father he be one And none in the spirite of God can deuide Christ frō the substaunce of God the father onles a natural sonne may be of an other substaūce than his father which nature dothe abhorre Who can abyde the eternall generacion of the sonne of God to be denied synce it is written of him his generacion who shal be able to declare Esa 53. Is ther any true christiā hart that grudged not at suche faythles blasphemours Can the eye eare tongue or the other senses of the body be cōtent to heare their creatour blasphemed not repyned should not the mouth declare the zeale of his maker by spittyng on him that depraueth his diuine maiestie which was is and shal be God for euer Apoc. 3. Yf God as it is mencioned in the Apocalipse wil spew ypocrites out of his mouthe suche as he neither hotte nor colde in his worde why maye not than a man of God spitte on hym that is worsse than an hipocrite enemye to the godhead manifested in the blessed Trinitie which wil in no wyse be persuaded to the cōtrarie Iohan. 2. Yf Christ with a whippe droue out the of temple suche as were prophaners therof ought not the seruaūt of God by some lyke outwarde significacion reproue the villanie of those as go about to take awaye the glorie of him that was the buylder of the tēple Yf there were as muche zeale in men of the truth as there is talkatiue knowlege they would neuer be offended with that which is done in the reproche and cōdemnacion of frowarde vngodlye men whome nothing can please but singularities and diuisions from the churche of Christ which ought to be the mother and mystres of vs al to leade vs Gala. 4. into al true knowledge of the worde of God and not ymagine by ignoraūce takyng the word of God dayly an other Gospel and an other Christ as euery sect dothe separating thē selues frō Christes spouse which is the same that is the accōplishement of truthe Ephe. 1. hitherto neuer knewe O insatiable curiositie O arrogaunt selfe loue the original of al these heresies O pestilent canker of thyne owne saluacion O Arrian the ryght inheritour to Lucifer Esay 14. that would exalte his seate and be lyke to the hyghest whose fal shal be lyke where the synne is equal Yf God dyd hyghly allowe the minister of Ephesus Apoca. 2. for that he could in no wise abyde such as said they were Apostles and were not indede howe maye any laye vncharitablenes vnto me which for the loue of my swete Christ do abhorre al phantastical Arrians in suche sorte as al men ought to do that loue the sonne of God vnfaynedly Yf Moses be cōmended by the scriptures Act. 8. for strykyng an Egiptian that dyd iniurie to one of the people of God howe may he iustly be blamed which dyd spit at him that doth suche iniurie and sacrilege to the sonne of God as to plucke him from his eternal and propre godhead was there euer creature so vnkynde was there euer man so temerarious to stryue against the glory of his glorifier was there euer heretike so bolde and impudent as the Arrian is that durst take frō the sōne of God the glorie which he had with the father frō the beginning Yf Christ be the beginning Apoca. 1. ending of all thing as he testifyeth him self to S. Iohn how may he be but a creature like vnto others who may dissemble such blasphemy that hath any sparke of the spirite of God who may heare with patience the right wayes of the Lorde peruerted by these deuilishe holi Arriās hold his peace A lyuely fayth is not dōme but is alwayes ready to resist the gainesayers as Dauid sayth I haue beleued therfore I haue spoken Speake than you that haue tonges to prayse confesse against these Arriās exalte your voice lyke a trompet that the simple people maye beware of their Pharisaical venome and be not deceaued as now many are vnwares of simplicitie Suffre them not to passe by you vnpointed at yea yf they be so stonte that they will not ceasse to speake against God our saueour and Christ as they are al newe baptised enemies therto refraine not to spit at suche inordidate swyne as are not ashamed to tread vnder their fete the precious godhead of our saueour Iesus Christ Our God is a gelous God and requireth vs to be zelous in his cause Yf we can not abyde our owne name to be euel spoken of without great indignacion shall we be quiet to heare the name of our God defaced and not declare any signe of wrath against thē It is writtē be angry and synne not A man than maye shewe tokens of angre in a cause which he ought to defende without breache of charitie The prophet Dauid sayeth shal I not hate them O Lorde that hate thee Psal 138. vpon thyne ennemyes shall I not be wrathful I wil hate them with a perfect hatred they are become myne enemyes Aaron bycause he was not more zelous in goddes cause whan he perceiued the people bent to ydolatry entred not into the lande of promyse God loueth not luke warme souidiars in the batel of fayth but suche as be earnest and violent shall inherite his kyngdome Therfore S. Paule biddeth vs to be feruent in spirit you that are to colde in these dayes of the cōntet of the gospel aswel against these arch heretiks as others wherof there be at these daies stered vp by the Deuill an infinite swarme to the ouerthrow of the gospell if it were possible I exhort you not to iudge that euil which God highlie commedeth But rather to pray that God will geue you the lyke zeale to withstande the enemies of the gospel neyther to haue any maner of felowship with these Antichristes whom the deuil hathe shitten out in these dayes to defyle the Gospel which go aboute to teache you any other doctrine The gospel pure in K. Edw. dayes than you haue receyued in kyng Edwardes