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Acte of the first day.

FIrst upon Wednesday, being the 18. of October, at after noon, M. Weston the Prolocutor certified the house that it was the Queens pleasure, that the company of the same house being learned men, assembled, should debate of matters of Religion, and constitute laws thereof, which her grace and the Parliament would ratify. And for that (said he) there is a book of late set forth, called the Catechism (which he shown forth) bearing the name of this honorable Synod, & yet put forth without your consents as I have learned, being a book very pestiferous, and full of heresies, and likewise a book of Common prayer very abominable (as it pleased him to term it) I thought it therefore best, first to begin with the articles of the Catechism, concerning the sacrament of the alter, to confirm the natural presence of Christ in the same, and also transubstantiation: Wherefore (said he) it shall be lawful on Friday next ensuing, for all men freely to speak their conscience in these matters, that all doubts may be removed, and they fully satisfied therein.

Acte of the second day.

The Friday coming, being the 20. of October, whē men had thought they should have entered Disputation of the questions proposed, the Prolocutor exhibited two several bills unto the house: the one for the natural presence of Christ in the sacrament of the alter, the other concerning the Catechism, that it was not of that houses agrement set forth, and that they did not agree thereunto: requiring all them to subscribe to the same, as he himself had done. Wherunto the whole house did immediately assent, except six, which were the Dean of Rochester, the Dean of Exceter, the Archdeacon of Winchester, the Archdeacon of Hertford, the Archdeacon of Stow, and one other. And while the rest were about to subscribe these two articles. John Philpot stood up and spake first concerning the Article of the Catechism, that he thought they were deceived in the title of the Catechism, in that it beareth the title of the Synod of London last before this, although many of them which then were present, were never made priuye thereof, in setting it forth, for that this house had granted the authority to make ecclesiastical laws unto certain persons to be appointed by the kings majesty, & what so ever ecclesiastical laws they or the most part of them did set forth, according to a statute in that behalf provided, it might be well said to be done in the Synod of London, although such as be of this house now, had no notice thereof before the promulgation. And in this point he thought the setter forth thereof, nothing to have slandered y ^e house as they by their subscription went about to persuade the world, since they had our Synodal authority unto them committed, to make such spiritual laws as they thought convenient and necessary.

And moreover he said, as concerning the article of the natural presence in the sacrament, that it was against reason and order of learning, and also very prejudicial to the truth, that men should be moved to subscribe before the matte were thoroughly examined and discussed. But when he saw that allegation might take no place, being as a mā astonied at the multitude of so many learned men as there were of purpose gathered together to maintain old traditions more then the truth of God's holy word, he made his request unto the Prolocutor, that where as there were so many ancient learned men present on that side, as in y ^e realm the like again were not to be found in such number, & that on the other side of them that had not subscribed, were not past v. or vi. both in age and learning far inferior unto them: therefore, that equality might be had in this disputation, he desired that the Prolocutor would be a mean unto the Lord's, that some of those that were learned, & setters forth of the same Catechism might be brought into the house to show their learning that moved them to set forth the same, and that D. Ridley & M. Rogers, with two or three mo, might be licenced to be present at this disputation, and to be associate with them.

This request was thought reasonable, and was proposed unto the Bishops, who made this answer: that it was not in them to call such persons unto our house, since some of them were prisoners. But they said, they would be petitioners in this behalf unto the Counsayle, and in case any were absent that ought to be of the house, they willed them to be taken in unto them if they listed. After this they mindyng to have entered into disputation, there came a Gentleman as messenger from the Lord great master, signifying unto the Prolocutor, that the L. great master, and the Earl of Devonshire would be present at the disputations, and therefore he deferred the same unto monday, at one of the clock at after noon.

The Acte of the third day.

Upon Monday the xiii. of October, at the time appointed, in the presence of many Erles, Lord's, Knights, gentlemen, and diverse other of the Court and of the City also, the Prolocutor made a Protestation, that they of the house had appointed this disputation, not to call the truth into doubt, to the which they had already all subscribed, saving v. or six, but that those gainsayers might be resolved of their arguments in the which they stood, as it shall appear unto you, not doubting but they will also condescēd unto us.

Then he demanded of M. Haddon whether he would reason against the questions proposed, or no. To whom he made answer, that he had certified him before in writing, that he would not, since the request of such learned men as were demanded to be assistent with them, would not be granted. M. Elmar likewise was asked. Who made the Prolocutor the like answer, adding moreover this, that they had done too much prejudice already to the truth, to subscribe before the matter was discussed: and little or nothing it might avail to reason for the truth, since all they were now determined to the contrary. After this he demanded of M. Cheyney, whom the Prolocutor said allowed the presence with them, but he denied the transubstantiation by the means of certain authorities upon the which he standeth, and desireth to be resolved, as you shall hear, whether he will propose his doubts concerning Transubstantiation or no. Yea, quoth he, I would gladly my doubts to be resolved, which move me not to believe Transubstantiation.

The first is out of S. Paul to the Cor. who speaking of the Sacrament of the body and blood of Christ, calleth it oft times bread after the consecration.

The second is out of Origen, who speaking of this sacrament saith, that the material part thereof goeth down to the excrements.

The third is out of Theodoretus, who making mention of the sacramental bread and wine after the consecration, saith that they go not out of their former substance, form, and shape. These be some of my doubts among many other, wherein I require to be answered.

Then the Prolocutor assigned D. Moreman to answer him, who to Saint Paul answered him thus: That the Sacrament is called by him bread in deed, but it is thus to be understood, that it is the sacrament of bread, that is, the form of bread.

Then M. Cheyney inferred and alleged, that Hesychius called the sacrament both bread and flesh.

Yea quoth Moreman, Hesychius calleth it bread, because it was bread, & not because it is so. And passing over Origen, he came to Theodoretus, & said, that men mistook his authority, by interpreting a general into a special, as Peter Martyr hath done in y ^e place of Theodoret, interpretyng 〈 in non-Latin alphabet 〉 , for substance, which is a special signification of y ^e word whereas 〈 in non-Latin alphabet 〉 , is a general word, as well to accidence, as to substane, and therefore I answer thus unto Theodoret, y ^t the sacramental bread and wine do not go out of their former substance, form, and shape, that is to say, not out of their accidental substance and shape.

After this M. Cheyney sat him down, & by and by M. Elmar stood up as one that could not abide to hear so fōd an answer to so grave an authority, & reasoned upon the authority of Theodoret alleged before by M. Cheyney▪ & declared that Moremans answer to Theodoret, was no just nor sufficient answer, but an illusion and a subtle evasion contrary to Theodorets meaning. For, said he, if 〈 in non-Latin alphabet 〉 , should signify an accident in the place alleged, as it is answered by M. Moreman, then were it a word superfluous set in Theodoret there, where do follow two other words which sufficiently do expound the accidēces of y ^e bread, y ^t is 〈 in non-Latin alphabet 〉 , which signify in English, shape and form: & so prove out of the same author by diverse allegations, y ^t 〈 in non-Latin alphabet 〉 , in Greek could not be so generally taken in that place as Moreman for a shift would have it. But Moreman, as a man having no other salve for that sore, affirmed still that 〈 in non-Latin alphabet 〉 , which signifieth substance, must needs signify an accidental substance properly. To whose importunity, since he could have no other answer. Elmar as a man wearied with his importunity, gave place.

