—refull 〈◊〉 imprisonâ—â—nt M. Latimers 〈…〉 Octob. 16. Three requestes of M. Latimers prayer Once agayne once agayne M. Latimers prayer for Q. Elizabeth All three requestes of M. Latimer graunted of the Lord. The vnthankefulnes of England Gods gratious helpe in tyme of neede vpon the realme of England Q Elizabeth graunted of God to England God for Christs sake so graunt A letter of M. Latimer to M. Moricâ— Note the dissâ—bling inconstancy of Popish Priestes Inhibition procured against M. Latimer not to preach Hubberdine and Powell preach agaynst M. Latimer What the Papistes do geue to our Lady Our Lady not without sinne Papists depraue when they cannot disproue Difference betwixt Images Saintes Maister Latimers errour in those dayes Pare away the skurfâ— and cleane take all Poperye away Aue Maria. Aue Maria no prayer Whether the fier in hell be a materiall fier or spirituall The worme of conscieÌ„câ— is so called by a metaphoricall speach M. Latimer had leauerâ— be in Purgatory theâ— in Lollers Tower Causes declared why it is better to be in Purgatorye then in Lollers Tower As they did with HuÌ„ne Chrisost. What is the greatest payne to damned sâ—â—les Prouision of Purgatory bringeth many to hell What the Waspe is that stingeth the Papistes and maketh theÌ„ to swell The Popes pardoning out of Puâ—gatory a vayne inueÌ„tâ—â—n Suffrage Masse 〈…〉 Authority of â—eyes This bloud of Hailes was proued before the â—ing and openly 〈◊〉 at 〈…〉 by the Byshop of Rochester that theÌ„ was to be but the â—â—oud of a 〈◊〉 Two certifâ—â—ations of 〈◊〉 remissiâ—â— out of 〈…〉 The bodyly 〈◊〉 of 〈…〉 proâ—â—â—eth little Warning against false prophets D. Wilson agaynst M. Latimer why Hubberdine a great rayler agaynst M. Latimer D. Powell a stout Preacher of Popery Scripture applied of the Papistes A note touching Hubberdine Hubberdine a right Image of Hipocrisie Hubberdine a great rayler agaynst the seruants of Christ. A dauncing Sermon of Hubberdine Hubberdine dauncing in the Pulpit fell with the Pulpit and brake his leg Aunswere of the Church-wardens D. Sherewood writeth agaynst M. Latimer Praelatos omnes esse latrones This letter is an aunswere of M Latimers 〈◊〉 this that goeth beâ—oâ—e Euill will neuer sayth well Diffaâ—â—tion â—ay my Lord wilâ— none of 〈◊〉 Bilney coÌ„mended
world Exhortation to obedience Exhortation to brotherly loue Exhortation to rich men of this world mouing them to charitable almes Luke 18. 1. Iohn 3. The Archb. declareth the true confession of his fayth without all colour or dissembling The Archb. rereuoketh his former recantation and repenteth the same The Archb. refuseth the Pope as Christes enemy and Antichrist The Archb. stâ—â—deth to his booke written agaynst Winchester 〈…〉 Papists â—â—ceaued The Papists in a great chase agaynst the Archb. Cranmers aunswere to the Papists Cranmer pulled downe froÌ„ the stage Cranmer led to the fire â— Ely 〈◊〉 to 〈…〉 to the Archbishop The Archâ—â—â—â—op tyed 〈…〉 stake Cranmer â—â—tteth his 〈◊〉 hand wâ—ich subscribed first 〈◊〉 the 〈◊〉 The last wordes of Cranmeâ— at 〈◊〉 death The Fryers lying report of Cranmer Archb. Cranmer the middle Martyr of all the Martyrs burnt in Q Maryes tyme. A writâ—ng or letter of the Archb. sent to Queene Mary The king and Queene make themselues no better then subiectes complayning of their owne subiect vnto the Pope The first cause why the Archb. would not make aunswere to the Popes delegate is to auoyd periury The second cause is that the Popes lawes are contrary to the Crowne and lawes of England The othe of the King Iustices and the duety of Subiectes Dist. 10. Constitutiones Extran De Sentâ—â—ti et reindit Nouerit The Popes lawes and the lawes of England do vary how and whereiâ— Cases wherin the popes lawes repugne agaynst our lawes Prouision agaynst the popes lawes by Premunire The prouiso of the Pope agaynst our Premunire Marke this well * The Clergyes duety in the Parlament The Clergy of England more addicted to the Pope then to their true alleageance to their