making a great processe of the which this is the effect D. Ch. d. Maister Philpot fyndeth fault with the conuocation house Note Chadseys shameful lye before your lordshippes that he hath layen this long in prison that he had there a dolyn argumentes wherof he could not be suffered to ê“secute one throughly which is not so For he had leaue to saye what he could and was answered to asmuche as he was hable to bryng and when he had nothing elles to saye he fell to weping I was there present and can testifye therof albeit there is a boke abrode of the reporte of the disputacion to the contrary in the which there is neuer a true worde And where as you require to be satisfyed of the sacrameÌ„t I wil shewe you the trueth therof bothe by the scriptures and by the doctors phil It is a shrewed lykely that you wyll conclude with any trueth synce you haue begoÌ„ne with so manyfest vntruthes as to say that I was answered whyles I had any thing to say and that I wepte for lacke of matter to say And that the boke of the report of the disputacioÌ„ is nothing trew God be praised there were a good meany of noble men gentleman and worshipfull men that heard and sawe the doinges therof which can testifie that you here haue made an vniust report before these honorable lords And that I wept was not for lacke of mater as you slaunder me for I thanke God I haue more mater then the best of you all shall euer be hable to answere as litle lerning as I haue but my weping was as Christes was vpon Ierusalem seyng the destruction that should fall vpon her And I forseing theÌ„ the destructioÌ„ which you through violence and vnrighteousnes which you there declared would work against the true churche of Christ and his faythfull membres as this day beareth witnes I was coÌ„pelled to wepe in remembraunce of that which I with infinite mo haue fealt and shall fele All these wordes I did nor then speake out being interrupted by my lord Ryche sayeng that I should suffer him to procede out in his mater and afterwards I should haue leasure to answere him in euery article But he promised more than he could performe as the ende did wel declare For he had not the consent of the spiritualty to his promise which nowe rule the roste God shorten their cruell dayes for his elects sake And therfore I adde this I had purposed to haue spoken yf then I might haue ben suffred lest any that perfectly know not the thinges done in the conuocacion house and nowe layd to my charge vnanswered by me might reken doctor Chadsyes sayenges to be true and as concerning the boke of the report of the disputacions I wrote the same And it is true in euery argument as master Sean of Rochester and master Cheynye archdeacon of Harforde yet being a lyue within this realme can testyfie Chad. You haue of scriptures the foure euaÌ„gelistes for the probacioÌ„ of Christes real presence to be in the sacrameÌ„t after the wordes of consecracioÌ„ with S. Paule to the Corinthians Which all say Hoc esi corpus meuÌ„ this is my body they do not as you would haue me to beleue this is not the body But specially that .6 of S. Iohn proueth the same most manyfestlye where Christ promised to gyue his body which he ê‘formeth in his last supper as it appeareth by these wordes Panis quem ego dabo caro mea est quam ego dabo pro muÌ„di vita The bread which I wil gyue is my fleshe which I will gyue for the lyfe of the world Phil. My lord Riche with your leaue I must nedes interrupt him a litle bycause he speaketh open blasphemye agaynst the death of Christ for if that promise brought in by S. Paul was performed by Christ in his last supper then neded he not to haue died after he had gyuen the sacrament Rych Let master Doctor make an ende of his argumeÌ„ts and afterward obiect to him what you can Chadsy You must note that there is twyse dabo in this sayeng of S. Iohn and the fyrst is referred to the sacrament of the altare and the second to the sacrifice vpon the crosse and besides these manifest scriptures ther be many auncient doctors prouing the same as Ignatius Ireneus and S. Ciprian whose auctorities he recyted at large which I do omit because I was not permitted to answere the same Ryche Now answere and obiecte to him what you can and you shall be heard Phil. My lorde the chefest grounde wher he with the rest of his syde do grouÌ„de themselues against vs be these wordes This is my body with a false pretence of the omnipotency of God And before I wil com to the partycular answeres of al that he hath alleaged for that your lordships may the better vnderstande me what I meane whervpon I stande I will require master doctor to answer me one question But fyrst of all I do protest to your honors that I thinke as reuerently of the sacrament as a christian man ought to do and that I acknowledge the sacrament of the body