After this stood up John Philpot and said, y ^t he could prove that by the matter that Theodoret entreateth of in the place above alleged, and by the similitude which he maketh to prove his purpose, by no means M. Moremans interpretation of 〈 in non-Latin alphabet 〉 , might be taken for an accidētall substance, as he for a shift would interpret it to be. For the matter which Theodoret entreateth of in y ^t place, is against Eutiches an heretic, which denied two natures of substance to remain in Christ being one person, and that his humanity after the accomplishment of y ^e mystery of our salvation, ascendyng into heaven, & being joined unto the Divinity, was absorpt or swallowed up of y ^e same, so that Christ should be no more but of one divine substance only by his opiniō. Against which opiniō Theodoret writeth, and by the similitude of the sacrament proveth the contrary against the heretic: that like as in the sacrament of the body of Christ after the consecratiō, there is the substance of Christ's humanity, with the substance of bread, remaining as it was before, not being absorpt of y ^e humanity of Christ, but joined by the divine operation thereunto, even so in the person of Christ being now in heaven, of whom this sacrament is a representation, there be two several substances, that is, his divinity & humanity united in one hypostasie or person, which is Christ, the humanity not being absorpt by the conjunction of the divinity, but remaining in his former substance.

And this similitude quoth Philpot, brought in of Theodoret to confound Eutiches, should prove nothing at all, if the very substance of the sacramental bread did not remain, as it did before. But if D. Moremans interpretation might take place for transubstantiatiō, then should the heretic have thereby a strong argument by Theodorets authority, so taken to maintain his heresy, and to prove himself a good christen man, and he might well say thus unto Theodoret. Like as thou Theodoret, if thou were of D. Moremans mind, doest say, that after the consecration in the sacrament, the substance of the bread is absorpt or transubstantiate into the human body of Christ coming thereunto, so that in the sacrament is now but one substance of the humanity alone, and not the substance of bread as it was before: even likewise may I affirm and conclude by thine own similitude, that the humanity ascending up by the power of God into heaven, & adjoined unto the deity, was by the might thereof absorpt & turned into one substance with the deity: so that now there remaineth but one divine substance in Christ, no more then in the sacramental signs of the Lord's supper, after y ^e consecration doth remain anymore then one substance, according to your belief and construction.

In answering to this D. Moreman stackerd, whose defect Philpot perceiving, spake on this wise. Well, M. Moreman, if you have no answer at this present ready, I pray you devise one, if you can conveniently, against our next meeting here again.

With that his saying the Prolocutor was grievously offended, telling him that he should not brag there, but that he should be fully answered· Then said Philpot, it is the thing that I only desire, to be answered directly in this behalf, & I desire of you, & of all the house at this present▪ that I may be sufficiently answered, which I am sure you are not able to do, saving Theodoretus authority and similitude upright, as he ought to be taken. None other answer then was made to Philpots reasons, but that he was commanded to silence.

Then stood up the Dean of Rochester offering him self to reason in the first question against the natural presence, wishing that the scripture and the ancient Doctors in this point might be weighed, believed, and followed. And against this natural presence he thought the saying of Christ in Saint Matthew to make sufficiently enough, if men would credit and follow scripture, who said there of himself, that poor men we should have always with us, but him we should not have always: which was spoken, quoth he, concerning the natural presence of Christ's body, therefore we ought to believe as he hath taught, that Christ is not naturally present on earth in the sacrament of the alter.

To this was answered by the Prolocutor, that we should not have Christ present always to exercise alms deeds upon him, but upon the poor.

But the Dean prosecuted his argument, and shown it out of S. Agustine further, that the same interpretation of the scripture alleged, was no sufficient answer, who writeth in the 50. treatise of S. John on this wise, on the same sentence: When as he said (saith S. Agustine) me shall ye not have always with you, he spake of the presence of his body. For by his majesty, by his providence, by his unspeakable & invisible grace, that is fulfilled which is said of him. Behold I am with you until the consummation of the world. But in the flesh which the word took upon him, in that which was borne of the virgin, in that which was apprehended of the Jews, which was crucified on the Cross, which was let down from the cross, which was wrapped in cloths, which was hid in the Sepulcher, which was manifested in the resurrection, you shall not have me always with you. And why? for after a bodily presence he was conversant with his disciples forty days, and they accompanying him, seeing and not following him, he ascended & is not here, for there he sitteth at the right hand of the father, and yet here he is, because he is not departed in the presence of his majesty. After another manner we have Christ always by presence of his majesty, but after the presence of his flesh it is rightly said: You shall not verily have me always with you. For the Church had him in the presence of his flesh a few days, and now by faith it apprehendeth him and seeth him, not with eyes.

To this authority D. Watson took upon him to answer, and said, he would answer S. Agustine by S. Agustine, and having a certain book in his hand of notes, he alleged out of the 70. treatise upon S. John, that after that mortal condition and manner we have not now Christ on the earth as he was heretofore before his passion.

Agaynst whose answer, John Philpot replied and said, that M. Watson had not fully answered S. Augustine by S. Augustine, as he would seem to have done, for that in the place above mentioned by M. Dean of Rochester, he doth not only teach the mortal state of Christ's body before his passion, but also the immortal condition of the same after his resurrection: in the which mortal body S. Augustine seemeth plainly to affirm, that Christ is not present upon the earth, neither in form visibly, neither in corporal substance invisibly, as in few lines after y ^e place above alleged. S. Augustine doth more plainly declare by these words, saying: Now these two manners of Christ's presence declared, which is by his majesty, providence, & grace now present in the world, which before his ascension was present in flesh, and being now placed at the right hand of the father, is absent in the same from the world, I think (saith Saint Augustine) that there remaineth no other question in this m • t • er.

Now quoth Philpot, if S. Augustine acknowledged no more presence of Christ to be now on earth, but only his divine presence, and touching his humanity to be in heaven, we ought to confess and believe the same. But if we put a third presence of Christ, that is, corporally to be present always in the sacrament of the alter invisibly, according to your suppositions, whereof S. Augustine maketh no mention at all in all his works: you shall seem to judge that which S. Augustine did never comprehend.

Why, quoth Watson, S. Augustine in the place by me alleged, maketh he not mention how S. Stephen being in this world, saw Christ after his ascension?

It is true, said Philpot, but he saw Christ, as the scripture telleth, in the heavens being open, standing at the right hand of God the father. Further to this Watson answered not.

Then the Prolocutor went about to furnish up an answer to S. Augustine, saying, that he is not now in the world after that manner of bodily presence, but yet present for all that in his body.

To whom Philpot answered, that the Prolocutor did grate much upon this word Secundum, in S. Augustine, which signifieth after the manner, or in form: but he doth not answer to id quod, which is that thing or substance of Christ, in the which Christ suffered, arose, and ascended into heaven, in the which thing and substance he is in heaven, and not on earth, as S. Augustine in the place specified most clearly doth define.