Countrey The Pope commaundeth both agaynst God naturall reason The SacrameÌ„t ought to be receaued in both kindes of all Christians Ex Theophilo Alexandrino The excuse of the Papistes why they take away the cup. Misorder in the Pope in assoyling the disobedieÌ„ce of Subiects toward their Princes Note the saying of Gregory The deuill and the Pope are lyke Emperours and kinges made the Popes footmen The Pope is Antichrist that is Christes enemy True markes proâ—iâ—g that the Pope is Antichrist Note this conclusion The cause why the Archb. spake and wrote thus Math. 10. The Sacrament A double error of 〈◊〉 Papistâ—s in the 〈◊〉 of the sacrâ—meÌ„t Cranmer 〈◊〉 to the iuâ—ged by the old Church The Papistes not able to bring forth one olde author aboue a thousand yeares to make with the Sacrament With the substance the vse also changed of the Sacrament The Papists make Christ 2. bodyes Neyther truth nor comfort in the Popes doctrine of the Sacrament Marke the errours of the Papists in their doctrine of the Sacrament The Protestantes doctrine of the Sacrament more comfortable then the doctrine of the Papistes An other respecte why the Archb. refused B. Brookes to be his iudge Double periury in B. Brookes A peece of an other letter to the Queene Contradiction in the Queenes othes sworne both to the Realme to the Pope in one day This Constantinus was Stephen Gardiner as constant in deede as a Wethercocke who thus named himselfe writing agaynst this good Archbish. An other letter of the Archb. to Mistres Wilkinson Math 3. Iohn 4. Math. 5. 2. Cor. 12. A letter written to D. Cranmer his felloweâ— by D. Taylour Many professe God ad ignem exclusiue that is in wordes outward profession but few sticke to him ad ignem inclusiuè that is in deede and in suffering for his sake Agnes Potten Ioane Trunchfield Martyrs The opinions of these two Matrons and Martyrs The streÌ„gth of God in weake vessels The burning of Agnes Potten reuealed to her before in her sleepe â—he story 〈◊〉 Iohn Maundrell Mâ—â—ndrell â—â—â—rted 〈◊〉 Tinâ—â—â—l Testament Mâ—â—ndrell 〈…〉 and â—â—arer of Gods word Maâ—ndrell 〈◊〉 for speaking agaynst holy bread and holy water Maundrell 〈◊〉 to open 〈◊〉 in 〈◊〉 Henryes â—â—yes Maundrell 〈◊〉 and Coberley 〈…〉 Maundrell Spicer Coberly seÌ„t to Salisbury D. Capon B. of Salisbury Confession of their beliefe Sacrament of the Aultar Agaynst the Popes supremacye Christ onely Supreame head of his Church vnder him euery Prince in his own dominion Purgatory Images Sentence read agaynst these 3. Martyrs March 23. Maundrell Spicer Coberly brought to the place of Martyrdome The wordes of Maundrell Alice Coberley being indurance how she was brought by the keepers to reuoke Aprill 14. 6. Martyrs burnt in Smithfield at one stake These Martyrs were sent vp by the Lord Rich by M. Tyrrell and others A supplication to the Lord Chauncellour Names subscribed to the supplication Richard Spurge examined The Parson of Bocking accuser For not coÌ„ming to the Popish Church Thomâ—â— Spurge â—â—â—â—mined Not coâ—ming 〈◊〉 Church why Sacramâ—â—â— of the 〈◊〉 George Ambrose examined Iohn Caâ—â—ll examined The causâ—â— why Iohn Cauell came not to Church The Parson of Bocking false and contrary to his owne doctrine Robert Drakes Parson of Thundersley examined Drakes placed in the benefice of Thundersley by the Lord Rich. The first occasion of taking W. Tyme M. Tyrrell offended with Sermons preached in his woodes 〈◊〉 Gye 〈◊〉 Tyrrell◠〈◊〉 an 〈◊〉 man Talke betweene the Bishop of Winchester and W. Tyms These 5. Martyrs were R. Drakes Tho. Spurge Richard Spurge Cauell Ambrose Their examinations before the B. of London Sacrament of the Aultar March 2â— Drakes and W. Tyms with the rest agayne exmined March 2â— B. Boners wordes to W. Tyms Math. 18. 