Acts and Monuments Volume 2 Part 2
Christ is our satisfaction wholly and fully, & hath paid our whole debt to God the Father, for the appeasyng of his wrath against us, p. 92. l. 6.7.
The act of the priest done according to God's commandment, must needs be propitiatory, and ought to be trusted on, to have a propitiatory effect, p. 437. l. 13.
The sacrifice of our Savior Christ was never reiterate, p. 416. l. 8.
Priests do sacrifice Christ, p. 431. l. 16.
And the catholic doctrine teacheth the daily sacrifice, to be the same in essence that was offered on the Cross, p. 439. l. 11.
The Nestorians granted both the Godhead & manhood, always to be in Christ continually, p. 348. l. 11.12.
The Nestorians denied Christ conceived GOD, or borne God, but that he was afterward God, as a mā that is not borne a bishop, is after made a bishop. So the Nestorians said, that the Godhead was an accession after by merit, and that he was conceived only man, p. 347. l. 47 50.51. and p. 148. l. 47.
Christ useth us familiarly as he did his Apostles, p. 93. l. 21.
Christ is not to be said conversant in earth, pag. 114. lin. 11. &c.
Certain things that Winchester granted unto.
CHrist declared eating of himself, to signify believing p. 29. l. antepenultima. Confutation.
Christ must be spiritually in man, before he receive the Sacrament, or else he cannot receive the sacrament worthily, p. 54. l. 44. p. 160. l. vltima, p. 196. l. 3. p. 105. l, 32.
How Christ is present, p. 69. l. 29. &c. p. 81. l. 12. p. 181. li. 26. p. 65. l. 15.
By faith we know only the being present of Christ's most precious body, not the manner thereof, p. 70. l. 15.
When we speak of Christ's body, we must understand a true body, which hath both form and quantity, p. 81. l. 5. lin. 35.
Although Christ's body have all those truths of form & quantity: yet it is not present after the manner of quantity, ibidem, l. 8.9.
The demonstrative (this) may be referred to the invisible substance, p. 120. l. 42,
All the old prayers and ceremonies sound, as though the people did communicate with the priest, p. 165. l. 46.
The manner of Christ's being in the Sacrament is not corporal nor carnal, not natural, not sensible, not perceptible, but only spiritual, p. 181. l. 19. &c. l. 25. p. 223. l. 21.
When the unrepentant sinner receiveth the sacrament he hath not Christ's body within him, p. 256. l. 18.
We eat not Christ as he sitteth in heaven raignyng, p. 276. l. 18.
The word (Transubstantiation) was first spoken of in a general Council, where the B. of Rome was present, p. 284. l. 11.
In the sacrifice of the church, Christ's death is not iterated, but a memory daily renewed of the death: so as Christ's offering on the cross once done and consummate, is now only remembered, p. 440. l. 40. &c.
To these notes & places of D. Ridley, let us also adjoin other 12. places or Articles of the like affinity, taken out of his book called y e examination of the proud hunter, noted in y e later end of D. Turners second course. By these Articles it may appear how this Bishop swerveth no less from the sound truth of Christ's Gospel, then he did in the other, both from himself, and also from other his fellow brethren of his own Catholic mother church of Rome. The Articles in sum are these.
Twelue new found Articles of Stephen Gardiners Creed, taught in his book called the examination of the hunter.
1. THe ceremonies and traditions which the Bish. of Rome hath ordained, and are now allowed in England, are the pale of the church of England, fol. 7.
2. The Popes ceremonies and traditions, are good and politic laws, whereby God hath enclosed the kings subjects under his majesty alone, ibidem.
3. As king Richard an evil man, made a good political law for the body & common wealth of England: so can the Pope an evil man, make good laws and wholesome doctrine for man's soul and Christ's church, fol. 23.
4. Whatsoever is good spoken, and used by mā, is much more of God, then Christ's doctrine, is his fathers doctrine, fol. 33.
5. He that saith that the law of the Gospel ought only to be holden in Christ's church, and is sufficient alone for it, speaketh so far out of reason, that he is not worthy to be reasoned withal. fol. 37.
6. They that hold that the cross of silver or gold, ought not to be worshipped with kissing of it, & bowing & kneeling to it, are enemies to Christ's true cross, & take away the means that might set out the glory of Christ's cross, fol. 49.
7. Neither Paul nor the cross, can be worshipped with godly honor, fol. 61.
8. As Christ used clay for an instrument to heal the blind man's eyes withal, & hath saved diverse by faith, & made it an instrument of salvation, and as God hath ordained Timothy to be an instrument of salvation both to himself and for other, so may the Pope ordain holy water to be an instrument of salvation, both of body and soul, to all them that are sprinkled with it, fol. 64.
9. No man can commit Idolatry with his body alone, & in only kissing of an Image or Idol, & in only kneeling to it, can no Idolatry be committed, fol. 52.
10. For as much as God understandeth them that sing in Latin, though they understand not themselves, their prayer is acceptable before God, fol. 76.
11. As a father may forbid certain of his children to marry, so may a king in his kingdom forbid certain of his subjects to marry, that is to lay, all y e priests of his realm, fol. 83.
12. He that would take away the Popes ceremonies out of the church, should drive away all godliness and seemelines, all religious and devout behavior out of y e church, fol. 94.
Here hast thou (good Reder) this stout prelate of Winchest. with all his properties, doings, & qualities, as in a certain Anatomy proportioned out unto thee, whereby thou mayest boldly judge (and nothing err in thy judgment) what is to be esteemed of him by his fruits, as who neither was tene Protestant nor right papist: neither constant in his error, nor yet steadfast in the truth: neither freēd to the Pope, & yet a perfect enemy to Christ: false in king Henries time, a dissembler in K. Edwards time, double perjured, and a murderer in Queen Mary's time, mutable and inconstāt in all times. And finally, where in his letters to the L. Protector and others, usually he vanteth so much of his late sovereign lord K. Henry the 8. & of the great reputation that he was in with him, read I beseech thee, & behold in the depositions of the L. Paget in the old book, pag. 806. col. 1. & also in the depositions of the Earl of Bedford, pag. 824. and there ye shall see the king before his death, both excepting him out of his pardons, & quite strikyng him out of his last will & testament, so detested & abhorred him, as he did no english man more. And where as the L. Paget being sent in message from the K. to the bishop, by other words then the kings mind and will was, of his own dexterity gave to him good & gracious words, which in deed the king neither knew, nor yet wer sent by him: the B. persuading himself otherwise of the kings favor towards him, then it was in deed, was therein far deceived, and brought into a fools paradise: whereof read both in the old book before, and also in this present volume.
To describe & paint out the unstable mutability of this B. aforesaid, albeit here need no more to be added besides that which is already declared, yet notwithstanding, seeing the matter is not long, it shall not be out of the way to annex withal unto the premisses a piece of Drianders letter, written to one Crispine physician in Oxford, sent from Antwerpe concerning the doings and behavior of this B. of Winchester, whose story we have now in hand. The copy of which Drianders letter, written to the said Crispine his friend, beginneth thus.
Doctissimo viro, Edmundo Crispino amico integerrimo, Oxoniae.
ANte meam ex Lutetia profectionē, dedi literas ad te per Anglum illum, communem amicum nostrum. &c.
The English whereof, as much as to the present purpose appertaineth, here followeth translated.
BEfore my departure from the City of Paris, I wrote unto you by our friend the Englishman, &c.
Now you shall be contented only with the narration of your B. of Winchester, who (as appertained to the embassadour of so noble a Prince) came to Leuven with a great bravery, and was there received at one Jeremiah's house, and most honourably entertained, where the faculty of Divines for honor sake, presented him wyne in the name of the whole University. But our famous doctors, and learned Masters, for that they would more deeply search and understand the learning and excellency of the Prelate, perused and scanned a certain Oration, made by him, and now extant, entitled De vera obedientia, in the which his Oration, he did impugn the supremacy of the B. of Rome, and preferred his Lord's and kings authority, before the holy Apostolic sea, as they term it: which being read and considered by them, they did not only repent them for giving him such honor, but also recanted that which they had done: and did not so much honor him afore, but now they were as earnest & as spiteful against him. Richard Lathomus, interpreter of terms, with the favorers of that fraternity, and other champions of the falling church, disputed with him concerning the Popes supremacy. This B. stoutely defended his said Oration. The Divines contrary stiffly maintained their opinion, & diverse times openly with exclamations, called the said B. an excommunicate person, and a schismatic, to no little reproach and infamy of the English nation. The Bishop not long after, mindyng to say mass in S. Peters church, they did deny unto him as to an excommunicate person, the Ornamentes and Uestimentes meet for the same, wherewith he being highly offended, sodaynely hastened his journey from thence. The Dean the next day after, made an eloquent Oration, wherein he openly disgraced, and defamed him. You have heard now a true story, for our Doctor was a beholder of the whole Tragedie, &c.
And this now being sufficient for Gardiners story, to leave him to his judge, & to let him go, we shall return & proceed (by the grace & leave of the Lord) as the course of these doleful days shall lead us, to prosecute the residue of Christ's Martyrs, as now in order followeth.
The burning of John Webbe gentleman, George Roper, and Gregory Park, at Canterbury, as followeth.
NExt after the death & constant Martyrdom of the two most worthy champions & standerdbearers of Christ's army, D. Nich. Ridley, and M. Hugh Latimer (of whom ye have heard at large) followed three other stout and bold soldiers, that is to say, John Web gentlemā, George Roper, and Gregory Park.
This John Web was brought before the Bish. of Dover and Nich. Harpesfield, or some other deputed in their room, long before the other two, videlicet, the xvj. day of September, and there had propounded unto him such ordinary Articles (as it seemeth) as was commonly ministered by Boner to those of his jurisdiction: & being willed for that present to depart, and to deliberate with himself upon the matter, against the next time of his appearance, he made answer that he would no otherwise say (by God's grace) then he had already said, which was this: As touching the Sacrament of Christ's body, I do believe (quoth he) to be left unto his Church (with thanks giving) in commemoration of his death & passion, until his coming again. So that it is left in remembrance of his body, and not by the words of consecration to be made his body, really, substantially, and the same body that was borne of the virgin Mary: I utterly do deny that. After this (besides sundry other times) the third day of October, the said John. Web, & Gregory Roper, & George Park were brought all three together before the said Judge: who there and then agreeing, and steadfastly allowyng the former answer made before by Master Webbe, were by the bloody Prelates adjudged heretics, and therefore about the ende of the same month of October, or else as I otherwise find in the latter ende of November, they together were taken and brought out of prison to the place of Martyrdom. Who by the way going toward the stake, said certain Psalms mournefully. Roper was a younger man of a fresh color, courage, & complexion, the other two were somewhat more elderly, all going in white linen, with their gowns upon. Roper at his coming to the stake putting of his gown, fet a great leap. So soon as the flame was about him, the said Roper put out both his arms from his body like a Rood, and so stood steadfast, continuing in that manner, not pluckyng his arms in, till the fire had consumed them, and burnt them of.
And thus these foresaid Martyrs of Christ, being brought (as I said) to the stake, and there compassed about with a chain, were burnt and consumed all three together in one fire at Canterbury, abidyng most patiently their torments, and countyng themselves happy, & blessed of the lord, that they were made worthy to suffer for Christ's Gospels sake.
*William Wiseman.
THe 13. of Decemb. in the Lollards Tower died William Wiseman, a Clothworker of London, where he
James Gore.
IN the same month, about the 7. day of Decemb. deceased also James Gore in the prison at Colchester, laid there in bands for the right and truth of God's word.
The process and history of M. John Philpot, examined, condemned, and Martyred for the maintenance and defense of the Gospels cause, against the Antichristian Sea of Rome.
N Ext followeth the constant Martyrdom of M. John Philpot, of whom partly ye heard before in the beginning of Queen Mary's time in prosecutyng the disputation of the Conuocation house. He was of a worshipful house, a knights son borne in Hamshire, brought up in the new College in Oxford, where he studied the Civil law, the space of 6. or 7. years, besides the study of other liberal arts, especially of the tongs, wherein very forwardly he profited, namely in the knowledge of the Hebrew tongue, &c. In wit • he was pregnāt and happy, of a singular courage, in spirit fervent, in religion zealous and also well practiced and exercised in the same (which is no small matter in a true divine) of nature and condition plain and apert, far from all flattery, farther from all hypocrisy and deceitful dissimulation. What his learning was, his own examinations penned of his own hand can declare.
From Oxford desirous to see other countries as occasion served thereunto, he went over into Italy, and places thereabouts, where he coming upon a time from Venice to Padua, was in danger through a certain Franciscan Frier, accompanying him in his journey, who coming to Padua, sought to accuse him of heresy. At length returning to England his country again, as the time ministered more boldness to him in the days of King Edward, he had diverse conflicts with Gardener the bishop, in the Citye of Winchester, as appeareth by divers of Winchesters letters, and his examinations. Wherof read before.
After that, having an aduauson by the said B. he was made there Archdeacon of Winchester, under D. Pomet, who then succeeded Gardener in that Bishoprike. Thus during the time of K. Edward, he continued to no small profit of those parties thereabout. When that blessed king was taken away, & Mary his sister came in place, whose study was wholly bent to alter the state of religion in the woeful realm of England: first she caused a Conuocation of the Prelates & learned men to be congregate, to the accomplishment of her desire.
In the which Conuocation, M. Philpot being present according to his room and degree, with a few other sustained the cause of the Gospel manfully against the adversary part (as is above recited) for the which cause, not withstandyng the liberty of the house promied before, he was called to accompt before B. Gardener the Chancellor, then being his Ordinary, by whom he was first examined, although that examination came not yet to our hands. From thence again he was removed to Boner and other Commissioners, with whom he had divers & sundry conflicts, as in his examination here following, may appear.
The first examination of M. John Philpot, before the Queens Commissioners, M. Chomley, M. Roper, & Doct. Story, and one of the Scribes of the Arches, at Newgate Sessions hall. 2. Octob. 1555.
DOct. Story, before I was called into an inner Parler where they sat, came out into the Hall where I was, to view me among other that there were, & passing by me said: Ha M. Philpot, and in returning immediately again, stayed against me, beholding me, and saying, that I was well fed in deed.
If I be fat and in good liking (M. Doctor) it is no marvel, since I have been stalled up in prison this twelve months and a half, in a close corner. I am come to know your pleasure wherefor you have sent for me.
We hear that thou art a suspect person, and of heretical opinions, and therefore we have sent for thee.
I have been in prison thus long, only upon the occasion of disputation made in the Conuocation house, and upon suspect of setting forth the report thereof.
If thou wilt revoke the same, and become an honest man, thou shalt be set at liberty, and do right well: or else thou shalt be committed to the Bish. of London. How sayest thou, wilt thou revoke it or no?
I have already answered in this behalf to mine Ordinary.
If thou answerest thus when thou comest before us anon, thou shalt hear more of our minds: and with this he went into the Par • er, and I within a little while after, was called in.
Sir, what is your name?
My name is John Philpot. And so he entitled my name.
This man was Archdeacon of Winchester of Doct. Pomets presentment.
I was Archdeacon in deed, but none of his presentment, but by virtue of a former aduouson given by my L. Chancellor that now is.
Ye may be sure that my L. Chancellor would not make any such as he is Archdeacon.
Come hither to me M. Philpot. We hear say that you are out of the catholic church, and have ben a disturber of the same: out of the which who so is, he cannot be the child of salvation. Wherefore, if you will come into the same, you shall be received and find favor.
I am come before your worshipful Maisterships at your apointmēt, understanding that you are magistrates authorised by the Queens majesty, to whom I owe and will do my due obedience to the uttermost. Wherefore I desire to know what cause I have offended in, wherefore I am now called before you. And if I cannot be charged with any particular matter done contrary to the laws of this Realm, I desire your maisterships that I may have the benefit of a subject, and be delivered out of my long wrong • all imprisonment, where I have lain this twelve month and this half, without any calling to answer before now, and my living taken from me without all law.
Though we have no particular matter to charge you withal, yet we may both by our Commission, and by the law drive you to answer to the suspicion of a slander going on you: & besides this, we have statutes to charge you herein withal.
If I have offended any statute, charge me therewithal: and if I have incurred the penalty thereof, punish me accordingly. And because you are magistrates and executors of the Queens majesties laws, by force whereof you do now sit, I desire that if I be found no notorious transgressor of any of them, I may not be burdened with more then I have done.
If the Justice do suspect a fellon, he may examine him upon suspicion thereof, & commit him to prison though there be no fault done.
I perceive whereabout this man goeth. He is plain in Cardmakers case, for he made the self same allegations. But they will not serve thee, for thou art an heretic, and holdest against the blessed mass: how sayst thou to that?
I am no heretic.
I will prove thee an heretic. Whosoever hath holden against the blessed mass, is an heretic: but thou hast holden against the same, therefore thou art an heretic.
That which I spake, & which you are able to charge me withal, was in the conuocatiō, where by the Queens majesties will & her whole counsel, liberty was given to every man of the house to utter his conscience, & to say his mind freely of such questions in religiō, as there were propounded by the Prolocutor, for the which now I ought not to be molested and imprisoned as I have been, neither now be compelled of you to answer to the same.
Thou shalt go to the Lollards Tower, & be handled there like an heretic as thou art, and answer to y e same that thou there didst speak, and be judged by the Bishop of London.
I have already been convented of this matter before my Lord Chancellor mine Ordinary, who this long time hath kept me in prison: therefore if his Lordship will take my life away, as he hath done my liberty and living, he may, the which I think he cannot do of his conscience, and therefore hath let me lie this long in prison: wherefore I am content to abide the ende of him herein that is mine Ordinary, and do refuse the auditory of the Bishop of Londō, because he is an vncompetent judge for me, and not mine Ordinary.
But Sir, thou spakest words in the Conuocation house, which is of the B. of London's Dioces, & therefore thou shalt be carried to the Lollards Tower to be judged by him for the words thou spakest in his Dioces against the blessed mass.