dayes in the whiche praysed be God al the synceritie of the gospel was reuealed according to the pure vse of the primatiue church and as it is at this present of the trew catholike church allowed through the worlde The spirite of God the holye Goost the thirde persone in Trinitie whom these wicked Arrians do elude and mocke hath taught the church according to Christes promise al truth and shal we nowe receyue an other vaine spirite whome the holy fathers neuer knewe Trye the spirites of mē by goddes worde and by the interpretacion of the primatiue churche who had promyse of Christ to receyue by the cōming of the holy goost the true vnderstanding of al that he had spokē and taught after the which we haue ben truely taught to beleue three persones in one deitie God the father frō whom and God the sonne by whom God the holy Goost in whō al
that mater but I am sure it wylbe layd against me to my preiudice when I come to iudgement Colle Why then you may speake by protestacion phil But what shal my protestacion auayle in a cause of heresie as you cal it yf I speake otherwyse thē you wil haue me synce that which I spake in the conuocacion house beyng a place priuiledged can not now helpe me London But M. D. Colle maye I not procede agaynst hym for that offence he hath done in my diocese Colle You may cal him before you my lorde yf he be founde in your diocese Phil. But I haue by force ben brought out of myne owne diocese to my lordes require to be iudged of myne owne ordinarie And therfore I knowe M. D. wil not say of his knowledge that your lordship ought to procede agaynst me And here M.D. would saye nothyng worcest Do you not thynke to fynd before my lorde here as good equitie in your cause as before your owne ordinarie Phil. I can not blame my lorde of Londons equitie with whom I thanke his lordship I haue founde more gentlenes synce I came then of myne owne ordinarie I speake it for no flatterie this twelue moneth and thys halfe before who neuer would cal me to answere as his lordship hath done nowe twyse Sed nemo prohibetur vti iure suo But I ought not to be forstalled of my right And therfore I chalenge the same for diuerse other consideracions Londō Now you can not say herafter but that ye haue ben gently cōmuned withall of my lordes here And yet you wylfull and obstinate in your errour and your owne opinions will not shewe any cause why you wil not come into the vnitie of the churche with vs. Phil. My lordes that I do not declare my mynde according to your expectacion is as I haue sayd because I can not speake without present daunger of my lyfe but rather then you should reporte me by this eyther obstinate or selfe willed without any iuste groūde whervpon I stande I wyl open vnto you somwhat of my mynde or rather the hole desyring your lordshippes which seme to be the pillers of the churche of Englande to satisfye me in the same And I wil referre al other causes in the which I dissent from you into one or two articles or rather to one which includeth them both in the which yf I can by the scriptures be satisfied at your mouthes I shall as willyngly agree to you as any other in al pointes London These heretikes com alwayes with their yffs as this mā doeth now sayng yf he cā be satisfied by the scriptures so that he will allwayes haue this exception I am not satisfied although the mater be neuer so playnly proued agaynst him No proofe but prailyng But wil you promise to be satisfied yf my lordes take summe paynes about you Phil. I saye my lorde I wil be satisfied by the scriptures in that I stande And I processe here before God his eternal sonne Iesus Christ my saueour and the holy gost hys angelles you here present that be Iudges of that I speake that I do not stand in any opinion of wilfulnes or singularitie but only vpon my conscience certaynly informed by Goddes worde from the which I dare not goo for feare of damnacion And this is the cause of myne earnestnes in this behalfe London I will trouble my lordes no longer seing that you wil not declare your mynd Phil. I am about so to do yf yt please your lordship to heare me speake Bath Gyue hym leaue my lorde to speake that he hath to saye Phil. My lordes it is not vnknowē to you that the chyef cause why you do count me and suche as I am for heretikes because we be not at vnitie with your churche You saye you are of the true churche And we saye we are of the true churche You say that who is out of your churche is dampned And we thinke veryly on the other syde that yf we departe from the true church wheron we are graffed in Godes worde we should stande in the state of dampnacion Wherfore yf your lordships can bring any better auctorities for your churche than we can do for ours and proue by the scriptures that the church of Rome nowe of the which you are is the true catholike churche as in all your sermons writinges and argumētes you do vpholde And that all christē persons owght to be ruled by the same vnder payne of dāpnation as you saye and that the same churche as you pretend haue auctoritie to entreprete the scriptures as it semeth her good and that all men are bounde to folowe suche interpretacions only I shal be as conformable to the same church as you maye desire me the which otherwyse I dare not Therfore I require you for Goddes sake to satisfie me in this Cole Yf you stād vpō this point onlye you maye sone be satisfied you list Phil. It is the thing that I require And to this I haue sayd I wil stand referre al other controuersies I stande nowe agaynst you wyl put my hande therto yf you mistrust my worde London I praie you maister Philpot