1. Tym. 5. The aunswere of W. Tyms to B. Boner B. Boners wordes One of the prisoners aunswereth to B. Boner W. Tyms agayne aunswereth B. Boner charged with periury and inconstancye Boners preface to Winchesters booke De obedientia B. Boner excuseth himselfe by feare Tyms agayne replyeth to the Bishop An hunters parable against W. Tyms wisely applyed The answere 〈◊〉 Tym◠〈…〉 B. Boners reason Robert Drakes answereth Boner replyeth Tyms â—â—swereâ—â— to Boner Boner denying the principleâ— of diuinitye Esay 59. B. Boner calleth for more helpâ— D. Pendleton studieth for talke Articles aunswered by William Tyms His baptisme by his godfathers Onely â— Sacraments The true visible Church Winchesters booke De obedientia The Masse blasphemous Sacrament of the Altar an Idoll The Popes Church The Sea of 〈◊〉 the Sea of 〈◊〉 Sentence 〈◊〉 against W. Tyms The aunâ—were of R. Draâ—â—â— Sentence geuen against 〈◊〉 The aunswâ—re of T. Spurge Sentence 〈◊〉 agaynâ—t Tho. Spurge R. Spurge 〈◊〉 Ambrose A letter of W. Tyms to Agnes Gâ—ascocke An other letter of Will Tyms to Mistres Glascocke An other letter of W. Tyms to certayne godly women of his Parish Anno 1556. March An other letter of Will Tyms to his friendes in Hocley An other letter of W. Tyms to the faythfull brethren in his parish A letter of W. Tyms to his sisters in the Lord Colfoxe Glascocke 1. Pet. 5. 1. Pet. 4. Rom. 1â— Stephen for the same Gospell put to death
church This article of the K. Quâ—â—e is no 〈…〉 his Catholicke Creede And yet he sayd before that he went not aboute to seeke his bloud Iudgement without truth Mathew Plaise confesseth his minde of the Sacrament Capernaicall doctrine Christ called it his body Ergo he made it his body It followeth not For a thing may be called yet no nature chaunged Anno 1556. Iune False alleaging the Scriptures They sayd that Christ called it his body but they sayd not that it was his body Comparison betweene turning Moyses rod and the bread into Christes body not lyke The opinion of the Papistes much lyke to the Capernaits Iune 22. 10. Godly Martyrs The lyfe story of Richard Woodman Anno â—557 〈◊〉 Râ—â—hard â—oâ—dman 〈…〉 of his 〈◊〉 trouble Râ—chard Woodman agâ—yne apprehended 〈…〉 of Richard Woodman The first appreâ—ension 〈◊〉 Richard Woodman Woodmen purgeth himselfe of false sclander False surmises agaynst Richard Woodman Woodman complayned of to Syr Iohn Gâ—ge Lord Chamberlayne Warrantes sent out to attach Woodman L. Chamberlayne sendeth to take Woodman at his plough Woodman arested Feare comming vpon WoodmaÌ„ at his first taking Woodman comforted in his spirite after his feare Woodman asketh for their Warrant How God worketh for his seruauntes The vnorderly doinges of the Papiâ—tes in attaching men without any warrant Woodman refusâ—th to goe with them vnlesse they shewe their warrant Gods great worke how the persecutors which came to take Woodman went away without him Woodman escapeth the handes of his takers Woodmans house agayne searched for him Woodman lodged sixe weeâ—es in a woode All the countâ—y and Sea coastes lâ—yd for woodman Woodman deliuered by his owne brother into his enenemyes handes Auri sacra fames quid non Mortalia cogis pectora Virgil. Brother bewrayeth the brother Woodmans house agayne beset and searched Woodman put to his shiftes The part of a trusty wife to her husband This belyke was his brother Woodman at length after long seeking found out George 〈…〉 in 〈…〉 Woodman A Pewterer of 〈◊〉 a 〈◊〉 coate â—oodman 〈◊〉 to 〈◊〉 â—ounde 〈…〉 of 〈◊〉 Woodman 〈◊〉 his 〈◊〉 of his â—â—fe and 〈◊〉 The name of this place 〈◊〉 as 〈◊〉 could 〈◊〉 by 〈…〉 Firle Richard Woodman brought before the B. of Chichester D. Story and D. Cooke Richard Woodman preferreth the kingdome of Christ before lyfe or wyfe all worldly respectes Woodman appealed to his Ordynary D. Story a great spiller of bloud by his owne confession The Papistes in doubte whether they haue the spirite of God D. Story in a fury He is no true Christian that hath not the spirite of God Anno 1556. Iune 1. Cor. 7. Whether Paule was sure to receâ—ue the spirite of Christ. 