To this nothing else being answered, the Dean of Rochester proceeded in the maintenance of his argument, and read out of a book of Annotations, sundry authorities for the confirmation thereof. To the which Moreman, who was appointed to answer him, made no direct answer, but bade him make an argument, saying that master Dean had recited many words of Doctors, but he made not one argument.

Then said the Dean, the authorities of the doctors by me rehearsed, be sufficient arguments to prove mine intent, to the which my desire is to be answered of you. But still Moreman cried, make an argument to shift of the authority, which he could not answer unto. After this y ^e Dean made this argument out of the institution of the sacrament: Do this in remembrance of me: and thus ye shall show forth the Lord's death until he come.

The sacrament is the remembrance of Christ: Ergo, the sacrament is not very Christ: for yet he is not come. For these words, Until he come, do plainly signify the absence of Christ's body. Then the Prolocutor went about to show that these words Until he come, did not import any absence of Christ on the earth, by other places of scripture, where, Donec, until, was used in like sense: but directly to the purpose he answered nothing.

In conclusiō, the Dean fell to questioning with Moreman, whether Christ did eat the Paschal lamb with his disciples, or no? He answered, Yea. Further, he demanded whether he eat likewise the Sacrament with them, as he did institute it? Moreman answered, Yea. Then he asked what he did eat, and whether he eat his own natural body, as they imagine it to be, or no? Which when Moreman had affirmed, then said the Dean, it is a great absurdity by you granted, and so he sat down.

Against this absurdity, Philpot stood up and argued, saying, he could prove it by good reason deduced out of scripture, that Christ eat not his own natural body at the institution of the sacrament, and the reason is this.

Ba - Receiuing of Christ's body hath a promise of remission of sins with it annexed.

ro - Christ eating the sacrament, had no promise of remission of sin.

co. Ergo, Christ in the Sacrament did not eat his own body.

To this reason Moreman answered, denying the former part of the argument, that the sacrament had a promise of remission of sins annexed unto it.

Then Philpot shown this to be the promise in the sacrament: Which is given for you, which is shed for you for the remission of sins. But Moreman would not acknowledge that to be any promise, so that he drove Philpot to the 6. of S. John, to vouch this saying with these words: The bread which I will give, is my flesh, which I will give for the life of the world.

Moreman answering nothing directly to this argument, Harpsfield start up to supply that which wanted in his behalf, and thinking to have answered Philpot, confirmed more strongly his argument, saying: Ye mistake the promise which is annexed to the body of Christ in the Sacrament: for it pertained not to Christ, but to his Disciples, to whom Christ said: This is my body which is given for you, and not for Christ himself.

You have said well for me, quoth Philpot, for that is mine argument. The promise of the body of Christ, took no effect in Christ: Ergo, Christ eat not his own body.

Then the prolocutor to shoulder out the matter, said: the argument was naught. For by the like argument he might go about to prove that Christ was not baptized, because the remission of sin which is annexed unto Baptism, took no effect in Christ. To the which Philpot replied, that like as Christ was baptized, so he eat the sacrament: but he took on him Baptism, not that he had any need thereof, or that it took any effect in him, but as our master, to give the church an example to follow him in the ministration of the sacrament, and thereby to exhibit unto us himself, and not to give himself to himself.

No more was said in this. But afterward the Prolocutor demanded of Philpot, whether he would argue against the natural presence, or no? To whom he answered, Yea, if he would hear his Argument without interruption, and assign one to answer him, and not many, which is a confusion to the Opponēt, & specially for him that was of an ill memory. By this time y ^e night was come on, wherefor the Prolocutor brake up the disputatiō for that time, and appointed Philpot to be the first that should begin the disputation the next day after, concerning the presence of Christ in the sacrament.

The Acte of the fourth day.

ON the Wednesday the xxv. of Octob. John. Philpot, as it was before appointed, was ready to have entered the disputation, mynding first to have made a certain Oration, and a true declaration in Latin of the matter of Christ's presence, which was then in question. Which thing the Prolocutor perceiving, by and by he forbade Philpot to make any Oration or declaration of any matter, commanding him also, that he should make no argument in Latin but to conclude on his arguments in English.

Then said Philpot, this is contrary to your order takē at the beginning of this disputatiō. For then you appointed that all the arguments should be made in Latin, and thereupon I have drawn and devised all mine arguments in Latin. And because you M. Prolocutor have said heretofore openly in this house, that I had no learning, I had thoght to have shown such learning as I have, in a brief Oration and short declaration of the questions now in controversy, thinking it so most convenient also, that in case I should speak otherwise in my declaration then should stand with learning, or then I were able to warrant and justify by gods word, it might the better be refourmed by such as were learned of the house, so that the unlearned sort being present, might take the less offense thereat. But this allegation prevailed nothing with the Prolocutor, who bade him still form an argument in English, or else to hold his peace.

Then said Philpot, You have sore disappointed me, thus suddenly to go from your former order: but I will accomplish your commandment, leaving mine oration apart: and I will come to my arguments, the which as well as so sudden a warning will serve, I will make in English. But before I bring forth any argument, I will in one word declare what manner of presence I disallow in the sacrament, to the intent y ^e hearers may the better understand to what end & effect mine arguments shall tend: not to deny utterly the presence of Christ in his Sacrament truly ministered according to his institution, but only to deny that gross & carnal presence which you of this house have already subscribed unto, to be in the sacrament of the alter contrary to the true & manifest meaning of the scriptures: that by Transubstantiation of the sacramental bread and wyne, Christ's natural body should by the virtue of the words pronounced by the Priest, be contained and included under the forms or accidences of bread & wyne. This kind of presence imagined by men, I do deny, quoth Philpot, and against this I will reason. But before he could make an end of that he would have said, he was interrupted of the Prolocutor, and commanded to descend to his argument. At whose unjust importunity Philpot being offended, and thinking to purchase him a remedy therefore, he fell down upon his knees before the Earls and Lord's which were there present, being a great number: whereof some were of the Queens counsel, beseeching them that he might have liberty to prosecute his arguments without interruption of any man: the which was gently granted him of the Lord's. But the Prolocutor putting in ure a point of the practice of Prelates, would not condescend thereunto, but still cried: hold your peace, or else make a short argument. I am about it, quoth Philpot, if you would let me alone. But first I must needs ask a question of my Respondent (who was D. Chedsey) concerning a word or twain of your supposition, that is, of the sacrament of the alter, what he meaneth thereby, and whether he take it as some of the ancient writers do, termyng the Lord's Supper the Sacrament of the alter partly because it is a Sacrament of that lively sacrifice which Christ offered for our sins upon the alter of the Cross, and partly because that Christ's body crucified for us, was that bloody sacrifice which the bloudsheddyng of all the beasts offered upon the alter in the old law, did prefigurate and signify unto us: in signification whereof the old writers sometime do call the Sacrament of the body and blood of Christ, among other names which they ascribe there unto the sacrament of the alter, or whether you take it otherwise, as for the sacrament of the altar, which is made of lime and stone, over the which the sacrament hangeth, and to be all one with the sacrament of the Mass, as it is at this present in many places. This done, I will direct mine arguments according as your answer shall give me occasion.