Sir, you know by the law, that I may have Exceptionem fori: and it is against all equity, that I should be twice vexed for one cause, and that by such, as by the law have nothing to do with me.
You cannot deny, but that you spake against the Mass in the Conuocation house.
Doest thou deny that which thou spakest there, or no?
I cannot deny that I have spoken there, and if by the law you may put me to death therefore, I am here ready to suffer whatsoever I shall be adjudged unto.
This man is fed of vain glory.
Play the wise gentleman and be conformable, and be not stubborn in your opinions, neither cast yourself away. I would be glad to you good.
I desire you sir with the rest here, y t I be not charged further at your hands, then the law chargeth me, for that I have done, since there was then no law against that directly, wherewith I am now charged. And you M. Doctor (of old acquaintance in Oxford) I trust will show me some friendship, and not extremity.
I tell thee, if thou wouldst be a good catholic man, I would be thy friend, and spend my gown to do thee good: but I will be no friend to an heretic as thou art, but will spend both my gown & my coat, but I will burn thee. How sayest thou to the Sacrament of the alter?
Sir, I am not come now to dispute with your maistership, and the time now serveth not thereto, but to answer to that I may be lawfully charged withal.
Well, since thou wilt not revoke that thou hast done, thou shalt be had into the Lollards Tower.
Sir, since you will needs show me this extremity, and charge me with my conscience, I do desire to see your Commission, whether you have this authority so to do, and after the view thereof I shall (according to my duty) make you further answer, if you may by the virtue thereof burden me with my conscience.
Let him see the Commission: is it here?
Shall we let every vile person see our Commission?
Let him go from whence he came, and on Thursday he shall see our Commission.
No, let him lie in the mean while in the Lollards Tower: for I will sweep the Kings Bench & all other prisons also of these heretics: they shall not have that resort as they have had, to scatter their heresies.
You have power to transfer my body from place to place at your pleasure: but you have no power over my soul. And I pass not whether you commit me, for I cannot be worse entreated then I am, kept all day in a close chamber: wherefor it is no marvel that my flesh is puffed up wherewithal M. Doctor is offended.
Marshall, take him home with you again, and see that you bring him again on Thursday, and then we shall rid your fingers of him, and afterward of your other heretics.
God hath appointed a day shortly to come, in the which he will judge us with righteousness, how so ever you judge of us now.
Be content to be ruled by M. Doctor, & show yourself a catholic man.
Sir, if I should speak otherwise then my conscience is, I should but dissemble with you: & why be you so earnest to have me show myself a dissembler both to God and you, which I cannot do?
We do not require you to dissemble with us, but to be a Catholic man.
If I do stand in anything against that wherein any man is able to burden me with one jot of the Scripture, I shall be content to be counted no Catholic man, or an heretic, as you please.
Have we Scripture, Scripture? and with that he rose up, saying: who shall be Judge I pray you? This mā is like his fellow Woodman, which the other day would have nothing else but scripture. And this is the beginning of this tragedy.
The second examination of John Philpot before the Queens Commissioners, M. Cholmley, Roper, D. Story, D. Cook, and the Scribe, the 24▪ day of Octo. 1555. at Newgate Sessions Hall.
AT my coming, a man of Algate of mine acquaintance said unto me, God have mercy on you, for you are already condemned in this world: for D. Story said, that my L. Chancellor hath commanded to do you away. After a little consultation had between them, M. Cholmley called me unto him, saying.
M. Philpot, show yourself a wise man, & be not stubborn in your own opinion, but be conformable to the Queens proceedings, and live, and you shall be well assured of great favor and reputation.
I shall do as it becometh a Christian man to do.
This man is the rankest heretic that hath been in all my L. Chancellors Dioces, and hath done more hurt then any man else there: therefore his pleasure is, that he should have the law to proceed against him, and I have spoken with my L. herein, and he willeth him to be committed to the B. of London, & there to recant, or else burn. He houled and wept in the Conuocation house, and made such ado as never man did, as all the heretics do when they lack learning to answer. He shall go after his fellows. How sayst thou, wilt thou recant?
I know nothing I have done, y t I ought to recant.
Well, then I pray you let us commit him to y e Lollards Tower, there to remain until he be further examined before the B. of London, for he is to fine fed in the kings Bench, and he hath too much favor there. For his keeper said at the door yesterday, that he was the finest fellow, and one of the best learned in England: and with this he rose up and went his way.
This man hath most stoutely maintained heresies since the Queens coming in, as any that I have heard of: therefore it is most meet he should be adjudged by the B. of London, for the heresies he hath maintained.
I have maintained no heresies.
No have? Did ye not openly speak against the sacrament of the alter in the Conuocation house? Call you that no heresy? Wilt thou recant that, or not?
It was the Queens Majesty's pleasure y t we should reason thereof, not by my seeking, but by other men's procuring, in the hearing of the Counsaile.
Did the Queen give you leave to be an heretic? You may be sure her grace will not so do. Well, we will not dispute the matter with you, my L. of London shall proceed by inquisition upon thee, and if thou wilt not recant, thou shalt be burned.
My L. of London is not mine Ordinary in this behalf, and I have already answered unto mine Ordinary in this matter: and therefore (as I have said before) you shall do me great wrong, to vex me twice for one matter, since I have sustained this long imprisonment, besides the loss of my living.
You were a very unmeet man to be an Archdeacō.
I know I was as meet a mā as he that hath it now.
A meet man quoth he? He troubled M. Roper and the whole country.
There was never poor Archdeacon so handled at your hands as I am, and that without any just cause ye be able to lay unto me.
Thou art no Archdeacon.
I am Archdeacon still, although another be in possession of my living: for I was never deprived by any law.
No sir, that needeth not: for a notorious heretic should have no Ordinary proceeding about his deprivation: but the B. may upon knowledge thereof proceed to deprivation.
M. Doctor, you know that the common law is other wise: and besides this, the statutes of this Realm be otherwise, which giveth this benefit to every person, though he be an heretic, to enjoy his living until he be put to death for the same.
No, there thou art deceived.
Upon the living I pass not. But the unjust dealing grieveth me, that I should be thus troubled for my conscience, contrary to all law.
Why, will you not agree that the Queens Majesty may cause you to be examined of your faith?
Ask you M. Doctor Cook, and he will tell you that the temporal magistrates have nothing to do with matters of faith for determination thereof. And S. Ambrose saith: Diuina Imperatoriae maiestati non sunt subiecta, that the things of God are not subject to the power and authority of Princes.
No? may not the temporal power commit you to be examined of your faith to the bishop?
Yea sir, I deny not that: but you will not grant that the same may examine any of their own authority.
Let him be had away.
Your maistership promised me the last time I was before you, I should see your commission by what authority you do call me, and whether I by the same be bound to answer to so much as you demand.
Then he exhibited it to M. Roper, and was about to open the same.
No, what will you do? he shall not see it.
Then do you me wrong, to call me and vex me, not showing your authority in this behalf.
If we do you wrong, complain on us: and in the mean while thou shalt lie in the Lollards tower.
Syr, I am a poor Gentleman: therefore I trust of your gentleness you will not commit me to so vile & strait a place, being found no heinous trespasser.
Thou art no Gentleman.
Yes that I am.
An heretic is no Gentleman: for he is a Gentleman that hath gentle conditions.
The offense cannot take away the state of a Gentleman as long as he liveth, although he were a traitor: but I mean not to boast of my gentlemanship, but will put it under my f • ot, since you do no more esteem it.
What will you suffer this heretic to prate with you all this day?
He saith he is a Gentleman.
A gentleman quoth he? he is a vile heretic knave: for an heretic is no Gentleman. Let the Keeper of Lollards Tower come in, and have him away.
Take this man with you to the Lollards Tower, or else to the Bishops Colehouse.
Syr, if I were a dog, you could not appoint me a worse and more vile place: but I must be content with whatsoever injury you do offer me. God give you a more merciful heart: you are very cruel upon one that hath never offended you. I pray you M. Cholmly, show me some friendship, that I be not carried to so vile a place. And he called me aside, and said:
I am not skillful of their doings, neither of their laws: I cannot tell what they mean. I would I could do you good.
I am content to go whither you will have me. There was never man more cruelly handled, thē I am at your hands, that without any just cause known, should thus be entreated.
Shall we suffer this heretic thus to reprove us? have him hence.
God forgive you, & give you more merciful harts, & show you more mercy in the time of need: Et quod facis, fac citius: Do quickly that you have in hand.
Do you not hear how he maketh us Iud • sses?
That is after your own understanding.
After this, I with four other mo were brought to the Keepers house in Pater noster Row, where we Supped, and after supper I was called up to a chamber by the archdeacon of London's servant, & that in his masters name? who offered me a bed for that night. To whō I gave thanks, saying: that it should be a grief to me to lie well one night, and the next worse: wherefor I will begin (said I) as I am like to continue, to take such part as my fellows do. And with that we were brought through Pater noster row, to my Lord of London's Colehouse: unto the which is joined a little blind house, with a great pair of stocks appointed both for hand & foot, but thanks be to God we have not played of those organs yet, although some before us had tried thē) & there we found a Minister of Essex a married priest, a man of godly zeal, w t one other poor mā. And this minister (at my coming) desired to speak w t me, & did greatly lament his own infirmity, for that through extremity of imprisonment, he was constrained by writing to yield to the bishop of London: whereupon he was once set at li • erty, and afterward felt such a hell in his conscience, that he could scarce refrain from destroying himself, and never could be at quiet until he had gone unto the bishops Register, desiring to see his bill again, the which as soon as he had received, he tare it in pieces: & after he was as joyful as any man might be. Of the which when my Lord of London had understanding, he sent for him, and fell upon him like a Lion, and like a manly Bishop buffeted him well, so that he made his face black and blew, & plucked away a great piece of his beard: but now thanks be to God, he is as joyful under the cross, as any of us, and very sorry of his former infirmity, I write this because I would all men to take heed how they do contrary to their conscience: which is to fall into the pains of hell. And here an end.
*The manner of my calling first before the Bishop of London, the second night of mine imprisonment in his Colehouse.
THe Bishop sent unto me, M. Johnson, his Register, with a mess of meat and a good pot of drink, and bread, saying, that my Lord had no knowledge erst o • my being here, for which he was sorry: therefore he had sent me and my fellows that meat, knowing whether I would receive the same.
I thanked God for my Lord's charity that it pleased him to remember poor prisoners, desiring almighty God to increase the same in him and in all others: and therefore I would not refuse his beneficence, and therewith took the same unto my brethren, praising God for his providence towards his afflicted flock, that he stirred our adversaries up to help the same in their necessity.
My Lord would know the cause of your sending hither (for he knoweth nothing thereof) & wondereth that he should be troubled with prisoners of other diocese then his own.
I declared unto him the whole cause. After the which he said, my Lord's will was that I should have any friendship I would desire, and so departed.
Within a while after, one of my Lord's gentlemen cometh for me, and I was brought into his presence, where he sat at a table alone, with three or four of his chapleins waiting upon him, and his Register.
M. Philpot, you are welcome, give me your hand.
With that, because he so gently put forth his hand, I to render curtesy for curtesy, kissed my hand, & gave him the same.
I am right sory for your trouble, & I promise you before it was within these two hours, I knew not of your being here. I pray you tell me what was the cause of your sending hither: for I promise you I knew nothing thereof as yet, neither I would you should think, that I was the cause thereof: and I marvel that other men will trouble me with their matters, but I must be obedient to my betters: and ywis, men speak otherwise of me then I deserve.
I shown him the sum of the matter: that it was for the disputation in the convocation house, for the which I was against all right molested.
I marvel that you should be troubled therefore, if there was none other cause but this. But peradventure you have maintained the same since, and some of your friends of late have asked, whether you do stand to the same, and you have said, Yea: and for this you might be committed to prison.
If it shall please your Lordship, I am burdened none otherwise then I have told you, by the Commissioners, who have sent me hither, because I would not recant the same.
A man may speak in the parliament house though it be a place of free speech, as he may be imprisoned for, as in case he spake words of high treason against the king or queen: & so it might be that you spake otherwise then it become you, of the Church of Christ.
I spake nothing which was out of the articles which were called in question, and agreed upon to be disputed by the whole house, and by the Queens permissiō and the Counsel.
Yea that we may.
Nay, I trow not, by the law.
In deed by the Civil law I know it is not lawful, but by God's law we may reasō thereof. For S. Peter saith: Be ye ready to render accompt unto all men of that hope which is in you that demand you of the same.
In deed Saint Peter saith so. Why, then I ask of you what your judgment is of the Sacrament of the Aultar?
My Lord, Saint Ambrose saith, that the disputatiō of faith ought to be in the congregation, in y e hearing of the people, and that I am not bound to render account thereof to every man privately, unless it be to edify. But now I cannot show you my mind, but I must run upon the pikes in danger of my life therefore. Wherefore, as the said Doctor said unto Ualentinian the Emperor, so say I to your Lordship: Tolle legem, & fiet certamen: Take away the law, and I shall reason with you. And yet if I come in open judgment, where I am bound by the law to answer▪ I trust I shall utter my conscience as freely as any that hath come before you.
I perceive you are learned, I would have such as you be about me. But you must come & be of the church, for there is but one Church.
God forbid I should be out of the church, I am sure I am within the same: for I know, as I am taught by the scripture, that there is but one catholic church, Vna Colūba, vna Sponsa, vna Dilecta: One Dove, one Spouse, one beloved Congregation, out of the which there is no salvation.
How chanceth it then, that you go out of the same and walk not with us?
My Lord, I am sure I am within the bounds of the Church whereupon she is built, which is the word of God.
What age are ye of?
I am four and forty.
You are not now of the same faith your godfathers and godmothers promised for you, in the which you were baptized.
Yes that I thank God I am: for I was baptized into the faith of Christ which I now hold.
How can that be? there is but one faith.
I am assured of that by Saint Paul, saying: That there is but one God, one faith, and one baptism, of the which I am.
You were xx. year ago of another faith then you be now.
In deed (my Lord) to tell you plain, I was then nullus fidei, of no faith, a neuter, a wicked liver, neither hot nor cold.
Why, do you not think that we have now the true faith?
I desire your Lordship to hold me excused for answering at this time. I am sure that God's word throughlye with the Primitive church and all the ancient writers do agree with this faith I am of.
Well, I promise you I mean you no more hurt, then to mine own person: I will not therefore burthē you with your conscience as now, I marvel that you are so merry in prison as you be, singing and rejoicing, as y e prophet saith: Exultātes in rebus pessimis: reioising in your naughtiness. Me thinketh you do not well herein: you should rather lament and be sory.
My Lord, the mirth that we make is but in singing certain Psalms, according as we are commanded by S. Paul, willing▪ us to be merry in the Lord, singing together in Hymns and Psalms : and I trust your Lordship cannot be displeased with that.
We may say unto you, as Christ said in the Gospel: Tibijs cecinimus vobis, & non planxistis.
Here my Lord stumbled, and could not bring forth the text, and required his Chapleines to help, and put him in remembrance of the text better: but they were mumme: and I recited out the text unto him, which made nothing to his purpose, unless he would have us to mourn, because they, if they laughe, sing still sorrowful things unto us, threatening fagots and fire.
We are my Lord, in a dark comfortless place, & therefore it behooveth us to be merry, least, as Solomon saith: sorrowfulnesse eat up our heart. Therefore I trust your Lordship will not be angry for our singing of Psalms, since Saint Paul saith: If any man be of an upright mind, let him sing. And we therefore, to testify that we are of an upright mind to God (though we be in misery) do sing.
I will trouble you no further as now. If I can do you any good, I will be glad to do it for you. God be with you, good Mayster Philpot, and give you good night. Have him to the Sellar, and let him drink a cup of wine.
Thus I departed, and by my Lord's Register I was brought to his Sellar door, where I drank a good cup of wine. And my Lord's Chapleine M. Cousin followed me, taking acquayntance, saying, that I was welcome, & wished that I would not be singular.
I am well taught the contrary by Solomon, saying: Vae soli: Woe be to him that is alone. After that I was carried to my Lord's Colehouse again, where I with my six fellows do rouse together in the straw as cheerfully (we thank God) as other do in their beds of Down.
Thus for the third fit.
The fourth examination of M. Philpot in the Archdeacons house of London, the said month of October, before the Bishops of London, Bath, Worcester, and Gloucester.
Mayster Philpot, it hath pleased my Lord's to take pains here today, to dine with my poor archdeacon, and in the diner time it chanced us to have communication of you, & you were pitied here of many that knew you in the new College in Oxford: and I also do pity your case, because you seem unto me by the talk I had with you the other night, to be learned, & therefore now I have sent for you to come before them, that it might not be said hereafter, that I had so many learned Bishops at my house, and yet would not vouchsafe them to talk with you, and at my request (I thank them) they are content so to do. Now therefore utter your mind freely, & you shall with all favor be satisfied. I am sory to see you lie in so evil a case as you do, and would fain you should do better, as you may, if you list.
My Lord's here have not sent for you to fawn vpō you, but for charities sake to exhort you to come into the right catholic way of the church.
Before he beginneth to speak, it is best that he call to God for grace, and to pray that it might please God to open his heart, that he may conceive the truth.
With that I fell down upon my knees before them, and made my prayer on this manner.
Almighty God, which art the giver of all wisdom, and understanding, I beseech thee of thine infinite goodness and mercy in Jesus Christ, to give me most vile sinner in thy sight, the spirit of wisdom to speak and make answer in thy cause, that it may be to the contentation of the hearers before whom I stand & also to my better understanding, if I be deceived in anything.
Nay, my Lord of Worcester, you did not well to exhort him to make any prayer. For this is the thing they have a singular pride in, that they can often̄ make their vain prayers in the which they glory much. For in this point they are much like to certain errant heretics, of whom Pliny maketh mention, that did daily sing antelucanos Hymnos: Praise unto God before the dawning of the day.
My Lord, God make me & all you here present such heretics as those were y t soong those morning himnes: for they were right Christians, with whom the tyrants of the world were offendeh for their well doing.