what fayth were you of .xx. yeares ago this man will haue euery yeare a new fayth Phil. My lord to tell you plain I thinke I was of no fayth for I was thā a wicked lyuer and knewe not God thā as I owght to do God forgyue me London No were that is not soo I am sure you were of some fayth Phil. My lord I haue declared you on my conscience what I than was and iudge of my selfe And what is that to the purpose of the thing I desire to be satisfied of you London Maister Archdeacon Colle I praye you say your mynd to hym Cole What will you saye yf I can proue that it was decreed by a vniuersall counsel in Athanasius tyme that al the christiane church should folowe the determinacion of the churche of Rome but I do not nowe remembre where phil If you master doctor can shewe me the same graunted to the sea of Rome by the auctoritie of the scripture I will gladlye herken therto But I thinke you be not hable to shewe any such thing for Athanasius was precident of Nicene counsell there was no suche thing decreed I am sure Cole Though it were not than yt might be at an other tyme. Phil. I desire to see the profe therof And vpon this maister Harpesfyld Chaūceler to the bishop of London brought in a boke of Ireneus which certayne leaues turned in layd it before the bishops to helpe them in their perplexitie yf it might be the which after the bishops of Bath Glocester had reade together the bishop of Glocester gaue me the booke Glocest Take the booke master Philpot and loke vpon that place and ther may you see howe the churche of Rome is to be folowed of all men Phil. I toke the
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
abstractes of the scriptures and doctors Phil. What so euer you do make them they are no ground of my fayth by the which I ought to be Iudged London I must nedes procede against the to morowe Phil. Yf your lordship so do I wil haue Excepcionem fori for you are not my competent iudge London By what lawe canst thou refuse me to be thy iudge Phil. By the Ciuile lawe De coÌ„petente Iudice London There is no suche tytle in the lawe In what boke is it as connyng a lawer as you be Phil. My lorde I take vpoÌ„ me no great connyng in the lawe but you dryue me to my shyftes for my defence And I am sure yf I had the bokes of the lawe I were able to shewe what I saye London What De competente Iudice I wil go fet thee my bokes There is a tytle in dede De officijs Iudicis ordinarij phil Verely that is the same Competente Iudice which I haue alleged With that he ranne to his studye end brought the hole course of the lawe betwene his haÌ„des which as it myght appeare he had wel occupied by the dust they were enbrued withal London There be the bokes fynde it out yf thou canst and I wyl promyse thee to release thee out of pryson phil My lorde I staÌ„de not here to reason maters of the Ciuile lawe althoughe I am not altogher ignoraunt of the same for that I haue ben a student in the same sixe or seuen yeres but to answere to the articles of fayth with the which you maye lawfully burthen me And where as you go about vnlawfully to procede I chalenge according to my knowlege the benefyte of the lawe in my defence London Why thou wilt answere directly to nothyng thou art charged with al. Therfore saye not herafter but you myght haue ben satisfyed here by learned men yf you would haue declared your mynde phil My lorde I haue declared my mynde vnto you and to other of the bysshops at my last beyng before you desyring you to be satisfied but of one thing wherunto I haue referred al other controuersies the which yf your lordships nowe or other learned men can symply resolue me of I am as contented to be reformable in al thinges as you shal require the whych is to proue that the churche of Rome wherof you are is the catholyke churche Couentrie Why do you not beleue your Crede Credo ecclesiam catholicam phil Yes that I do but I can not vnderstande Rome wherwith al you now burden vs to be the same neither lyke to it S. Asse It is most euident that S. Peter dyd buylde the catholyke churche at Rome And Christ sayd Tites Petrus super hanc petrant edificabo ecclesiam meam Moreouer the succession of byshops in the sea of Rome can be proued from tyme to tyme as it caÌ„ be of none other place so wel which is a manifest probacion of the catholike church as dyuerse doctours do wryte Phil. That you would haue to be vndoubted is moste vncertaine and that by the autoritie which you allege of Christ sayeng vnto Peter Thou art Peter and vpon this rocke I wyll buylde my churche Marcke wel onles you caÌ„ proue the rock to signifye Rome as you would make me falsly beleue And although you can proue the succession of bishops from Peter yet this is not sufficieÌ„t to proue Rome to be the catholike church onles you can proue the successioÌ„ of Peters fayth whervpon the catholyke church is buylded to haue coÌ„tinued in his successours at Rome at this present to remayne London Is ther any mo churches theÌ„ one catholike churche and I pray you tel me into what fayth were you baptized Phil. I acknowledge one holye catholyke and Apostolyck churche wherof I am a membre I prayse God I am of that catholike fayth of Christ wherinto I was baptised Couentre I praye you can you tel what this worde catholyke doth signifie shewe yf you can Phil. Yes that I can I thanke God The catholyke faythe or the catholyke churche is not as nowe a dayes the people be taught to be that which is moste vniuersal or of moste part of men receyued wherby you do inferre our fayth to hang vpon the multitude which is not so But I esteme the catholyke fayth and the catholike churche