Then made D. Chedsey this answer, that in their supposition they took the sacrament of the alter, and the sacrament of the Mass to be all one.

Then quoth Philpot, I will speak plain English, as M. Prolocutor willeth me, and make a short resolutiō thereof: that the sacrament of the alter which ye reckon to be all one with the mass, once justly abolished, & now put in full use again, is no sacrament at all, neither is Christ in any wise present in it: and this his saying he offered to prove before the whole house, if they listed to cal him thereunto: and likewise offered to vouche the same before the Queens grace, & her most honorable Counsaile, before the face of vi. of the best learned men of the house of the contrary opinion, and refused none. And if I shall not be able (quoth he) to maintain by God's word that I have said, & confound those vi. which shall take upon them to withstand me in this point, let me be burned with as many fagots as be in London, before the court gates. This he uttered with great vehemency of spirit.

At this the Prolocutor with diverse other, were very much offended, demanding of him whether he wist what he said, or no? Yea, quoth Philpot, I wote well what I say, desiring no mā to be offended with his saying, for that he spake no more thē by gods word he was able to prove. And praised be God, quoth he, that the Queens grace, hath granted us of this house (as our Prolocutor hath informed us) that we may freely utter our consciences in these matters of controversy in Religion: and therefore I will speak here my conscience freely grounded vpō gods holy word for the truth, albeit some of you here present mislike the same.

Then diverse of the house beside the Prolocutor, taunted & reprehended him for speaking so vnfaringly against the Sacrament of the Mass: and the Prolocutor said he was mad, & threatened him that he would send him to prison, if he would not cease his speaking.

Philpot seeing himself thus abused, & not permitted with free liberty to declare his mind, fell into an exclamation, casting his eyes up towards the heaven, and said, O Lord what a world is this, that the truth of thy holy word may not be spoken & abidden by? and for very sorrow and heaviness, the tears trickled out of his eyes.

After this, the Prolocutor being moved by some that were about him, was content that he should make an argument, so that he would be brief therein. I will be as brief, quoth Philpot, as I may conveniently be in uttering all that I have to say. And first I will begin to ground mine arguments upon the authority of scriptures, whereupon all the building of our faith ought to be grounded: & after I shall confirm the same by ancient doctors of the church. And I take the occasion of my first argument out of the 28. of Matthew, of the saying of the angel to the th • e Mary's seeking Christ at the sepulcher, saying: He is risen, he is not here: and in S. Luke in the 23. chap. the angel asketh thē, why they sought him that liveth among y ^e dead. Likewyse the scripture testifieth that Christ is risen, ascended into heaven, and sitteth on the right hand of y ^e father: all the which is spoken of his natural body: Ergo, it is not on earth included in the sacrament.

I will confirm this yet more effectually by the saying of Christ, in the 16. of S. John: I came (saith Christ) from my father into the world, and now I leave the world, and go away to my father. The which coming and going he meant of his natural body. Therefore we may affirm thereby, that it is not now in the world.

But I look here (quoth he) to be answered with a blind distinction of visibly and invisibly, that he is visibly departed in his humanity, but invisibly he remaineth, not withstanding in the sacrament. But that answer I prevent myself, that w ^t more expedition I may descend to the pith of mine arguments, whereof I have a dosen to propose, & will prove that no such distinction ought to take away the force of that argument, by the answer which Christ's disciples gave unto him, speaking these words: Now thou speakest plainly, and vttrest forth no Proverb. Which words S. Cyril interpretyng, saith: That Christ spake without any manner of ambiguity, or obscure speech. And therefore I conclude hereby thus, that if Christ spake plainly & without parable, saying: I leave the world now, and go away to my father, then that obscure, dark, & inperceptible presence of Christ's natural body to remain in the sacrament upon earth invisibly, contrary to the plain words of Christ, ought not to be allowed. For nothing can be more uncertain, or more parabolical & insensible, then so to say. Here now will I attend what you will answer, & so descend to the confirmation of all that I have said, by ancient writers.

Then D. Chedsey reciting his argument in such order as it was made, took upon him to answer severally to every parte therefore on this wise. First to the saying of the Angel, That Christ is not here: And why seek ye the living among the dead? He answered, that these sayings pertained nothing to the presence of Christ's natural body in the sacrament, but that they were spoken of Christ's body being in the Sepulchree when the three Mary's thought him to have been in the grave still. And therefore the Angel said: Why do ye seek him that liveth, among the dead? And to the authority of the 16. of John where Christ saith: Now I leave the world, and go to my Father. He meant that of his Ascension. And so likewise did Cyril, interpreating the saying of the disciples that knew plainly that Christ would visibly ascend into heaven, but that doeth not exclude the invisible presence of his natural body in the Sacrament. For S. Chrysostom writing to the people of Antioch, doeth affirm the same, comparing Helias and Christ together, and Helias cloak unto Christ's flesh. Helias (quoth he) when he was taken up in the fiery chariote, left his cloak behind him unto his disciple Helisaeus. But Christ ascending into heaven, took his flesh with him, and left also his flesh behind him. Whereby we may right well gather, that Christ's flesh is visibly ascended into heaven, and invisibly abideth still in the Sacrament of the altare.

To this Philpot replied, and said, you have not directly answered to the saying of the angel: Christ is risen, and is not here, because you have omitted that which was y ^e chiefest point of all. For (said he) I proceeded further, as thus: He is risen, ascended, and sitteth at the right hand of God the father: Ergo, he is not remaining on the earth. Neither is your answer to Cyril, by me alleged, sufficient. But by and by I will return to your interpretation of Cyril, and more plainly declare the same, after that I have first refelled the authority of Chrysostom, which is one of your chief Principles that you alleged to make for your gross carnal presence in the sacrament. Which being well weied and understanded, pertaineth nothing thereunto.

At that the Prolocutour startled, that one of the chief pillars in this point should be overthrown, & therefore recited the said authority in Latin first, & afterward Englished the same, wyllinge all that were present, to note that saying of Chrysostom, which he thought invincible on their side. But I shall make it appear, quoth Philpot, by and by to make little for your purpose. And as he was about to declare his mind in that behalf, the Prolocutor did interrupt him as he did, almost continually. Wherwith Philpot not being content, said: Master Prolocutour thinketh that he is in a Sophistry school, where he knoweth right well the manner is, that when the Respondent perceiveth that he is like to be enforced with an argument to the which he is not able to answer, then he doth what he can with cavillation & interruption to drive him from the same. This saying of Philpot was ill taken of the Prolocutor and his adherents: and the Prolocutor said, that Philpot could bring nothing to avoid that authority, but his own vain imagination. Hear quoth Philpot, and afterward judge. For I will do in this as all other authorities wherewith you shall charge me in refelling any of my arguments that I have to prosecute, answering either unto the same by sufficient authorities of scripture, or else by some other testimony of like authority to yours, & not of mine own imagination: the which if I do, I will it to be of no credit. And concerning the saying of Chrysostom, I have 2. ways to beat him from your purpose, the one out of Scripture, the other of Chrysostom him self, in the place here by you alleged.

