Acts and Monuments Volume 2 Part 2

I do here lay unto this man in your presence (requiring you to be a witness against him, as much as you know in any of them) these articles, this book of the Catechism made in K. Edwards days, also these conclusions agreed upon both in Oxford and Cambridge: also I lay unto him, that he hath despised the Censures of the Church, & hath stood accursed more then this twelmonth, and never required absolution thereof. How say you, wast thou not accursed by my L. Chancellor?

I was excommunicated by him wrongfully, & without any just cause and without order of law, being never personally cited.

Didst not thou tell me the other day, when I required thee to come to the mass, that thou wast excommunicated, & therefore by the law couldest not hear mass? How long hast thou • ene thus excommunicate?

More then a xii. month and a half.

Loe, you may hear what he saith. Write it.

But as you would have written that I have said, I have been thus long excommunicated, so also let him write, that I did require of my L. Chancellor that did excommunicate me, my absolution: but he would not give it me saying that I was excōmunicatus ipso iure, because I was an heretic (as it pleased him to call me) therefore accursed by your law, and so commanded me to prison, where I remain.

Why do you not require absolutiō at my lords hands here now?

Because he is not mine Ordinary, neither hath by the law anything to do with me of right.

What an obstinate fool is this? I tell thee I will be thine Ordinary whether thou wilt or no.

And because of this your unrighteous force towards me, I have appealed from you, & require you M. Register, that my appeal may be entered in writing.

Have you heard such a froward fellow as this? he seemed yesterday to be very tractable, & I had a good hope in him. I tell thee thou art of my Diocese.

I am of Winchester Diocese, and not of London Diocese.

I pray you may not a man be of two Dioceses at out?

No, that he cannot.

Lo, will you see what an ignorant fool is this in the law, in that which he would seem to be seen? I tell thee a man may be of three Dioceses at once: as if thou wer • borne in London, by reason thereof thou shouldst be of my diocese: or else, if thou wert not borne, but haddest a dignity here, also thou art to be counted of my diocese, or else by reason of thy habitation in my diocese.

In none of these respects I am of your Lordship’s diocese. But for all that, this will not follow, that I dwelling at Winchester, am at that present of London diocese.

What will you lay thereof? wilt thou recant if I prove it?

But what shall I win, if you do not?

I will give thee my bishopric, if I prove it not.

Yea, but who shall deliver it me, if I win?

Thou art an arrogant fool. Enter their oaths, and take these witnesses depositiōs. I must be gone to the parliament house.

After this spake unto me a Priest standing by, asking me whether I was kin to my L. Rich, or no?

I said, he said so himself unto me the other day, but how, I know not.

I heard him say, that he was his very nigh kinsman.

Why, then you & I must be of kin, for he is my nigh kinsman. How chance it that you and I be of contrary judgments?

It is no meruail, for Christ prophesied, That the father shall be divided against the son, and the son against the father for my truths sake.

You do hold (as I understand) against the blessed sacrament of the altar, and against the holy mass.

If you can prove it a Sacrament, I will not hold against you.

What prove it a Sacrament quoth he? doth not S. Paul say: Quae oculus non vidit & auris non audiuit, ea praeparauit Deus diligentibus se? That such things as the eye hath not seen, neither ear heard, hath God prepared for them that love him.

That saying of S. Paul concerneth nothing your sacrament, but is meant of the heavenly joys that be prepared for all faithful believers.

Why, then I perceive you understand not S. Paul. By God, you are deceived.

You ought not to swear kinsman, if you will that I shall so cal you, & without disworship of our kindred, I understand S. Paul as well as you, and know what I say: and with that shown him a Greek Testament with Erasmus translation, & with the old also, demaundyng him which text he was best acquainted withal.

I knew Greek too once, as well as you, I care not which you read.

You know them then all alike: you understand the one as well as the other. With this my Baalamite kinsman departed in a fury.

The next day after I was brought down again after dinner, to the Chapel, and there my Baalamite kinsman (to verify the scriptures, as a man's own kinsfolks shall be his enemies) came in with the B. as a witness against me: and there the B. caused another that came to him about other matters, to swear also to be a witness against me, which was a priest also, saying.

You shall swear to depose all the truth of certain Articles you shall be inquired of concerning this man: & here I (according to the law) do bring them forth in thy presence.

My Lord I do not agree to the production of them but do appeal from all these & others your proceedings against me: and require you, Master Register, that my appeal may be entered, & I will give you for your labor.

Your appeal shall be entered at leisure. Whom do you appeal unto? tell me.

I appeal to a higher Judge, as to the Lieutenaunt of the Archbishopric of Canterbury: for I know not who is bishop thereof at this present. With that y ^e B. went away, and my Baalamite kinsman looking big upon me, but said never a word.

Thus I have in hast scribled out all mine examinations hitherto, that the same which hath been done unto me in dark, might come to light, & that the papists unjust procedyngs and nakedness in their false religiō, might be known to their confusion. Jesus is Imanuel, that is, God with us, Amen. 1555.

My Lord's I shall desire you to take some pains with this man, he is a gentleman, and I would he should do well: but he will willfully cast away himself.

Come hither sir, what is your name?

My name is Philpot.

I have heard of that name to be a worshipful stock, and since you be a Gentleman, do as you may live worshipfully among other Gentlemen. What is the cause of your trouble now?

I told him the cause as in my former examinations is expressed.

Well, all causes set apart, will you now be a conformable mā to the catholic faith, and leave all new fangled opinions and heresies? Iwis I was in Germany with Luther at the beginning of these opinions, & can tell how they began. Leave them, and follow the Catholic church throughout the whole world, as the whole realm now doth.

My Lord, I am of the Catholic faith, and desire to live and die in the same, but it is not unknown to your Lordship, that I with others these xx. years have been taught another manner of faith then you now go about to compel us unto: wherefore it is requisite that we have a time to weigh the same, and to hear how it agreeth with God's word. For faith is not at a sudden, neither won, neither removed, but as S. Paul saith: Faith cometh by hearing, and hearing by the word: Fides ex auditu, auditus per verbum.

And if you will give me leave my L. I will show him how he taketh the saying of S. Paul amiss, as many other nowadays alleging the same do, that they ought not to be compelled to believe, where as S. Paul meaneth of Infidels, and not of the faithful. And so S. Augustine writing against the Donatists, saith: that the faithful may be compelled to believe.

Saint Bernard (and if it please your Lordship) doth take that sense of Saint Paul as I do, saying: that Fides est suadenda, & non imponenda: Faith must be persuaded to a man, and not enjoined. And Saint Augustine speaketh of such as were first thoroughly persuaded by manifest Scriptures, and yet would resist of stubborn willfulness.

So Bernard meaneth of Infidels also.

No, my Lord, that he doth not: for he writeth not of the Infidels, but he writeth of such as were deceived by errors.

My L. of Duresme, I have been so bold to interrupt your Lordship of your tale: I pray you now proceed on.

M. Philpot will you be of the same Catholic faith and Church with us you were baptized in, and your godfathers promised for you, and hold as we do? and then may you be rid out of trouble. I perceive you are learned, and it is pity but you should do well.

I am of the same Catholic faith and catholic Church I was baptized unto, and in that will I live and die.

That is well said: if you hold there, you cannot do but well.

Yea, my Lord, but he meaneth otherwise then you do. Are you of the same faith your godfathers and godmothers were, or no?

I cannot tell what faith they were of certainly, but I am of the faith I was baptized unto, which is, in the faith of Christ. For I was not baptized in the faith of my Godfathers, but in the faith of Christ.

S. Augustine saith, that Infants are baptized in fide susceptorum: In the faith of their Godfathers.

S. Augustine in so saying, meaneth of the faith of Christ, which the Godfathers do or ought to believe, and not otherwise.

How say you, will you believe as we do, and all the learned of the Realm or no, and be of one church with us?

My Lord's it is not unknown unto you, that there hath been always two churches.

Nay, that is not so: there is but one Catholic church.

I shall desire your Lordships to hear out my tale, & to take my meaning. For I know there is but one true Church: but always from the beginning there hath been joined to the same true Church, a false Church, adversary to the true, and that was declared at the first in Abel and Cain, who persecuted and slew his brother, in whom (as Saint Augustine witnesseth) is represented the false & true Church. And after that, as soon as God hath chosen his peculiar people, and shown unto them his sanctuary, holy statutes, and will, anon after arose the false Church, and ten of the twelve tribes of Israel divided themselves from the true church of Judah and Benjamin, and made to themselves at Bethel, & set up golden calves, and yet pretended therewith to serve God, and so abused his word: Notwithstandyng, God was displeased with them, and ceased not his wrath, until he had utterly destroyed them.

I will grant you before the coming of Christ, there were two churches in the old law: but in the new law since Christ's coming, you cannot show it to be so by the scripture.

Yes my L. that I can, if you will give me leave. After Christ had chosē his xii. Apostles, was there not a Judas in the new law, and a Simon Magus? And were not they of the false church?

Yea, but I mean after the Gospel was written, where can you find me two churches after Christ had ascended, and sent the holy Ghost?

The Gospel was within 8. years after the ascension written by S. Matthew, and the writing thereof is not material to the declaration of these two churches, to have been always from time to time, as by example it may be shown: and yet as evil as my memory is, I remember in the New Testament is mention made of two churches, as it appeareth in the Apocalypse: and also S. Paul to the Thessalonians maketh mention, that Antichrist with his false generatiō shall sit in the temple. To the which Chichester replied not.