to be as S. Austen defineth the same Estimamus fidem catholicam a rebus praeteritis praesentibus futuris We iudge sayth he the catholike fayth of that which hath ben is and shal be So that yf you can be hable to proue that your fayth and churche hath ben from the beginning taught and is and shal be then maye you count your selues catholikes otherwyse not And catholike is a Greke worde compounded of cata which signifieth after or according and holon a sumÌ„ or principle or hole So that catholike church or catholike fayth is as muche to saye the fyrst hole souÌ„de or chiefest fayth London Doth S. Austen saye so as he alledgeth it or dothe he meane thus as he taketh the same howe saye you maister Curtoppe Curtop In dede my lorde S. Austen hath suche a sayeng speaking against the Donatistes that the catholike faythe ought to be estemed of thinges in tymes past and as they are practised according to the same And ought to be through al ages not after a new maner as the Donatistes begaÌ„ to ê“fesse phil You haue sayd wel M. Currop after the meaning of S. Austen And do coÌ„firme that which I haue sayd for the significacion of catholike Couentre Let the boke be sene my lord London I praye you my lorde be content or in good fayth I will breake euen of let all alone Do you thinke the catholyke church vntil it was with in these fewe yeres in the which a few vpon singularitie haue swarued from the same hath erred phil I do not thynke that the catholike churche can erre in doctrine but I require to proue the churche of Rome to be thys catholike churche Curtop I can proue that Ireneus which was within an hundreth yeares after Christ came to Victor then bishop of Rome wisely Curtop to aske his aduise about the excommunicatioÌ„ of certayne heretikes the which he would not haue done by al lykelyhode yf he had not taken him to be supreme head Couentre Marke wel this argument Howe are you able to answere to the same Answere yf you can phil It is sone answered my lorde for that it is of no force neither this facte of Ireneus proueth nomore for the supremacie of the bishop of Rome theÌ„ myne hath done which haue ben at Rome as wel as he and myght haue spoken with the Pope yf I had list and yet I would none in Englande dyd fauour his supremacie more then I. S. Asse You are the more to blame by my fayth of my bodye for that you fauour the same no better Your othe is as great as if a
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
Ye as that I am London Your godfathers and godmothers were of an other fayth then you be nowe Phil. I was not baptised neither into my godfathers faith nor my godmothers but into the fayth into the churche of Christ London Howe knowe you that Phil. By the worde of God which is the touche stone of faythe and the lymites of the churche London Howe long hath your churche stande I praye you Phil. Euen from the beginning froÌ„ Christ from his Apostles from theyr immediate successours Chanc. He wil proue his churche to be before Christ phil Yf I dyd so I go not amisse For ther was a church before the coÌ„ming of Christ which maketh one catholike churche Chance It is so in dede phil I wil desyre no better rule theÌ„ that which is ofteÌ„ tymes brought in of your syde to proue both my fayth and church catholike that is antiquitie vniuersalitie and vnitie Lond. Do you not se what a bragging folyshe felowe this is He would seme to be very wel sene in the doctors he is but a fole By what D. art thou able to ê“ue thy church name hiÌ„ thou shalt haue him phil My lorde let me haue al your auncient writers with penne ynke paper I wil proue both my fayth my churche out of euery one of them Lon. No that thou shalt not haue â–ª you shal see howe he lyeth S. CipriaÌ„ sayeth Ye lye my lorde ther must be one high priest to the which the residue must obeye And they wil allowe no head neither vicar general phil S. Ciprian sayeth not that ther should be a vicar general ouer al. For in his boke De simplicitate praelatorum I am sure he sayeth the coÌ„trarie Vnus episcopatus est cuius pars in solidum a singulis tenetur Ther is but one bishoprike which is holly possessed of euery bishop in part London Fet hyther the boke thou shalt se the manyfest place against the. S. Chedsey brought the boke turned to the place in an Epistle written vnto Cornelius then B. of Rome recited these worldes in suÌ„me that it went not well with the church where the hyghe priest was not obeyed And so would haue coÌ„cluded for the confirmacion of the bishops sayeng Phil. M. doct you misconstrue the place of S. CipriaÌ„ for he meaneth not ther by the hygh priest the B. of Rome but euery patriark in his precinct of whom ther were foure apointed in his tyme. And in wrytyng vnto Cornelius he meaneth by the hyghe priest hym selfe which was then chief B. of Affrica whose auctoritie the heretikes began to despice Wherof he complayneth to Cornelius sayeth the churche can not be well ordered where the chief minister by order after the iudgemeÌ„t of the scriptures after the agremeÌ„t of the people and the coÌ„sent of his felow bishops he is not obeyed London Hath not the bishop of Rome alwayes ben supreme head of the churche and Christes vicar in earth euen from Peter Phil. No that he was not For by the word of God he hath no more auctoritie then the bishop of London hath Lon. Was not Peter head of the church and hath not the bishop of Rome which is his successour the same auctoritie Phil. I graunt that the bishop of Rome as he is the successor of Peter hath the same autoritie as Peter had But Peter had no more auctoritie then euery one of the apostles