First, where he seemeth to say, that Christ ascending, took his flesh with him, and least also his flesh behind him, truth it is: for we all do confess and believe that Christ took on him our human nature in the virgins Mary's womb, and through his passyon in the same, hath vnyted us to his flesh, and thereby are we become one flesh with him, so that Chrysostom might therefore right well say, that Christ ascending took his flesh which he received of the virgin Mary, away with him: and also left his flesh behind him, which are we that be his elect in this world, which are the menbers of Christ, and flesh of his flesh: as very aptly S. Paul to the Ephes. in the 5. chap. doth testify, saying: We are flesh of his flesh, and bones of his bones. And if percase any man will reply, that he entreateth there of the Sacrament, so that this interpretation cannot so aptly be applied unto him in that place, then will I yet interpret Chrysostom another way by himself. For in that place a few lines before those words, which were here no rather read, are these words: that Christ after he Ascended into heavē, lea • t unto us endued w ^t his Sacraments, his flesh in mysteries, that is, Sacramentally. And that mystical flesh Christ leaveth as well to his Church in the Sacrament of Baptism, as in the sacramental bread and wine. And that S. Paul justly doth witness, saying: As many of us as are baptized in Christ, have put upon us Christ. And thus you may understand that S. Chrysostom maketh nothing for your carnal and gross presence in the Sacrament, as you wrongfully take him.

Now in this mean while M. Pye rounded the Prolocutor in the ear to put Philpot to silence and to appoint some other, mistrusting lest he would shrodely shake their carnal presence in conclusion, if he held on long, seeing in the beginning he gave one of their chief foundations such a pluck. Then the Prolocutor said to Philpot, that he had reasoned sufficiently enough, & that some other should now supply his room. Wherwith he was not well content, saying: Why sir, I have a dosen Arguments concerning this matter to be proposed, and I have not yet scarce ouergone my first Argument: for I have not brought in any confirmation thereof out of any ancient writer (whereof I have for the same purpose many) being hitherto still letted by your oft interrupting of me.

Well, quoth y ^e Prolocutor, you shall speak no more now, and I command you to hold your peace. You perceive, quoth Philpot, that I have stuff enough for you, and am able to withstand your false supposition, and therefore you command me to silence. If you will not give place, quoth y ^e Prolocutor, I will send you to prison. This is not, quoth Philpot, according to youre promise made in this house, nor yet according to your brag made at Paul's cross, that men should be answered in this disputation, to whatsoever they cā say, since you will not suffer me of a dosen arguments to prosecute one.

Then M. Pie took upon him to promise that he should be answered another day. Philpot seeing he might not proceed in his purpose, being therewith justly offended, ended, saying thus: A sort of you here, which hitherto have lurked in corners, and dissembled with God & the world, are now gathered together to suppress the sincere truth of God's holy word, and to set forth every false devise, which by the Catholic doctrine of the Scripture, ye are not able to maintain.

Then stepped forth M. Elmar Chapleine to the Duke of Suffolk: whom M. Moreman took upon him to answer. Against whō M. Elmar objected diverse and sundry authorities for the confirming of the argument he toke the day before in hand to prove, that 〈 in non-Latin alphabet 〉 in the sentence of Theodoret brought in by M. Cheiney, must needs signify substance, and not accidence. Whose reasons and approbations, because they were all grounded and brought out of the Greek I do pass over, for that they want their grace in English, and also their proper understanding. But his allegations so incombred M. Moreman, that he desired a day to oueruiew them, for at that instant he was without a convenient answer.

Then did the Prolocutor cal M. Haddon dean of Exeter, & Chaplain to the Duke of Suffolk, who prosecuted Theodoretes authority in confirminge M. Elmars argument. To whom D. Watson took upon him to give answer, who after long talk was so confounded, that he was not able to answer to the word Mysterium. But for as much as he seemed to doubt therein, M. Haddon took out of his bosom a Latin author to confirm his saying, & shown the same to M. Watson, asking him whether he thought y ^t translation to be true, or y ^t the Printer were in any fault. There may be a fault in the Printer, quoth Watson, for I am not remembered of this word. Then did M. Haddon take out of his bosom a Greek book, wherein he shown forth with his finger the same words, which M. Watson could not deny. His arguments further I omit to declare at large, because they were for the moste parte in Greek, about the boulting out of the true signification of 〈 in non-Latin alphabet 〉 .

Thē stepped forth M. Perne, & in argument made declaration of his mind against transubstantiation, & confirmed the sayings and authorities alleged by M. Elmar & M. Haddon. To whom the Prolocutor answered, saying: I much marvel, M. Perne, that you will say thus, for so much as on friday last you subscribed to the contrary. Which his saying master Elmar did mislike, saying to the Prolocutor that he was to blame so to reprehend any man, partly for that this house (quoth he) is an house of free liberty for every man to speak his conscience, and partly for that you promised yester day, that notw ^t standing any man had subscribed, yet he should have free liberty to speak his mind. And for that the night did approach, and y ^e time was spent, the Prolocutor giving them praises for their learning, did yet notwithstanding conclude, that all reasoning set apart, the order of the holy church must be received, & all things must be ordered thereby.

The act of the fifth day.

ON Friday the 27. of Octob. D. Weston the Prolocutor did first propound the matter, showing that the Conuocation had spent 2. days in disputation already about one only doctor, which was Theodoret, & about one only word, which was 〈 in non-Latin alphabet 〉 . Yet were they come the 3. day to answer all things that could be objected, so that they would shortly put out their arguments. So M. Haddon Dean of Exeter, desired leave to appose M. Watson, which with 2. other mo, that is, Morgan & Harpsfield, was appointed to answer. M. Haddon demanded this of him, whether any substance of bread or wine did remain after the consecration. Then Master Watson asked of him again, whether he thought there to be a real presence of Christ's body or no? M. Haddon said, it was not meet nor orderlike, that he which was appointed to be respondent, should be opponent, & he whose duty was to object, should answer. Yet M. Watson along while would not agree to answer, but that thing first being granted him. At last an order was set, and M. Haddon had leave to go forward with his argument.

Then he proved by Theodorets words, a substance of bread and wine to remain. For these are his words: The same they were before the sanctification, which they are after. M. Watson said, that Theodoret meant not the same substance, but the same essence. Whereupon they were driven again unto the discussing of the Greek word 〈 in non-Latin alphabet 〉 , and M. Haddon proved it to mean a substance, both by the Etimologie of the word, and by the words of the Doctor. For 〈 in non-Latin alphabet 〉 (quoth he) cometh of the Participle 〈 in non-Latin alphabet 〉 , which descendeth of the verb 〈 in non-Latin alphabet 〉 , and so cometh the Noun 〈 in non-Latin alphabet 〉 , which signifieth substance.

Then M. Watson answered that it had not that signification only. But M. Haddon proved y ^t it must needs so signify in that place. Then he asked Watson when the bread & wine became Symboles? Wherunto he answered: after the consecration and not before. Then gathered M. Haddon this reason out of his author.