1. Cor. 7. Rom. 8. Rom. 8. Gâ—l â— 2. Tim. 8. The Papistes bewray their owne blyndnes Richard Woodman glad to goe to the Marshalsâ—â— The liuing God is a pâ—â—ne of heresie among the Catholickes Story scorneth at the holy Bible Barne 6. D. Story set to schoole in the Scriptures Psal. â—4 If the liuing God in heauen doe make an heretick 〈◊〉 maketh 〈◊〉 the dead God on the Aultar Storyes rule to know an hereticke that is a true Christian When D. Story cannot confute them by learning he confuteth them by imprisonment No but if he should say the Sacrament of the aultar worshipped might he be then he were a perfect Catholicke The Lord hereticall our Lord Catholicke with the Papistes Fallacia equiuoci He that erreth from the church which church erreth not in in the right fayth his fayth cannot be good in deede Woodman charged with his owne writinges Richard Woodman 5. tymes before the Commissioners Anno 1557. 〈◊〉 â—oodman 〈…〉 church A man may 〈…〉 the 〈◊〉 preaâ—â—â— â—eading 〈◊〉 Scripture letteth 〈◊〉 man to 〈…〉 〈◊〉 and â—â—â—under Woodman 〈…〉 the 〈◊〉 Church The Bishop 〈…〉 The Bishop biddeth Woodman to dinner Talke betweene Richard Woodman and the Bishop about Priestes mariage Paule if he were not maryed yet he had power to marry as well as the other had 1. Cor. 9. 1. Cor. 7 Priestes ought to haue wyues rather then to burne by Sainct Paules doctrine Gene 2. 1. Tim. 3. Bishops and Deacons were maryed in the Apostles tyme. Papistes â—olde that Byshops Deacons hauing wiâ—es before might keepe them still but not hauing before might not afterward mary Paul confesseth himselfe after his Apostleship to haue power to maâ—y The Bishops fayâ—e wordes to Richard Woodman Richard Woodman complayned of by vnlearned Priestes which could not certyfie him in matters of religion A Byshoplyke diâ—ner without any talke of Scriptures D. story a man without reason 7. Sacramentes denyed Two onely Sacramentes Richard Woodman caryed to the Marshalsey Luke 22. The deuills members persecutors of the Christians Iob. Psal. 1â— Rom 14. Richard Wooâ—mâ—â— to the faythfull brethren Psal. 103. Those that feare God hang not or man The inseparable knot of loue betweene Christ and his members Christians ought to geue there liues for defence of the Gospell if they be thereto called The second examination of Rich. Woodman before D Christopherson Bishop of Chichester Doct. Story c. Prouing of 7. Sacramentes Christopherson not yet consecrated 〈◊〉 to 〈◊〉 the examination 〈…〉 â—â—ether â—â—trimony 〈◊〉 Sacrament Ephe. 5. S. Paules words be these â—his misteâ—y is greatâ— c. In the Greeke text S. Paule calleth it misterium What is a mistery and what difference there is betweene a mistery and a Sacrament Argument A thing signified a thing signifying can not bee at one tyme in respecte of it selfe in one subiecte Matrimony is a holy thing it selfe signified Ergo Matrimony cannot be a Sacrament signifying a holy thing The hose in a hosiers stalle may be a signâ— signifying moe hose to be within but it is noe signifying signe of it selfe Neyther againe is euery signe of an other thing to be called a Sacrament Chichester proueth Matrimony to be a SacrameÌ„t by a payre of hose Letters written in the booke speaking properly be one thing the testament worde of God is an other thing And yet by vse of speach the booke of the testament is called the testament as bread and wine be called the body bloud of the Lord. Heb. 13. The Bishop of Chichesteâ— rightly aunswered of his man according to his queston Aiâ— Aio Sacrament of the Aultar The aultar how it is to be taken and where it is Math. 18. Math. 5. Christ the true and onely Aultar The place of Math. â— expoundâ— Heb. 13. The Catholickes will not haue the worde to iudge Woodman referreth himselfe to the true Church Doctrine preiudiciall to Christes passion to say that the Sacrament of the Aultar doth pacyfie the wrath of God The Catholickes make themselues Priestes not after the order of Aaron but of Melchisedech The Catholickes 〈◊〉 the Sacrament doth a â—â—gne signiâ—â—â—â—g and the thing it 〈◊〉 signiâ—ied Another 〈◊〉 wordes 〈◊〉 make 〈◊〉 Sacrament of Baptisme 〈…〉 childe 〈◊〉 to be â—â—ptised The word water and