and bloude of Christ mynystred after Christes institucioÌ„ to be one of the greatest treasures conforts that he lefte vs on the earth And contrary wise it is most discomfort and abominable not being ministred as it ought to be as it is vsed now adayes And now to my question which is this whether these wordes onlye Hoc est corpus meum This is my body spokeÌ„ by a priest ouer the bread and wine may make the body bloud of Christ as you suppose or no Chadsey Staggering what he might say at last sayd that these words alon ê“nounced by the priest be sufficieÌ„t to make the bread and the wyne the very body and bloude of Christ really Phil That is blasphemy to say and agaynst al the scriptures doctors who affirme that the forme and substaunce in consecracion must be obserued which Christ vsed and did institute as S. Ciprian sayth In sacrificio quod Christus est non nisi Christus sequendus In the sacrifice which is Christ only is Christ to be folowed And by the lawe it is forbiddeÌ„ to adde or take away froÌ„ Goddes word And S. Peter sayth yf any man speake let him speake as the word of God Wherfore whosoeuer sayth that these wordes onlye this is my body do make a reall presence of Christ without blysse take and eate wherby be three as substanciall poyntes of the sacrament as this is my body is he is hyghly disceaued Therfore S. Austyne sayth Accedat verbum ad elementum et fit sacramentum Let the worde be ioyned to the element and it becommeth a sacrament so that yf the entier worde of Christes institucion be not obserued in the ministracion of a sacrament it is no sacrament as the sacryfices which the ten tribes did offer at Bethel to God were not
acceptable because they were not in al poīts done according to Goddes worde Wherfore except blessing be made after the worde which is a dewe thankes geuyng for our redēption in Christ and shewing forth of the Lordes death in suche wise as the congregacion may be edified and also a taking and eating after Christes commaundement as it is not in the masse This ys my body which is the latter parte of the sacrament hath neuer no place neither can be verefied For Christ cōmaunded aswell take ye and eate ye as this is my body Chadsey Christ sayd take eate this is my body and not take ye eat ye phil No did master doctor be not these the wordes of Christ accipite manducate do not these words in the plural nōber singnifie take ye eat ye not take thou eat thou as you would suppose Chadsey I graunt it is as you saye phil Lykewyse of consequency you master doctor must nedes deny which you haue sayd that these words this is my body being only spoken be sufficyent to make the body bloude of Chryste in the sacramēt as you haue vntruly sayd London Then came in the bishop agayne and sayde what is that you would haue master doctor deny phil My lord master doctor hath affirmed that these words this is my body spokē by the priest only do make the sacramēt London In dede if master bryges should speake these wordes ouer the bread wyne they would be of none effect but if a priest speake them after a due maner they are effectuall and make a reall body Phil. Master S. hath sayd otherwise London I thinke you mystake him for he meaneth of the words duely pronounced Phil. Let him reuoke that he hath sayd thē must it nedes folowe that this is my body hath no place except blisse take eate duely go before And because the same do go before this is my body in your sacramēt of the masse it is not the sacrament of Christ neyther hath Christ present Chadsey If this is my body onelye do not make the sacrament no more do blysse take and eate Phil. I graūt that the one without tho ther can not make the sacrament And it can be no sacrament onles the hole action of Christ doth concurre together according to the fyrst institucion Chadley Why then you wil not haue it to be the body of Christ onles it be receyued phil No verely it is not the very body of Christ to none other but to suche as condignely receyue the same after his institucion London Is not a loafe a loafe being set on the table though no body eat therof phil It is not like my lorde For a lofe is a lofe before he be set at the table But so is not the sacrament a perfect sacrament before it be dewly ministred at the table of the lord London I pray you what is it in the meane while before it is receiued after the wordes of consecraciō spokē answer me phil It is my lord the signe begon of a holy thing and yet no perfecte sacrament vntil it be receiued For in the sacrament there be two thinges to be cōsidered the signe and the thing it selfe which is Christ and his hole passion it is that to none but to suche as worthily receyue the holy signes of bread wine according to Christes instituciō wynsor Ther were neuer none that denyed the wordes of Christ as you do did not he