hadde Chaunce Yes that S. Peter had for Christ said specially vnto him Tibi dabo claues regni Coelorum I will gyue thee the keyes of the kingdome of heauen the which he spake to none other of his disciples syngularly but to him phil S. Austyne answereth otherwyse to the obiection sayeth that yf in Peter there had not bene the figure of the churche the Lord had not sayd vnto him to the I will geue the keyes of the kingdome of heauen The which if Peter receyued them not the churche hath them not Yf the churche hath them theÌ„ Peter hath them not London What yf I can proue and shewe you out of the ciuill lawe that all Christendome ought to folowe the holy catholike churche of Rome as there is a speciall tytle therof De catholica fide Sancta Romana ecclesia phil That is nothing material seing the thinges of God be not subiecte to maÌ„s lawes And diuine maters must be ordered by the word of God not of man M. d ee What will you saye yf I can proue that Christ buylded his church vpon Peter and that out of S. Ciprian will you then beleue that the bishop of Rome ought to be supreme head of the churche Phil. I knowe what S. Ciprian writeth in that behalfe But he meaneth nothiÌ„g so as you take it M. d ee S. Ciprian hath these wordes quod super Petrum fundata suit ecclesia tanquam super originem vnitatis That vpon Peter was builded the churche as vpon the fyrst begynning of vnitie Phil. Be declareth that in an example the vnitie must be in the church he grouÌ„ded on Peter his churche alone not vpon men The which he doth more manifestly declare in the booke De simplicitate praelatorum sayeng in persona vnius Christus dedit Dominus omnibus claues vt omnium vtatateÌ„ denotaret In the person of one maÌ„ God gaue the keyes to al that he in significacioÌ„ therby declareth the vnitie of all men M. d ee Howe wil you vnderstand S. Ciprian So that were good in dede Phil. I thinke you can not vnderstande S. Ciprian better then he dothe declare him selfe London I will desire you master chauÌ„celer to take some paynes which master doctor Chadsey master Dee about his examinacion For I must god to the parliament house And I will desire you to tary diner with me phil Then maister Dee toke agayne his former auctoritie in hande for want of an other And would haue made a farther circumstaunce dysgressing from his purpose To whom I sayd he knewe not wherabout he went and here withall he laughed And I sayd his diuinitie was nothing but scoffing M. d ee Yea then I haue done with you And so went awaye phil maister Dee you are to yong in dyuynytie to reach me in the maters of my faythe though you be learned in other thinges more then I yet in diuinitie I haue ben longer pracrysed then you for any thing I can heare of you therfore be not to hastie to iudge that you do not perfectly knowe Chaun Peter and his successours froÌ„ the beginning haue ben allowed for the supreme head of the churche that by the scriptures For that cause Christ said vnto him in S. Iohn thryse feade my shepe pasce oues meas Phil. That is none otherwise to be takeÌ„ theÌ„ Ite predicate goo ye preache which was spoken to al the Apostels as wel as vnto Peter And the Christ said thrise pasce oues meas feade my shepe it signifieth nothing
haue in hast scribled out all myne examinacioÌ„ hitherto that the same which hath ben done vnto me in darke might come to light and that the papistes vniust ê“cedinges and nakednes in theyr false religion might be knowen to their confusion AMEM. Iesus is God with vs Amen 1555. The examination of IohnÌ„ Philpot had on S. Andrewes day last before the bishop of Duresme the B. of Chichester the bishop of Bathe the bishop of London the Prolocutor master Christoforson Doctor Chadsey D. Morgan of Oxforde master Hussey of the Arches D. weston D. Harpsfild Archdeacon master Cosins and master IohnÌ„son regester to the bishop of London in his palace I Was coÌ„ming being sent for with my keper and the bishop of LoÌ„don met me at his hal dore and full manerly he played the geÌ„tilmaÌ„ 〈◊〉 to bring me before the lordes sayeÌ„g London My lordes I shall desire you to take some paynes with this man he is a gentilman and I would be should do wel but he wil wilfully cast away him selfe Duresme Come hither syr what is your name phil My name is Philpot. Duresme I haue heard of that name to be a worshipfull stocke and synce you be a gentilman do as you may lyue worshipfully among other gentilmeÌ„ what is the cause of your troble now phil I told him the cause as in my former examinacions is expressed Duresme Well al causes set apart will you nowe be a conformable man to the catholike fayth and leaue al new fangled opinions and heresies I wis I was in Germany with Luter at the beginning of this and can tell howe they began Leaue them and folowe the catholike churche through out the world as the hole realme nowe doth Phil. My lord I am of the catholike fayth and desire to lyue and die in the same But it is not vnknoweÌ„ to your lordship that I with others these twenty yeres haue ben taught an other maner of fayth than you nowe go about to compell vs vnto Wherfore it is requisite that we haue a tyme to waigh the same and to heare howe it agreeth with Goddes worde For fayth is not at a soden nether won nether remoued but as S. Paule sayth fayth coÌ„meth by hearing heariÌ„g by the word Fides ex auâ—iuâ— auditus per verbum Chiche And if you wil geue m leaue my lord I wil shewe him howe he taketh the sayeng of S Paul amisse as many other now of dayes allegeing the same do that they ought not be coÌ„pelled to beleue where as S. Paul meaneth of infideles and not of the