Proceede to that he hath to say. He hath prayed I cannot tell for what.
Say on, M. Philpot: my Lord's will gladly hear you.
I have, my Lord's, been this tweluemoneth and an half in Prison without any just cause, that I know, and my living taken from me without any lawful order, and now I am brought (contrary to righte, from mine own Territory and Ordinary, into another man's jurisdiction, I know not why. Wherefore, if your Lordships cā burden me with any evil done, I stand here before you to purge me of the same. And if no such thing may be justly laid to my charge, I desire to be released of this wrongful trouble.
There is none here goeth about to trouble you, but to do you good, if we can. For I promise you, ye were sent hither to me without my knowledge. Therefore speak your conscience without any fear.
My Lord, I have learned to answer in matters of Religion, In Ecclesia legitime vocatus: In the Congregation being thereto lawfully called: but now I am not lawfullye called, neither is here a just congregation where I ought to answer.
In deed this man told me the last time I spake with him, that he was a Lawyer, and would not utter his conscience in matters of faith, unless it were in the hearing of the people, where he might speak to vain glory.
My Lord, I said not I was a Lawyer, neither do I arrogate to myself that name although I was once a novice in y e same, where I learned something for mine own defense, whē I am called in judgment to answer to any cause, & whereby I have been taught, not to put myself further in danger then I need, and so far am I a Lawyer, and no further.
My Lord of London is not mine Ordinary before whom I am bound to answer in this behalf, as master D. Cole (which is a Lawyer) can well tell you by y e law. And I have not offended my Lord of Londō wherefor he should call me.
Yes, I have to lay to your charge, that you have offended in my diocese by speaking against the blessed sacrament of the alter, and therefore I may call you & proceed against you to punish you by the law.
I have not offended in your Dioces. For that which I spake of the Sacrament was in Paul's Church in the Conuocation house, which (as I understand) is a peculiar jurisdiction belonging to the Dean of Paul's, and therefore is counted of your Lordships Dioces, but not in your Dioces.
Is not Paul's Church in my Dioces? Well I wote, it costeth me a good deal of money by the year, the leading thereof.
That may be, & yet be exempted from your lordships jurisdiction. And albeit I had so offended in your Dioces, yet I ought by the law, to be sent to mine Ordinary, if I require it, & not to be punished by you that are not mine Ordinary. And already (as I have told you) I have been convented of mine Ordinary for this cause, which you go about to inquire of me.
How say you, M. D. Cole, may not I proceed against him by the law, for that he hath done in my diocese?
Me thinketh M. Philpot needeth not to stand so much with your Lordship in that point as he doth, sithen you seek not to hinder him, but to further him: therefore I think it best that he go to the matter that is laid against him of the Conuocation, and make to longer delay.
I would willingly show my mind of the matter, but I am sure it will be laid against me to my prejudice whē I come to judgment.
Why, then you may speak by protestation.
But what shall my protestation avail in a cause of heresy (as you call it) if I speak otherwise then you will have me, since that which I spake in the conuocatiō house, being a place privileged, cannot now help me?
But M. Doct. Cole, may I not proceed against him for that offense he hath done in my diocese?
You may call him before you, my Lord, if he be found in your diocese?
But I have by force been brought out of mine own Dioces to my Lord's, and required to be judged of mine own Ordinary: and therefore I know master Doctor will not say of his knowledge, that your Lordship ought to proceed against me. And here Mayster Doctor would say nothing.
Do you not think to find before my Lord here as good equity in your cause, as before your own Ordinary?
I can not blame my Lord of London's equitye, with whom (I thank his Lordship) I have found more gentleness since I came, then of mine own Ordinary (I speak it for no flattery) this twelve month and this half before, who never would call me to answer, as his Lordship hath done now twice. Sed nemo prohibetur vti iure suo: but I ought not to be forestalled of my right, and therefore I challenge the same for diverse other considerations.
Now you cannot say hereafter, but that ye have been gently cōmuned withal of my Lord's here, & yet you be willful & obstinate in your error, and in your own opinions, & will not show any cause why you will not come into the unity of the Church with us.
My Lord's, in that I do not declare my mind according to your expectation, is (as I have said) because I cannot speak without present danger of my life. But rather then you should report me by this, either ostinate or self willed without any just ground, whereupon I stand: I will open unto you somewhat of my mind, or rather y e whole, desiring your lordships which seme to be pillars of the Church of England, to satisfy me in the same: and I will refer all other causes in the which I dissēt from you unto one or two articles, or rather to one, which includeth them both: in the which if I can by the scriptures be satisfied at your mouths, I shall as willingly agree to you as any other in all points.
These heretics come always with their ifs, as this man doth now, saying: if he can be satisfied by the scriptures: so that he will always have this exception, I am not satisfied, although the matter be never so plainly proved against him. But will you promise to be satisfied, if my Lord's take some pains about you?
I say (my Lord) I will be satisfied by the Scriptures in that wherein I stand. And I protest here before God & his eternal son Jesus Christ my Savior, and the holy ghost and his Angels, and you here present that be judges of that I speak, that I do not stand in any opiniō of wylfulnes, or singularity, but only upon my conscience, certainly informed by gods word, from the which I dare not go for fear of damnatiō: and this is the cause of mine earnestness in this behalf.
I will trouble my Lord's no longer, seeing that you will not declare your mind.
I am about so to do, if it please your Lordship to hear me speak.
My Lord's, it is not unknown to you, that the chief cause why you do count me and such as I am for heretics, is because we be not at unity with your Church. You say, you are of the true Church: and we say, we are of the true Church. You say, that who is out of your church, is damned: and we think verily on the other side, that if we depart from the true church, whereon we are graffed in God's word, we should stand in the state of dānatiō. Wherefore if your Lordship can bring any better authorityes for your church, then we can do for ours, & prove by the scriptures that the Church of Rome now (of the which you are) is the true Catholic Church, as in all your sermons▪ writings, and arguments you do uphold, and that all christen persons ought to be ruled by the same under pain of damnation (as you say) and that the same Church (as you pretend) hath authority to interpret the scriptures, as it seemeth her good, and that all men are bound to follow such interpretations only: I shall be as conformable to the same Church as you may desire me, the which otherwise I dare not: therefore I require you for God's sake to satisfy me in this.
If you stand upon this point only, you may soon be satisfied if you list.
It is the thing that I require, & to this I have said, I will stand, and refer all other controversies wherein I stand now against you, and will put my hand thereto, if you mistrust my word.
I pray you, master Philpot, what faith were you of twenty years ago? This man will have every year a new faith.
My Lord, to tell you plain, I think I was of no faith: for I was then a wicked liver, and knew not God then, as I ought to do, God forgive me.
No were? that is not so. I am sure you were of some faith.
My lord, I have declared to you on my conscience what I then was and judge of myself. And what is that to the purpose of the thing I desire to be satisfied of you?
Mayster Doctor Cole, I pray you say your mind to him.
What will you say, if I can prove that it was decreed by an universal council in Athanasius time? that all the christen church should follow the determinatiō of y e church of Rome? but I do not now remember were.
If you Mayster Doctor can show me the same, granted to the Sea of Rome, by the authority of the scripture, I will gladly hearken thereto. But I think you be not able to show any such thing: for Athanasius was President of Nicene council, and there was no such thing decreed, I am sure.
Though it were not then, it might be at another time.
I desire to see the proof thereof. And upon this M. Harpsfield Chancellor to the Bishop of Londō, brought in a book of Irenaeus, with certain leaves turned in, and laid it before the Bishops to help them in their perplexity, if it might be: the which after the Bishops of Bath and Gloucester had read together, the Bishop of Gloucester gave me the book.
Take the book, M. Philpot, and look upon that place, and there may you see how the church of Rome is to be followed of all men.
I took the Book, and read the place, the which after I had read, I said it made nothing against me, but against the Arians and other Heretics, against whom Irenaeus wrote, proving that they were not to be credited, because they did teach and follow after strange doctrine in Europa, and that the chief Church of the same was founded by Peter and Paul, and had to this time continued by faithful succession of the faithful Bishops in preaching the true Gospel, as they had received of the Apostles, and nothing like to the late sprong Heretics. &c. Whereby he concludeth against them, that they were not to be heard, neither to be credited, the which thing if you my Lord's be able to prove now of the Church of Rome, then had you as good authority against me in my cause now, as Irenaeus had against those heretics. But the church of Rome hath swerved from the truth and simplicitye of the Gospel, which it maintained in Irenaeus time, and was uncorrupted from that which it is now: wherefore your Lordships cannot justly apply the authority of Irenaeus to the Church of Rome now, which is so manifestly corrupted from the Primitive Church.
So will you say still, it maketh nothing for the purpose, whatsoever authority we bring, and will never be satisfied.
My Lord, when I do by just reason, prove that the authorities which be brought against me do not make to the purpose (as I have already proved) I trust you will receive mine answer.
It is to be proved most manifestly by all ancient writers, that the Sea of Rome hath always followed the truth, and never was deceived, until of late certain heretics had defaced the same.
Let that be proved, and I have done.
Nay, you are of such arrogancy, singularitye, and vain glory, that you will not see it, be it never so well proved.
Ha, my Lord's, is it now time (think you) for me to follow singularity or vain glory, since it is now upon danger of my life and death, not only presently, but also before God to come? and I know, if I die not in the true faith, I shall die everlastingly, and again I know, if I do not as you would have me, you will kill me and many thousands moe: yet had I leuer perish at your hands, then to perish eternally. And at this time I have lost all my commodities of this world, and now lie in a colehouse, where a man would not lay a dog, with the which I am well contented.
Where are you able to prove, that the Church of Rome hath erred at any time? and by what Historye? certain it is by Eusebius, that the Church was stablished at Rome by Peter and Paul, and that Peter was bishop 25. years at Rome.
I know well that Eusebius so writeth: but if we compare that which saint Paul writeth to the Galatians the first it will manifestly appear the contrary, that he was not half so long there. He lived not past 35. years after he was called to be an Apostle: and Paul maketh mention of his abiding at Jerusalem after Christ's death more then 18. years.
What did Peter write to the Galatians.
No, I say Paul maketh mention of Peter writing to the Galatians, and of his abiding at Jerusalem. And further, I am able to prove, both by Eusebius & other Historiographers, that y e church of Rome hath manifestly erred, and at this present doth err, because she agreeth not with that which they wrote. The primitive Church did use according to the Gospel, and there needeth none other proof but compare the one with the other.
I may compare this man to a certain man I read of, which fell into a desperation, & went into a wood to hang himself, and whē he came there, he went vewing of every tree, and could find none on the which he might vouchsafe to hange himself. But I will not apply it as I might. I pray you (M. Doctor) go forth with him.
My Lord, there be on every side on me that be better able to answer him, and I love not to fall in disputation, for that now a days a man shall not but sustain shame and obloquy thereby of the people. I had leuer show my mind in writing.
And I had leuer that you should do so then otherwise, for then a man may better judge of your words then by argument, and I beseech you so to do. But if I were a rich man, I durst wager an hundred poūdes, that you shall not be able to show that you have said, to be decreed by a general Counsel in Athanasius time. For this I am sure of, that it was concluded by a general Council in Africa many years after, that none of Africa (under pain of excommunication) should appeal to Rome: the which Decree I am sure they would not have made, if by the scriptures & by an universal Council it had been decreed, that all mē should abide & follow the determination of the church at Rome.
But I can show that they revoked that error again.
So you say, M. Doctor, but I pray you show me where. I have hitherto heard nothing of you for my contētation, but bare words without any authority.
What, I pray you, ought we to dispute with you of our faith? Justinian in the law hath a title, De fide Catholica, to the contrary.
I am certain the Civil law hath such a constitution: but our faith must not depend upon the civil law. For as saint Ambrose saith: Non lex sed fides congregauit Ecclesiam: Not the law but the Gospel (saith he) hath gathered the church together.
M. Philpot, you have the spirit of pride wherewith ye be led, which will not let you to yield to the truth: leave it for shame.
Syr, I am sure I have the spirit of faith, by the which I speak at this present: neither am I ashamed to stand in my faith.
What do you think yourself better learned then so many notable learned men as be here?
Oh, you would be counted now for Helias. And yet I tell thee he was deceived: for he thoght there had been none good but himself, and yet he was deceived, for there were seven hundred besides him.
Yea but he was not deceived in doctrine, as the other seven hundred were.
By my faith you are greatly to blame: that you cannot be content to be of the Church which ever hath • en of that faithful antiquity.
My Lord I know Rome, and have been there, where I saw your Lordship.
In deed I did flee from hence thither, and I remember not that I saw you there. But I am sory that you have been there: for the wickedness which you have seen there, peradventure causeth you to do as you do.
No, my Lord, I do not as I do, for that cause: for I am taught otherwise by the Gospel, not altogether to refuse the minister for his evil living, so that he bring sound doctrine out of God's book.
S. Paul to the Thessalonians prophesieth that there should come an universal departing from the faith in the latter days before the coming of Christ, saying: Non veniet Christus nisi venerit defectio prius: that is: Christ shall not come, till there come a departing first.
Yea, I pray you, how take you the departing there in S. Paul? It is not meant of faith, but of the departing from the Empire: For it is in Greek, 〈 in non-Latin alphabet 〉 .
Mary in deed you (M. Doctor) put me in good remembrance of the meaning of S. Paul in that place, for Apotasia is properly a departing from the faith, and thereof cometh Apostate, which properly signifieth one that departeth from his faith: and S. Paul in the same place after speaketh of the decay of the Empire.
Apostasia doth not only signify a departing frō the faith, but also from the Empire, as I am able to show.
I never read it so taken, and when you shall be able to show it (as you say in words) I will believe it, and not before.
I am sory that you should be against the Christian world.
The world commonly and such as be called Christians (for the multitude) hath hated the truth, and been enemies to the same.
Why, M. Philpot, do you think that the universal church hath erred, and you only to be in the truth?
The church that you are of, was never universal, for two parts of the world, which is, Asia & Africa never consented to the supremacy of the Bishop of Rome, as at this day they do not, neither do follow his decrees.
Yes, in Florentines Council they did agree.
It was said so by false report, after they of Asia and Africa were gone home: but it was not so in deed, as the sequel of them all hitherto doth prove the contrary.
I pray you by whom will you be judged in matters of controversy which happen daily?
By the word of God. For Christ saith in S. John: The word that he spake, shall be Judge in the latter day.
What if you take the word one way, and I another way: who shall be judge then?
The Primitive Church.
I know you mean the Doctors that wrote thereof.
I mean verily so.
What if you take the Doctors in one sense, and I in another, who shall be judge then?
Then let that be taken which is moste agreeable to God's word.
My Lord's, why do you trouble yourselves to answer him in this matter? It is not the thing which is laid to his charge, but his error of the sacrament, and he to shift himself of that, brought in another matter.
This is the matter, M. Cole, to the which I have referred all other questions, and desire to be satisfied.
It is wonder to see how he standeth with a few against a great multitude.
We have almost as many as you. For we have Asia, Africa, Germany, Denmark, and a great part of France, and daily the number of the Gospel doth increase: so that I am credibly informed, that for this Religion in the which I stand, and for the which I am like to die, a great multitude doth daily come out of France through persecution, that the Cities of Germany be scarce able to receive them: and therefore your Lordship may be sure, the word of God will one day take place, do what you can to the contrary.
They were well occupied to bring you such news, and you have been well kept to have such resort unto you. Thou art the arrogantest fellow & stoutest fond fellow that ever I knew.
I pray your Lordship to bear with my hasty speech: for it is part of my corrupt nature to speak somewhat hastily: but for all that I mean with humility to do my duty to your Lordship.
M. Philpot, my Lord's will troule you no further at this time, but you shall go from whence you came, and have such favor as in the mean while I can show you: and upon wednesday next you shall be called again to be heard what you can say for mainteinaunce of your error.
My Lord, my desire is to be satisfied of you in that I have required: and your Lordship shall find me, as I have said.
We wish you as well as our selves.
I think the same (my Lord's) but I fear you are deceived, and have a zeal of yourselves, not according to knowledge.
God send you more grace.
And also God increase the same in you, and opē your eyes that you may see to mayneteyne his truth and his true Church.
Then the bishops rose up & consulted together, & caused a writing to be made, in y e which I think my blood by thē was bought & sold, & thereto they put to their hands, and after this I was carried to my Colehouse again.
Thus endeth the fourth part of this tragedy. God hasten the end thereof to his glory. Amen.
BEcause I have begun to write unto you of mine examinations before the Bishop & other, more to satisfy your desire then it is anything worthy to be written: I have thought it good to write unto you also that which hath been done of late, that the same might come to light which they do in darkness and privy corners, and that the world now and the posterity hereafter might know how unorderly, unjustly, & unlearnedly these ravening wolves do proceed against the seely and faithful flock of Christ, and condemn & persecute the sincere doctrine of Christ in us, which they are not able by honest means to resist, but only by tyranny and violence.
*The 5. examination of John Philpot, had before the Bishops of London, Rochester, Coventry, S. Asses (I trow) and one other, whose Seas I know not, Doctor Story, Curtop, Doctor Sauerson, Doctor Pendleton, with diverse other Chaplaynes and Gentlemen of the Queens Chamber and diverse other Gentlemen, in the Gallery of my Lord of London's Palace.
M. Philpot come you hither, I have desired my Lord's here and other learned mē to take some pains once again, and to do you good: & because I do mind to sit in judgment on you tomorrow (as I am commanded) yet I would you should have as much favor as I cā show you, if you will be anything conformable. Therefore play the wise man, and be not singular in your opiniō, but be ruled by these learned men.
My Lord, in that you say you will sit on me in judgment tomorrow, I am glad thereof. For I was promised by them which sent me unto you, that I should have been judged the next day after: but promise hath not been kept with me, to my farther grief. I look for none other but death at your hands, and I am as ready to yield my life in Christ's cause, as you be to require it.