saye this is my body phil My lord I pray you be not disceyued we do not deny the wordes of Christ but we say these wordes be of none effect being spoken otherwyse than Christ did instuute them in his last supper for an example Christ bydde the church to baptyze in the name of the father the Sonne the holy Goost yf a priest saye those words ouer the water and there be no chyld to be baptised those words onely pronounced do not make baptysme And agayne baptysme is only baptysme to such as be baptized to none other standing by L. Chamber I pray you my lorde let me aske him one question what kind of presence in the sacrament duely ministred according to Christes ordinaūce do you allowe Phil. Than do I confesse the presence of Christe holly to be with all the frutes of his passyon vnto the worthy receyuer by the spirit of God and that Chryst is therby ioyned to him he to Chryst L. chamber I am answered London My lordes take no hede of him For he goeth about to disceyue you His similitude that he bryngeth in of baptisme is nothing lyke to the sacrament of the altare For yf I should saye to syr Iohn Bryges being with me at supper My lorde is better skilled in bely cheare than in Christes sacramentes and hauing a fatt capō take eat this is a fat capon Although he eat not therof is it not a capon styll and lyke wyse of a pece of beefe or of a cup of wine yf I saye drinke this is a good cup of wine is it not so because he drinketh not therof Phil. My lord your similitudes be to grosse for so highe mysteries as we haue in hand as yf I were your equall I could more playnly declare and ther is muche more dissimilitude betwene common meates and drinkes than ther is betwene baptysme and the sacramēt of the body and bloud of Christ Lyke must be compared to like and spiritual thinges with spirituall not spiritual thinges with corporal thinges And meates drinkes be of their owne natures good or euil your wordes commēding or discōmēding do but declare what they are But the sacramentes be to be cōsidered according to the word which Christ spake of thē of the which take ye and eate ye be some of the chief concurrent to the making of the same without the which ther can be no sacramentes And therfore in Greke the sacrament of the body bloude of Christ is called Coenonia a cōmunion And lykewyse in the gospel Christ commaunded sayeng Diuidite inter vos diuide it among you Chadsey S Paul calleth it a communicacion Phil. That doth more expressely shewe that there must be a participaon of the sacrament togyther London My lordes I am sory I haue troubled you so long with this obstinate man with whom we can do no good I wil troble you no lēger now And with that the lords rose vp non of them sayeng any euil word vnto me halfe amased in my iudgement God worke it to good Thus endeth the syxt part of this tragedie the seuēth loke for with Ioye The vij examinaciō of Iohn Philpot had the .xix. of Nouembre before the bishops of London and Rochester the chaunceler of Lychefeld D. Chadsey master Dee bacheler of diuinitie SYrra come hither How chaūce you come no soner is it wel done of you to make maister chaunceler and me to tary for you this houre wel sworne my lorde by the fayth of my body halfe an
which sent me vnto you that I should haue ben Iudged the next daye after but promise hath not ben kept with me to my farther grefe I looke for none other but death at your handes And I am as ready to yeld my lyfe in Christes cause as you be to require yt London Loo what a wilful man this is By my fayth it is but folye to reason with him neyther with any of these heretiks I am sorye that you wylbe no more tractable and that I am compelled to shew extremitie agaynst you Phil. My lorde you nede not to shewe extremitie against me onles you lyst Neyther by the lawe as I haue sayd you haue any thing to do with me For that you are not myn ordinarie Albeyt I am contrarie to al right in your prison London Why the Quenes commissioners sent you hyther vnto me vpon your examinacion had before them I knowe not wel the cause But I am sure they would not haue sent you hither to me onles you had made som talke to them otherwise then it becōmeth a christian man Phil. My lorde in dede they sent me hither with our any occasion than ministred by me Only they layd vnto me the disputacion I made in the conuocacion house requiring me to answere to the same and to recant it the which by cause I would not doo they sent me hyther to your lordship London Why did you not answers them therto Phil. For that they were temporal mē and owght not to be Iudges in spirituall causes wherof they demaunded me without shewing any auctoritie wherby I was bounde to answere thē and hervpon they cōmitted me to your prison London In dede I remember nowe you mayntayned open heresy in my diocese wherfore