The Church in the scripture is likened to a great fishers net, which containeth in it both good fishes & bad fishes. I trust you will be of the better sort, and lean to the truth.

My Lord it is my whole desire now to follow that which is good, whatsoever I have done in times past, and to cleave to gods truth.

Do you so, and then shall you do well. It is almost night, my L. of London, I must needs be gone.

Nay, my L. of Duresme, I must desire your Lordship, and my L. of Chichester to tarry a little while. And before he had so said, the B. of Bathe went his way without saying any word. What my L. of Bath will you be gone? I pray you tarry. My Lord's, I have earnest matter to charge this man withal, whereof I would your lordships to be made privy▪ and I have them here written in a libel. I pray you sit down again, or else I will. First I • ay to him here, that he hath written in a Bible which I took from him, this erroneous saying: Quod spiritus est vicarius Christi in terra. i. The holy Ghost is Christ's Vicar in earth. Wilt thou abide by this saying of thine. That the spirit is Christ's vicar on earth?

My L. it is not my saying, it is a better learned mans then mine. For I use not to write mine own sayings, but the notable sayings of other ancient writers, as all the others be where ye find the same written. And as I remember, it is even the saying of Saint Bernard, & a saying that I need not to be ashamed of, neither you to be offended, as my L. of Duresme, and my L. of Chichester by their learning can discern, and will not reckon it evil said.

No will? Why, take away the first syllable, and it foundeth Arius.

That is far fetched in deed: if your Lordship will scan men's sayings in such wise, you may find out what you list.

But to help this, I find moreover written with his own hand in another book: In me Ioanne Philpotto vbi abundauit peccatum, superabundauit & gratia: that is▪ In me John Philpot where sin did abound, grace hath superabounded. I pray you what superabundāt grace have you more then other men? So said Arius, that he had the abundance of grace above all other.

My L. you need not to be offended with that saying more then the other, for it is the saying of S. Paul himself, and I did apply it to myself for my comfort, knowing that though my sins be huge & great in the sight of God yet is his mercy & grace above them all. And concerning Arius & his adherents, I defy them, as it is well known I have written against them.

Also I lay to thy charge that thou killedst thy father and wast accursed of thy mother in her deathbed, as I can bring witness hereof.

O Lord, what blasphemy is this? Hath your Lordship nothing of truth to charge me withal, but (as I may speak it with your honors) such forged blasphemous lies? If any of these can be proved, I will promise here to recant at Paul's Cross, what you will have me: I am so sure they are as great blasphemies as may be objected against any man. Ha, my Lord's, I pray you consider how my L. of London hath hitherto proceeded against me: for in deed he hath none other but such pretensed slanderous lies.

They be Parerga: that is, matters beside the purpose.

My Lord, I must needs bid you farewell.

Nay my Lord, here is a letter which I shall desire your Lordship to hear ere you go. This man (being in my keeping) hath taken upon him to write letters out of prison, & to pervert a young Gentleman called M. Green in my house, (call him hither) and hath made a false report of his examination, as you shall hear, not being content to be evil himself, but to make others as bad as himself. He all to tare the letter when he saw my man went about to search him, but yet I have pieced it again together, & caused a copy to be written thereof, and he red the torn letter, bidding M. Christopherson and Morgan to mark the copy thereof.

The contents of the letter was the examination of M. Green before the B. of London in the presence of Master Feckenham Dean of Paul's, and of diverse others, whose ready answers in the Scriptures and in the Doctors was wondered at of the Dean himself, and of many others, as M. Fecknam did report: and that he was committed to D. Chadsey, and to have his meat from the Bishops own table. How say you my Lord's, was this well done of him being my prisoner, to write this? And yet he hath written a shameful lie, that he was in D. Chadseys keeping. How say you M. Doc. Chadsey, is it not a shameful lie?

Yes my L. he was never in my keeping.

Art thou not ashamed to write such shameful lies? Come hither M. Green, did not I show you this letter?

Yea forsooth my L. you shown it me.

How think you my Lord's, is not this an honest man to bely me?

Your Lordship doth mistake all things. This letter (as your Lordship may perceive, and all other that have heard the same) was not written by me, but by a friend of mine, certifieng me at my request how M. Green sped at the B. of London's hands: and there is nothing in the letter that either I, or he that wrote it need to fear, but that might be written as my report.

Then tell me who wrote it, if you dare.

No, my L. it is not my duty to accuse my friend, and specially seeing you will take all things at the worst: neither you shall never know of me who wrote it. Your lordship may see in y ^e end of the letter, that my friend did write unto me upon the occasion of my appeal which I have made to the whole Parliament house about such matters as I am wrongfully troubled for.

I would see any so hardy to put up thine Appeale.

My L. I cannot tell what God will work, I have written it, speed as it may.

My L. I have used him with much gentleness since he came to me. How sayst thou, have I not?

If to lie in the vilest prison in this town (being a gētleman, and an Archdeacon) and in a colehouse by the space of v. or vi. weeks already, without fire or candle, be to be counted gentleness at your hands, I must needs say I have found gentleness. But there were never men so cruelly handled as we are at these days.

Loe, what a Uarlet is this? Besides this (my Lord's) even yesterday he procured his man to bring a bladder of black Pouder, I cannot tell for what purpose I.

Your Lordship needeth not to mistrust the matter: it is nothing but to make ink withal, for lack of ink, as I had it before in the kings Bench, when my keeper took away my inkehorne.

And why shouldst thou go about any such thing vnknowyng unto me being thy keeper? for I am thy keeper in this house I tell thee.

My L. because you have caused my penner and inkehorne to be taken from me, I would yet fain that my friends might understand what I lack, not that I intended to write anything that I would be afraid should come to your sight.

More then this my L. he caused a pig to be roasted, and made a knife to be put between the skin, and the flesh, for what purpose judge you. How sayest thou, didst thou not so?

I cannot deny but there was half a pig sent me, and under the same a knife lying in the sauce, but for no ill purpose that I know, your Lordship may judge what you will. It was not to kill myself, nor none other, as you would have men to believe: for I was never yet without a knife since I came to prison. Therefore all these be but false surmises, and not worth rehearsal.

I have here to say to his charge (chiefest of all) his book of the report of the disputation had in the Conuocation house, which is the rākest heresy that may be, against the blessed Sacrament of the alter. How say you, Master D. Weston? did he maintain the same there stubbornly, or no?

Yea my L. that he did, and would never be answered. And it is pity that the same worshipful congregation should be slandered with such untrue reports.

You answered me in deed, M. Doct. (being thē Prolocutor) goodly, with hold thy peace, and have him to prison, and put him out of the house. I have read the book, & I find the report of every man's Argument to be true in all points. And if there be any fault, it is, because he setteth forth your doings too favorably, and nothing like to that you did use me, being an Archdeacon, and not of the worst of the house.

Thou art no Archdeacon.

In deed M. Doct. ye have among you vnarchdeaconed me as now (I thank God of it) and that without all order of law.

I pray you my Lord's hearken what he writeth of himself. I read it over this morning, and made a note of it. He saith, that D. Weston called him frantic and mad man, and said, he should go to Bedlem.

In deed my L. so it pleased M. Weston to taunt at me and say his shameful pleasure: but yet I was no whitte the more for all his sayings, then Christ was when the Scribes & the Pharisees said likewise he was mad, and that he was possessed of a devil, most blasphemously.

My L. of London I can tarry no longer. I must needs bid you farewell. M. Philpot, me thinketh you have said well, that you will abide in the Catholic faith, and in the Catholic Church: I pray you so do, and you shall do right well. And so he departed with M. Weston and M. Hussey.

I have purposed so to do, how so ever I speed, by God's grace.

I pray you my L. of Chichester, and M. Prolocutor and M. Doct. Morgan, to common with him whiles I bring my L. of Duresme going.

M. Philpot, I was acquainted with you at Rome (if you be remembered, but you have forgotten me) and talked somewhat with you of these matters, and I find you now the same man as you were then. I wish it were otherwise. For gods sake be conformable to men that be better learned then you, and stand not in your own conceit.

Whereas you call me to remembrance of acquaintance had at Rome, in deed it was so, though it were but very strange on your part to meward, being driven to necessity.

You know the world was dangerous at that time.

Nothing so dangerous as it is now: but let that pass. Whereas you say, you find me the same man I was then, I praise God for that you see not me like a reed waueryng with every wind. And where as you would have me follow better learned men then myself: in deed I do acknowledge that you with a great many other, are far better learned then I, whose books in respect of learning, I am not worthy to carry after you: but faith & the wisdom of God consisteth not in learning only, & therefore S. Paul willeth, that our faith be not grounded upon the wisdom of man. If you can show by learning out of God's book, y ^t I ought to be of another faith then I am, I will hear you and any other man whatsoever he be.

I marvel why you should dissent from the catholic Church, since it hath thus long vniuersallye been received, except within this five or six years here in England.

I do not dissent from the true catholic church: I do only dissent from the B. of Rome, which if you can prove to be the catholic church of Christ, I will be of the same also with you.

Will you believe S. Cyprian, if I can show you out of him. Quod Ecclesia Romana est talis ad quam perfidia accedere non potest: That the Church of Rome is such a one, unto the which misbelief cannot approach.

I am sure you cannot show any such saying out of s. Cyprian.

What will you lay thereon?

I will lay as much as I am able to make.

Will you promise to recant, if he show his saying to be true?

My faith shall not hang upon any Doctors saying, further then he shall be able to prove the same by gods word.