Da- The same thing, saith Theodoret, that the bread and wine were before they were Symboles, the same they remain still in nature and substance, after they are Symboles.

ti- Bread and wine they were before:

si. Therefore bread and wine they are after.

Then M. Watson fell to the denial of the author, and said he was a Nestorian: and he desired y ^t he might answer to master Cheiney, which stood by, for that he was more meet to dispute in the matter, because he had granted and subscribed unto the real presence. M. Cheyney desired patience of the honorable men to hear him, trusting that he should so open the matter, that the verity should appear: protesting furthermore, that he was no obstinate nor stubborn man, but would be conformable to all reason: and if they by their learning, which he acknowledged to be much more then his, could answer his reasons, then he would be ruled by them, and say as they said: for he would be no author of schism, nor hold anything contrary to the holy mother the church, which is Christ's spouse. D. Weston liked this well, and commended him highly, saying that he was a well learned and a sober man, & well exercised in all good learning, and in the Doctors, and finallye a man meet for his knowledge to dispute in that place: I pray you hear him, quoth he. Then Master Cheiney desired such as there were present to pray 2. words with him unto God, and to say, Vincat veritas, Lette the verity take place, and have the victory: and all that were present cried with a loud voice, Vincat veritas, vincat veritas.

Then said D. Weston to him, that it was hypocritical. Men may better say (quoth he) Vincit veritas, Truth hath gotten the victory. Master Cheyny said again, if he would give him leave, he would bring it to that point that he might well say so.

Then he began with M. Watson after this sort: you said, that M. Haddon was unmeet to dispute, because he granteth not the natural and real presence: but I say you are much more unmeet to answer, because you take away the substance of the sacrament.

M. Watson said, he had subscribed to the real presence, & should not go away from that. So said Weston also, & the rest of the Priests, in so much that for a great while he could have no leave to say anymore, till the Lord's spake, and willed that he should be heard.

Then he told them what he meant by his subscribing to the real presence, far otherwise then they supposed. So then he went forward, and prosecuted M. Haddons argument in proving that 〈 in non-Latin alphabet 〉 was a substance, using the same reason that M. Haddon did before him: and when he had received the same answer also that was made to M. Haddon, he said it was but a le • d refuge, when they could not answer, to deny the author, & proved the author to be a catholic doctor: and that being proved, he confirmed that was said of the nature and substance, further. The similitude of Theodorete is this, quoth he: As the token of Christ's body and blood after the invocation of the Prieste, do change their names, & yet continue the same substance, so the body of Christ after his ascension changed his name, & was called immortal, yet had it his former fashion, figure, & circumscription, and to speak at one word, the same substance of his body. Therefore said M. Cheiney, if in the former part of the similitude you deny the same substance to continue, then in y ^e later parte of the similitude which agreeth with it, I will deny the body of Christ after his ascensiō to have the former nature & substance. But y ^t were a great heresy: therefore it is also a great heresy to take away the substance of bread and wine after the sanctification.

Then was M. Watson enforced to say, that the substance of the body in the former parte of the similitude brought in by him, did signify quantity & other accidents of the sacramental tokens which be s • ene, and not the very substance of the same: and therefore Theodoret saith, Quae videntur. &c. that is, Those things which be seen. For according to Philosophy, the accidents of things be seen, and not the substances.

Then M. Cheiney appealed to the honorable mē, and desired that they should give no credit to them in so saying: for if they should so think as they would teache, after their Lordship’s had ridden 40. miles on horseback (as their business doth sometime require) they should not be able to say at night, that they saw their horses all y ^e day, but only the color of their horses: and by his reason Christ must go to school & learn of Aristotle to speak. For when he saw Nathanael under the fig tree, if Aristotle had stand by, he would have said no Christ, thou sawest not him, but the color of him. After this Watson said, what if it were granted that Theodoret was on the other side? whereas they had one of that opinion, there were an hundred on the other side.

Then the Prolocutor called for M. Morgan to help: and said, that Theodoret did not more then he might lawfully do. For first he granted the truth, and then for fear of such as were not fully instructed in the faith, he spake, 〈 in non-Latin alphabet 〉 , that is, covertly, and in a mystery: and this was lawful for him to do, for first he granted the truth, and called them the body of Christ, & blood of Christ. Then afterward he seemed to give somewhat to the senses, and to reason, but that Theodorete is of the same mind that they were of, the words following, quoth he, do declare. For that which followeth is a cause of that which went before, and therefore he saith: The immortality. &c. Whereby it doth appear, that he meant the divine nature, & not the human. Then was Morgan taken w ^t misalleging of the text. For the book had not this word (for). For the Greek word did rather signify (truly) & not (for) so that it might manifestly appear that it was the beginning of a new matter, & not a sentence rendering a cause of that he had said before.

Then was it said by Watson again: suppose that Theodoret be with you, which is one that we never heard 〈◊〉 printed, but two or three years ago: Yet he is but one, and what is one against the whole consent of the church? After this M. Cheyney inferred, that not only Theodorete was of that mind, that the substance of bread and wine do remain, but diverse other also, & specially Irenaeus, who making mention of this sacrament, saith thus: when the cup which is mingled with wine, and the bread that is broken, do receive the word of God, it is made the Euchariste of the body and blood of Christ, by the which the substance of our flesh is nourished, and doeth consist. If the thanks giving do nourish our body, then there is some substance besides Christ's body.

To the which reason both Watson and Morgan answered, that Ex quibus, By the which, in the sentence of Irenaeus, was referred to the next antecedent, that is, to the body and blood of Christ, and not to the wine which is in the cup, and the bread that is broken.

Master Cheiney replied, that it was not the body of Christ which norished our bodies. And let it be that Christ's flesh norisheth to immortality, yet it doth not answer that argument, although it be true, no more then that answer which was made to my allegation out of S. Paul: The bread which we break, &c. w ^t certain other like: whereunto you answered, that bread was not taken there in his proper signification, but for that it had been: no more then the rod of Aaron which was taken for the serpent, because it had been a serpent. After this M. Cheyney brought in Hesechius, and used the same reason that he did of the custom of burning of Symboles, and he asked them what was burnt. Master Watson said, we must not inquire nor ask, but if there were any fault, impute it to Christ. Then said M. Cheiney, whereof came those ashes? not of a substance? or can any substance arise of accidents?

Then was M. Harpsfield called in to see what he could say in the matter. Who told a fair tale of the omnipotency of God, and of the imbecility and weakness of man's reasons not able to attain to godly things. And he said, that it was convenient whatsoever we saw, felt, or tasted, not to trust our senses. And he told a tale out of S. Cyprian, how a woman saw the Sacrament burning in her cofer, and that which burned there, quoth Harpsfielde, burneth here, and becometh ashes. But what that was that burnt he could not tell. But M. Cheiney continued still, and forced them with this question, what it was that was burnt? It was either (said he) the substance of bread, or else the substance of the body of Christ, which were too much absurdity to grant. At length they answered, that it was a miracle, whereat M. Cheiney smiled, and said that he could then say no more.