the commissioners sēt you vnto me that I should procede agaynst you for that you haue spoken in my diocese Phil. My lord I stande styll vpon my lawful plea in this behalfe that though it were as great heresie as you suppose it yet I owght not to troubled therfore in respect of the preuilege of the parliament house wherof the conuocacion house is a membre where all men in maters propounded maye fraunklye speake their myndes and here is presēt a gentlemen of the Quenes maiesties that was present at the disputaciō and can testifie that the questions which were there in controuersy were not set furth by me but by the prolocutor who required in the Quenes maiesties name all men to dispute theyr myndes frelye in the same that were of the house Though the parliament house The Quenes gentilman be a place of priuiledge for men of the house to speake yet maye non speake any treason agaynst the Quene nor mayntayne treasō agaynst the crowne Phil. But yf any mater which otherwyse were treasō to speake of yt were it treason for any person to speake therin specially the thing being proposed by the speaker I thinke not The Quenes gentilman You maye make the mater easy inough to you yet as I perceyue yf you will reuoke the same which you did there so stubburnly mayntayne S. asse This mā did not speake vnder reformacion as many there did but agonicos and catagoricos which is earnestly persuasiblye as euer I heard any Phil. My lordes sence you will not ceasse to trouble me for that I haue lawfully done neither will admitt my Iust defence for that was spoken in the parliament house by me contrarie to the lawes and custome of the realme I appeale to the hole parliament house to be iudged by the same whether I owght thus to be molested for that I haue there spoken Rochest But haue you not spoken and mayntayned the same sence the tyme or no Phil. Yf any man can charge me iustlie therw t here I stāde to make answere Rochest How saye you to it nowe will you stand to that you haue spoken in the conuocacion house and do you thinke you sayd then wel or no phi My lord you are not myn ordinary to procede ex officio against me and therfore I am not bounde to tel you my conscience of your demaundes S. Asse What saye you nowe is not there in the blessed sacrament of the altar And with that they put of al theyr cappes for reuerence of that ydol the presence of our saueour Christ reallye and substācyally after de wordes of consecraciō Phil. I do beleue in the sacrament of Christes body duly ministred to be such maner of presēce as the word teacheth me to beleue S. Asse I praie you how is that Phil. As for that I will declare an other tyme whā I shal be laufully called to dispute my minde of this matter but I am not yet dryuen to that poynt And the scripture sayth al thinges owght to be done after an order An other b. This is a froward and a vayne glorious man London It is not lawful for a mā by the ciuile lawe to dispute his faith openly as it appeareth in the title de sūma trinitate fiide catholica phil My lord I haue answered you to this question before London Why I neuer asked the of this before nowe Phil. Yes that you did at my last examinacion by that token I answered your lordship by S. Ambrose that the churche is congregated by the word Note wel and not by mās lawe wherfore I adde nowe further of this sayng quod qui fidem repudiat legem obijcit iniustus est quia Iustus ex fide viuit That he which refuseth the worde and obiecteth the lawe is an vniust man because the Iust shal lyue by fayth And more ouer my lord the title which your lordship alledgeth out of the lawe maketh it not vnlawfull to dispute of all the articles of the fayth but of the Trinitie London Thou lyest it is not soo And I will shewe you by the booke how ignoraunt he is And with that he went with all hast to his studie and fett his book and openly red the text and the title of the lawe and charged me with suche wordes as semed to make for his purpose sayeng how sayst thou to this Phil. My lord I saye as I did before that the lawe meaneth of the catholike fayth determined in the coūcel of Calcedonia where the articles of the Crede were only concluded vpon London Thou arte the veriest beast Naye thou art a beast that euer I heard I must nedes speake it thou compellest me therunto phil Your lordship maye speake your pleasure of me But what is this to the purpose which your lordship is so earnest in You know that our fayth is not groūded vpō the ciuil lawe Therfore it is not materiall to me what soeuer the lawe sayth London By what lawe wylt thou be iudged wylt thou be Iudged by the common lawe Phil. No my lorde our fayth depēdeth not vpon the lawes of man S. Asse He wil be Iudged by no lawe but as he list him selfe worcest The common lawes are but