faythfull And so S. Austin writing against the Donatistes sayth that the faythfull may be compelled to beleue phil S. Barnard and it please your lordship doth take that sense of S. Paul as I do sayeng that Fides est suadenda non imponenda fayth must be persuaded to a man and not enioyned And S. Austin speaketh of suche as were fyrst throughly persuaded by manifest scriptures yet would resyst of stubburn wilfulnes Chichest So Bernard meaneth of infidels also phil No my lord that he doth not for he writeth not of the infideles for he writeth of such as were deceyued by errours Chichest My lord of Duresme I haue ben so bold to interrupt your lordship of your tale I pray you now ê“cede on Duresme M. Philpot wil you be of the same catholike fayth churche with vs you wer baptized in and your godfathers ê“mised for you and hold as we do and then may you be rydd out of trouble I perceyue you are lerned and it is pitie but you should do wel phil I am of the same catholike fayth catholicke church I was baptized vnto and in that will I liue and dye Duresme That is wel sayd yf you hold ther you can not do but well Chichest Yea my lord but he meaneth otherwise than you do Are you of the same fayth your godfathers and godmothers were or no Phil. I can not tel what fayth they were of certaynly but I am of the fayth I was baptized vnto which is in the fayth of Christ for I was not baptized in the faith of my godfathers but in the faith of christ Christo S. Austin sayth that infantes are baptized in fide susceptorum In the fayth of theyr godfathers Phil. S. Austin yet in so sayeng meaneth of the faith of Christ which the godfathers do or ought to beleue not otherwise Dures Howe say you wil you beleue as we do al the learned of the realme or no and be of one churche with vs My lordes it is not vnknoweÌ„ vnto you Phil. that ther hath ben alwayes two churches Chichest Nay that is not so there is but one catholike churche phil I shal desyre your lordships to heare out my tale and to take my meaniÌ„g for I know there is but one trewe churche but alwayes from the beginning ther hath ben ioyned to the same true churche a false churche aduersarye to the true and that was declared at the fyrst in Abel and Cayn who persecuted and slewe his brother in whom as S. Austine witnesseth is represented the false and true church And after that as sone as God had chosen his peculiar people and shewed vnto them his sanctuary holy statutes and wil anone after arose the false church ten of the .xij. tribes of Israel diuided theÌ„ selues from the true churche of Iuda and Beniamin and made to theÌ„ selues at Bethel and set vp golden calues and yet preteÌ„ded therwith to serue God so abused his worde No withstaÌ„ding God was displeased with them and ceassed not his wrathe vntil he had vtterly destroyed them Chichest I wil grauÌ„t you before the coÌ„ming of Christ ther were two churches in the olde lawe but in the newe lawe sence Christes coÌ„myng you can not shewe it to be so by the scripture phil Yes my lorde that I can yf you wil geue me leaue After Christ had chosen his twelue Apostles was ther not a Iudas in the newe lawe and a Symon Magus And were not they of the false churche Chichest Yea but I meane after the Gospel was written where can you fynde me two churches after Christ had ascended and sent the holy Goost phil The Gospell was within eyght yeres after the AscensioÌ„ written by S. Mathieu the wryting therof is not material to the declaration of these two churches to haue ben alwayes from tyme to tyme as by examples it maye be shewed And yet as euill as my memorie is I remeÌ„bre in the newe testameÌ„t is mencion made of two churches as it appeareth in the Apocalips and also S. Paule to the Thessalonians maketh mention that Antichrist with his false generacioÌ„ shal sit in the temple of God to the which Chichester replied not Duresme The church in the scripture is likned to a great fishers net which contayneth in it both good fishes and bad fyshes I truste you wil be of the better sorte and leane to the trueth phil My lorde it
mater you now stāde vpō Morgan M. Christoforson hath shewed M. Philpot a notable place for the authoritie of the churche of Rome and he maketh nothing of it London Where is the place let me se by my fayth here is a place alone Come hither sir what say you to this Nay tary a lytle I will helpe this place with S. Paules owne testimony the first to the Romaynes where he sayeth that their fayth is preached through out the worlde how can you be hable to answere to this Phil. Yes my lorde it is sone answered if you well consider all the wordes of Ciprian for he speaketh of suche as in his tyme were faythfull at Rome that folowed the doctrine of S Paul as he had taught them and as it was notyfied throughout the world by an epistle which he had written in the commēdation of theyr fayth With such as are praysed of S. Paull at Rome for foloing the true fayth mysbelefe can haue no place And now if you can shew that the fayth which the church of Rome holdeth is that fayth which the Apostle praysed and alowed in the Romains in his tyme then wil I saye with S. Cyprian and with you that infidelitie can haue no place there but otherwyse it maketh not absolutely for the authoritie of the church of R. as you do mistake it Christo You vnderstande Cyprian wel in dede I thynke you neuer red hym in your lyfe Phil. Yes M. S. that I haue I can shewe you a boke noted with myne owne hande though I haue nor red so muche as you yet I haue red somwhat It is shame for you to wrast and wryth the doctors as you do to mayntaine a false religiō