Lo what a willful man this is? By my faith it is but folly to reasō with him, neither with any of these heretics. I am sory that you will be no more tractable, & that I am compelled to show extremity against you.
My Lord, you need not to show extremity against me v • les you list: neither by y e law (as I have said) you have anything to do with me, for that you are not mine Ordynary, albeit I am (contrary to all right) in your prison.
Why, the Queens Commissioners sent you hither unto me upon you examination had before them. I know not well the cause: but I am sure thhy would not have sent you hither to me, unless you had made some talk to them, otherwise then it becometh a Christian man.
My Lord, in deed they sent me hither without any occasion then ministered by me. Only they laid unto me y e disputation I made in the Conuocation house, requyring me to answer the same, and to recant it. The which because I would not do, they sent me hither to your lordship,
Why did you not answer them thereto?
For that they were temporal men, & ought not to be judges in spiritual causes whereof they demanded me, w t out showing any authority whereby I was bound to answer them, & hereupon they committed me to your prisō.
In deed I remember now, you maynteined open heresy in my Dioces: wherefor the Commissioners sent you unto me that I should proceed against you, for that you have spoken in my Dioces.
My Lord, I stand still upon my lawful plea in this behalf, that though it were a great heresy as you suppose it, yet I ought not to be troubled therefore in respect of the privilege of the Parliament house, whereof the Conuocation house is a member, where all men in matters propounded may frankly speak their minds: and here is present a Gentleman of the Queens Majesty's that was present at the disputation, and can testify that the questions which were there in controversy, were not set forth by me, but by the Prolocutor, who required in the Queens Majesty’s name, all men to dispute their minds freely in the same, that were of the house.
Though the Parliament house be a place of privilege for men of the house to speak, yet may none speak any treason against the Queen, or maintain treason against the crown.
But if there be any matter which otherwise it were treason to speak of, were it treason for any persō to speak therein, specially the thing being proposed by the speaker? I think not.
You may make the matter easy enough to you yet, as I perceive, if you will revoke y e same which you did there so stubbernely maintain.
This man did not speak under reformatiō as many there did, but 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 which is earnestly and perswa • bly as ever I heard any.
My Lord's, since you will not cease to trouble me for that I have lawfully done, neither will admit my just defense for that was spoken in the convocation house by me, contrary to the laws and custom of the Realm. I appeal to the whole Parliament house, to be judged by the same, whether I ought thus to be molested for that I have there spoken.
But have you spoken and maintained the same since that time, or no?
If any man can charge me justly therewith, here I stand to make answer.
How say you to it now? will you stand to that you have spoken in the Conuocation house, and do you think you said then well, or no?
My Lord, you are not mine ordinary to proceed ex officio against me and therefore I am not bound to tell you my conscience of your demands.
What say you now? Is not there in y e blessed sacrament of y e alter (& with that they put of all their caps for reverence of that Idol) the presence of our Savior Christ, really and substantially after the words of consecration?
I do believe in the Sacrament of Christ's body duly ministered to be such manner of presence, as the word teacheth me to believe.
I pray you how is that?
As for that I will declare another time when I shall be lawfullye called to dispute my mind of this matter but I am not yet driven to that point. And the scripture saith: All things ought to be done after an order.
This is a froward & a vayneglorious man.
It is not lawful for a man by the civil law to dispute his faith openly, as it appeareth in the title, De summa trinitate & fide catholica.
My Lord, I have answered you to this question before.
Yes that you did at my last examination, by that token I answered your Lordship by S. Ambrose, that the church is congregated by the word, and not by man's law. Wherefore I add now further of this saying: Quôd qui fidem repudiat, & legem obijcit, iniustus est, quia iustus ex fide vivit. i. That he which refuseth the word, and objecteth the law, is an unjust man, because the just shall live by faith. And moreover (my Lord) the title which your Lordship alledgeth out of the law, maketh it not unlawful to dispute of all the articles of the faith, but of the Trinity.
Thou liest, it is not so? and I will show you by the Book how ignorant he is. And with that he went with all haste to his study, and fet his book and openly read the text and the title of the law, and charged me with such words as seemed to make for his purpose, saying: howe sayst thou to this.
My Lord, I say as I said before, that the law meaneth of the catholic faith determined in the Council of Calcedonia, where the articles of the creed were only concluded upon.
Thou art the veriest beast that ever I heard, I must needs speak it, thou compellest me thereunto.
Your Lordship may speak your pleasure of me. But what is this to the purpose, which your lordship is so earnest in? You know that our faith is not grounded vpō the civil law: therefore it is not material to me whatsoever the law saith.
By what law wilt thou be judged? Wilt thou be judged by the common law.
No my Lord, our faith depēdeath not upon the laws of man.
He will be judged by no law, but as he list himself.
The common laws are but abstractes of y e scriptures and Doctors.
Whatsoever you do make them, they are no ground of my faith, by the which I ought to be judged.
If your Lordship so do, I will have Exceptionem fori, for you are not my competent Judge.
By what law canst thou refu • e me to be thy judge?
By the Civil law, De competente Iudice.
There is no such title in the law. In what book is it, as cunning a Lawyer as you be.
My Lord, I take upon me no great cunning in the law: but you drive me to my shifts for my defense, and I am sure, if I had the books of the law, I were able to show what I say.
What? De competente Iudice? I will go fet thee my books. There is a title in deed De officijs Iud • cis ordinarij.
Verily that is the same De competente Iudice, which I have alleged. With that he ran to his study, & brought the whole course of the law between his hands, which (as it might appear) he had well occupied, by y e dust they were embrued withal.
There be the books: find it now (if thou canst) and I will promise thee to release thee out of prison.
My Lord, I stand not here to reason ma • ters of the Civil law, although I am not altogether ignorant of the same, for that I have been a Student in the same six or seven years: but to answer to the Articles of faith with the which you may lawfully burthē me. And whereas you go about unlawfully to proceed. I challenge according to my knowledge, the benefit of the law in my defense.
Why, thou wilt answer directly to nothing thou art charged withal: therefore say not hereafter but you might have been satisfied here by learned mē, if you would have declared your mind.
My Lord, I have declared my mind unto you and to other of the Bishops at my last being before you, desyring you to be satisfied but of one thing, whereunto I have referred all other controversies: the which if your Lordships now, or other learned men can simply resolve me of, I am as contented to be reformable in all things, as you shall require: the which is to prove that y e church of Rome (whereof you are) is the Catholic Church.
Why? do you not believe your Creed, Credo Ecclesiam Catholicam.
Yes that I do: but I cannot understand Rome (wherewith all you burden us) to be the same, neither like to it.
It is most evident that S. Peter did build the Catholic Church at Rome. And Christ said: Tu es Petrus, & super hanc Petram aedificabo Ecclesiam meam.
Moreover, the succession of bishops in the sea of Rome can be proved from time to time, as it can be of none other place so well, which is a manifest probation of the Catholic Church, as diverse Doctors do write.
That you would have to be undoubted, is most uncertain, & y t by the authority which you allege of Christ, saying unto Peter: Thou art Peter, and upon this rock I will build my Church, unless you can prove the rock to signify Rome, as you would make me falsely believe. And although you can prove the succession of Bishops from Peter, yet this is not sufficient to prove Rome the catholic church, unless you can prove the profession of Peters faith whereupon the catholic church is built, to have continued in his successors at Rome, and at this present to remain.
Is there any mo churches thē one catholic church▪ And I pray you tell me, into what faith were you baptized.
I acknowledge one holy Catholic and Apostolic Church, whereof I am a member (I praise God) and I am of that catholic faith of Christ, where into I was baptized.
Yes that I can, I thank God. The catholic faith, or the Catholic Church is not as now a days the people be taught, to be y t which is most universal, or of moste part of men received, whereby you do infer our faith to hang vpō the multitude, which is not so, but I esteem the Catholic Church to be as S. Agustine defineth the same. Aestimamus fidem Catholicam a rebus praeteritis, praesentibus, & futuris. i. We judge (saith he) the catholic faith, of that which hath been, is and shall be. So that if you can be able to prove that your faith and Church hath been from the beginning taught, and is, and shall be: then may you count yourselves Catholic, otherwise not. And Catholic is a Greek word compounded of 〈 in non-Latin alphabet 〉 , which signifieth after or according, and 〈 in non-Latin alphabet 〉 , a sum, or principle, or whole. So that catholic Church or Catholic faith is as much to say, as the first, whole, sound, or chiefest faith.
Doth S. Agustine say so as he alledgeth it? or doth he mean as he taketh the same? How say you M. Curtop?
In deed (my Lord) S. Augustine hath such a saying, speaking against the Donatists, that the Catholic faith ought to be esteemed of things in times past, and as they are practiced according to the same, and ought to be through all ages, and not after a new manner, as the Donatists began to profess.
You have said well M. Curtop, and after the meaning of S. Agustine, and to confirm that which I have said for the signification of Catholic.
Let the book be seen my Lord.
I pray you my Lord be content, or in good faith I will break even of & let all alone. Do you think the Catholic Church (until it was within these few years in y e which a few vpō singularity have swerued frō y e same) have erred?
I do not think that the Catholic Church can err in doctrine: but I require you to prove this Church of Rome to be the Catholic Church.
I can prove that Irenaeus (which was within an hundred years after Christ) came to victor then bishop of Rome, to ask his advise about the excommunication of certain heretics, the which he would not have done (by all likelihood) if he had not taken him to be supreme head.
Mark well this argument. How are you able to answer to the same (Aunswere if you can.
It is soon answered my Lord, for that it is of no force, neither this fact of Irenaeus maketh no more for the supremacy of the Bishoppe of Rome, then mine hath done which have been at Rome as well as he, and might have spoken with the Pope if I had list: and yet I would none in England did favor his supremacy more then I.
You are the more to blame (by the faith of my body) for y t you favor the same no better, since all the Catholic Church (until this few years) have taken him to be supreme head of the Church, besides this good man Irenaeus.
That is not likely, that Irenaeus so took him, or the primative Church: for I am able to show seven general Councils after Irenaeus time wherein he was never so taken, which may be a sufficient proof that the catholic primitive church never took him for supreme head.
This man will never be satisfied, say what we can. It is but folly to reason anymore with him.
O my Lord's, would you have me satisfied with nothing? Judge (I pray you) who of us hath better authority, he which bringeth the example of one man going to Rome, or I that by these many general councils am able to prove, that he was never so takē in many hundred years after Christ, as by Nicene, Ephesine the first and the seconde, Calcedone, Constantinopolitane, Carthaginens. Aquiliense.
Why will ye not admit the Church of Rome to be the Catholic Church?
Because it followeth not the primitive Catholic church, neither agreeth with the same, no more then an apple is like a nut.
Wherein doth it dissent?
It were to long to recite all, but two things I will name: the supremacy and transubstantiation.
As for transubstantiation, albeit it was set forth & decreed for an article of faith not much above 300. years, yet it was always believed in the church.
Yea that it was. Uery well said of you M. Curtop.
Ye have said right, that Transubstantiation is but a late plantation of the bishop of Rome, & you are not able to show any ancient writer, that the primitive church did believe any such thing: and with this Curtop shrank away. And immediately after, the Ambassador of Spain came in, to whom my Lord of London went, leaving the other with me. To whom I said: my Lord's, if you can show me that this church of Rome (whereof you are members) is the true Catholic Church, I shall be content to be one thereof, and as conformable to the same as you can require me in all things: for I know there is no salvation but within the Church.
Can you disprove that the Church of Rome is not the Catholic Church.
Yea that I am able: but I desire rather to hear of you for the proof thereof. And seeing I cannot have my request at your hands, neither be satisfied with any probable authority, I will show you good proof why it is not. For if the primative Church were Catholic, as it was in deed, and ought to be the form and scholemaysters of the Church to the worlds end: then is not the church of Rome now the Catholic church which dissenteth so far from the same 〈1 page duplicate〉 both in doctrine and use of the sacraments.
How prove you that the Church of Rome now dissenteth in doctrine and use of the sacraments from the primitive Church?
Compare the one with the other, and it will soon appear: as ye may see both in Eusebius and other Ecclesiastical and ancient writers.
What have you to say more, why it is not the catholic Church?
Because it is not (by youre interpretation of Catholic) universal neither never was, albeit you falsely persuade the people that it is so. For the world being divided in three partes, Asia, Africa, and Europa, ii. partes thereof, Asia, and Africa professing Christ as well as we, did never consent to the Church of Rome, which is of Europa: which is a sufficient testimony that your faith was never universal.
How prove you that?
At the Historiographers which write of the proceedings of the Church, do testify the same. Besides that, this present time doth declare that to be true which I say. For at this present the Church of Asia and Africa do not consent to the church of Rome. Yea and besides all this, most parte of Europa doth not agree neither allow the Church of Rome: as Germany the kingdom of Denmark, the kingdom of Poole, a great part of France, England, and Zealand, which is a manifest probation that your Church is not universal. And after this, the Bishop of London called away the other Bishops, and left with me diverse Gentlemen, with certain of his Chaplaynes, as Doctor Sauerson an Englishman, which had proceeded Doctor in Bonony, who after began with me in this manner.
Mayster Philpot, I remember you beyond sea since the time you reasoned with a Friar (a notable learned man) coming from Venice to Padua in a barge.
I cannot forget that, for the Friar threatened me to accuse me of heresy as soon as he came to Padua, for that I talked with him so boldly of the truth. He was no such learned man as you name him to be, but only in his school points a good Purgatory Friar.
Well, he was a learned man for all that. And I am sory to hear y t you this day having cōmoned with so many notable learned men, are no more conformable to them then you be.
I will be conformable to all them that be conformable to Christ in his word. And I pray you good master Doctor, be not so conformable to please men more then GOD, contrary to your learning for worldly estimations sake.
No that I am not. Upon what occasion should you think thus of me?
Upon no evil that I do know of you, Mayster Doctor: but I speak as one wishing that you should not be led away from the truth for promotions sake, as many Doctors be now a days.
I have heard your arguments hitherto, and me thinketh that a great many of the old ancient writers be against you in that you do not allow the church of Rome neither the supremacy: for saint Cyprian (which is an old ancient writer) doth allow the bishop of Rome to be the supreme head of the Church.
That I am sure of he doth not. For he writing unto Cornelius then Byshoppe of Rome, calleth him but his companion and fellow Bishop, neither attributed to him the name either of Pope, or else of any usurped terms which now be ascribed to the Bishop of Rome to the setting forth of his dignity.
You cannot be able to show that S. Cyprian calleth Cornelius his fellow Bishop.
I will wager with you that I amble to make, that I can show it you in Cyprian, as I have said.
I agree thereto, and I pray you one of my Lord's Chaplaynes to fet us Cyprian hither for the trial hereof. And with that one of them went to my Lord's study and brought forth Cyprian, & by and by he turned to the first book of his Epistles, the 3. Epistle, and there would have seemed to have gathered a strong Argument for the supremacy of the Bishop of Rome, because he saith: It goeth not well with the Church when the high Prieste is not obeyed, which supplieth the stead of Christ after God's word, and the consent of his fellow Bishops. and the agreement of the people.
How can you avoid this place which maketh so plainly for the Bishop of Rome's supremacy?
It maketh not so plain, master Doctor, on your side, as you gather, as by and by I will give you to understand. But first I challenge the wager which we made y t your book is mine. For here you may see that he calleth Cornelius his fellow bishop, as he doth also in other places. And now for the understanding of that place, you do misconstrue it, to make the high Priest only for the Bish. of Rome and otherwise then it was in his time. For there were by Nicene Council iiii. Patriarckes appointed, the Patriarcke of Jerusalem, the Patriarcke of Constantinople, the Patriarcke of Alexandria, and the Patryarcke of Rome, of which four the Patriarcke of Rome was placed lowest in the Council, and so continued many years, for the time o • vii. or viii. general Councelles, as I am able to show.
Therefore S. Cyprian writing to Cornelius Patriarcke of Rome? whom he calleth his fellow Byshoppe) findeth himself offended, that certain heretics being justly excommunicated by him (as the Novatians were) did fly from the Dyoces, which was their chief bishop refusing to be obedient to him and to be reformed, to the Bishop of Rome and to the Patriarcke of Constantinople, and there were received in communion of congregation, in derogation of good order and discipline in y e church and to the maintaining of heresies and schisms: and that heresies did spring up and schisms daily rise hereof, that obedience was not given to the Prieste of God, nor once considered him to be in the Church, for the time, the priest and for the time the Judge in Christ's stead (as in the decree of Nicene Council was appointed) not the Bishop of Rome only, but every Patriarcke in his precinct: who had everyone of them a College or Cathedral church of learned Priests, in hearing of whom by a convocation of his fellow Bishops, with the consent of the people, all heresies were determined by the word of God: and this is the meaning of S. Cypryan.
You take it so, but it seemeth to me otherwise.
Upō what ground it should seem otherwise unto you, I know not but this meaning which I have declared y e general Councils. 7. or 8. one after another, confirmed it so to be, which did not allow one supreme head only.
There were not so many general Councils, but 4. only allowed.
That is not so M. Pendleton, although there be 4. specially allowed for the confirmation of the Trinity: but beside these four there were many other general Councils, as you may learn by many writers.
Did not Christ build his Church upon Peter S. Cyprian saith so.
S. Syprian De simplicitate praelatorum declareth in what respect he so said. In persona vnius dedit Dominus omnibus claues, vt omnium vnitatem denunciaret. i. God gave in person of one man the keys to all, that he might signify the unity of all men. And also saint Agustine saith in the x. treatise of S. John: Si in Petro non esset Ecclesiae mysterium, non ei diceret Dominus tibi dabo claues. Si autem hoc Petro dictum est non habet Ecclesia: si autem Ecclesia habet, quando claues accepit, Ecclesiam totam designauit. i. If in Peter had not been the mystery of the Church, the Lord had not said unto him (I will give unto thee the keys. For if that were said unto Peter, the Church hath them not: if the Church have them, when Peter received them he signified the whole Church. And also S. Jerome a Priest of Rome writing to Nepotian, saith: that all Churches do lean to their own Pastors, where he speaketh of the Ecclesiastical Hierarchy or regiment, where he maketh no mention of the Bishop of Rome. And Ad Euagium he saith, that wheresoever a Bishop be, whether it be at Rome, or at Euagie, or at Regium, he is of one power and of one Jurisdiction.