I will go fet the book and show it him by and by: and therwithall he went into the Bishops study, & fet Cyprian, & appointed out these words in one of his Epistles: Ad Romanos autem quorum fides Apostolo praedicante laudata est, non potest accedere perfidia: But unto the Romaines whose faith by the testimony of the Apostle, is praised, misbelief can have no access.

These words of Cyprian do nothing prove your pretensed assertion, which is, that to the Church of Rome there could come no misbelief.

Good Lord, no doth? What can be said more plainly?

He speaketh not of the Church of Rome absolutely.

By God, a child that can but his Grammar, will not deny that you do, the words be so plain.

Swear not M. Doct. but weigh Cyprians words with me, and I shall make you to say as I have said.

I am no D. but I perceive it is but labor lost to reason with you.

And with that the B. of London came in blowyng again, and said: What is my L. of Chichester gone away also? (for he even a little before departed also without any other word saying, but he must needs be gone.) What is the matter you now stand upon?

M. Christopherson hath shown M. Philpot a notable place of the authority of the Church of Rome, and he maketh nothing of it.

Where is the place? let me see. By my faith here is a place alone. Come hither sir, what say you to this? Nay tarry a little, I will help this place with S. Paul's own testimony the first to the Romaines, where he saith, that their faith is preached throughout the world: how cā you be able to answer to this?

Yes, my L. it is soon answered, if you will consider all the words of Cyprian: for he speaketh of such as in his time were faithful at Rome, that followed the doctrine of saint Paul, as he had taught them, and as it was notified throughout the world by an Epistle which he had written in the commendation of their faith. With such as are praised of S. Paul at Rome, for following the true faith, misbelief can have no place. And now if you can show that the faith which the church of Rome holdeth now, is that faith which the Apostle praised & allowed in the Romans in his time, then will I say that S. Cyprian then said, and with you, that infidelity can have no place there: but otherwise it maketh not absolutely for the authority of the Church of Rome, as you do mistake it.

You understand Cyprian well in deed: I think you never red him in your life.

Yes, M. Doct. that I have, I can show you a book noted with mine own hand: though I have not read so much as you, yet I have read somewhat. It is shame for you to wrast and wreath the Doctors as you do, to maintain a falls religion, which be altogether against you, if you take them aright, and in deed your false packing of doctors together, hath given me and others occasion to look upon them, whereby we find you shameful liars, and misreporters of the ancient doctors.

What, will you be in hand to allow doctors now? they of your sect do not so. I marvel thereof you will allow them.

I do allow them in as much as they do agree with the scriptures, and so do all they which be of the truth, how so ever you term us: and I praise God for that good understanding I have received by them.

What, you understand not the Doctors, you may be ashamed to say it.

I thank God I understand them better then you: for you have Excaecationem cordis, The blindness of heard, so that you understand not truly what you read, no more then the wall here, as the taking of Cyprian doth well declare. And afore God, you are but deceyuers of the people, for all your brag you make of learning, neither have ye Scripture or ancient doctor on your side, being truly taken.

Why, all the Doctors be on our side, and against you altogether.

Yea, so you say when you be in your pulpits alone, & none to answer you. But if you will come to cast accounts with me thereof, I will venter with you a recantatiō, that I (as little sight as I have in the doctors) will bring more authorities of ancient Doctors on my side, then you shall be able for yours, and he y ^t can bring most, to him let y ^e other side yield. Are ye so content herewith?

It is but folly to reason with you: you will believe no man but yourself.

I will believe you or any other learned man, if you cā bring anything worthy to be believed. You cannot win me with vain words from my faith. Before God there is no truth in you.

What, no truth, no truth? ha, ha, he.

Except the Articles of the Trinity, you are corrupt in all other things, and sound in nothing.

What say you? do we not believe well on the sacrament?

It is the thing which (among all other) you do most abuse.

Wherein I pray you? tell us.

I have told you before (M. Doct.) in the Conuocation house.

Yea marry: in deed you told us there very well. For there you fell down upon your knees, and fell to weeping: ha, ha, ha.

I did weep in deed, and so did Christ upon Jerusalem, and am not to be blamed therefore, if you consider the cause of my weeping.

What, make you yourself Christ? ha, ha.

No sir, I make not myself Christ: but I am not ashamed to do as my master and savior did, to bewail & lament your infidelity and idolatrye, which I there foresaw thorough tyranny you would bring again to this realm, as this day doth declare.

That is your argument.

Wherein do we abuse the Sacrament? tell us.

As I may touch but one of the least abuses, you minister it not in both kynds as you ought to do, but keep the one half from the people, contrary to Christ's institution.

Why, is there not as much contained in one kind, as in both? And what need is it then to minister in both kinds?

I believe not so, for if it had, Christ would have givē but one kind only: for he instituted nothing superfluous, and therefore you cannot say that the whole effect of the sacrament is as well in one kind, as in both, since the scripture teacheth otherwise.

What, if I can prove it by scripture, that we may minister it in one kind? The apostles did so, as it may appear in the Acts of the Apostles, in one or two places, where it is written that the Apostles continued In orationibus & fractione panis: In prayers, and in breaking of bread, which is meant of the Sacrament.

Why, Master Doctor, do you not know that Saint Luke by the making mention of the breaking of bread, meaneth the whole use of the sacrament, according to Christ's institution, by a Figure which you have learned in Grammar, Synecdoche, where part is mentioned, and the whole understanded to be done, as Christ commanded it.

Nay, that is not so. For I can show out of Euseb. in Eccles hist. that there was a man of God, (whom he named) that sent the Sacrament in one kind by a boy to one that was sick.

I have read in deed that they did use to give y ^t was left of the Communion bread, to children, to mariners, & to women, and so peradventure the boy might carry a piece of that was left to the sick man.

Nay, as a Sacrament it was purposely sent unto him.

If it were so, yet can you not precisely say, that he had not the cup ministered unto him also by some other sent unto him: but though one man did use it thus, doth it follow that all men may do the like? S. Cyprian noteth many abuses of the sacrament in his time, which rose upon singular mens examples, as using of water instead of wyne: therefore he saith: Non respiciendum quid aliquis ante nos fecerit, sed quid Christus qui omnium primus, ante nos fecerit & mandauit: that is, We must not look what any man hath done before us, but what Christ first of all men did & commanded.

Hath not the church taught us so to use the sacrament? and how do we know that Christ is Homousios, that is, of one substance with the father, but by the determination of the church? How can you prove that otherwise by express words of scripture, and where find you Homousios in all the scripture?

Yes, that I do, in the 1. to the Hebrews, where it is written, that Christ is the express Image of God's own substance, eiusdem substantiae.

Nay, that is not so. It is. There is no more but expressa imago substantiae: The express image of gods substance, and Image is accident.

It is in the text, Of his substance, Substantiae illius ▪ or of his own substance, as it may be right well interpreted. Besides this, that which Christ spake of himself in s. John. manifesteth the same, saying: I & the father be one thing: Ego & pater vnum sumus. And where as you say, Imago here is accidence, the ancient fathers use this for a strong argument, to prove Christ to be God, because he is the very Image of God.

Yea do? is this a good argument, because we are the Image of God, Ergo, we are God.

We are not called the express Image of God, as it is written of Christ, and we are but the Image of God by participation, & as it is written in Genesis, we are made to the likeness and similitude of God. But you ought to know (M. Christoph,) that there is no accidence in God, & therefore Christ cannot be the image of God, but he must be of the same substance with God.

Tush.

How say you to the presence of the Sacrament? will you stand to the judgment here of your book, or no? or will you recant?

I know you go but about to catch me in words. If you can prove that book to be of my setting forth, lay it to my charge when I come to judgment.

Speak, be you of the same mind as this book is of, or no? Sure I am you were once, unless you become another manner of man then you were.

What I was, you know: what I am, I will not tell you now: but this I will say to you by the way, that if you can prove your Sacrament of the Mass (as you now use it) to be a sacrament, I will then grant you a presence: but first you must prove the same a sacrament, and afterward entreat of the presence.

Ho, do you doubt that it is a sacrament?

I am past doubting, for I believe you can never be able to prove it a Sacrament.

Yea do, good Lord, doth not S. Augustine call it the sacrament of the alter? How say you to that?

That maketh nothing for the probation of your Sacrament. For so he with other ancient writers do call the holy Communion or the supper of the Lord in respect that it is the Sacrament of the Sacrifice which Christ offered upon the alter of the Cross, the which Sacrifice all the aultars and sacrifices done upon the aultares in the old law did prefigure and shadow, the which pertaineth nothing to your sacrament hanging upon your aultares of lyme and stone.

No doth? I pray you what signifieth alter?

Not as you falsely take it, materially, but for the sacrifice of the alter of the cross.

Where find you it ever so taken?

Yes that I do in S. Paul to the Hebrews 13. where he saith: Habemus altare de quo non est fas edere his qui tabernaculo deseruiunt: We have an alter, of the which it is not law full for them to eat, that serve the tabernacle. Is not altar there taken for the sacrifice of the alter, and not for the altar of lyme and stone?

Well, God bless me out of your company. You are such an obstinate heretic, as I have not heard the like.

I pray God keep me from such blind doctors, which when they are not able to prove what they say, then they fall to blasphemyng (as you now do) for lack of better proof. In the mean while the B. of London was talking with some other by, & at length came in to supply his part and said.

I pray you masters, hearken what I shall say to this man: come hither master Green. And now sir (pointing to me) you cannot think it sufficient to be naught yourself, but must go about to procure this young gentleman by your letters to do the like.

My Lord he cannot say, that I ever hitherto wrote unto him concerning any such matter, as he here can testify.

No, you never wrote unto me.