which be altogether against you yf you take them aright yf your false packing of the doctors together hath geuen me and others occasion to loke vpon them wherby we fynd you shamfull lyars and mysreporters of the auncyent doctors Morgan What wil you be in hāde to alow doctors now they of your sect do not so I maruel therfore you wil alowe them Phil. I do alowe them in asmuche as they do agre with the scriptures so do al they which be of the truthe how so euer you terme vs I praise God for the good vnderstanding I haue receaued by thē Christo What you vnderstande not the doctors you may be ashamed to say it Phil. I thanke God I vnderstāde thē better thē you For you haue excoecationem cordis the blindnes of hart so that you vnderstande not truely what you read no more thē the wal here as the taking of Cipriā doth wel declare And afore god you are but deceauers of the people for al your brag you make of learning neither haue ye scripture or auncient doctor on your syde beyng truely taken Chriho Why al the doctors be on our syde against you altogether Phil. Yea so you say when ye be in your pulpits alone and none to answer you But yf you wil come to cast accōptes with me therof I wil ventre with you a recanraciō that I as lytle syght as I haue in the doctors wil bring more authorities of aunciēt doctors on my syde thē you shal be able for yours he that cā bring most to him let the other syde yeld Are you cōtent here with Christo It is but foly to reasō with you you wil beleue no mā but your selfe phil I wil beleue you or any other learned mā yf you cā bring any thing worthy to be beleued You cā not winne me with vayne wordes frō my faythe Before God ther is no truth in you Mor. what no truth no truth ha ha he Phil. Except the articles of the Trinitie you are corrupt in al other thīges are soūd in nothing Morg. What say you do we not beleue wel on the sacrament Phil It is the thing which among all other you do most abuse Mor. Wherin I pray you tel vs Phil. I haue tolde you before this M. S. in the cōuocaciō house Mor. Yea mary in dede you told vs there very well for there you fell downe vpon your knees fell to weping ha ha ha phil I dyd wepe in dede so dyd Christ vpon Ierusalem am not to be blamed therfore yf you cōsyder the cause of my weping Mor. What make you your selfe Christ ha ha ha Phil. No syr I make not my selfe Christ but I am not ashamed to do as my M. saueour did to bewaile lament your infydelytie and idolatry which I there forsawe through tyrannye you would bring agayne to this realme as this daye doth declare Morgan That is your argument Christo Wherin do we abuse the sacrament tel vs Pihl. As I may touche but one of the least abuses you minister it not in both kyndes as you ought to do but kepe the one halfe frō the people cōtrary to Christes institution Chri. why is ther not asmuch cōtained in one kind as in bothe and what nede is it then to minister it in bothe kindes phil I beleue not so for yf it had Christ would haue geuen but the one kinde only for he instituted nothīg superfluous and therfore you cannot say that the hole effect of the sacrament is aswell in one find as in both synce the scripture reacheth otherwise Christofor What if I can proue it by scripture that we may minister it in one kinde the Apostles dyd so as it may appeare in the Actes of the Apostles in one or two places where it is written that the Apostles contynued in orationibus fractione panis in prayers and in breaking of bread which is ment of the sacrament Phil. Why master doctor do you not knowe that S. Luke by making mentiō of the breaking of breade meaneth the hole vse of the sacrament according to Christes institution by a figure which you haue learned in gramer metinomia where part is mentioned and the hole vnderstanded to be done as Christ commaunded it Christofor Nay that is not so For I can shewe out of Eusebius in Ecclesi historia that ther was a man of God whom he named that sent the sacrament in one kind by a boy to one that was sicke Phil. I haue red in dede that they dyd vse to gyue that was left of the communion bread to children to maryners to women and so perauenture the boy might cary a piece of that was left to the sycke man Christofor Nay as a sacrament it was purposely sent vnto him Phil. Yf it were so yet can you not precysely say that he had not the cup ministred vnto him also by some other sent vnto him but what though one mā did vse it thus dothe it folow that al men may do the like S. Ciprian noteth many abuses of the sacrament in his time which rose vpō singular mens exāples as vsing of water in stede of wine therfore he sayeth Non respiciendum quid aliquis ante nos fecerit sed quid
hable of himselfe to enriche thee with al felicitie Thou arte lyke them that be of the congregation of Laoditia mencioned in the Apocalips which sayeth with them that I am ryche and enryched and want nothing Apoca. 