before the lordes of the Quenes maiesties councel prudentlye and to take hede what I sayde And thus he pretēded to gyue me coūcel because he wysshed me to do well as I might nowe do yf I list And after the lordes other worshypfull gentelmen of the Quenes maiesties seruauntes were seit my lorde of London placed hymselfe at th end of the table and called me to hym And by the lordes I was placed at the vpperend agaynst hym where I kneling downe the lordes commaunded me to stād vp and after in this maner the bishop beganne to speake London Master Phylpot I haue hertofore both priuatlye my selfe and openlye before my lordes of the cleargye mo tymes then once cauled you to be talked withall to reforme you of your errours but I haue not foūd you yet so tractable as I would wysshe Wherfore now I haue desired these honorable lordes of the tēporaltie of the Quenes Maiesties coūcel who haue takē paynes with me this daye I thāke thē therfore to heare you what you cā saye that they maye be Iudges whether I haue sought all meanes to do you good or no. And I dare be bold to saye in their behalfe that yf you shew your selfe cōformable to the Quenes maiesties proceadinges you shall finde as muche fauour for your deliueraūce as you cā wisshe I speake not this to fawne vpon you but to bring you home into the churche Nowe let them heare what you haue to saye phil My lord I thāke God of this daye that I haue suche an honorable audience to declare my minde before And I can not but commende your lordships equitie in this behalfe which agreeth with the ordre of the primatiue churche which was yf any body had bē suspected of heresie as I am nowe he should be called before the Archbishop or bishop of the diocese wher he was suspected in the presēs of others his felowships learned elders in the hearing of the laytie where after the iudgemēt of Goddes worde declared with the assēt of other bishops cōsent of the people he was cōdēpned for an heretike or absolued And the secōd poynt of the good ordre I haue founde at your lordships handes already now haue the third fort of men at whose handes I trust to fynd more righteousnes in my cause then I haue foūde with my lordes of the clergie God graūt I may haue at last the iudgemēt of Goddes worde cōcerning the same London Master Philpot I praye you er you go any further tell my lordes here plaīly whether you were by me or by my procuremēt cōmitted to prison or not And whether I haue shewed you any crueltie sythē you haue ben committed to my prison phil Yf yt shall please your lordship to gyue me leaue to declare furth my mater I wil touche that afterward Riche Answere fyrst of all to my lordes two questiōs thē furth procede to the mater Howe saye you were you imprisoned by my lorde or no cā you finde any faulte since with his cruell vsing of you phil I cā not laye to my lordes charge the cause of my imprisonment neither I maye saye that he hath vsed me cruellye But rather for my parte I might saye that I haue founde more gentlenes at his lordships handes then I did at mine owne ordinaries for the tyme I haue bē within his prison for that he hath called me thre or foure tymes to myne answere the which I was not twelue monethe and a halfe before Kyche Wel now go furth to your mater Phil. The materis that I am imprisoned for the disputacion had by me in the conuocaciō house agayne the sacramēt of the altar which mater was not moued principally by me but by the prolocutor with the consent of the Quenes maiestie and of the holl house And the house being a membre of the parliamēt house ought to be a place of fre speche for al mē of the house by the auncient laudable custome of this realme Wherfore I thinke my selfe to haue sustayned hytherto greate iniurie for speaking my conscience frely in suche place as I might laufully do it And I desire your honorable lordships iudgemēts which be of the pliamēt house whether of right I ought to be empeched therfore sustain the losse of my liuīg as I haue done morouer of my life as it is sought Ryche You are deceyued herin for the conuocacion house is no part of the parliament house Phil. My lorde I haue alwayes vnderstanded the contrarie by suche as are more expert men in thinges of this real me then I. And agayne the title of euery acte leadeth me to thinke otherwise which alledgeth the agrement of the spiritualtie tēporaltie assembled together Ryche Yea that is mēt of the spirituall lordes of the vpper house wynsor In dede the conuocation house is called together by one wryt of the sōmons of the parliament of an olde custome notwithstandyng that house is no parte of the parliament house phil My lordes I muste be contented to abyde your iudgementes in this behalfe Ryche We haue tolde you the truthe Mary yet we would not that you should be troubled for any thyng that there was spoken so that you hauyng spokē