Why, is not this your letter which you did write concerning him?

I have shown your Lordship my mind concerning that letter already: it was not written to M. Green, neither was he privy of the writing thereof.

How say you then, If a man be in an error, and you know thereof, what are you bound to do in such a case?

I am bound to do the best I can to bring him out of it.

If M. Grene here be in the like, are you not bound to reform him thereof if you can?

Yes that I am, & will do to the uttermost to my power therein. The B. remembering himself, thinking that he would but shrewdly after his expectation be holpen at my mouth, but rather confirmed in that which he called an error, ceased to go any further in his demand, and called M. Green aside, and before his Register red him a letter. I know not the contents thereof: and therewithal he gave M. Green the book of my disputation in the convocation house, and afterward went aside, commoning w ^t M. Christopherson, leaving M. Morgan, master Harpsfield, and M. Cosins to reason with me in the hearing of M. Green.

M. Philpot I would ask you how old your religion is.

It is older then yours by a thousand years and moe.

I pray you where was it fifty years ago?

It was in Germany apparent by the testimony of Hus, Jerome of Prague, and Wycliffe, whom your generation a hundredth years ago and moe, did burn for preaching the truth unto you: and before their time and since hath been, although under persecution it hath been put to silence.

That is a marvelous strange religion, which no man can tell certainly where to find it.

It ought to be no meruail unto you to see gods truth through violence oppressed: forsh it hath been frō the beginning from time to time, as it appeareth by stories, & as Christ's true religion is now to be found here in England although hypocrisy hath by violence the upper hand. And in the Apocalypse you may see it was prophesied, that the true Church should be driven into corners, and into wilderness, and suffer great persecution.

A, are you seen in the Apocalypse? there are many strange things.

If I tell you the truth which you are not able to refel believe it, & dally not out so earnest matters. Me think you are liker a scoffer in a play, then a reasonable doctor to instruct a man: you are bare arsed & dance naked in a net, and yet you see not your own nakedness.

What (I pray you) be not so quick with me. Let us talk a little more coldly together.

I will talk with you as mildly as you can desire, if you will speak learnedly and charitably. But if you go about with taunts to delude truth, I will not hyde it from you.

Why, will you not submit your judgment to the learned men of this Realm?

Because I see they can bring no good ground, whereupon I may with a good conscience settle my faith more surely then on that which I am now grounded upon by God's manifest word.

No do? that is marvel that so many learned men should be deceived.

It is no marvel by S. Paul: for he saith, That not many wise, neither many learned after the world be called to the knowledge of the Gospel.

Have you then alone the spirit of God, and not we?

I say not that I alone have the spirit of God, but as many as abide in the true faith of Christ, have the spirit of God as well as I.

Howe know you that you have the Spirit of God?

By the faith of Christ which is in me.

A, by faith do you so? I ween it be the spirit of the buttry, which your fellows have had that have ben burned before you, who were dronk the night before they went to their death, and I ween went drunken unto it.

It appeareth by your communication, that you are better acquainted with the spirit of the Buttry, then with the spirit of God. Wherefore I must now tell thee (thou painted wall & hypocrite) in the name of the living Lord, whose truth I have told thee, that God shall rain fire and brimstone upon such scorners of his word, and blasphemers of his people as thou art.

What, you rage now.

Thy foolish blasphemies hath compelled the spirit of God which is in me, to speak that which I have said unto thee, thou enemy of all righteousness.

Why do you judge me so?

By thine own wicked words I judge of thee, thou blind and blasphemous Doctor: for as it is written: By thy words thou shalt be justified, and by thy words thou shalt be condemned. I have spoken on God's behalf, & now have I done with thee.

Why, then I tell thee Philpot, that thou art an heretic, and shalt be burnt for thine heresy, and afterwards go to hell fire.

I tell thee, thou hypocrite, that I pass not this for thy fire and fagots, neither (I thank God my Lord) stand in fear of the same: my faith in Christ shall overcome thē. But the hell fire which thou threatnest me, is thy portion, and is prepared for thee (unless thou speedily repent) and for such hypocrites as thou art.

What, thou speakest upon wyne, thou hast tippled well today, by likelihood.

So said the cursed generation, of the Apostles being replenished with the holy Ghost, & speaking the woēdrous works of God, they said they were dronk, when they had nothing else to say, as thou doest now.

Why, I am able to answer thee, ywis, I trow.

So it seemeth with blasphemies and lies.

Nay, even with learning, say what thou canst.

That appeared well at my disputation in the Conuocation house, where thou tookest upon thee to answer those few arguments I was permitted to make, and yet wast not able to answer one, but in thine answers did fumble and stammer, that the whole house was ashamed of thee: and the final conclusion of all thine answers was, that thou couldst answer me, if I were in the schools at Oxford.

What, did I so? thou beliest me.

I do not bely thee: the book of the report of y ^e disputation beareth record thereto, and all that were present then, can tell (if they list) thou saydst so. And I tell thee plain, thou art not able to answer that spirit of truth, which speaketh in me for the defense of Christ's true Religion. I am able by the might thereof, to drive thee round about this gallery before me: and if it would please the queenes majesty and her Council to hear thee and me, I would make thee for shame shrink behind the door.

Yea would you so?

Thou hast the spirit of Illusion and Sophistrye, which is not able to countervail the spirit of truth. Thou art but an Ass in the true understanding of things pertaining unto God. I cal thee Ass not in respect of malice, but in that thou kickest against the truth, and art void of all godly understanding, not able to answer to that thou braggest in.

Why, have I not answered thee in all things thou hast said unto me? I take them to record.

Ask of my fellow whether I be a thief.

Harke, he maketh us all thieves.

You know that phrase of the Proverb, that like will hold with like. And I am sure, you will not judge with me, against him, speak I never so true: and in this sense I speak it. The strongest answer that he hath made against me is, that you will burn me.

Why, we do not burn you: it is the Temporal men that burn you, and not we.

Thus you would (as Pilate did) wash your hands of all your wicked doings. But I pray you Inuocate seculare brachium: call upon the secular power to be executioners of your unrighteous judgments. And have you not a title in your law, De haereticis comburendis for, to burn heretics?

I have heard you both a good while reason together, and I never heard so stout an heretic as you are M. Philpot.

Neither I in all my life.

You are not able to prove me an heretic, by one jot of God's word.

You have the Spirit of arrogancy, I will reason with you no more. And so he was departing, and M. Cosins also. And with that the bishop and Christoforsō came in again, and said.

Mayster Doctor, howe doeth this man and you agree?

My Lord, I do ask him where his church was fifty years ago?

Are you not half agreed, as one man said once to tway parties, of whō the one was equally disagreeing frō the other?

My Lord, it is but folly to reason with him any further: your Lordship shall but loose time, for he is incurable.

Well then, let his keeper have him away· And with that Doct. Chadsey led me a way by the which we could not pass, and therefore came back again through the bishops chamber, where all these doctors were clustred together: and as I was passing, the Bishoppe took me by the gown and said: Wote you what M. Christoferson telleth me? I pray you M. Christoforson, rehearse the sentence in Latin, and so he did. The contents thereof was, that an heretic would not be won.

S. Paul saith: Haereticum hominem post vnam atque alteram admonitionem deuita: Flee an heretic after once or twice warning.

Yea, my Lord, it is best you so do, & trouble your Lordship no more with him.

You must first prove me justly to be an heretic, before you use the judgment of S. Paul against me: for he speaketh of such as hold opiniō against the manifest word, the which you cannot prove by me. And because you want in your proof, & be able to prove nothing against me, therefore you go about falsely to suppose me to be an heretic, for the safeguard of your own counterfeit honesties: but afore God you are the heretics, which so stoutly & stubburnly maintain so many things directly against God's word, as God in his time shall reveal. As I went out of his chamber, the Bishop called me aside and said:

I pray thee in good sadness, what meanest thou by writing in the beginning of the Bible: Spiritus est Vicarius Christi in terris: The spirit is the vicar of Christ on the earth? Iwis you have some special meaning thereof.

My Lord, I have none other meaning then (as I have told you already) that Christ since his ascension worketh all thinks in us by his spirit, and by his spirit doth dwell in us. I pray you my Lord, let me have my bible, with other lawful books and writings which you have of mine, whereof many of them be none of mine, but lent to me by my friends.

Your Bible you shall not have, but I will perhaps let you have another: & after I have perused the rest, you shall have such as I think good.

I pray your Lordship then, that you would let me have candle light.

To what purpose, I pray you?

The nights be long, & I would fain occupy myself about somewhat and not spend my time idly.

You may then pray.

I cannot well say my prayers without light.

Can you not say your Pater noster, without a Candle? I tell you sir, you shall have some meat and drink of me, but candle you get none.

I had leauer have a Candle, then your meat or drink: but seeing I shall not have my request, the Lord shall be my light.

Have him down.

I will bring him to his keeper, my Lord. M. Philpot, I wonder that all these learned men whom you have talked withal this day, can nothing persuade you?

Why, M. Doctor, would you have me to be persuaded with nothing? or would you have me build my faith upon sand? What do you all bring, whereby I ought by any sufficient authority to be persuaded to you?

I am sory you will so willfully cast away yourself, where as you might live worshipfully. Do you not think other have souls to save as well as you have?

Every man shall receive according to his own doings. Sure I am you are deceived and maintain a false religiō: and as for my casting away, I would my burning day were tomorrow: for this delay is every day to die, and yet not to be dead.

You are not like to die yet, I can tell you.

I am the more sory thereof. But the will of God be done of me to his glory. Amen.