S. Jerome De coelesti hierarchia? It was Dyonisius you mean.
I say not that Jerome wrote any book so entitled. But I say, that in the Epistle by me alleged, he maketh mention of the Ecclesiastical regiment.
I wonder you will stand so steadfast in your error, to your own destruction.
I am sure we are in no error, by thy promise of Christ made to the faithful once, which is, that he will give to his true Church such a spirit of wisdom, that the adversaries thereof should never be able to resist. And by this I know we are of the truth, for that neither by reasoning neither by writing, your Synagogue of Rome is able to answer. Where is there one of you all that ever hath been able to answer any of the godly learned ministers of Germany, who have disclosed your counterfayt Religion? Which of you all (at this day) is able to answer Calvin's institutions, which is minister of Geneva?
A godly minister in deed of receipt of • urpurses, and runagate traitors. And of late I can tell you, there is such contention fallen between him and his own sects that he was fain to fly the town, about predestination. I tell you truth, for I came by Ieneua hither.
I am sure you blaspheme that godly man, and that Godly church where he is minister, as it is your churches condition when you cannot answer men by learning, to oppress them with blasphemies and false reports. For in the matter of predestination he is in none other opinion then all the Doctors of the church be, agreeing to the scriptures.
Men be able to answer him if they list. And I pray you which of you have answered Bishop Fishers book.
Yes (master Doctor) that book is answered and answered again, if you list to seek what hath been written against him.
And after this Doct. Story came in. To whom I said master Doctor, you have done me great injury, and without law have straightly imprisoned me, more like a Dogg thē a man. And besides this, you have not kept promise w t me, for you promised that I should be judged the next day after.
I am come now to keep promise with thee. Was there ever such a fantastical man as this is? Nay, he is no man, he is a beast. Yea these heretics be worse then brute beasts: for they will upon a vain singularity take upon them to be wiser then all men, being in deed very fools and Asseheades, not able to maintain that which of an arrogant obstinacy they do stand in.
M. Doct. I am content to abide your railing judgment of me now. Say what you will I am content, for I am under your feet to be trodden on as you list. God forgive it you: yet I am no heretic. Neither you nor any other shall be able to prove that I hold any jot against y e word of God, otherwise then a Christian man ought.
The word of God? forsooth the word of God. It is but a folly to reason with these heretics, for they are incurable and desperate. But as I may reasō with thee, not that I have any hope to win thee, whom wilt thou appoint to be judge of the word whereto thou standest?
Verily the word it self.
Do you not see the ignorance of this beastly heretic? He willeth the word to be judged of the word. Can the word speak?
If I cannot prove y t which I have said by good authority, I will be content to be counted an heretic and an ignorant person, and further what you please.
Let us hear what wise authority y u canst bring in.
It is the saying of Christ in S. John: Verbum quod locutus sum, iudicabit in nouissimo die The word which I have spoken (saith Christ) shall judge in the last day. If the word shall judge in the last day, much more it ought to judge our doings now: And I am sure I have my judge on my side, who shall absolve and justify me in another world. How soever now it shall please you by authority unrighteously to judge of me and others, sure I am in another world to judge you.
What? you purpose to be a stinking Martyr, & to sit in judgment with Christ at the last day to judge the 12. tribes of Israel.
Yea sir, I doubt not thereof, having the promise of Christ, If I die for righteousness sake, which you have begun to persecute in me.
I told you it is but vain to argue with this heretic: he is drowned in his heresies without all learning.
Syr, I have brought you for that I have said, good authority out of God's book, to the which you answer nothing, but go about still to give railing judgment aagaynst me without any cause.
I will come to you by and by. When as the Judge in Westminster hall giveth sentence, doth the word give sentence, or the Judge? tell me.
Civil matters be subject to Ciuell men, & they have authority by the word to be judge of them. But the word of God is not subject to man's judgment, but ought to judge all the wisdom, thoughts, and doings of men and therefore your comparison disproueth nothing that I have said, neither answereth any whit thereto.
Wilt thou not allow the interpretation of the church upon the scriptures?
Yes, if it be according to the word of the true church: and this I say to you, as I have said heretofore, that if ye can prove the church of Rome (whereof ye are) to be y e true Catholic Church which I ought to follow, I will be as ready to yield thereto (as long as it can be so proved) as you may desire me.
What a fellow is this? He will believe nothing but what he list himself. Are we not in possessiō of the church? Have not our forefathers these many hundred years takē this church for the catholic church whereof we are now? And if we had none other proof but this it were sufficient: for prescription of time maketh a good title in the law.
You do well (master Doctor) to allege prescription of many years, for it is all that you have to show for yourselves. But you must understand, Ex diuinis nulla occurrit praescriptio, y t prescription hath no place in matters belonging to God, as I am ab • e to show by the testimony of many Doctors.
Well sir, you are like to go after your fathers Latimer the Sophister, and Ridley, who had nothing to allege for himself but that he had learned his heresy of Cranmer. Where I came to him with a poor Bachelor of Art, he tremblēd as though he had had the palsy, as these heretics have always some token of fear whereby a man may know them, as you may see this man's eyes do tremble in his head. But I dispatched them: and I tell thee that there hath been yet never a one burnt, but I have spoken with him, & have been a cause of his dispatch.
You have the more to answer for, Mayster Doctor as you shall feel in another world, how much soever you do now triumph of your proceedings.
I tell thee I will never be confessed thereof. And because I cannot now tarry to speak with my Lord, I pray one of you tell my Lord, that my coming was to signify to his Lordship, that he must out of hand rid this heretic away. And going away he said unto me, I certify thee that thou mayst thank none other man but me.
I thank you therefore with all mine heart: and God forgive it you.
What? doest thou thank me? if I had thee in my study half an hour, I think I should make you sing another song.
No master Doctor, I stand upon to sure a ground to be overthrown by you now. And thus they departed all away from me one after another, until I was left all alone. And afterwards with my keeper going to my Colehouse (as I went) I met with my Lord of London, who spake unto me gently, as he hath hitherto in words saying:
Philpot, if there be any pleasure I may show you in my house, I pray you require it and you shall have it.
My Lord the pleasure that I will require of your Lordship is to hasten my judgment which is committed unto you, & so dispatche me forth of this miserable world, unto my eternal rest. And for all this fair speech I cannot attain hitherto this fortnight space, neither fire nor candle, neither yet good lodging. But it is good for a man to be brought low in this world, & to be counted amongst y e vilest, that he may in time of reward receive exaltation & glory. Therefore praised be God y t hath humbled me, & given me grace with gladness to be content there withal.
Let all that love the truth say. Amen.
*The sixth examination of John Philpot had before the right honorable Lord's, Lord Chamberlayne to the kings Majesty, the Viscount Herford, commonly called Lord Ferrers, the Lord Rich, the Lord S. John's, the Lord Winsor, the Lord Shandoys, Sir John. Bridges Lieutenant of the Tower, and two other moe whose names I know not, with the B. of London and Doctor Chadsey, the sixth day of November. An. 1555.
Before that I was called afore the Lord's, and whiles they were in sitting down, the Bishop of London came aside to me and whispered in mine ear, willing me to use myself before the Lord's of the queenes majesties Council prudently, and to take heed what I said: & thus he pretendeth to give me counsel because he wished me to do well, as I might now do if I list. And after the Lord's & other worshipful gentlemen of y e queenes Majesty's servants were set, my Lord of London placed himself at the end of the table, & called me to him, & by the Lord's I was placed at the upper end against him: where I kneeling down, the Lord's commanded me to stand up, and after in this manner the Bishop began to speak.
M. Philpot, I have heretofore, both privately myself, and openly before the Lord's of y e Clergy, mo times then once caused you to be talked withal to reform you of your errors, but I have not found you yet so tractable as I would wish: Wherefore now I have desired these honorable Lord's of the temporality and of the Queens Majesty's Counsayle, who have taken pains with me this day (I thank them therefore) to hear you what you can say, that they may be judges whether I have sought all means to do you good or no: and I dare be bold to say in their behalf, that if you show yourself conformable to the Queens Majesty's proceedings, you shall find as much favor for your deliverance, as you can wish. I speak not this to fawn vpō you, but to bring you home into the Church. Now let them hear what you can say.
My Lord I thank God of this day, that I have such an honorable audience to declare my mind before. And I cannot but commend your Lordships equity in this behalf, which agreeth with the order of the primative church which was, if anybody had been suspected of heresy (as I am now) he should be called, first before the archbishop or bishop of the Dioces where he was suspected, secondly in the presence of others his fellow bishops and learned elders, and thirdly in hearing of the layty: where after the judgment of God's word declared, and with the assent of other Bishops and consent of the people he was condemned to exile for an heretic, or absolved. And the seconde point of that good order I have found at your Lordships hands already in being called before you & your fellow bishops: & now have the third sort of mē at whose hands I trust to find more righteousness in my cause then I have found w t my Lord's of y e Clergy, God grant I may have at last the judgment of God's word concerning the same.
M. Philpot. I pray you ere you go any further tell my Lord's here plainly whther you were by me or by my procurement committed to prison or not, and whether I have shown you any cruelty sithen ye have been committed to my prison.
If it shall please your Lordship to give me leave to declare forth my matter, I will touch that afterward.
Aunswere first of all to my Lord's two questions, & then proceed forth to the matter. How say you? wer you imprisoned by my Lord or no? can you find any fault since with his cruel using of you.
I cannot lay to my Lord's charge the cause of my imprisonment, neither I may say that he hath used me cruelly, but rather for my part I might say that I have found more gentleness at his Lordships hands then I did at mine own Ordinaries for the time I have been within his prison, for that he hath called me three or four times to mine answer, to the which I was not called twelve mōth and a half before.
Well, now go to your matter.
The matter is, that I am imprisoned for the disputations had by me in the Conuocation house against the sacrament of the alter, which matter was not moved principally by me, but by the Prolocutor, with the consent of y e Queens Majesty and of the whole house, and that house being a member of the Parliament house, ought to be a place of free speech for all men of the house, by the ancient and laudable custom of this realm. Wherefore I think myself to have sustained hitherto great injury for speaking my conscience freely in such a place as I might lawfully do it: and I desire your honorable Lordships judgment which be of the Parliament house, whether of right I ought to be impeached therefore, and sustain the loss of my living (as I have done) and moreover of my life, as it is sought.
My Lord, I have always understanded the contrary by such as are more experte men in things of this realm then I: and again, the title of every Acte leadeth me to think otherwise, which alledgeth the agreement of the spiritualitie and temporality assembled together.
Yea, that is meant of the spiritual Lord's of the upper house.
In deed the Conuocation house is called together by one writ of the Summons of y e Parliament of an old custom: notwithstanding that house is no part of the parliament house.
My Lord's, I must be contented to abide your judgments in this behalf.
We have told you the truth. Mary yet we would not that you should be troubled for any thing that there was spoken, so that you having spoken amiss, do declare now that you are sory therefore.
My Lord's he hath spoken there manifest heresy, yea and there stoutly maintained the same against y e blessed sacrament of the alter (and with that he put off his cap that all the Lord's might reverence & veil their bonets at that Idol as they did) and would not allow the real presence of the body and blood of Christ in the same: yet my Lord's, God forbid that I should go about to show him extremity for so doing, in case he will repent & revoke his wicked sayings: & if in faith he will so do, w t your lordships consent he shall be released by and by. Mary if he will not, he shall look for y e extremity of the law, & that shortly.
My Lord of London speaketh reasonably unto you: take it whiles it is offered you.
How say you? Will you acknowledge the real presence of the blood and body of Christ, as a • the learned mē of this realm do in the Mass, and as I do, and will believe as long as I live, I do protest it?
My Lord I do acknowledge in the sacrament of the body and blood of Christ such a presence, as the word of God doth allow and teach me.
That shall be none otherwise then you lift.
A sacrament is the sign of a holy thing: So that there is both the sign which is the accident (as y e whiteness, roūdnes, & shape of bread) and there is also the thing it self, as very Christ both God and man. But these heretics will have the sacraments to be but bare signs. How say you? declar • unto my Lord's here whether you do allow the thing it self in the sacrament or no?
I do confess y t in the Lord's supper there is in due respects both the sign and the thing signified, when it is duly ministered after the institution of Christ.
You may see how he goeth about the bush (as he hath done before) with my Lord's of the Clergy, and dare not utter his mind plainly.
Shew us what manner of presence you allow in the sacrament.
If it shall please you my Lord of London, to give me leave to proceed orderly thereunto, and to let me declare my mind without interruption, I will thoroughly open my mind therein.
I pray you my Lord, let him speak his mind.
My Lord's, that at the first I have not plainly declared my judgment unto you in this, because I cannot speak hereof without the danger of my life.
There is none of us here that seeketh thy life, or mean to take any advantage of that thou shalt speak.
Although I mistrust not your honorable Lordships y • be here of y e tēporalty: yet here is one that sitteth against me (pointing to my Lord of London) that will lay it to my charge even to the death. Notwithstanding, seeing youre honors do require me to declare my mind of the presence of Christ in the sacrament, that ye may perceive that I am not ashamed of the Gospel of Christ, neither do maintain any opinion without probable and sufficient authority of the Scripture, I will show frankly my mind without all color, whatsoever shall ensu • unto me therefore, so that my Lord of London will not let me to utter my mind.
My Lord, permit him to say what he can, seeing he is willing to show his mind.
I am content my Lord's, let him say what he can I will hear him.
That which I do intend to speak unto you (right honorable Lord's) I do protest here, first before God & his Angels, that I speak it not of vainglory, neither of singularity, neither of willful stubbornness, but truly upon a good conscience grounded on God's word, against y e which I dare not do for fear of damnation which will follow that which is done contrary to knowledge. Neither do I disagree to the proceedings of this realm in the religion for that I love not the Queen (whom I love from the bottom of my heart) but because I ought to love & fear God in his word more then man in his laws, though I stand as I seem to do in this consideration, and for none other as God I call to witness.
There be two things principally, by the which y e clergy at this day doth deceive the whole realm: that is, y e sacrament of the body and blood of Christ, and the name of y e Catholic church: y • which both they do usurp, having in deed none of them both. And as touching their Sacrament, which they term of the altar, I say now as I said in the Conuocation house that it is not the Sacrament of Christ, neither in the same is there any manner of Christ's presence. Wherefore they deceive the Queens majesty: and you of y e nobility of this realm, in making you to believe y t to be a sacrament which is none, and cause you to commit manifest Idolatry in worshipping that for God, which is no God. And in testimony of this to be true, besides manifest proof which I am able to make to the Queens majesty and to all you of her nobility, I will yield my life. The which to do, if it were not upon a sure ground, it were to my utter damnation.
And where they take on them the name of the Catholic church (whereby they blind many folks eyes) they are nothing so, calling you from the true religion which was revealed & taught in K. Edward's time, unto vain superstition. And this I will say for the trial hereof, that if they can prove themselves to be the catholic church (as they shall never be able to do) I will never be against their doings, but revoke all that I have said. And I shall desire you (my Lord's) to be a mean for me to the Queens majesty, that I may be brought to y e just trial hereof. Yea I will not refuse to stand against ten of the best of them in this realm. And if they be able to prove otherwise then I have said, either by writing or by reasoning, with good & lawful authority, I will here promise to recant whatsoever I have said, & to consent to them in all points. And in the declaratiō of these things more at large, which now I write in sum: the Bishop of London eftsones would have interrupted me, but the Lord's procured me liberty to make out my tale, to the great grief of my Lord bishop of London, as it appeared by his dumps he was in.
It hath been told me before, that you love to make a long tale.
Al heretics do boast of the spirit of God, and everyone would have a church by himself: as John of Kent and the Anabaptists. I had myself John of Kent a seven night in my house after y e writ was out for her to be burnt where my Lord of Canterb. and Bishop Ridley resorted almost daily unto her: but she was so high in the spirit y t they could do nothing with her for all their learning. But she went willfully unto the fire, was burnt, and so do you now.
As for John of Kent, she was a vain woman (I knew her well & an heretic indeed, well worthy to be burnt because she stood against one of the manifest artycles of our faith, contrary to the scriptures: and such vain spirits be soon known from y e true spirit of God & his church, for y t the same abideth w t in the limites of GOD'S word and will not go out of the same, neither stubbornly maintain anything contrary to the word, as I have gods word thoroughly on my side to show for that I stand in.
I pray you, how will you join me these ii. scriptures together: Pater major me est, & pater & ego vnum sumu{us} I must enterprete the same, because my Lord's here understand not the Latin: that is to say: The Father is greater then I, and I and the father are one. But I cry you mercy my Lord's, I have mispoken, in saying you understand no Latin: for the most part of you understand Latin as well as I. But I spake in consideration of my Lord Shādoys and M. Bridges his brother, whom I take to be no great Latin men. Now show your cunning, and join these two scriptures by the word if you can.
Yes that I can right well. For we must understand that in Christ there be two natures, the divinity and Humanity, & in respect of his humanity it is spoken of christ The Father is greater then I. But in respect of his Deity, he said again: The Father and I be one.
But what scripture have you?
Yes, I have sufficient scripture for the proof of that I have said. For the first, it is written of Christ in y e Psalms: Diminuisti eum paulominus ab Angels: Thou hast made him a little lesser then Angels. It is the xv. Psalm, beginning? Coeli enarrant. And there I misreckoned, wherwithall my Lord took me.
It is in Domine Dominus noster. Ye may see my Lord's how well this man is used to say his Mattins.
Though I say not Mattins in such order as youre Lordship meaneth: yet I remember of old, that Domine Dominus noster, and Coeli enarrant, be not far asunder: and albeit I misnamed the Psalm, it is no prejudice to the truth of that I have proved.