Then D. Weston asked of the company there, whether those men were sufficiently answered or no: Certain Priests cried Yea, but they were not heard at all: for the great multitude which cried No, no. Which cry was heard and noised almost to the ende of Paul's. Whereat D. Weston being much moved, answered bitterly, that he asked not the judgment of the rude multitude & unlearned people, but of them which were of the house. Then asked he of M. Haddon and his fellows, whether they would answer them other three days. Haddon, Cheiney, and Elmar, said No. But the Archdeacon of Winchester stood up and said, that they should not say but they should be answered, and though all other did refuse to answer, yet he would not, but offered to answer them all one after another: with whose profer the Prolocutor was not contented, but raised on him, and said that he should go to Bedlem: to whom the Archdeacon soberly made this answer: that he was more worthy to be sent thither, who used himself so ragingly in that disputation, without any indifferent equality. Then rose D. Weston up, and said:

All the company hath subscribed to our Article, saving only these men which you see. What their reasons are, you have heard. We have answered them 3. days, upon promise (as it pleased him to descāt, without truth, for no such promise was made) that they should answer us again as long, as the order of disputation doeth require, and if they be able to defend their doctrine, let them so do.

Then M. Elmar stood up & proved how vain a man Weston was, for he affirmed that they never promised to dispute, but only to open & testify to the world their consciences: For whē they were required to subscribe, they refused, and said that they would show good reasons which moved them that they could not with their consciences subscribe, as they had partly already done, and were able to do more sufficiently: therefore (quoth he) it hath been ill called a disputation, & they were worthy to be blamed that were the authors of that name. For we meant not to dispute, nor now mean not to answer, before our arguments (quoth he) which we have to propound, be soluted, according as it was appointed: For by answering we should but incumber ourselves, and profit nothing, since the matter is already decreed upon and determined, whatsoever we shall prove, or dispute to the contrary.

The act of the sixte day.

ON Mondaye following, being the 30. of October, the Prolocutor demanded of John Philpot Archdeacon of Winchester, whether he would answer in the questions before propounded to their objections, or no? To whom he made this answer, that he would willingly so do, if, according to their former determination, they would first answer sufficiently to some of his arguments, as they had promised to do: whereof he had a dozen, not half of the first being yet decided: And if they would answer fully, and sufficiently but to one of his Arguments, he promised that he would answer all the objections that they should bring.

Then the Prolocutor bade him propound his Argument, and it should be resolutely answered by one of them: whereunto M. Morgan was appointed. Upon Wensday last (quoth he) I was enforced to silence before I had prosecuted half of mine Argument: the sum whereof was this (as was gathered by the just context of the scripture) that the human body of Christ was ascended into heaven, and placed on the right hand of God the father: wherefore it could not be situate upon earth in the sacrament of the altare, invisible after the imagination of man. The argument was denied by Morgan: For the proof whereof, Philpot said, that this was it wherewith he had to confirm his first argument, if they would have suffered him y ^e other day, as now he trusted they would.

Fe - One self and same nature (quoth he) receiveth not in it self anything that is contrary to it self.

ri - But the body of Christ is an human nature, distinct from the Deity, and is a proper nature of it self.

o. Ergo, it cannot receive any thing that is contrary to that nature, and that varieth from it self.

But bodily to be present, and bodily to be absent, to be on earth, and to be in heaven, and all at one present time, be things contrary to the nature of an human body, Ergo, it cannot be said of the human body of Christ, that the self same body is both in heaven, & also in earth at one instant, either visibly or invisibly.

Morgan denied the Major, that is, the first parte of the argument. The which Philpot vouched out of Vigilius an ancient writer. But Morgan caviled that it was no scripture, and bade him prove the same out of scripture.

Philpot said he could also so do, and right well deduce the same out of S. Paul, who saith, that Christ is like unto us in all points, except sin: and therefore like as one of our bodies cannot receive in it self anything contrary to the nature of a body, as to be in Paul's church, and at Westminster at one instant, or to be at Londō visibly, & at Lincoln invisibly at one time: for that is so contrary to the nature of a body, and of all creatures (as Didimus and Basilius affirm) that an invisible creature, as an Angel, cannot be at one time in diverse places, wherefor he concluded, that the body of Christ might not be in moe places then in one, which is in heaven, and so consequently, not to be contained in the sacrament of the altare.

To this the Prolocutor took upon him to answer, saying, that it was not true that Christ was like unto us in all points, as Philpot took it, except sin, For y ^t Christ was not conceived by the seed of man, as we be.

Whereunto Philpot again replied, that Christ's conception was prophesied before by the Angel to be supernatural, but after he had received our nature by the operation of the holy Ghost in the virgins womb, he became in all points like unto us, except sin.

Then Morgan inferred that this saying of Paul did not plainly prove his purpose. Well, quoth Philpot, I perceive that you do answer but by cavillation, yet am I not destitute of other scriptures to confirm my first argument, although you refuse the probation of so ancient and catholic a doctor as Vigilius is. Sainte Peter in the sermon that he made in the third of the Acts, making mention of Christ, saith these words, whom heaven must receive until the consummation of all things. &c. Which words are spoken of his humanity. If heaven must hold Christ, then can he not be here on earth in the Sacrament, as is pretended.

Then Morgan laughing at this, and giving no direct answer at all, Harpfield stood up, being one of the Bishop of London's chaplaines, and took upon him to answer to the saying of S. Peter, & demanded of Philpot, whether he would, ex necessitate, that is, of necessity, force Christ to any place, or no?

Philpot said, that he would no otherwise force Christ of necessity to any place, then he is taught by the words of the holy Ghost, which sound thus: that Christ's human body must abide in heaven until the day of judgment, as I rehearsed out of the chapter before mentioned.

Why quoth Harpsfield, do you not know that Christ is God omnipotent? Yes said Philpot, I know that right well, neither doubt I anything at all of his omnipotency. But of Christ's omnipotency what he may do, is not our question, but rather what he doeth. I know he may make a stone in the wall a man, if he list, and also that he may make moe worlds, but doeth he therefore so? It were no good consequent so to conclude: he may do this, or that, therefore he doth it.

Ba - Only so much is to be believed of God's omnipotency, as is in the word expressed.

ra - That Christ's body is both in heaven and here also really in the sacrament, is not expressed in the word.

co. Ergo, it is not to be believed that the body of Christ, being in heaven is here also really in the sacrament.

Why quoth the Prolocutor, then you will put Christ in prison in heaven. To the which Philpot answered, do you reckon heaven to be a prison? God grant us all to come to that prison.

After this, Harpsfield inferred that this word Oportet in S. Peter, which signifieth in English must, did not import so much as I would infer of necessity, as by other places of Scripture it may appear, as in the first to Tim. where Paul saith, Oportet Episcopum esse vnius vxoris virum: A bishop must be the husband of one wife. Here quoth he, Oportet doeth not import such a necessity, but that he that never was married may be a Bishop.