M. Philpot, my Lord hath sent us unto you, to desire you to come to mass, certifying you that there is a Doctor of Divinity a Chapleine of my Lord's, a notable learned man, called Doct. Chadsey, going to mass: therefore we also pray you, good M. Philpot, be content to come: it is hard hereby.

I wonder my Lord would trouble you in sending you about this matter, seeing he knoweth I am a man (by your law) that cannot hear mass, because I stand excommunicate.

Your excommunication is but upon a contumacy, and my Lord will dispense with you, if you will come.

My Lord cannot, for he is not mine Ordinary, and I will not seek any such thing at his hands. With this answer they went their way. And after Mass the Bishop called me before him into his Chapel, and there in the presence of his Register (after he had said his mind, because I would not come to Mass) recited the Articles, which he often times before had done in that behalf, with the depositions of the witnesses, of whom some were not examined.

Sir, what cā you now say, why I should not proceed to give sentence against thee as an heretic?

Why, my Lord, will you proceed to give sentence against me before your witnesses be examined: that is plain against your own Law, as all your doings have been hitherto.

See what a fool thou art in the law. I need not to recite the depositions of the witness, but if I list: for I know them well enough already.

It appeareth in deed you may do what you list.

Tell me, I say, whether thou wilt answer, or no: & whether if thou were absolved of thine excommunication. thou wouldest come to mass, or no?

I have answered as much as I intend to do, until I be called to lawful judgment: and as concerning my conscience, I will not make you God to sit there as yet: it is God's part only to be searcher of my heart.

Look how foolishly he speaketh. Art thou GOD? and yet doest thou not sit in thine own conscience?

I sit not in mine own conscience: but I know it, & God there only ought to sit, and no man else.

Thou art a noughty fellow, and hast done much hurt, & hast seduced other poor fellows here in prisō with the, by thy comforting of them in their errors, & hast made them rejoice and sing with thee.

Yea, my Lord, we shall sing, when you and such other as you are, shall cry, Vae, Vae, Woe, woe, except you repent.

What an arrogant Fool is this? I will handle thee like an heretic, and that shortly.

I fear nothing (I thank God) you can do to me. But God shall destroy such as thou art, and that shortly, as I trust.

Have him away, this is a knave in deed.

And I was had into the Wardrobe again by my keeper, and within an hour after was sent for to come before him and the bishops of Worcest • r and Bangor.

Syr, I have talked with you many times, and have caused you to be talked with of many learned men yea and honorable both Temporal and Spiritual, and it availeth nothing with you, I am blamed that I have brought thee afore so many: for they say, thou gloryest to have many to talk withal. Well, now it lieth thee upon to look to thyself: for thy time draweth near to an ende, if thou do not become conformable. And at this present we are sent from the Synod to offer you this grace, that if you will come to the unity of the Church of Rome with us, and acknowledge the real presence of Christ in the sacrament of the alter with us, all that is past shall be forgiven, and you received to favor.

Mayster Philpot, we are sent (as you here have heard, by my Lord of London) from the Synod, to offer you mercy, if you will receive it. And of good will I bear you, I wish you to take it, whilst it is offered, and be not a singular man against a whole multitude of learned men, which now in fasting and prayer are gathered together to devise things to do you good. There have many learned men talked with you: why should you think yourself better learned thē them all? Be not of such arrogancy, but have humility, and remember there is no saluatiō but in the church.

Me thinketh my Lord hath said wonderfullye well unto you, that you should not think yourself so well learned, but other men are as well learned as you, neither of so good wit, but other be as wise as you, neither of so good memory, but other have as good memory as you. Therefore mistrust your own judgment, and come home to us again. I wis I never liked your Religion, because it was set forth by violence and tyranny, and that is no token of true Religion. And I was that same manner of man then that I am now, and a great many moe. Mary, for fear we held our peace, and bare with that time. Wherefore M. Philpot, I would you did well, for I love you: & therefore be content to come home with us again into the catholic church of Rome.

Where, my Lord (as I may begin first to answer you) you say, that Religion is to be misliked, which is set forth by tyranny, I pray God you give not mē occasion to think the same by yours at this day, which have none other argument to stand by, but violence. If you can show me by any good sufficient ground, whereby to ground my conscience, that the church of Rome is the true Catholic church, whereunto you cal me, I will gladly be of the same: otherwise I cannot so soon change the Religion I have learned these many years.

Where was your Religion (I pray you) an hundred years ago, that any man knew of it?

It was in Germany, and in diverse other places apparent.

Jesus, will you be still so singular a man? What is Germany to the whole world?

My Lord's, I pray you give me leave to tell you, that I sent for him to hear mass, this morning: and wote you what excuse he made unto me? forsoothe that he was accursed, alleging his own shame. He playeth as y ^e varlet Latimer did at Cambridge. When the Uicechancellor sent for him (who intended to have excommunicated him for some of his heresies) & the Chancellor was coming to his chamber, he hearing that the Chancellor was coming, made answer that he was sick of the plague, & so deluded the Chancellor: even so this man saith, he is acursed, because he will not come to mass.

My Lord (I am sure) here doth behave himself like a father unto you: therefore be admonished by him, and by us that come now friendly unto you, and follow your fathers before you.

It is forbidden us of God by the Prophet Ezekiel, to follow our fathers, neither to walk in their commandments.

It is written also in another place: Interroga patres: Ask of your fathers.

We ought to ask in deed our fathers that have more experience and knowledge then we, of God's will, but no more to allow them, then we perceive they agree with the Scripture.

You will be a contentious man, I see well: and S. Paul saith, that we, neither the church of god have no such custom.

I am not contentious but for the verity of my faith, in y ^e which I ought to contēd with all such as do impugn the same without any just objection.

Let us rise my Lord, for I see we shall do no good.

Nay, I pray you tarry and hear the articles I lay to his charge. And after he had recited them, they arose, & after standing they reasoned with me a while,

Mayster Philpot, I am very sory that you will be so singular. I never talked with none yet in my Dioces, but after once communication had with me, they have been contented to revoke their errors, & to teach the people how they were deceived, & so do much good, as you may, if you list. For as I understand you were Archdeacon of Winchester (which is the eye of the Bishop) and you may do much good in that country, if you would forsake your errors, and come to the catholic church.

Wherwithall you so soon persuaded thē to your will, I see not Error, that I know, I hold none, and of the Catholic Church I am sure I am.

The Catholic Church doeth acknowledge a real presence of Christ in the Sacrament, and so will not you.

That is not so: For I acknowledge a very essential presence in the duly using of the sacrament.

What, a real presence?

Yea, a real presence by the spirit of God in the right administration.

That is well said: and do you agree with the Catholic church also?

I do agree with the true catholic church.

My Lord of Londō, this man speaketh reasonably now.

You do agree in generalities, but whē it shall come to the particularities, you will far disagree.

Well keep yourself here, and you shall have other learned Bishops to commō further with you, as my lord of Duresme, and my Lord of Chichester (whom I hear say) you do like well.

I do like them as I do all other that speaketh the truth. I have once already spoken with them, & they found no fault with me.

Pray in the mean season for grace to God.

Prayer is the comfortablest exercise I feel in my trouble, and my conscience is quiet, and I have the peace of mind, which cannot be the fruits of heresy.

We will bid you farewell for this time.

AFter diner they called for me again, and demanded of me whether I meant as I spake before diner, and not to go from it. To whom I answered that I would not go from that I had said.

You said at my departing from you before dinner, that if we did burn you, we should burn a catholic mā. Will you be a Catholic man, and stand to the catholic Church.

I will stand to the true catholic church.

Will you stand to the catholic church of Rome?

If you can prove the same to be the catholic church I will be one thereof.

Did not Christ say unto Peter, and to all his successors of Rome: Pasce oues meas, pasce agnos meos? Feed my sheep, feed my Lambes? which doth signify, that he gave him a more authority then the rest.

That saying pertaineth nothing to the authority of Peter above others, but declareth what Christ requireth of his beloved Apostles, that they should with all diligence preach to the flock of Christ, the way of salvation, and that doeth the iteration of feeding spoken to Peter, only signify. But the Bishoppe of Rome little regardeth this spiritual feeding, and therefore he hath imagined an easier way to make himself Lord of the whole world, yea and of God's word too, and doth not feed Christ's flock as Peter did.

How can you tell that?

Yes, I have been there, and I could not learn of all his countrymen, what ever he preacheth.

Though he preacheth not one way, he preacheth another, by procuring good order for the Church to be kept in.

I am sure that it will be his damnation before God, that he leaveth that he is commanded of Christ, & setteth forth his own decrees to deface the Gospel.

It is the evil living that you have seen at Rome, that causeth you to have this ill judgment of the church of Rome. I cannot tarry now with you to reason further of the matter. How say you to the real presence of the sacrament, will you stand to that?

I do acknowledge (as I have said) a real presence of the sacrament in the due administration thereof, to the worthy receivers by the spirit of God.

You add now a great many moe words then you did before: and yet you say more of the Sacrament, then a great many will do.

Thus they departed: and after them came in to me D. Chadsey, and D. Wright Archdeacon of Oxford, with a great many moe.

Mayster Philpot, here is master Archdeacon of Oxford come to you, to give you good counsel: I pray you hear him.

I will refuse to hear none that will counsel me any good: and if any can bring any matter better then I have, I will stick thereunto.

I would wish you, Mayster Philpot to agree with the Catholic Church, and not to stand in your own conceit: you see a great many of learned mē against you.