What say you then to the second scripture? howe couple you that by the word to the other?
The text it self declareth, y t notwithstanding Christ did abase himself in our human nature: yet he is still one in Deity with the Father. And this S. Paul to the Hebrews doth more at large set forth. And as I have by the scriptures joined these two scriptures together, so am I able to do in all other Articles of faith which we ought to believe and by the manifest word of God to expound them.
How can that be, seeing saint Paul saith, that the letter killeth, but it is the spirit that giveth life.
S. Paul meaneth not the word of God, written in it self killeth, which is the word of life and the faithful testimony of the Lord, but that the word is unprofitable and killeth him that is void of the spirit of God, although he be the wisest man of the world, and therefore S. Paul said, That the Gospel to some was a savor of life unto life, and to some other a savor of death unto death. Also an example hereof we have in the vi. of John, of them who hearing y e word of God without the spirit were offended thereby: wherefore Christ said, The flesh profiteth nothing, it is the spirit that quickeneth.
What? do you understand that of S. Paul and of S. John so?
It is not mine own interpretation, it is agreeable to the word in other places: and I have learned y e same of ancient fathers interpreting it likewise. And to y e Corinthians as it is written: Animalis homo non percipit ea quae sunt spiritus Dei: spiritualis dijudicat omnia. The natural man perceiveth not the things that be of the spirit of God: but the spiritual man which is endued with the spirit, judgeth all things.
You see my Lord's, that this man will have but his own mind, and will willfully cast away himself. I am sory for him.
The words y t I have spoken be none of mine but of the Gospel, whereon I ought to stand. And if, you my lord of London, can bring better authority for the faith you would draw me unto, then that which I stand vpō, I will gladly hear y e same by you or by any other in this realm.
Wherefore I kneeling down, besought the Lord's to be good unto me a poor Gentleman, that would fain live in the world if I might: and to testify: as you have heard me to say this day, that if any man can approve y t I ought to be of any other manner of faith then that of which I now am, and can prove the same sufficiently, I will be neither will • ull neither desperate, as my Lord of London would make you believe me to be.
What country man be you? are you of the Philpots of Hampshyre?
Yea my Lord I was Sir Peter Philpots son of Hampshyre.
He is my near kinsman: wherefore I am the more sory for him.
I thank your Lordship that it pleaseth you to challenge kindred of a poor prisoner.
In faith I would go an hundredth miles on my bare feet to do you good.
He may do well enough if he liSt.
M. Philpot: you are my countryman, & I would be glad you should do well.
You said even now, that you would desire to maintain your belief before ten of the best in the realm. You did not well to compare with the Nobility, of the Realm. But what if you have ten of the best in the Realm to hear you, will you be tried by them?
My Lord, your Lordship mistaketh me to think that I challenge ten of the best of the Nobility in this realm: It was no part of my mind, but I meant of the best learned on the contrary side.
Well I take your meaning What if means be made to the Queens majesty, that you shall have your request will you be judged by them?
My Lord, it is not meet that a man should be judged by his adversaries.
By whom then would you be judged?
I will make your honors judges, that shall be hearers of us.
I dare be bold to procure for you of the Queens majesty that you shall have ten learned men to reason with you and twenty or forty of the Nobility to hear, so you will promise to abide their judgment. How say you? will you promise here afore my Lord's so to do?
I will be contented to be judged by them.
Yea, but will you promise to agree to their judgment.
There be causes why I may not so do, unless I wer sure they would judge according to the word of God.
O, I perceive you will have no man judge but yourself, and think yourself wiser then all the learned men of this Realm.
My Lord, I seek not to be mine own judge, but am content to be judged by other, so that the order of judgment in matters of religion be kept that was in the primative Church, which is, first that God's will by his word was sought, and thereunto both the spiritualty and temporality was gathered together, and gave their consentes & judgment, & such kind of judgment I will stand to.
My Lord's he would make you believe that he were profoundly seen in ancient writers of the judgments of the primative Church, and there was never any such manner of judgment used as he now talketh of.
In the Epistles of S. Cyprian I am able to show it you.
You shall find it otherwise when the book cometh. And D. Chedsay his Chaplayne (whom he appointed to fet his book) whispered the Bishop in his care, and fet not the book, by likelihood that he should have sustained the reproach thereof if the book had been fet. Well my Lord (quoth I) master Doctor knoweth it is so, or else he would have fet the book ere this.
You would have none other judge (I see) but the word.
Yes my Lord: I will be tried by the word, & by such as will judge according to the word. As for an example, if there were a controversy between your Lordship and another upon the words of a statute, must not the words of the statute judge and determine the controversy?
He hath brought as good an example against him self as can be.
And here the B. thought he had good handfast against me, and therefore enlarged it with many words to the judgment of the Church.
He hath overthrown himself by his own argument.
My Lord's, it seemeth to your honors y t you have great advantage of me by the example I brought in, to express my cause? but if it be pondered thoroughly, it maketh wholly with me, and nothing against me, as my Lord of London hath pretended. For I will ask of my Lord Rich here whom I know to have good knowledge in the laws and statutes of this realm, albeit a Judge may discern the meaning of a statute agreeable to y e words, whether the same may judge a meaning contrary to the express words or no?
He cannot so do.
Even so say I, that no man ought to judge the word of God to have a meaning contrary to the express words thereof, as this false church of Rome doth in many things: and with this the Lord's seemed to be satisfied, and made no further replication herein.
I marvel thē why you do deny the express words of Christ in the sacrament, saying, This is my body, and yet you will not stick to say it is not his body. Is not GOD omnipotent? and is not he able as well by his omnipotency to make it his body, as he was to make man flesh of a piece of clay? Did not he say: This is my body which shall be betrayed for you? and was not his very body betrayed for us therefore it must needs be his body.
My Lord Rich, you have said wonderful well and learnedly. But you might have begun with him before also in the 6. of John, where Christ promised to give his body in the sacrament of the alter, saying: Panis quem ego dabo, caro mea est: The bread which I will give, is my flesh. How can you answer to that?
If it please you to give me leave to answer first my Lord Rich, I will also answer this objection.
Answer my lord of London first, & after come to me.
My Lord of London may be soon answered, that that the saying of S. John is, that the humanity of chryst which he took upon him for the redemption of man, is the bread of life, whereby our bodies & souls be sustained to eternal life, of the which the sacramental bread is a lively representation and an effectual cohabitation to all such as believe on his Passion: and as Christ saith in the same 6▪ of John, I am the bread that came down from heaven:, but yet he is not material neither natural bread. Likewise y e bread is his flesh, not natural or substantial, but by signification, and by grace in a sacrament.
And now to my Lord Riches argument. I do not deny the express words of Christ in the sacrament, This is my body : but I deny that they are naturally and corporally to be taken: they must be taken sacramentally and spiritually, according to the express declaration of Christ saying, that the words of the sacrament which the Capernites took carnally, as the papists now do, ought to be taken spiritually, & not carnally, as they falsely imagine not waying what interpretation of Christ hath made in this behalf, neither follow the Institution of Christ, neither the use of the Apostles and of the primative Church, who never taught, neither declared no such carnal manner of presence as is now exacted of us violently without any ground of scripture or antiquity, who used to put out of the Church all such as did not receive the sacrament with the rest, and also to burn that which was left after the receiving, as by the Canon of the Apostles and by the decree of the Council of Antioch, may appear.
No, that is not so: they were only Cathecumeni which went out of the Church at the celebration of the communion, and none other.
It was not only of such as were Novices in faith but all others that did not receive.
What say you to the omnipotency of God? is not be able to perform that which he spake, as my Lord Rich hath very well said? I tell thee, that God by his omnipotency may make himself to be this carpet if he will.
As concerning the omnipotency of God, I say that God is able to do (as the Prophet David saith) whatsoever he willeth: but he willeth nothing that is not agreeable to his word: as that is blasphemy which my Lord of London hath spoken, that God may become a Carpet. For as I have learned of ancient writers: Non potest Deus facere quae sunt naturae suae contraria : That is, God cannot do that which is contrary to his nature, as it is contrary to y e nature of God to be a Carpet. A Carpet is a creature: & God is the creator: and the creator cannot be the creature: wherefor unless you can declare by the word, that Christ is otherwise present with us then spiritually and sacramentally by grace, as he hath taught us, you pretend the omnipotency of God in vain?
Why? wilt thou not say that Christ is really present in the sacrament? Or do you deny it?
I deny not that Christ is really in the Sacrament to the receiver thereof according to Christ's institution.
What mean you by really present?
I mean by really present, present in deed.
Is God really present everywhere?
He is so.
How prove you that?
The Prophet Isaiah saith? That God filleth all places : and where soever there be two or three gathered together in Christ's name, there is he in the midst of them.
What? his humanity?
No my Lord, I mean the deity, according to that you demanded.
My Lord of London, I pray you let master Doctor Chedsey reason with him, and let us see how he can answer him: for I tell thee he is a learned man in deed & one that I do credit before a great many of you, whose doctrine the Queens majesty and the whole realm doth well allow, therefore hear him.
My Lord's I pray you, will it please you to drink? you have talked a great while, and much talk is thursty. I will leave M. Doctor and him reasoning together a while, with your leave, and will come to you by and by again. He went (as I suppose) to make room for more drink, after the Lord's had drunken.
My Lord Rich said to the Lord's, I pray you let the poor man drink, for he is thirsty: and with that, he called for a cup of drink, and gave it me, and I drank before them all: God requite it him, for I was a thyrst indeed. Afterwardes Doctor Chadsey began in this wise, making a great process, of the which this is the effect.
M. Philpot findeth fault with the Conuocation house before your Lordships, that he hath layne this long in prison, and that he had there a dosen Arguments, whereof he could not be suffered to prosecute one thoroughly, which is not so, for he had leave to say what he could & was answered to as much as he was able to bring: and when he had nothing else to say, he fell to weeping. I was there present and can testify thereof: albeit there is a book abroad of the report of the disputation to the contrary in y e which there is never a true word. And where as you require to be satisfied of the sacrament, I will show you the truth thereof, both by the scriptures, and by the Doctors.
It is a shrewed lykelihoode that you will conclude with any truth, since you have begun with so many untruths, as to say that I was answered whiles I had any thing to say, and that I wept for lack of matter to say, and that the book of the report of the disputation is nothing true. God be praised, there were a good many of Noble men, Gentlemen, and worshipful men y t heard and saw the doings thereof, which can testify that you here have made an unjust report before these honorable Lord's. And that I wept was not for lack of matter, as you slander me: for I thank God, I have more matter thē y e best of you all shall ever be able to answer, as little learning as I have: but my weeping was, as Christ's was upon Jerusalem seeing the destruction that should fall upon her: and I foreseeing then y e destruction which you (thorough violence and unrighteousness, which you there declared) would work against the true Church of Christ and his faithful members (as this day beareth witness) was compelled to weep in remembrance of that which I w t infinite more have felt and shall feel.
Al these words I did then speak out, being interrupted by my Lord Rich, saying that I should suffer him to proceed out in his matter, and afterwards I should have leisure to answer him in every Article. But he promised more then he could perform as the end did well declare for he had not the consent of the spiritualty to his promise, which now rule the roast. God shorten their cruel days, for his electes sake. And therefore I add this, which I had purposed to have spoken if then I might have been suffered, least any that perfectly know not the things done in the Conuocation house and now laid to my charge, if they should not be answered by me, might reckon Doctor Chadseys sayings to be true. And as concerning the book of the report of the disputations, I wrote the same & it is true in every argument, as M. Dean of Roochester, and M. Cheyney Archdeacon of Herford (yet being alive, and within the realm) can testify.
You have of scriptures the four Evangelists for the probation of Christ's real presence to be in the sacrament after the words of consecration, with S. Paul to the Corinthians: which all say: Hoc est corpus meum: This is my body. They say not as you would have me to believe, this is not the body. But specially the 6. of John proveth the same most manifestly, where Christ promised to give his body, which he performed in his last supper, as it appeareth by these words. Panis quem ego dabo, caro mea est, quam ego dabo pro mūdi vita: The bread which I will give is my flesh, which I will give for the life of the world.
My Lord Rich, with your leave, I must needs interrupt him a little, because he speaketh open blasphemy against y e death of Christ: for if that promise brought in by s. John was performed by Christ in his last supper, thē needed he not to have died after he had given the sacrament.
Let master Doctor make an end of his arguments, and afterward object to him what you can.
You must note that there is twice Dabo in this saying of S. John, & the first is referred to the sacrament of the au • tar: & the second to y e sacrifice upon the cross: and besides these manifest scriptures, there be many ancient Doctors proving the same, as Ignatius, Irenaeus, & S. Cyprian (whose authority he recited at large) which I do omit because I was not permitted to answer the same.
Now answer, and object to him what you can, & you shall be heard.
My Lord, the chiefest ground where he with the rest of his side do ground thenselves against us, be these words This is my body, with a false pretence of the omnipotency of God. And before I will come to the particular answers of all that he hath alleged, for that your Lordships may y e better understand me, what I mean and whereupon I stand, I will require master Doctor to answer me one question. But first of all I do protest to your honors that I think as reverently of the sacrament, as a Christian mā ought to do, and that I acknowledge the sacrament of the body and blood of Christ, ministered after Christ's Institution, to be one of the greatest treasures and comforts that he left us on the earth: and contrariwise it is most discomfort and abhominable, not being ministered as it ought to be, as it is used now a days. And now to my question, which is this: whether these words only: Hoc est corpus meum: This is my body, spoken by a priest over the bread and wine, may make the body and blood of Christ, as you suppose or no?
Staggering what he might say, at last he said, that these words alone pronounced by the Priest, be sufficient to make the bread and the wyne the very body and blood of Christ really.
That is blasphemy to say, and against all y e scriptures and Doctors, who affirm that the form and substance in consideration must be observed which Christ used and did institute as S. Cyprian saith: In sacrificio quod Christus est, non nisi Christus sequendus: In the sacrifice which is Christ, only is Christ to be followed. And by the law it is forbidden to add or take away from God's word. And S. Peter saith, If any man speak, let him speak as the word of God. Wherefore whosoever saith that these words only: This is my body, do make a presence of christ, without, bless, take, and eat, which be three as substantial points of the Sacrament as, Thys is my body, is, he is highly deceived.
Therefore S. Agustine saith, Accedat verbum ad elementum & fit sacramentum: Let the word be joined to the element, and it be cometh a sacrament: So that if the entier word of Christ's Institution be not observed in the ministration of a Sacrament, it is no sacrament: as the sacrifices which the ten tribes did offer at Bethel to God, were not acceptable because they were not in all points done according to God's word. Wherefore except blessing be made after the word (which is a due thanksgiving for our redemption in Christ) and also a showing forth of the Lord's death in such wise as the congregation may be edified: and moreover a taking and eating after Christ's commandment: except (I say) these three partes be first performed (which is not done in the Mass) these words: This is my body, which are last placed in the Institution of the Lord's supper, cannot be verified. For Christ commanded as well, Take, ye, eat ye, as This is my body.
No did Mayster Doctor? Be not these the words of Christ: Accipite manducate? and do not these words in the plural number signify, Take ye, eat ye: and not take thou, eat thou, as you would suppose?
I grant it as you say.
Likewise of consequencie, you (Mayster Doctor) must needs deny, which you have said, that these words, This is my body, being only spoken, be sufficient to make y e body and blood of Christ in the sacrament, as you have untruly said.
Then came in the bishop again, and said, what is it that you would have master Doctor deny?
My Lord M. Doctor hath affirmed that these words This is my body, spoken by the priest, only do make the sacrament.
In deed if master Briges should speak these words over the bread and wine, they would be of none effect: but if a priest speak them after a due manner, they are effectual, and make a real body.
Mayster Doctor hath said otherwise.
I think you mistake him: for he meaneth of the words duly pronounced.
Let him revoke that he hath granted, and then will I begin again with that which before was said: that, This is my body, hath no place, except, bless, take, and eat, duly go before. And therefore because the same words do not go before This is my body, but preposterously follow in your sacrament of the Mass, it is not the sacrament of Christ, neither hath Christ in it present.
If, This is my body, only do not make the Sacrament, no more do, bless, take, and eat.
I grant that the one without the other cannot make the sacrament. And it can be no sacrament unless y t whole action of Christ doth concur together according to the first Institution.
Why, then you will not have it to be the body of Christ, unless it be received.
No verily, it is not the very body of Christ to none other, but to such as condignly receive the same after his Institution.
Is not a loaf a loaf, being set on y e table though nobody eat thereof.
It is not like my Lord. For a loaf is a loaf before it • e set on the Table: but so is not the Sacrament a perfect Sacrament before it be duly ministered at the table of the Lord.
I pray you, what is it in the mean while, before it is received.
It is (my Lord) the sign begun of a holy thing, & yes no perfect sacrament until it be received. For in the sacrament there be two things to be considered, the sign and the thing it self, which is Christ and his whole Passion, & it is that to none but to such as worthily receive the holy signs of bread & wine, according to Christ's institutiō.
There were never none, that denied the words of Christ as you do. Did he not say: This is my body?
My Lord, I pray you be not deceived. We do not deny the words of Christ: but we say, these words be of none effect, being spoken otherwise then Christ did institute them in his last supper. For an example: Christ biddeth the church to baptize in the name of the father, the son, and the holy Ghost : if a Priest say those words over y e water and there be no child to be Baptized, those words only pronounced do not make Baptism. And again, Baptism is not only Baptism to such as be baptized, and to none other standing by.
I pray you my Lord, let me ask him one question. What kind of presence in the sacrament (duly minystred according to Christ's ordinance) do you allow?
If any come worthily to receive, then do I confess the presence of Christ wholly to be, with all y e fruits of his Passion, unto the said worthy receiver, by the spyrite of God, and that Christ is thereby joined to him and he to Christ.
I am answered.