amisse do declare nowe that you are sorye therfore London My lordes he hath spokē there manifest heresie yea and there stoutly mayntayned the same against the blessed sacrament of the alter and with that he put of his cap that al the lordes myght reuerence and vayle their bonets at that ydol as they dyd And would not alowe the real presence of the bodye an blood of Christ in the same Yet my lordes God forbid that I should go about to shewe him extremitie For so doyng in case he wil repent and reuoke his wicked sayenges And in fayth yf he wyl so do with your lordships consent he shal be released by and by Mary yf he wyl not he shal loke for the extremitie of the lawe and that shortly Chamber My lorde of London speaketh reasonably vnto you take it whiles it is offred you Ryche How saye you wil you acknowlage the real presente of the blood and bodye of Christ as al the learned men of this realme do in the masse and as I do and wyl beleue as long as I lyue I do protest it Phil. My lorde I do acknowlege in the sacrament of the bodye bloud of Christ suche a presence as the worde of God dothe alowe and reache me Ryche That shal be none otherwyse then you lyst Lond. A sacramēt is the signe of a holy thyng So that ther is bothe the signe which is the accidens as the whitnes roundnes and shape of bread and theris also the thing it selfe as very Christ bothe God and man But these heretikes wil haue the sacramētes to be but bare signes Howe say you declare vnto my lordes here whether you do alowe the thing it selfe in the sacramēt or no Phil. I do confesse
you maye the soner proue it for I doubt moche therof Cosins Why I wil proue it It is the signe of a holy thing Ergo it is a sacrament Phil. I deny your antecedent Cosins What wil you so then ther is no reasoning with you Thus master Cosins gaue ouer in the playn fylde for wāt of farther profe And thā the morow masse chaplaī begā to speake for his occupaciō with the M. harpesfild came out frō my lord with S. Austīs epistles saiēg Harpesfild My lord hath sent you here S. Austin to loke vpon And I pray you loke what he sayth in a certen epistle which he writeth I wil reade ouer the hole Here may you heare the celebracion of the masse and howe he reproueth them that wēt a hawkīg and hunting before the celebracion of the same that on the sabbat holy daies phil I perceiue the contentes of this epistle And I see nothing herein agaīst me nether nothing that maketh for the profe of your sacrament of the Masse Harpsfild No doth he not make mētiō of the masse and the celebraciō therof What can be spoken more playne Phil. S. Austin meaneth of the celebracion of the communion and of the true yse of the sacrament of the body bloud of Christ and not of your priuat masse which you of late yeares haue erected in the steade therof For this word Masse hath ben an olde terme attributed to the communion euen from the primatiue church And I pray you tel me what Missa doth signifie I thinke not many that say masse can well tel Cosins No can that is marueil Phil. Then tell yf you can But master Cosins and my morow masse chaplayn were dūme loking vpō master Harpesfeld for help and at lenght he spake Harpesfild You thinke it cometh of the Hebrue word Massahe as though none were seen in Hebrew but you Phil. I haue not gone so long to scole to deriue the significaciō of missa which is a latin worde out of Hebreu But I haue lerned to interprete Greke words by Greke and Latin by Latin and Hebreu by Hebreu I take the communion to be called missa a Mittendo of suche thinges as at the celebracion of the communion was sent by such as were of habilitie to the relefe of the poore wher the ryche brought after theyr deuotion and habilitie and required the minister in the celebraciō of the communion to pray vnto God for them and to accepte their common almes whyche they at suche tymes dyd send for the helpe of their poore brethern and systers And for this cause was it called Missa as learned men do withes At the which celebracion of the masse all that were present dyd communicate vnder bothe kindes according to Christes institucion as they dyd in S. Austines tyme. But onles you can shewe that your masse is vsed as that was you shall neuer by the name of masse which S. Austine attributed to the true vse of the cōmunion proue your priuat masse to be a sacrament onles you can proue the same vse nowe to be in your masse as was then which is cleane contrary Harpsfild What deny you the Masse to be a sacrament for shame speake it not Phil. I will not be ashamed to deny it yf you can not proue it Harpsfild Why it is a sacrifice which is more then a sacrament Phil. You may make of it as muche as you list but yet shal you neuer make it a sacrifice as you ymagine therof But fyrst it must be a sacramēt for of the sacrament you