I am (Mayster Doctor) of the unfeigned Catholic Church, and will live and die therein: and if you can prove your church to be the true Catholic church, I will be one of the same.

I came not to dispute with you, but to exhort you. Here be better learned then I that can inform you better then I.

What proof would you have? I will prove unto you our church to have his being and foūdatiō by the scriptures, by the Apostles, and by the primitive church, confirmed with the blood of martyrs, and the testimony of all Confessors.

Geue me your hand, M. Doctor, prove that, & have with you.

If I had my Books here, I could soon prove it, I will go fet some: and with that he went and fet his book of Annotations, saying: I cannot bring my Books well, therefore I have brought my book of Annotations, and turned there to a Common place of the Sacrament, asking me whether the Catholic Church did not allow the presence of Christ's body in the Sacrament, or no? I hear say, you do confess a real presence: but I will be hanged, if you will abide by it. You will deny it by and by.

That I have said, I cannot deny, neither intend not, whatsoever ye say.

If there be a real presence in the Sacrament, then evil men receive Christ, which thing you will not grant, I am sure.

I deny the Argument. For I do not grant in the Sacrament, by transubstantiatiō any real presence, as you falsely imagine, but in the due administration to y ^e worthy receivers.

I will prove that the evil and wicked men eat the body of Christ, as well as the good men, by Saint Augustine here.

And in the beginning of his Texte Sayncte Augustine seemeth to approve his assertion: but I bade him read out to the end, and there saint Augustine declareth that it was quodam modo, after a certain manner the evil men received the body of Christ, which is sacramentally only, in the utter signs, and not really, or in deed, as the good doth. And thus all the Doctors that you seem to bring in for your purpose, be quite against you, if you did rightly weigh them.

By God you are a subtle fellow. See how he would writhe S. Augustine's words.

See who of us wrieth S. Augustine more, you or I, which take his meaning by his own express words. And seeing you charge me of subtletye, what subtletye is this of you, to say, that you will prove your matter of the church even from the beginning, promising to show your Books therein, and when it cometh to the showing, you are able to show none, and for want of proof slip into a bymatter, & yet faint in the proof thereof. Afore God you are bare arst in all your religion.

You shall be constrained to come to us at length, whether you will, or no.

Hold that argument fast: for it is the best you have, for you have nothing but violence.

I am come of good will to talk with you, to instruct you what I can, to come to the Catholic church, & to will you mistrust your own judgment, & to learn first to have humility, & by the same to learn of others that be better learned then you, as they did learn of such as were their betters before them.

We must all be taught of God, and I will with all humilitye learn of them that will infourme me by God's word, what I have to do. I confess I have but little learning in respect of you, that both of your years and great exercise to excel therein: but faith consisteth not only in learning, but in simplicitye of believing that which God's word teacheth. Therefore I will be glad to hear both of your Lordship, and of any other (that God hath revealed unto by his word) the true doctrine thereof, and to thank you, that it doth please you to take pains herein.

You take the first alleged, amiss, as though all men should be taught by inspiratiō, and not by learning. How do we believe the gospel, but by the authority of the church and because the same hath allowed it?

S. Paul saith: He learned not the Gospel by men, neither of men, but by the reuelatiō of Jesus Christ: which is a sufficient proof that the Gospel taketh not his authority of man, but of God only.

S. Paul speaketh but of his own knowledge how he came thereto.

Nay, he speaketh of the Gospel generally, Whyche cometh not from man, but from God, and that the Church must only teach that which cometh from God, and not man's precepts.

Doth not Saint Augustine say: I would not believe the Gospel, if the authority of the Church did not move me thereto?

I grant that the authority of the Church doeth move the unbelievers to believe, but yet the Church giveth not the word his authority: for the word hath his authority only from God, and not of man: mē be but disposers thereof. For first the word hath his being before the Church, and the word is the foundation of the church: and first is the foundation sure, before the building theron can be steadfast.

I perceive you mistake me. I speak of the knowledge of the Gospel, and not of the authority: for by the church we have all knowledge of the Gospel.

I confess that. For faith cometh by hearing, and hearing by the word. And I acknowledge that God appointeth an ordinarye means for men to come unto the knowledge now, and not myraculously, as he hath done in times past: yet we that be taught by men must take heed that we learn nothing else but that which was taught in the Primitive church by revelation. Here came in the Bishop of York, and the Bishop of Bath, and after they had saluted one another, and commoned a while together, the Archbishop of York called me unto them, saying,

Syr, we hearing that you are out of the way, are come of charity to inform you, & to bring you into y ^e true faith, and to the catholic church again, willing you first to have humility, and to be humble & willing to learn of your betters: for else we can do no good with you. And god saith by his Prophet: On whom shall I rest, but on the humble & meek, and such as tremble at my word. Now if you will so be, we will be glad to travel with you.

I know that humility is the door whereby we enter unto Christ, and I thank his goodness I have entered in at the same unto him, & with all humility hear whatsoever truth you shall speak unto me.

What be the matters you stand on, and require to be satisfied in?

My Lord, & it please your grace, we were entered into a good matter before you came, of the church and howe we should know the truth but by the church.

In deed that is the head, we need to begin at. For the church being truly known, we shall sooner agree in the particular things.

If your Lordships can prove the church of Rome to be y ^e true catholic church it shall do much to persuade me toward that you would have me incline unto.

Why, let us go to the definition of the church. What is it?

It is a Congregation of people, dispersed through the world, agreeing together in the word of GOD, using the Sacraments and all other things according to the same.

Your definition is of many words to no purpose.

I do not precisely define the church, but declare unto you what I think the church is.

Is the church visible or invisible?

It is both visible and invisible. The invisible church is of all the electes of God only: the visible consisteth of both good and bad, using all things in faith, according to God's word.

The church is an universal congregation of faith full people in Christ through the world: which this word Catholic doth well express: for what is Catholic else? doth it not signify universal?

The church is defined by S. Augustine to be called Catholic in this wise: Ecclesia ideo dicitur Catholica, quia vniuersaliter perfecta est & in nullo claudicat: The Church is called therefore Catholic, because it is thoroughly perfect, and halteth in nothing.

Nay, it is called Catholic, because it is universally received of all Christian nations for the most part.

The Church was Catholic in the Apostles time: yet was it not universally received of the world: but because their Doctrine which they had received of Christ, was perfect, and appointed to be preached and received of the whole world, therefore it is called the Catholic faith, and all persons receiving the same, to be counted the catholic church. And S. Augustine in another place writeth, that the catholic church is that which believeth aright.

If you will learn, I will show you by Saint Augustine, writing against the Donatists, that he proveth the catholic Church by two principal pointes, which is, universality and succession of Bishops in one Apostolical Sea from time to time. Now thus I will make mine argument.

The Church of Rome is universal, and hath her succession of bishops from time to time.

Ergo, it is the Catholic Church.

How answer • you to this argument?

I deny the antecedent, that the Catholic Church is only known by universality, and succession of Bishops.

I will prove it. And with that he brought forth a book which he had noted out of the Doctors, and turned to his common places therein of the church, and recited one or two out of S. Augustine, & specially out of his Epistle written against the Donatists, where S. Augustine manifestly proveth, that the Donatists were not the catholic church, because they had no successiō of bishops in their opinion, neither universality: & the same force hath S. Augustine's argument against you.

My Lord, I have weighed the force of that Argument before now, & I perceive it maketh nothing against me, neither it cometh to your purpose. For I will stand to y ^e trial of S. Augustine for the approbatiō of the catholic Church, whereof I am. For S. Austin speaketh of universality joined with verity, & of faithful successors of Peter, before corruption came into the Church. And so if you can deduce your argument for the sea of Rome now, as S. Austin might do in his time, I would say it might be of some force: otherwise not.

S. Augustine proveth the Catholic church principally by succession of bishops, and therefore you understand not S. Agustine. For what, I pray you, was the opinion of the Donatists, against whom he wrote? Can you tell? What country were they of?

They were a certain sect of men, affirming among other heresies, that the dignity of the sacraments depended upon the worthiness of the Minister: so that if the minister were good, the sacraments which he ministered were auayleable or else not.

That was their error, and they had none other but that. And he read another authority of S. Agustine out of a book, which he brought even to the same purpose that the other was.

I challenge saint Agustine to be with me thoroughly in this point, & will stand to his judgment, taking one place with another.

If you will not have the Church to be certain: I pray you by whom will you be judged in matters of controversy?

I do not deny the Church to be certain: but I deny that it is necessarily tied to any place, longer then it abideth in the word, & for all controversies the word ought to be judge.

But what if I take it one way, and you another? how then?

S. Augustine showeth a remedy for that, and willeth, quod vnus locus per plura intelligi debeat: That one place of the Scripture ought to be understand by the moe.

How answer you to this argument?

Rome hath known succession of Bishops which your church hath not.

Ergo, that is the Catholic Church, and yours is not, because there is no such succession can be proved for your Church.

I deny (my Lord) that succession of Bishops is an infallible point to know the church by: for there may be a succession of bishops known in a place, and yet there be no church, as at Antioch and at Jerusalem, and in other places, where y ^e Apostles abode as well as at Rome. But if you put to the succession of bishops succession of doctrine withal (as S. Agustine doth) I will grant it to be a good proof for the Catholic church: but a local successiō only is nothing vayleable.

You will have no church then, I see well.

Yes, my Lord, I acknowledge the catholic church, as I am bound by my Creed: but I cannot acknowledge a false church for the true.

Why, is there two catholic churches then?