My Lord's take no heed of him, for he goeth about to deceive you. His similitude that he bringeth in of Baptism, is nothing like to the sacrament of the alter. For if I should say to sir John Briges being with me at supper, & having a fat Capō, take, eat, this is a fat Capon although he eat not thereof, is it not a Capon still? And likewise of a piece of Beefe, or of a cup of wyne, if I say: drink, this is a good cup of wyne, is it not so, because he drinketh not thereof?
My lord your similitudes be to gross for so high misteryes as we have in hand, as if I were your equal, I could more plainly declare, and there is much more dissimilitude between common meats and drinks then there is between baptism and the sacrament of the body and blood of Christ. Like must be compared to like. & spir • tuall things with spiritual, and not spiritual things w t corporal things. And meats and drinks be of their own natures good or evil, and your word̄s commending or discommēding, do but declare what they are. But the sacraments be to be considered according to the word which Christ spake of them, of the which, Take ye, & eat ye, besom of the chief, concurrent to the making o • y e same, without the which there can be no sacraments: and therefore in Greek, the Sacrament of the body and blood of Christ is called 〈 in non-Latin alphabet 〉 .i. Communion, and likewise in the Gospel Christ commanded, saying: Diuidite inter vos. i. Diuide it among you.
S. Paul calleth it a Communication.
That doeth more expressly show that there must be a participation of the Sacrament together.
My Lord's, I am sory I have troubled you so long with this obstinate man, with whom we can do no good: I will trouble you no longer now: and with y t the Lord's rose up; none of them saying any evil word unto me, half amazed, in my judgment, God work it to good.
The vii. examination of John Philpot, had the xix. of November before the Bishops of London and Rochester, the Chancellor of Lichfield, and Doctor Chadsey.
Syrha come hither. How chance you come no sooner? It is well done of you to make master Chancellor and me to tarry for you this hour? by the faith of my body, half an hour before mass, and half an hour even at mass, looking for your coming?
My Lord, it is not unknown to you, that I am a prisoner, and that the doors be shut upon me, & I cannot come when I list: but as soon as the doors of my prison were open, I came immediately.
We sen • for thee, to the intent thou shouldest have come to Mass. Howe say you, would you have come to Mass or no, if the doors had sooner been opened?
My Lord, that is another manner of question.
Loe master Chancellor, I told you we should have a froward fellow of him: he will answer directly to nothing. I have had him before both spiritual Lord's and the temporal, and thus he fareth still: yet he reckoneth him self better learned then all the realm. Yea, before y e temporal Lord's the other day, he was so foolish to challenge the best: he would make him self learned, and is a very moraunt fool in deed.
I reckon I answered your Lordship before the Lord's plain enough.
Why answearest thou not directly, whether thou wouldest have gone to Mass with us or no, if thou haddest c • me in time?
Mine answer shall be thus, that if your Lordship can prove your mass, whereunto you would have me to come, to be the true service of God, whereunto a Christian ought to come, I will afterward come with a good will.
Loke I pray you: the King and the Queen, and all the Nobility of the realm do come to Mass, and yet he will not. By my faith thou art too well handled: thou shalt be worse handled hereafter, I warrant thee.
If to lie in a blind Colehouse, may be counted good handling, both without fire & candle, then may it be said, I am well handled. Your lordship hath power to entreat my body as you list.
Thou art a fool, and a very ignorant fool. Master Chancellor, in good faith I have handled him and his fellows with as much gentleness as they can desire. I let their friends come unto them to relieve them. And wot ye what? the other day they had got̄ themselves up into the top of the leads with a many of preutises, gasing abroad as though they had been at liberty: but I shall cut of your resort: and as for the prentises, they were as good not to come to you, if I take them.
My Lord, we have no such resort to us as your Lordship imagine • th, and there cometh very few unto us. And of prentises I know not one, neither have we any leads to walk on over our Colehouse, that I wot of: wherefor your Lordship hath mistaken your mark.
Nay, now you think (because my Lord Chancellor is gone) that we will burn no mo: yes I warrant thee, I will dispatch you shortly, unless yo • do recant.
My lord, I had not thought that I should have ben 〈◊〉 now, neither so raw as I am, but well roasted to ashes.
Case not yourself willfully away M. Philpot. Be content to be ruled by my lord here, and by other learned men of this realm, and you may do well enough.
My conscience beareth me record y t I seek to please God, & that the love and fear of God causeth me to do as I do: and I were of all other creatures most miserable, if for mine own will only I did loose all the commodities I might have in this life, and afterward to be cast to damnation. But I am sure, it is not my will whereon I stand, but God's will, which will not suffer me to be cast away, I am sure.
You are not so sure, but you may be deceived.
Well, since thou wilt not be conformable by no fair mean, I will proceed against thee Ex officio, and therefore hearken here to such articles as I have here written, and I charge thee to make answer to them: and with that he red a li • ell which he had in his hand of diverse Articles, and when he had done, he bad me answer.
Your libel (my lord) containeth in sum, 2. special points: The first pretendeth, that I should be of your diocese, and therefore your lordship upon diverse suspectes & infamies of heresy going upon me, is moved to proceed against me by your ordinary office: the which first is not true, for that I am not of your Lordships diocese, as the libel doth pretend. And the second is, that I being baptized in the catholic church, and in y e catholic faith, am gone from them: the which is not so, for I am of that catholic faith and church as I was baptized unto.
What? art thou not of my Dioces? Where are ye now, I pray you?
My lord, I cannot deny but I am in your cole house, which is your diocese: yet am I not of your diocese.
You were sent hither unto me by the Queens majesties commissioners, and thou art now in my diocese: wherefore I will proceed against thee as thy Ordinary.
I was brought hither through violence, and therefore my present being now in your diocese, is not enough to abridge me of mine own ordinary jurisdiction, neither maketh it me unwillingly subject to your jurisdiction since it cometh by force, and by such men as had no just authority so to do, no more then a sanctuary man being by force brought forth of his place of privilege, doth there by lose his privilege, but always may challenge the same where soever he be brought.
Hath not the Queens majesty authority by her commissioners, to remove your body whether she will? and ought you not to obey herein.
I grant y t the Queens majesty (of her just power) may trāspose my body, whether it shall please her grace to command the same. But yet by your laws. Spiritualia non sunt subiecta Imperatoris potestati. i. Spiritual causes be not subject to the temporal power. As for example: you M. doctor if the Queens majesty would appoint two temporal men to be judges over you in certain spiritual matters, might not you allege the privilege of a clearke, demand competent spiritual judges in your causes?
Doth not a man (I pray you) sortiri forum ration delecti?
My Lord, your rule is true in temporal matters, but in spiritual causes it is not so: which be otherwise privileged.
What sayest thou then to the seconde article, and to the other?
My Lord, I say that I am not bound to answer the second, neither the rest, unless the first be proved.
Well, suppose the first may be proved (as it will be) what will you say then to the second, that you are not of the same catholic faith, neither of the same church now, as you were baptized in?
I am of the same catholic faith, and of the same catholic church which is of Christ, the pillar and stablishment of truth.
Nay that you are not.
Yes that I am.
Your Godfathers and Godmothers were of another faith then you be now.
I was not baptized neither into my Godfathers faith nor my Godmothers, but into the faith, & into the church of Christ.
How know you that?
By the word of God, which is the touchstone of faith and the limites of the Church.
Howe long hath your church stand I pray you?
Even from the beginning, from Christ and from his Apostles, and from their immediate successors.
He will prove his church to be before Christ.
If I did so, I go not amiss: for there was a church before the coming of Christ, which maketh one catholic church.
It is so in deed.
I will desire no better rule then the same which is oftentimes brought in of your side, to prove both my faith and the catholic church: that is, antiquity, universality, and unity.
Do you not see what a bragging foolish fellow this is? He would seem to be very well seen in the Doctors, and he is but a fool. By what Doctor art thou able to prove thy Church? Name him, and thou shalt have him.
My Lord, let me have all your ancient writers with pen, and ink, and paper, and I will prove both my faith and my Church out of everyone of them.
No that thou shalt not have. You shall see howe he lieth. S. Cyprian saith, there must be one high Priest, to the which the residue must obey, and they will allow no head, neither Uicar general.
S. Cyprian saith not, that there should be a Vicar general over all. For in his book De simplicitate Praelatorū, I am sure he saith the contrary: Vnus episcopatus est, cuius pars in solidum a singulis tenetur. i. There is but one bishopric which is wholly possessed of every Bishop in part.
Fet hither the book, thou shalt see the manifest place against thee.
D. Chadsey brought the book, and turned to the place in an Epistle wryttē unto Cornelius, then bish. of Rome, and recited these words in sum, that it went not well with the Church, where the high Priest was not obeyed, & so would have concluded for the confirmation of y e Bishops saying.
M. Doctor you misconstrue the place of S. Cyprian: for he meaneth not thereby the high Priest, the bishop of Rome: but every Patriarke in his precincte, of whom there were 4. appointed in his time. And in writing unto Cornelius he meaneth by y e high priest, himself, which was then chief Bishop of Africa, whose authority the heretics began to despise. Wherof he complaineth to Cornelius, & saith: the church cannot be well ordered, where y e chief minister by order, after the judgment of the scriptures, after the agreement of the people, and the consent of his fellow Bishops, is not obeyed.
Hath not the Bishop of Rome always been supreme head of the Church, and Christ's Vicar in earth even from Peter?
No, that he was not. For by y e word of God he hath no more authority, then the Bishop of London hath.
Was not Peter head of the Church? And hath not the Bishop of Rome, which is his successor, the same authority▪
I grant that the B. of Rome, as he is the successor of Peter, hath the same authority as Peter had: but Peter had no more authority, then everyone of the apostles had.
Yes that S. Peter had: for Christ said specially unto him: Tibi dabo claues regni coelorum: I will give thee the keys of the kingdom of heaven: The which he spake to none other of his Disciples singularly but to him.
S. Augustine answereth otherwise to the objection, and saith: That if in Peter there had not been the figure of the Church, the Lord had not said to him, to thee will I give the keys of the kingdom of heaven. The which if Peter received not, the Church hath them not. If the Church hath them, then Peter hath them not.
What if I can prove and show you out of the Civil law, that all Christendom ought to follow the holy Catholic Church of Rome, as there is a special title thereof, De Catholica fide & sancta Romana Ecclesia.
That is nothing material, seeing the things of God be not subject to man's laws: and Divine matters must be ordered by the word of God, and not of man.
What will you say, if I can prove that Christ built his Church upon Peter, and that out of S. Cyprian? Will you then believe that the B. of Rome ought to be supreme head of the Church?
I know what S. Cyprian writeth in that behalf: but he meaneth nothing as you take it.
S. Cyprian hath these words: Quod super Petrum fundata fuit Ecclesia, tanquam super originem vnitatis. That upon Peter was built the Church, as upon the first beginning of unity.
He declareth that in an example, that unity must be in the church: he grounded on Peter his church alone, and not vpō men. The which he doth more manifestly declare in the book De simplicitate Praelatorum, saying: In persona vnius Christus dedit omnibus claues, vt omnium vnitatem denotaret. In the person of one man God gave the keys to all, that he in signification thereby might declare the unity of all men.
What? will you understand S. Cyprian so? That were good in deed.
I think you cannot understand s. Cyprian better, then he doth declare him self.
I will desire you (M. Chancellor) to take some pains with M. Doctor Chadsey, about his examination, for I must go to the Parliament house. And I will desire you to dine with me.
Then the D. took again his former authority in hand for want of another, and would have made a farther circumstance, digressing from his purpose. To whom I said, he knew not whereabout he went, and therewith he laughed. And I said, his divinity was nothing but scoffing.
Yea? then I have done with you: and so went away.
You are too young in divinity to teach me in the matters of my faith. Though you be learned in other things more then I, yet in Divinity I have ben longer practiced then you, for anything I can hear of you: therefore be not too hasty to judge that you do not perfectly know.
Peter and his successors from the beginning have been allowed for the supreme head of y e Church, and that by the Scriptures, for that Christ said unto him in S. John thrice: Feede my sheep, pasce oues meas.
That is none otherwise to be taken, then Ite, predicate, go ye & preach: which was spoken to all the Apostles, as well as unto Peter. And that Christ said thrice: Pasce oues meas, Feede my sheep, it signifieth nothing else but the earnest study that the ministers of God ought to have in preaching the word. God grant that you of the Clergy would way your duty in this behalf more then you do. Is this a just interpretation of the Scripture, to take pasce oues meas, for to be lord of the whole world? In this mean while came in a Batcheler of Divinity, which is a reader of Greek in Oxford belonging to the Bishop, and he took upon him to help M. Chancellor.
What will you say if I can show you a Greke author called Theophilact, to interpret it so? will you believe his interpretation?
Theophilacte is a late writer, and one that was a favorer of the B. of Rome: and therefore not to be credited since his interpretation is contrary to the manifest words of the scripture, and contrary to the determination of many general Councils.
In what general Council was it otherwise, that the Bishop of Rome, was not supreme head over all.
In Nice Council I am sure it was otherwise: for Athanasius was there the chief Bishop and president of the Counsel, and not the Bishop of Rome.
Nay, that is not so.
Then I perceive you are better seen in words then in knowledge of things: and I will gage with you what you will, it is so: as you may see in the Epitome of the Councils.
I will set Eusebius and show the contrary, and the book of general Councils. He went into my Lord's closet, and brought Eusebius: but the general Councils he brought not, saying (for saving of his honesty) that he could not come by them, and there he would have defended that it was otherwise in Eusebius, but was not able to show the same, and so shrank away confounded.
The church of Rome hath been always taken for the whole catholic church: therefore I would advise you to come into the same with us. You see all the men of this realm do condemn you. And why will you be so singular.
I have said, and still do say, that if you can be able to prove it unto me, that I will be of the same. But I am sure that the Church which you make so much of, is a false church, and a synagoge of Satan. And you with the learned men of the realm do persecute the true church, and condemn such as be more righteous then you.
Do you hear (M. doctor) what he saith, that the church of Rome is the devil?
I wish you did think more reverently of y e church of Rome. What will you say if I can show you out of S. Agustine in his Epistle written unto Pope Innocentius, that the whole general Council of Carthage did allow the church of Rome to be chiefest over all other?
I am sure you can show no such thing. And w t that he set the book of S. Augustine, and turned to the Epistle: but he could not prove his allegation manifestly, but by conjectures in this wise.
Here you may see y t the council of Carthage writing to Innocent. the bish. calleth the sea of Rome the apostolic sea. And besides this they write unto him, certifying him of things done in y e council for the condemnation of the Donatists, requiring his approbations in the same, which they would not have done, if they had not taken the church of Rome for y e supreme head of others. And moreover you may see howe s. Augustine doth prove the church of Rome to be the catholic church by continual succession of the B. until his time, which succession we can prove until our days: therefore by the same reason of s. Augustine we say now, that the church of Rome is the catholic church.
M. Doctor, I have considered how you do weigh S. Augustine: and contrary to his meaning and words, you wou • d infer your false conclusion. As concerning that it was called by him the Apostolical Sea, that is not material to prove the church of Rome now to be y e catholic church. I will grau • t it now that it is the Apostolic sea in re • pect that Paul and Peter did once there preach the Gospel, and abode there for a certain season. I would you could prove it to be the Apostolical sea of y • true religion and sincerity as the Apostle left it, and did teach the same: the which if ye could do, you might boast of Rome as of the Apostolical sea: otherwise it is now of no more force, then if the Turk at Antioch & at Jerusalem should boast of the Apostolic seas, because the Apostles once did there abide, and founded the church of Christ.
And where as that the whole Council of Carthage did write unto Pope Innocentius, certifying him of that was done in the general council, & willing him to set his helping hand to the suppressing of the Donatists, as they had done, that fact of the Council proveth nothing the supremacy of the B. of Rome, no more then if the whole Conuocation house now gathered together, and agreeing upon certain articles, might send y e same to some bishop, that upon certain impediments is not present, willing him to agree thereto, & to set them forth in his diocese. The which fact doth not make any such bish. of greater authority then y e rest, because his consent is brotherly required.
And touching the succession of the Bishops of Rome brought in by s. Agustine, it maketh nothing now thereby to prove y e same catholic church, unless you can conclude w t the same reason as s. Agustine doth. And the rehearsal of the succession of the bishops doth tend to this only, to prove y • Donatists to be heretics, because they began as well at Rome as in Africa, to found another church of their own setting up then was grounded by Peter and Paul, and by their successors, whom he reciteth until his time, which all taught no such doctrine, neither no such church as the Donatists. And if presently you be able to prove by the bishops of Rome (whereof you do glory) that such doctrine hath ben taught by any of the successors of Peters sea, as is now taught & believed of us, you have good reason against us: otherwise it is of no force, as I am able to declare.
Well M. Doctor, you see we can do no good in persuading of him: let us minister the Articles, which my Lord hath left us, unto him. How say you M. Philpot to these articles? M. Ihonsō, I pray you write his answers.
M. Chancellor, you have no authority to inquire 〈◊〉 my belief in such articles as you go about, for that I am not of my Lord of London's Dioces: and to be brief with you, I will make no further answer herein, then I have already to the Bishop.
Why, then let us go our ways, and let his keeper take him away.
The sum of a private conference or talk between M. Philpot and the Bishop.
The next day in the morning betime, the Bishop sent one of his mē unto me, to cal me up into his chapel to hear Mass.
Master Philpot where be you?
Who is that calleth me?
My Lord's will is, you should rise and come to hear Mass: will you come or no?
My stomach is not very good this morning: you may tell my Lord I am sick. After this the Keeper was sen • to bring me to my Lord.
M. Philpot, you must rise & come to my Lord.
I am at your commandment (M. Keeper) as soon as I can: and going out of the prison he asked me, saying:
Will you go to Mass?
My stomach is to raw to digest such raw meats of flesh, blood and bone this morning. After this my Keeper presented me to the Bishop in his Hall.
M. Philpot, I charge you to answer to such Articles as my Chapleine, and my Register have from me to ob • ect against you, go and answer them.