deduce your sacrifice Harps Why doth not Christ say this is my body and doth not the priest pronounce the same that Christ did phil The pronunciatyon is not only ynough onles the wordes be therwith all applied to the vse as Christ spake thē to For though you speake the wordes of baptisme ouer water neuer so many tymes yet ther is no baptisme onles ther be a christian person to be baptised Harpsfeld Nay that is not like for Hoc est corpus meum is an indicatiue proposicion shewing a working of God in the substance of orcad and wine Phil. It is not only an indicatyue propositiō but also imperatiue or cōmaūding For he that sayd Hoc est corpus meum sayd also accipite māducate take ye eat ye And except the former parte of the instituciō of Christes sacrament be accomplished according to the commaundement the later parte this is my body can haue no veryficacion take it which way you will and howe you will Morow Masse chaplain Why than you wil make the sacrament to stand in the receyuing that receauing maketh it a sacrament Phil. I do not say that the receyuing maketh it the sacrament only but I saye that a cōmen receyuing must nedes be concurrent with the true sacrament as a necessary member without the which it cannot be a sacramēt bicause Christ hathe made this a principall part of the sacrament take ye eat ye which you do not in your masse according to Christes institution Wherfore it can be no sacrament for that it wanteth of Christes institucion Cosins We do not forbid none to come to it But as many as list may be partakers with vs at the masse yf they require it Phil Nay that they shal not though they require it You will minister but one kind vnto them which is not after Christes instituciō Besides that you ought before you goo to masse to exhorte all that be present to make a sacrifice of thankes geuing for Christes passion with you and to exhort them to be partakers with you according to Christes commaundement sayeng vnto all that be present take ye eate ye And likewise by preaching shewe forthe the Lordes death which you do not Cosins What and if all thinges be done euen as you would haue it And whiles the minister is about to ministre the sacrament before any haue receaued it ther rise a soden hurly burly that the cōmunicantes be compelled to go awaye is it not a sacrament for al that none hath cōmunicated besyde the priest phil In this case where al thinges are appointed to be done accordīg to Goddes worde yf incydēt necessitie had not let I can not saye but it is a sacrament and that he which hath receaued hath receaued the true sacrament After this the morow Masse priest made this apishe reason Morow masse Priest Yf the sacramēt of the masse be no sacrament onles all do receaue it bycause Christ sayd take ye eate ye thē the sacramēt of baptisme is no sacramēt wher ther is but one baptised Bycause Christ said to his Apostles go preache the Gospel to all creatures baptisyng al nations in the name of the father c. phil Baptising al nacions in that sayeng of Christ is a cōmaundement to the Apostles to baptise al sortes of mē and to exclude none that do beleue be he gētil or Iewe not meaning al at once for that were
impossible And there is many examples that baptisme may be singularly ministred to one person as we haue exāple in Christ baptised of Iohn̄ and in the Eunuche baptised of Philip with many mo suche lyke But so haue you not of the sacramēt of the body and bloud of Christ but cōtrary wyse by the expresse wordes of S. Paule you are cōmaunded to vse it in a cōmunion and participation of many together the xi to the Corin. Quoties conuenitis ad mandu candum alius alium expectate As ofte as you come together to eate meaning the Lordes supper tary one for an other And also the minister in the celebration of the sacrament speaketh vnto al that be present in Christes behalfe to cōmunicate with him sayeng take ye and eat ye Wherfore as many as be present not cōmunicate do breake goddes commaundemēt in not receauyng the same and the minister is no iust minister that dothe not distribute the sacrament as Christ dyd to al that are presēt where Goddes worde is transgressed there is not Christ present and consequently is no sacrament Harpsfelde What would you haue it no sacrament without it be a cōmunion phil I make it not so but Goddes expresse worde teacheth me so yea also all the auncient wryters As S. Chrisostōe wryting vpon the epistle to the Ephesians sayeth that the oblatiō is in vayne where as none doth communicat with the priest If by his iudgement the action of the priest alone is in vayne where is no communion howe can that be a sacramēt which he calleth a vayne oblatiō a vayne standing at the altare Cosins You are such an other felow as I haue not heard that will not haue the masse to be a sacrament you are no