No, I know there is but one catholic Church, but there have been and be at this present, that take vpō them the name of Christ & of his church, which be not so in deed, as it is written: That there be that call themselves Apostles & be not so in deed, but the Synagogue of Satan and liars. And now it is with us, as it was with the two women in Solomon's time, which lay together, and the one suppressed her child, and afterward went about to challenge the true mothers child.

What a babbling is here with you now? I see you lack humilitye. You will go about to teache, and not to learn.

My lords, I must desire you to bear with my hasty speech: it is my infirmity of nature. All that I speak is to learn by. I would you did understand all my mind, that I might be satisfied by you through better authority.

My Lord, and it please your grace, turn the argument upon him, which you have made, and let him show the succession of the Bishops of his Church, as we can do. How say you, can you show the succession of Bishops in your Church from time to time? I tell you, this argument trubled Doctor Ridley so sore, that he could never answer it: yet he was a man well learned, I dare say you will say so.

He was a man so learned, that I was not worthy to carry his books for learning.

I promise you he was never able to answer that. He was a man that I loved well, and he me: for he came unto me diverse times being in prison, and conferred with me.

I wonder, my Lord, you should make this argument which you would turn upon me, for the trial of my church whereof I am, or that you would make bishop Ridley so ignorant that he was not able to answer it, since it is of no force. For behold, first I denied you that local succession of Bishops in one place, is a necessary point alone to prove the Catholic church by, and that which I have denied, you cannot prove: and is it then reason that you should put me to the trial of that, which by you is unproved, and of no force to conclude against me.

I see, my Lord's, we do but loose our labors to reason with him: he taketh himself better learned then we.

I take upon me the name of no learning? I boast of no knowledge, but of faith & of Christ, & that I am bound undoubtedly to know, as I am sure I do.

These heretics take vpō thē to be sure of all things they stand in. You should say rather with humility, I trust I know Christ, then that you be sure thereof.

Let him doubt of his faith that listeth: God give me always grace to believe that I am sure of true faith & favor in Christ.

How will you be able to answer heretics, but by the determination of the known Catholic church?

I am able to answer all heretics by the word of God and convince them by the same.

Howe arrogantlye is that spoken? I dare not say so.

My Lord, I pray you bear with me: for I am bold on the truth side, & I speak somewhat by experience that I have had with heretics: and I know the Arians be the subtlelest that ever were, & yet I have manifest scriptures to beat them down withal.

I perceive now you are the same manner of man I have heard of, which will not be satisfied by learning.

Alas, my Lord, why do you say so? I do desire moste humbly to be taught, if there be any better way y ^t I should learn: and hitherto you have shown me no bett • r: therefore I pray your Lordship not to misiudge without a cause.

If you be the true Catholic church, then will you hold with the real presence of Christ in y ^e sacrament, which the true church hath ever maintained.

And I my Lord, with the true Church do hold the same in the due ministration of the sacrament: but I desire you, my Lord, there may be made a better conclusiō in our first matter, before we enter into any other: for if y ^e Church be proved, we shall soon agree in the rest. In the mean while my Lord of York was turning his book for moe places to help forth his cause.

I have found at length a very notable place, which I have looked for all this while, of S. Augustine De simplicitate credendi.

It is but folly (my Lord) that your Grace do read him any moe places, for he esteemeth them not.

I esteem them, in as much as they be of force: as your Lordship doth hear me deny no doctors you bring, but only require the true application of them, according to the writers meaning, & as by his own words may be proved.

I will read him the place, and so make an end. After he had read the sentence▪ he said, that by four special points here S. Augustine proveth the catholic church. The first is, by the consent of all nations, the second, by the Apostolic Sea, the third, by universality, & the fourth, by this word Catholic.

That is a notable place in deed▪ and it please your Grace.

I pray you, my Lord, of what church doth S. Augustine write the same, of Rome, or not?

Yea, he writeth it of the Church of Rome.

I will lay with your Lordship as much as I can make, it is not so▪ and let the book be seen.

What art thou able to lay, that hast nothing.

Doth he not make mention here of the Apostolic sea, whereby he meaneth Rome?

That is very straitly interpreted my lord, as though the Apostolic Sea had been nowhere else but at Rome. But let it be Rome, and yet shall you never verify y ^e same, unless all the other conditions do go therewith as S. Augustine doth proceed withal, whereof none except the Apostolic sea can now be verified of the Church of Rome. For the faith which that Sea now maynteineth hath not the consent of all nations neither hath had. Besides that, it cannot have the name of Catholic, because it differeth frō the Catholic Churches which the Apostles planted, almost in all things.

Nay, he goeth about here to prove the Catholic Church by universality: & how can you show your church to be universal fifty, or an hundredth years ago?

That is not material, neither anything against S. Augustine. For my church (whereof I am) were to be counted universal, though it were but in x. persons, because it agreeth w ^t the same that the Apostles universally did plant.

I perceive you are an obstinate man in your opinion, & will not be taught: wherefore it is but lost labor to talk with you any lenger: you are a member to be cut of.

I have heard of you before how you troubled the good Bishop of Winchester, and now I see in you that I have heard.

I trust you see no evil in me by this. I desire of you a sure ground to build my faith on, & if you show ne none, I pray you speak not ill of him that meaneth well.

Thou art as impudent a fellow as I have cōmuned withal.

That is spoken uncharitably my Lord, to blaspheme him whom you cannot justly reprove.

Why, you are not God. Blasphemy is counted a rebuke to Godward, and not to man.

Yes, it may be as well verified of an infamy laid to man speaking in God's cause, as you now do lay unto me for speaking freely the truth afore GOD, to maintain your vain Religion. You are void of all good ground. I perceive you are blind guides and leaders of the blind, & therefore (as I am bound to tell you) very hypocrites, tyrannously persecuting the truth, which otherwise by just order you are able to convince by no means. Your own doctors and testimonies which you bring, be evidently against you, and yet you will not see the truth.

Have we this thank for our good will coming to instruct thee?

My Lord's, you must bear with me, since I speak in Christ's cause: and because his glory is defaced, and his people cruelly and wrongfully slain by you, because they will not consent to the dishonor of God, and to hypocrisy with you. If I told you not your fault it should be required at my hands in the day of judgment. Therefore know you (ye hypocrites in deed) that it is the spirit of God that telleth you your sin, & not I. I pass not (I thank God) of all your cruelty. God forgive it you, & give you grace to repent. And so they departed.

Master Philpot, I have by sundry means gone about to do you good, and I marvel you do so little consider it: by my truth I cannot tell what to say to you. Tell me directly, whether you will be a conformable man or no, & whereupon you chiefly stand.

I have told your Lordships oftentimes plain enough, whereon I stand chiefly, requiring a sure probation of the Church whereunto you call me.

S. Agustine writing against the Donatists, declareth four special notes to know the Church by: the consent of many nations, the faith of the Sacraments confirmed by antiquity, succession of Bishops, and universality.

I pray you Mayster Archdeacon, fette the book hither: it is a notable place, let him see it. And the book was brought and the bishop read it, demanding how I could answer the same.

My Lord, I like S. Augustine's four points for the trial of the catholic church, whereof I am: for it can abide every point thereof together, which yours cannot do.

Have not we succession of Bishops in the Sea and church of Rome? Wherefore then do you deny our Church to be the catholic church?

D. Augustine doth not put succession of Bishops only to be sufficient, but he addeth the use of the Sacraments according to antiquity and doctrine universally taught & received of most nations from the beginning of the primative Church, the which your Church is far from. But my church can avouch all these better then yours: therefore by S. Austin's judgment which you here bring, mine is the catholic church, and not yours.

It is but folly (my Lord) for you to reason w ^t him, for he is irrecuperable.

That is a good shift for you to run unto, when you be confounded in your own sayings, & have nothing else to say: you are evidently deceived, and yet will not see it when it is laid to your face.

M. Philpot, amongst other things that were laid and objected unto you, these three things ye were especially charged and burdened withal.

The first is, that you being fallen from the unity of Christ's Catholic Church, do refuse and will not come and be reconciled thereunto.

The second is, that you have blasphemously spoken against the sacrifice of the Mass, calling it idolatry.

And the third is, that you have spoken against the sacrament of the alter, denying the real presence of Christ's body and blood to be in the same.

And according to the will and pleasure of the Synod legatiue, ye have been oft & many times by me invited and required to go from your said errors and heresies, and to return to the unity of the catholic Church, which if you will now willingly do, ye shall be mercifully▪ & gladly received, charitably used, and have all the favor I can show you. And now to tell you true, it is assigned and appointed to give sentence against you, if you stand herein, & will not return. Wherefore if ye so refuse, I do ask of you whether you have any cause that you can show, why I should not now give sentence against you?

Under protestatiō, not to go from my appeal that I have made, and also not to consent to you as my cōpetent judge, I say▪ touching your first objection concerning the Catholic Church, I neither was nor am out of the same. And as touching the sacrifice of the Mass, and the Sacrament of the alter, I never spake against the same. And as concerning the pleasure of the Sinode, I say: that these xx. years I have been brought up in the faith of the true catholic church, which is contrary to your church, whereunto ye would have me to come: and in that time I have been many times sworn (as well in the reign of K. Henry the 8. as in the reign of good King Edward his Son) against the usurped power of the Bishop of Rome, which oath I think that I am bound in my conscience to keep quia teneor reddere Domino iuramentum. But if you or any of the Synod can by God's word persuade me that my said oath was unlawful, and that I am bound by God's law to come to your church, faith and religion, whereof you be now, I will gladly yield, agree, and be conformable unto you: otherwise not.