My Lord, Omnia iudicia debent es • e publica: All judgments ought to be public. Therefore if your Lordship have anything to charge me lawfully withal, let me be in judgment lawfully and openly called, and I will answer according to my duty: otherwise in corners I will not.
Thou art a foolish knave I see well enough: thou shalt answer whether thou wilt or no. Go thy ways with them I say.
I may well go with them at your Lordships pleasure: but I will make them no further answer then I have said already.
No wilt thou knave? Have him away, and set him in the stocks. What foolish knave?
In deeds (my Lord) you handle me with others like fools: and we must be content to be made fools at your hands▪ stocks and violence is your Bishoplike alms. You go about by force in corners to oppress, & be ashamed that your doings should come to light: God shorten your cruel kingdom for his mercies sake. And I was put by and by into the stocks, in an house alone, separate from my fellows. God be praised y t he hath thought me worthy to suffer anything for his names sake. Better it is to sit in the stocks of this world, then to sit in the stocks of a damnable conscience.
An other conference between the Bishop and M. Philpot and other prisoners.
M. Philpot arise, you must come to my Lord.
I wonder what my Lord meaneth, that he sendeth for me thus early. I fear he will • se some violence towards me, wherefor I pray you make him this answer, that if he send for me by an order of law, I will come and answer: otherwise, since I am not of his diocese, neither is he mine Ordinary, I will not (without I be violently constrained) come unto him.
I will go tell my Lord what answer you make: and so he went away to the bishop, and immediately returned w t two of the Bishops men, saying that I must come whether I would or no.
If by violence any of you will enforce me to go, then must I go, otherwise I will not: and therewith one of them took me with force by the arm, and led me up into the bishops gallerie.
What? thou art a foolish knave in deed: thou wilt not come without thou be • et.
I am brought in deed (my Lord) by violence unto you, and yo • r cruelty is such, that I am afraid to come before you. I would your lordship would gently proceed against me by the law.
I am blamed of the Lord's the Bishops, for that I have not dispatched thee ere this. And in Faith I made suit to my Lord Cardinal, and to all the Conuocation house, that they would hear thee? And my Lord of Lincoln stood up, and said y t thou wert a frantic fellow, and a man that will have the last word. And they all have blamed me, because I have brought thee so often̄ before the Lord's openly: and they say it is meat & drink to you to speak in an open audience, you glory so of yourself. Wherefore I am commanded to take a farther order with thee, and in good faith if thou wilt not relent, I will make no farther delay. Mary if thou wilt be conformable, I will yet forgive thee all that is past, & thou shalt have no hurt for anything that is all ready said or done.
My Lord, I have answered you already in this behalf, what I will do. And as for report of master White, Bish. of Lincoln, I pass not: who is known to be mine enemy, for that I being Archdeacon, did excommunicate him for preaching naughty doctrine. If Christ my master were called a mad man, it is no marvel though ye count me frantic.
Haddest not thou a pig brought thee the other day with a knife in it? Wherefore was it (I pray thee) but to kill thyself? Or as it is told me (Mary I am counseled to take hede of thee) to kill me? but I fear thee not. I trow I am able to tread thee under my feet: do the best thou canst.
My Lord, I cannot deny but that there was a knife in the Pigges belly that was brought me. But who put it in, or for what purpose I know not, unless it were because he that sent the meat, thought I was without a knife, and so put it in. But other things your Lordship needeth not to fear: for I was never without a knife since I came to prison. And touching your own person, you should live long if you should live until I go about to kill you: and I confess, by violence your Lordship is able to overcome me.
I charge thee to answer to mine articles. Hold him a book. Thou shalt swear to answer truly to all such Articles, as I shall demand thee of.
I will first know your Lordship to be mine Ordinary, before I swear herein.
What, we shall have an Anabaptist of thee, which thinketh it not lawful to swear before a Judge.
My Lord, I am no Anabaptist, I think it lawful to swear before a competent Judge, being lawfully required. But I refuse to swear in these causes before your Lordship, because you are not mine Ordinary.
I am thine Ordinary, & here do pronounce by sentence peremptory, that I am thine Ordinary, and that thou art of my diocese: and here he bad cal in more to bear witness. And I make thee (taking one of his servants by the arm) to be mine notarie. And now hearken to my articles, to the which (when he had read them) he monished me to make answer, and said to the keeper, fet me his fellows, and I shall make them to be witness against him.
In the mean while came in one of the sheriffs of London, whom the Bishop (calling for two chairs) placed by him, saying: M. Sheriff I would you should understand how I do proceed against this man. M. sheriffe, you shall hear what Articles this man doth maintain: and so red a rablement of feigned Articles: that I should deny Baptism to be necessary to them that were borne of Christian parents, that I denied fasting and Prayer, and all other good deeds, & I maintained only bare faith to be sufficient to salvation what so ever a man did besides, & I maintained God to be the author of all sin and wickedness.
Ha my Lord, have ye nothing of truth to charge me withal, but ye must be fain to imagine these blasphemous lies against me? You might as well have said I had killed your father. The Scriptures say, That God will destroy all them that speak lies. And is not your Lordship ashamed to say before this worshipful Gentleman (who is unknown to me) that I maintain these abhominable blasphemies which you have rehearsed: which if I did maintain, I were well worthy to be counted an heretic, and to be burned an hundred times if it were possible.
I do object them unto thee, to hear what thou wilt say in them, and howe thou canst purge thyself of them.
Then it was not justly said of your Lordship in the beginning, that I did maintain them, since almost I hold none of these Articles you have read, in form as they are written.
Howe sayest thou? wilt thou answer to them or no?
I will first know you to be mine Ordinary, and that you may lawfully charge me with such things, and then afterward being lawfully called in judgment, I will show my mind fully thereof, and not otherwise.
They be here my Lord.
Come hither Syrs, hold them a book, you shall swear by the contents of that book, that you shall (all manner of affections laid a part) say the truth of all such Articles as you shall be demanded of, concerning this mā here present, which is a very naughty man, and take you hede of him y t he doth not deceive you, as I am afraid he doth you much hurt, and strengtheneth you in your errors.
My Lord, we will not swear except we know whereto: we can accuse him of no evil, we have been but a while acquainted with him.
I wonder your Lordship knowing the law, will go about contrary to the same, to have infamous persons to be witnesses, for your Lordship doeth take them to be heretics, and by the law an heretic cannot be a witness.
Yes, one heretic against another may be well enough. And master Sheriff, I will make one of them to be witness against another.
You have the law in your hand, and you will do what you list.
No my Lord.
No will? I will make you swear, whether you will or no. I ween they be Anabaptists, M. sheriffe, they think it not lawful to swear before a Judge.
We think it lawful to swear for a man judicially called, as we are not now, but in a blind corner.
Whye then, seeing you will not swear against your fellow, you shall swear for yourselves, and I do here in the presence of master sheriffe object the same Articles unto you, as I have done unto him, and do require you under the pain of excommunication, to answer particularly unto everyone of them when you shall be examined, as you shall be by and by examined after by my Register and some of my Chaplains.
My Lord, we will not accuse our selves. If any man can lay anything against us, we are here ready to answer thereto: otherwise we pray your Lordship not to burden us: for some of us are here before you, we know no just cause why.
Master Sheriff, I will trouble you no longer with these froward men. And loe he rose up and was going away, talking with master sheriffe.
An other private conference between the Bishop and Master Philpot in the Colehouse.
The Sunday after, the bishop came into the Colehouse at night with the Keeper, and viewed the house, saying that he was never here afore: whereby a man may guess how he hath kept God's commandment in visiting the prisoners, seeing he was never w t them that have been so nigh his nose: And he came not then for any good zeal, but to view the place, & thought it too good for me, • therefore after supper between 8. and 9. he sent for me, saying.
Sir, I have great displeasure of the Queen & the Counsel for keeping you so long, and letting you have so much liberty. And besides that, you be yōder, and strengthen the other prisoners in their errors, as I have laid wait for your doings, & am certified of you well enough: I will sequester you therefore from them, and you shall hurt no mo as you have done, and I will out of hand dispatche you, as I am commanded, unless you will be a conformable man.
My Lord, you have my body in your custody: you may transport it whither it please you: I am content. And I would you would make as quick expeditiō in my judgment, as you say, I long therefore, and as for conformity, I am ready to yield to all truth, if any can bring better thē I.
Why? you will believe no man but yourself, what so ever they say.
My belief must not hang upon men's sayings, without sure authority of gods word, y t which if any can show me, I will be pliant to the same: Otherwise I cannot go from my certain faith, to that which is uncertain.
Have you then the truth only?
My Lord, I will speak my mind freely unto you, and vpō no malice I bear to you, before God. You have not the truth, neither are you of y e church of God: but you persecute both the truth and the true church of God, for the which cause you cā not prosper long. You see god doth not prosper your doings according to your expectation. He hath of late shown his just judgment against one of your greatest doers, who by report died miserably. I envy not your authority you are in. You that have learning should know best howe to rule. And seeing God hath restored you to your dignity and living again, use the same to God's glory, & to the setting forth of his true religion: otherwise it will not continue, do what you can. With this saying he was apaused, and said at length.
That good man was punished for such as thou art. Where is the Keeper? Come let him have him to the place that is provided for him. Go your way before.
And he followed me, calling the Keeper aside, commanding to keep all men from me, & narrowly to search me (as the sequel did declare) and brought me to his privy door that goeth into the church, and commanded two of his men to accompany the Keper, and to see me placed.
And afterwards I passed through Paul's up to Lollards tower, and after that turned a long all the West side of Paul's through the wall, and passing through 6. or 7. doors, came to my lodging thorough many straits: where I called to remembrance that strait is the way to heaven. And it is in a Tower right on the other side of Lollards tower, as high almost as the battlements of Paul's, viii. foot of breadth, and xiii. of length, and almost over the prison where I was before, having a window opening towards the East, by the which I may look over the tops of a great many of houses, but see no man passing into them: and who so walketh in the Bishops utter gallery going to his Chapel, may see my window & me standing in the same.
And as I was come to my place, the Keeper plucked of my gown, & searched me very narrowly, and took away penner, inkhorne, girdle and knife, but (as God would) I had an inckeling a little before I was called, of my removing, and thereupon made an errant to the stole, where full sore against my will I cast away many a sweet letter and friendly: but that I had written of my last examination before, I thrust into my hose, thinking y e next day to have made an ende thereof, and with going it was fallen down to my leg, the which he by feeling did soon espy, and asked what that was. I said they were certain letters: and with that he was very busy to have them out. Let me aloue (said I) I will pluck them out, with that I put in my hand, having two other letters therein, and brought up the same writing to my codpeece, and there left it, giving him the other two letters that were not of any great importance. The which for to make a show that they had been weighty, I began to tear as well as I could, til they snatched them from me, & so deluded him (I thank God) of his purpose.
After this he went his way, and as he was going, one of them that came with him, said, that I did not deliver the writings I had in my hose, but two other letters I had in my hand before. No did quoth he? I will go search him better: the which I hearing, conveyed mine examination I had writ̄, into another place besides my bed, and took all the letters I had in my purse, and was tearinge of them when he came again, and as he came I threw the same out of my window, saying that I hard what he said: wherefore I did prevent his searching again, whereof I was right glad. God be praised that gave me that present shift to blind their eyes from the knowledge of my writings, the which if they had known, it would have been a great occasion of more straiter keeping and looking unto, although they look as narrowly as they may.
The eight examination of John Philpot before the B. of London, the B. of S. David's, M. Mordant and others, in the Bishops Chapel.
THe next day after, my Keeper came before day in the morning to cal me down, & so was I brought down into his Wardrobe, where with a Keeper I was left, and there continued all the day. But after dinner I was called down into the Chapel, before the Bishop of London, the B. of saint David's, M. Mordant one of the Queens Counsaile, master Archedeacon of London, and before a great many moe Balaamites: and the Bishop spake unto me in this wise.
Sir, here I object and lay unto you in the presence of my Lord of S. David's, and of M. Mordant, & of these worshipful men, these articles here in this libel contained, and openly he read them.
To whom when I would particularly have answered to some of his blasphemies, he would not permit me, but said, I should have leisure enough to say what I would, when he had said, & to these here I add another schedule. Also I require thee to answer to the Catechism set forth in the schismatical time of king Edward. Also I will thee to answer to certain conclusions, agreed upon both in Oxford and Cambridge. And I here do bring forth these witnesses against thee, in thine own presence, namely my Lord of S. David's, master Mordant, and master Harpsfield, with as many of you as were present in the disputation he made in the convocation house, willing you to testify (of your oaths taken upon a book) his stubborn and vnreuerend behavior he did there use against y e blessed sacrament of the alter. Geue me a boke, and receiving one, he opened the same, saying: I will teach him here one trick in our law, which he knoweth not: that is, My Lord of S. David's, because you are a Bishop you have this privilege, that you may swear, Inspectis Euangelijs & non tactis: By looking on the Gospel book without touching of the same. And so he opened the book in his sight, and shut it again, and caused the other to put their hands on the book, and took their oath, and willed them to resort to his Register to make their depositions when they might be best at leisure: and afterwards he turned to me, and said: Now sir, you shall answer but 2. words, whether you will answer to these articles which I have laid unto you, directly, yea, or nay.
My Lord, you have told a long tale against me, containing many lying blasphemies, which cā not be answered in two words. Besides this, you promised me at the beginning, that I should say what I could for my defense and now will you not give me leave to speak? What law is this?
Speak, yea, or nay: for you shall say no more at this time. The cause was (as I guess) that he saw so many there gathered to hear.
Then my two words you would have me speak, shall be that I have appealed from you, and take you not for my sufficient judge.
In deed (M. Mordant) he hath appealed to the king and to the Queen: but I will be so bold with her majesty, to stay that appeal in mine own hands.
You will do what you list (my Lord) you have the law in your hands.
Wilt thou answer, or no?
I will not answer otherwise then I have said.
Register, note his answer that he maketh.
Knocke me in the head with an Hatcher, or set up a stake, and burn me out of hand without further law: as well you may do so, as do that you do, for all is without order of law. Suche tyranny was never seen, as you use nowadays. God of his mercy destroy your cruel kingdom. And whilst I spake this, the Bishop went away in haste.
M. Philpot, I pray you be quiet, and have patience with you.
My Lord, I thank God I have patience to bear and abide all your cruel intents against me, notwithstanding I speak this earnestly, being moved thereto justly, to notify your unjust and cruel dealing with men in corners, without all due order of law.
After this, at night I was conducted again by three or four into the Colehouse.
The ninth examination of M. Philpot before Boner and his Chaplains.
IN the morning the next day I was called down betunes, by my keeper, and brought again into the Wardrobe, where I remained until the Bishop had heard his Mass, and afterward he sent up for me into his inward Parlour, and there he called for a chair to sit down, and brought his infamous Libell of his forged Articles in his hand, and sat down, willing me to draw near unto him, and said:
I am this day appointed to tarry at home from the Parliament house, to examine you and your fellows upon these Articles, and you stand dalying with me, and will neither answer to nor fro. Ywis all your exceptions will not serve you. Will it not be a fair honesty for you, (think ye) that when thou comest afore my Lord Major and the Sheriffs, & other worshipful audience, when I shall say before them all, that I have had thee these many times before me, and before so many learned men, and then thou couldest say nothing for that thou standest in, for all thy brags of learning, neither wouldest answer directly to anything.
My Lord, I have told you my mind plain enough: but yet I do not intend to lose that privilege the law giveth me, the which is free choice to answer where I am not bound, and this privilege will I cleave unto, until I be compelled otherwise.
Well, I perceive you will play the obstinate fool. Lay thine appellation when thou comest in judgment, and answer in the mean while to these articles.
No, my Lord, by your leave I will not answer to them, until my lawful appeal be tried.
Well, thou shalt hear them, and with that he began to read them.
I shrank back into the window, and looked on a book, and after he had read them over, he said unto me.
I have read them over, although it hath not pleased you to hear me. I marvel (in good faith) what thou meanest to be so willful and stubborn, seeing thou mayest do well enough if thou list. It is but a singularity. Doest thou not see all the realm against thee?
My Lord, I speak unto you in the witness of God, before whom I stand, y t I am neither wedded unto mine own will, neither stand upon mine own stubbornness or singularity, but upon my conscience instructed by God's word: and if your Lordship can show better evidence then I have for a good faith, I will follow the same.
What, thou wilt not (loe) for all that. Well, all that is past shall be forgotten: and be conformable unto us. Iwis thou mightest find as much favor as thou wouldest desire.
Then I perceiving that he fawned so much upon me, thought it good to give him some comfort of relēting, to the end I might openly give him and his hypocritical generation, openly a further foil, perceiving that they dare reason openlie with none, but with such as be unlearned; and for lack of knowledge not able to answer, or else with such as they have a hope, that for fear or love of the world, will recant. I said: My Lord, it is not unknown to you, that I have openly in the audience of a great number, stand to the maintenance of these opinions I am in, & by learning did offer to defend them: therefore my Lord) I would it might openly appear to the world, that I am won by learning, or else what will they say, but that either for fear or love of the world, I am without any ground turned from the truth? and if I have any kind of learning openly shown, I shall be as conformable as you may require me.
Yea mary, now ye speak somewhat like a reasonable man. I wis you might have had a great deal more favor in my house and liberty then you have had: and you shall lack nothing that is within my house, call for it, and you shall have it. And what is it that you would openly by learning somewhat be satisfied in, tell me?
My Lord, I have openly said, and do believe it also, that your sacrifice of the Mass is no Sacrament.
No, my Lord, I deny not the presence of Christ in the Sacrament, but I have denied the Sacrament of the Alter, as it is used in your Mass, to be y e true Sacrament of Christ's institution. And first it must be proved a sacrament, ere there can be any kind of presence granted.
Why, do you deny the Mass to be a Sacrament? I pray you what is a Sacrament? Is it not a sign of a holy thing, as saint Augustine doth define it?
Then I make this argument unto you. A Sacrament is the sign of a holy thing: but the Mass is a sign of a holy thing: Ergo,