man for me to reason with all Come let vs goo poyntyng to the morow masse chaplayn we wil leaue you master archdiacon and him together And so they went away Afterward the archdiacon fell into earnest persuasions with me sayeng harpsfild Master Philpot you and I haue ben of old acquayntance a long tyme we were scolefelowes both in wynchester and in Oxforde many yeares wherfore I must wyshe you as well to do as my selfe and I praye you so thinke of me Phil. I thanke you for your good will towardes me but yf you be deceaued as I am sure you are I shall desyre you not to wyshe me deceaued with you For afore God I tell you playnely you are highly deceaued and mayntayne false religion and be not those men you take your selfes for And yf you do not repent leaue of your persecuting of christes trueth you wil go to the dyuell for it Therfore consyder it in tyme I gyue you warnyng for in the day of iudgement ells I shal be a wytnes agaynst you that I told you this here talkyng together Harpesfild Fye that is but your owne vayne syngular opinion I perceaue you are styll now that man you were in Oxforde Phil. I trust you can reporte no notorius euill that euer you knew by me there Harpsfeld I can saye no euill of your conuersacion but I knew you to be a studious man Mary if you remembre when we met in disputacion in paruis you wold not lyghtly gyue ouer and for that cause I speake that I haue sayd Phil. Master Harpesfeld you knowe in the scoles at Oxforde when we were yong men we dyd stryue moche vpon vayn glory and vpon contention more than for the trueth But nowe our yeares and our ryper learnyng teache vs to fal to a truthe which must be our portion for euer And yf I was then in my tyme of ignoraunce earnest in myne owne cause I ought now to be earnest in my maister Christes cause in his truth I know now that nothing done vpon vayne glorie and singularitie can please God haue it neuer so goodly a shewe Wherfore I praye you iudge not so of me nowe Harpfi What wil you thinke your selfe better learned then all the learned men in this realme Phil. My fayth hengeth not vpō the learned of the worlde but vpon the learned after Goddes worde Harpf. Wel I wil talke with you nomore as nowe but pray to god to opē your harte Phil. I pray God open both our hartes to do more his wil then we haue done in tymes past Harpf. Ho keper take him away with you Phil. I pray you M. Harpsfeld tel me what this pronowne Hoc doth demonstrate and shewe in this indicatiue proposition as you cal it Hoc est corpus meum This is my body Harpf. It dothe demonstrate the substaunce of bread which by the wordes spoken by the priest by the omnipotency of God is turned into the substaunce of Christes very body Phil. Is the substaunce of the bread as you saye turned into Christes bodye Harpf. Yea that it is phil Why then Christes body receaueth dayly a great increase of many thousād peces of bread into his bodye And that is his body become nowe which was not before and by this you would seme to make that ther is an alteracion in Christes glorifyed body which is a wicked thing to thinke Harpf. Then he fet about agayne and remembring better him selfe and seyng the inconuenience of his first assertion of the transubstantiacion of the bread into Christes bodye he sayd that the substaunce of bread after the wordes spoken by the priest was euacuated or vanished away by the omnipotency of God Phil. This is an other song thē you said fyrst And here you maye see howe contrary you ar to your selues For in dede your scole mē do holde that the verye substaunce of bread is really turned into the substaunce of Christes body And nowe you perceauing of late the inconuenience which is obiected agaīst you in the opinion of late you ar dryuē to imagin a new shyfte and say the substance of bread is euacuated contrary to that your churche hath fyrst beleued and taught O what contrarietie is ther among you and all to deface the syncere truth Harpesfild Is not God omnipotent cannot he do as he hath sayd Phil. But his omnipotency will not do as you say contrary to his word and to his honour it is not Goddes honour to include bodely in a pece of bread and of necessitie to tye him therto It is not Goddes honour for you to make a pece of bread God mā which you se before your face doth putrifie after a certen tyme. Is not Goddes omnipotency as hable to geue his body with the sacramental bread as to make so many turninges away of the bread as you doo And that directly against the scripture which calleth it bread many tymes after the cōsecraciō Are you not ashamed to make so many alteracions of the lordes holy institucion as you do And to take away the substanticall parts of the sacrament as take ye eate ye drinke ye all of this So ye this in remembraūce of me and to place in their steades heare ye