Boner then not able with all his learned Doctors to accomplish this his offered condition, fell to persuading of him, as well by his accustomed vain promises, as also by blondye threatenings to return to their Church: to the which he answered.

You and all other of your sort are hypocrites, and I would all the world did know your hypocrisy, your tyranny, ignorance and Idolatry.

Upon these words, the Bishop did for that time dismiss him, commanding that on Monday the 16. day of the same month, between the hours of one & three in the after noon, he should again be brought thither, there to have the definitive sentence of condemnation pronounced against him, if he remained then in his former constancy.

My Lord Stokesley, my predecessor, when he went about to give sentence against an heretic, used to make this prayer.

Deus qui errantibus vt in viam possint redire iustitiae veritatis tuae lumen ostendis, da cunctis qui Christiana profession cēsentur, & illa respuere quae huic inimica sint nomini, & ea quae sint apta sectari per Christum dominum nostrum, Amen. Which I will follow. And so he read it with a loud voice in Latin. To the which Mayster Philpot said:

I would ye would speak in English, that all men might hear and understand you: for Paul willeth that all things spoken in the congregation to edify, should be spoken in a tongue that all men might understand.

Wherupon the Bishop did read it in English: & when he came to these words: to refuse those things which are foes to this name, Philpot said:

Then they all must turn away from you: for you are enemies to that name (meaning Christ's name) and God save us from such hypocrites as would have things in a tongue that men cannot understand.

Whom do you mean?

You and all other that be of your generation and sect. And I am sory to see you sit in the place that you now sit in, pretending to execute justice, & do nothing less but deceive all men in this Realm.

And then turning himself unto the people, he farther said: oh all you Gentlemē, beware of these men (meaning the Bishops) and all their doings, which be contrary unto the primative Church. And I would know of you my Lord by what authority you do proceed against me?

Because I am Bishop of London.

Well, then ye are not my Bishop nor I have not offended in your Diocese: and moreover I have appealed from you, and therefore by your own law you ought not to proceed against me, especially being brought hither frō another place by violence.

Why? who sent you hither to me?

That did Doctor Story and Doctor Cook, with other the king and Queens Commissioners: & my Lord, is it not enough for you to werry your own sheep, but ye must also meddle with other men's sheep?

Then the Bishop delivered unto Philpot two books, one of the civil law, and the other of the Canon, out of the which, he would have proved that he had authority to proceed against him in such sort as he did. M. Philpot then perusing the same, and seeing the small and slender proof that was there alleged, said unto the Bishop.

I perceive your law and Divinity is all one: for you have knowledge in neither of them: and I would ye did know your own ignorance: but ye dance in a net, and think that no man doth see you. Hereupon they had much talk, but what it was, it is not yet known. At last Boner spake unto him and said:

Philpot, as concerning your abiections against my jurisdiction, ye shall understand that both the Civil & Canon laws make against you: and as for your appeal, it is not allowed in this case. For it is written in the law: A iudice dispositionem iuris exequente, non est appellandum.

My Lord it appeareth by your interpretation of the law, that ye have no knowledge therein, nor that ye do understand the law: for if ye did, ye would not bring in that Text.

Hereupon the Bishop recited a law of the Romaines that it was not lawful for a Jew to keep a Christian man in captivity, and to use him as his slave, laying then to the said Philpots charge. that he did not understand the law, but did like a Jew. Wherunto Philpot answered:

No, I am no Jew: but you my Lord are a Jew. For you profess Christ and maintain Antichrist: you profess the Gospel, & maintain superstition, & ye be able to charge me with nothing.

With what can you charge us?

You are enemies to all truth, and all your doings be nought full of Idolatry, saving the Article of the Trinity.

Whilest they were thus debating the matter, there came thither syr William Garret knight then Major of Londō, Sir Martin Bows knight, and Thomas Leigh, then Sheriff of the same City, and sat down with the said bishops in the said Consistory, where and what time bishop Boner spake these words in effect as followeth.

Philpot, before the coming of my Lord Major, because I would not enter with you into the matter wherewith I have heretofore & now intend to charge you with all, until his coming, I did rehearse unto you a prayer both in English and in Latin, which bishop Stokesly my predecessor used when he intended to proceed to give sentence against an heretic.

And here they did again read the said prayer both in English and also in Latin: which being ended, he spake again unto him and said:

Philpot, amongst other I have to charge you especially with three things.

1. First, where you have fallen from the unity of Christ's catholic church, you have thereupon been invited and required, not only by me, but also by many & diverse others catholic Bishops, and other learned men, to return and come again to the same: and also you have been offered by me: that if you would so return and confess your errors and heresies, you should be mercifully received, and have so much favor as I could show unto you.

2. The second is, that you have blasphemously spoken against the sacrifice of the Mass, calling it Idolatry and abomination.

3. And thirdly that you have spoken and holden against the Sacrament of the altar, denying the real presence of Christ's body and blood to be in the same.

To you my Lord Mayor bearing the sword, I am glad that it is my chance now to stand before that authority that hath defended the Gospel, and the truth of gods word: but I am sory to see that that authority which representeth the king and Queens persons, should now be changed, and be at the commandment of Antichrist. And ye (speaking to the Bishops) pretend to be the fellows of the Apostles of Christ, & yet be very Antichrists and deceauers of the people: and I am glad that GOD hath given me power to stand here this day, and to declare and defend my faith, which is founded on Christ.

Therefore as touching your first objection, I say that I am of the Cotholicke church, whereof I was never out, and that your church (which ye pretend to be the Catholic church) is the church of Rome, and so the Babilonicall and not the catholic church: of that Church I am not.

As touching youre second objection, which is, that I should speak against the sacrifice of the Mass, I do say, that I have not spoken against the true sacrifice, but I have spoken against your private Masses that you use in corners, which is blasphemy to the true sacrifice, for your sacrifice daily reitered, is a blasphemy against Christ's death, and it is a lie of your own invention. And that abhominable sacrifice which ye set upon the altar, and use in your private Masses in stead of the living sacrifice, is Idolatry, and ye shall never prove it by God's word: therefore ye have deceived the people with that your sacrifice of the Mass, which ye make a masking.

Thirdly, where you lay to my charge that I deny the body and blood of Christ to be in the sacrament of the alter I cannot tell what alter ye mean, whether it be the alter of the Cross, or the alter of stone. And if ye call it the Sacrament of the alter in respect of the alter of the stone, then I defy your Christ: for it is a rotten Christ.

And as touching your transubstantiatiō, I utterly deny it: for it was brought up first by a Pope. Now as concerning your offer made from the Synod, which is gathered together in Antichrists name: prove me that to be of the catholic Church (which ye shall never do) & I will follow you, and do as you would have me to do. But ye are Idolaters, and daily do commit Idolatry. Ye be also traitors: for in your Pulpits you rail upon good kings as king Henry, and king Edward his son, which have stand against the usurped power of the Bishop of Rome: against whom also I have taken an oath, which if ye can show me by God's law that I have taken unjustly, I will then yield unto you. But I pray God turn the King and Queens hearts from your Synagogue and church, for you do abuse that good Queen.

Here the Bishop of Coventry and Lichfield began to show where the true church was, saying.

The true catholic church is set upon an high hill.

Yea, at Rome, which is the Babylonicall church.

No: in our true Catholic church are y ^e Apostles, Evangelists, and martyrs: but before Martin Luther, there was no Apostle, Evangelist, or martyr of your church.

Will ye know the cause why? Christ did prophesy, y ^t in the latter days there should come false Prophets and hypocrites, as you be?

Your Church of Geneva, which ye call the Catholic Church, is that which Christ prophesied of.

I allow the church of Geneva, and the doctrine of y ^e same: for it is, vna Catholica, & Apostolica, and doth follow the doctrine that the Apostles did preach: and the doctrine taught and preached in king Edward's days, was also according to the same. And are ye not ashamed to persecute me and others for your Churches sake, which is Babilonicall and contrary to the true Catholic Church?

And after this they had great conference togethers, as well out of the Scriptures, as also out of the Doctors. But whē Boner saw that by learning they were not able to convince M. Phil. he thought then by his diffamations to bring him out of credit: and therefore turning himself unto the Lord Mayor of London, brought forth a knyfe, and a bladder full of powder, and said.

My Lord, this man had a roasted pigge brought unto him, and this knife was put secretly between the skin & the flesh thereof, and so was it sent him, being in prison. And also this powder was sent unto him, under pretence that it was good and comfortable for him to eat or drink: which powder was only to make ink to write withal. For when his keeper did perceive it, he took it & brought it unto me. Which when I did see, I thought it had been gunpouder, and thereupon I put fire to it, but it would not burn. Then I took it for poison, and so gave it to a dog, but it was not so. Thou I took a little water, and it made as fair ink, as ever I did write withal. Therefore my Lord, you may understand what a naughty fellow this is.

Ah my Lord, have ye nothing else to charge me withal but these trifles, seeing I stand upon life and death? Doth the knife in the pigge prove the church of Rome to be a catholic church. &c.

Then the bishop brought forth a certain instrument containing Articles and Questions, agreed upon both in Oxford and Cambridge, whereof ye have mention before pag. 1428. Also he did exhibit two Books in Print: the one was y ^e Catechism made in king Edwards days. An. 1552. the other concerning the true report of the disputation in the Conuocation house, mention whereof is above expressed.

Moreover he did bring forth and laid to Mayster Philpots charge two letters: the one touching Barthelet Green, the other containing godly exhortations & comforts: which both were written unto him by some of his godly friends: the tenor whereof we thought here also to exhibit.