3. and knowest not in dede that thou art wretched and myserable both poore blind and bare I counsel thee therfore to bye fyrye golde of the deitie of our Christ that thou myghtest thorough true belefe wexe ryche and be clothed with his whit garmentes that the shame of thy nakednes myght not appeare as it doth now to thy great confusioÌ„ Yf thou se not this thou art one of them whome Christ for thyne infidelitie towardes him made blinde vnto euerlasting dampnacion These Arrianes would not be couÌ„ted myserable and they can not awaye with this godly prayer which the churche vseth saieng Lorde haue mercy vpoÌ„ vs myserable synners Rom. 7. But S. Paule was not ashamed to say miserable persone that I am who shal delyuer me from this body subiect to death He confesseth aswell our myserable as synfull state in this lyfe and they that perceaue the impuritie of our nature which it hath throughe the fall of Adam and the want of originall iustice which we lost by hym can not but crye we are miserable and saye with Dauid I am miserable and made croked I went al daye long sorowfully praye with the blynde man of the gospel Luke 18. Iesu the sonne of Dauid haue mercye vpon vs. What vayne religion is this of theirs What pharisaical leuen dothe they scatter abrode what lyeng hypocrisie do they maintaine But is this al no verely It were to long for me to touche their infinite errours they are infected withal they deny the olde testameÌ„t to be of any authoritie Dauid psalmes be not to be vsed as prayers and prayses to God and they are almost as bolde with the newe For they fynde fault with the Lordes prayer and affirme that they nede not saye for theÌ„ selues let thy kyngdome come for it is already come vpoÌ„ them And what nede we praye say they for that we haue alreadi And we haue no synne wherfore than should we saye forgeue vs our trespasses O impudeÌ„cy of al impudencyes the greatest O infidelitie more than euer was amoÌ„g the brutishe heathen Was ther euer any that went about to set God to scole before he hathe taught vs howe to praye and they saye we nede not so to pray The godly men saieth S. Peter 2. Pet. 1. which dyd write the scriptures spake not of theÌ„selues but by the instructioÌ„ of the holy Goost And these frantike heretikes and Antichristes will bothe correcte and teache the holy Goost to speake Who hauyng any spitte in his body may not thinke it wel bestowed vpon suche wicked blasphemours of God and his worde I woulde I had a fouÌ„tayne of spitle to spatle on them I woulde my spittle myght be of so great vertue against them as the wordes of S. Paule was agaiÌ„st Bariesu whom resysting the belefe of Christ Act. 13. he called the sonne of the deuill and therwith stroke him blynde Better it were for a man to lose his outwarde syght wherby corruptible thinges be only sene than to want the inwarde wherby God is perceyued And more precious is the glorie of my Christ in my syght than al the men of the world The blynde Pharisees I knowe wyll be offended at this my sayeng think it is vncharitably spoken but I passe not vpon their offence answering theÌ„ with Christ let them alone they are blynde the leaders of blynde he that is ignoraunt let him be ignorauÌ„t still and he that is fylthie let him be more filthye but he that is holy let him become more holy Apoc. 22. and beware of these pestiferous Arrians leauen who besydes al this deny the benefite of repentaunce to any persone that synneth after baptisme coÌ„trary to the manyfest worde of God Ezech. 13. sayeng that in what so euer houre a synner dothe repent him of his synnes they shal be forgiueÌ„ him Do ye not thiÌ„ke that these beastes are to be borne withal Say what ye wil they wil not heare they are lyke vnto those of whome it is written in the psalmes Psal 115. eyes they haue and see not eares they haue and hear not they haue noses and smel not yea they haue a frowarde hart and vnderstande not wheÌ„ the scriptures be so clearly alledged agaynst them that they haue not what to saye these be their folishe answers they can make you vnderstande it so you wil nedes haue it so Yf ye were of vs ye should perceyue more thaÌ„ ye do Thus vnder the pretence of a hyddeÌ„ secret which they saye is reueled vnto them aboue al other they would thorough curiositie haue meÌ„ to cal their faith in doubt so to denye the same But saye to them departe froÌ„ me you Sathans whelpes Take hede lest by any meanes it come to passe that lyke as the serpent deceaued Eue so by his sutteltie 2. Cor. 11. your sences be corrupted froÌ„ the simplicitie of fayth which ye haue towards Christ And yf any maÌ„ preache vnto you an other Iesus whome the churche of Christ hitherto hath not taught or an other spirite which the church hath not receiued Math. 24 hear him not beleue him not for suche Christ ê“phecied of to come in the latter dayes that should go about to shewe vs other Christes than he taught vs whom he chargeth vs not to credit Hebr. 13. for Iesus Christ as it is written is alwayes one yesterdaye and to day and shal be to the worldes ende and for euer Therfore do as saint Paule exhorteth you Gala. 1. Yf an Angel from heauen should preache vnto you any other Gospel besydes that which hath ben preached vnto you let it be accursed or yf any man preache any other holde hym accursed These be sufficient warninges for al true christiaÌ„s to beware of these late sproÌ„g heresies specially of these newe baptised Arrians who be more craftyer than the others and more dampnable and for that the diligeÌ„ter to be auoided If they will goo about to peruert you from the true faith in corners and dennes as they do very diligently as I heare say the more pity it is they be so suffred tell suche that the truth seketh no corners as the prouerbe teacheth vs. And therfore if they were of the truth they wolde not lurk in corners this loÌ„ge as they haue don Thapostles whose counterfaicted successours they would be counted to be after the truth of the gospel was reueled vnto them went furth and preached the same boldelie notwithstanding they were straightlie forbidden and persecuted for the same Euery one saith our saueour Christ that dothe wel cometh to the light that his workes may be seen that they be done according to Godes will Ioh. 3. but he which doth naughtely hateth the light and cometh not to the