To this Philpot said again, that the places were not like which he went about to compare, and that in comparing of the Scriptures we must not consider the naked words, but the meaning rather of the Scriptures, for y ^t in the place by him alleged, S. Paul doeth declare of what quality a Bishop ought to be. But in the other S. Peter teacheth us the place where Christ must necessarily be until the ende of the world: which we ought to believe to be true. And this comparison of this word Oportet, doeth no more answer mine argument, then if I should say of you now being here Oportet te hic esse, you must needs be here, which importeth such necessity for the time, that you can no otherwise be but here, & yet you would go about in words to avoid this necessity with another Oportet, in another sense, as this, Oportet te esse virū bonum, you must be a good man, where Oportet doeth not in very deed conclude any such necessity, but that you may be an evil man. Thus you may see that your answer is not sufficient, & as it were, no answer to mine argument.

Then the Prolocutour brought in another Oportet, to help this matter (if it might be) saying, what say you to this, Oportet heresies esse, must heresies needs be therefore because of this word Oportet?

Yea truly, quoth Philpotte, it cannot otherwise be, if you will add that which followeth immediately upon these words of Paul, that is, Vt qui electi sunt, manifestentur, that is: That such as be y ^e elect of God, may be manifested and known.

Why, quoth the Prolocutor, the time hath been that no heresies were. I know no such time quoth Philpot. For since the time of Abel and Cain, heresies have been, and then began they. Then said the Prolocutor, will you now answer Morgan an argument or two? I will quoth Philpot, if I may first be answered to my argument any thing according to truth and learning. What quoth the Prolocutor, you will never be answered. Howe I am answered, quoth Philpot, let all men that are here present, judge: and specially such as be learned, & with what cavillations you have dallied with me.

First to the ancient authority of Vigilius, you have answered nothing at all, but only denying it to be scripture y ^t he saith. Secondly, to the saying of S. Peter in the acts, ye have answered thus, demanding of me whether I would keep Christ in prison or no, let men now judge if this be a sufficient answer or no.

Then stood Morgane up again, and asked Philpotte whether he would be ruled by the universal church, or no.

Yes, quoth he, if it be the true Catholic Church. And since you speak so much of the Church, I would fain that you would declare what the church is.

The church, quoth Morgan, is diffused and dispearsed throughout the whole world. That is a diffuse definition quod Philpot, for I am yet as uncertain as I was before what you mean by y ^e church: but I knowledge no church, but that which is grounded and founded on God's word, as S. Paul saith, upon the foundation of the Apostles & Prophets, and upon the scriptures of God.

What quoth Moreman, was the Scripture before the church? yea quoth Philpot. But I will prove nay, quoth Moreman, and I will begin at Christ's time. The Church of Christ was before any scripture written. For Matthew was the first that wrote the Gospel, about a dosen years after Christ, Ergo, the church was before the scripture.

To whom Philpot answering, denied this argument. Which when Moreman could not prove, Philpot shown that his argument was Elenchus, or a fallace, that is, a deceiveable argument. For he took the Scripture only to be that, which is written by men in letters, whereas in very deed, all Prophecy, uttered by the spirit of God, was counted to be Scripture before it was written in paper & ink, for that it was written in the hearts, and graven in the minds, yea, and inspired in the mouths of good men, and of Christ's Apostles by the spirit of Christ: As the salutation of the Angel was the scripture of Christ, and the word of God before it was written. At that Moreman cried, fie, fie, wondering that the Scripture of God should be counted scripture, before it was written, and affirmed that he had no knowledge that said so.

To whom Philpot answered, that concerning knowledge in this behalf, for the trial of the truth about y ^e questions in controversy, he would wish himself no worse matched then with Moreman.

At the which saying the Prolocutor was grievously offended, saying, that it was arrogantly spoken of him, that would compare with such a worshipful learned man as Moreman was, being himself a man unlearned, yea a mad man, meter to be sent to Bedlem, then to be among such a sort of learned and grave men as there were, and a man that never would be answered, and one that troubled the whole house: and therefore he did command him that he should come no more into the house, demanding of the house whether they would agree thereupon, or no. To whom a great number aunsweraed, yea. Then said Philpot again, that he might think himself happy that was out of that company.

After this, Morgan rose up, and rounded the Prolocutor in the ear. And then again the Prolocutor spake to Philpot and said, least you should slander the house, & say that we will not suffer you to declare youre mind, we are content you shall come into the house as you have done before, so that you be appareled with a long gown & a tippette as we be, and that you shall not speak, but when I command you. Then quoth Philpot, I had rather be absent altogether.

Thus they reasoning to and fro, at length about the 13. of December, Q. Mary, to take up the matter, sendeth her commandment to Boner Byshoppe of London, that he should dissolve and break up the convocation. The copy of which commandment here followeth.

The precept of the Queen to Boner, Bishop of London, for the dissolving of the foresaid Conuocation.

MAria. &c. Reuerendo in Christo patri & Domino, Domino Edmundo London. Episcopo, salutem. Cum praesens cō •• catio Cleri Cantuariensis prouinciae apud Samctum Paulum London. iam modo tenta & instans existit, certis tamen vrgentibus causis & considerationibus nos specialiter mouentibus, de aduisamento Consilij nostri ipsam praesentem conuocationem duximus dissoluendam: Et ideo vobis mandamus quod eandem praesentem conuocationem apud sanctum Paulum praedictum debito modo asque aliqua dilatione dissoluatis. dissoluiue faciatis prout conuenit, significantes ex parte nostra vniuersis & singulis Episcopis, nec non Archidiaconis, Decanis, & omnibus alijs personis Ecclesiasticis quibuscunque dictae Cantuariensis Prouinciae quorum interest, vel interesse poterit, quod ipsi & eorum quilibet huic mandato nostro exequendo intendentes sint & obedientes prout decet. Teste meipsa apud Westmonasterium 13. die Decembris. Anno regni nostri primo.

During the time of this disputation, the 20. day of Nouēber, y ^e Major of Coventry sent up unto y ^e Lord's of the Coūsel Baldwine Clarke, I. Carelesse, Tho. Wilcockes, and Richard Estlin, for their behavior upon All halowe day last before. Whereupon Carelesse and Wylcocks were committed to the gatehouse, and Clarke and Astelyn to the Marshalsey.

The same day there was a letter directed to Sir Christopher Heydon, and Sir William Farmer knight, for the apprehension of John Huntingdon preacher, for making a rime against D. Stokes and the sacrament. Who appearing before the counsel the 3. of December next after, was upon his humble submission and promise, to amend as well in doctrine as living, again suffered to depart.

In the days of king Henry, and also of king Edward reigning after him, diverse noble men, Bishops and other, were cast into the Tower, some charged with treason as Lord courtney and the Duke of Norfolk (whose son Lord Henry Earl of Surrey had been the same time beheaded, a worthy & ingenious gentlemen, for what cause, or by whom, I have not hear to deal, this is certain, that not many years after his death, followed the beheading of both the L. Semers, and at last of the Duke of Northumberland also) some for y ^e Popes supremacy, and suspicious letters tending to sedition, as Tonstal B. of Durham, and other for other things, all which continued there prisoners til Q. Mary's coming in. Unto whom the said Q. eftsoons granted their pardon, and restored them to their former dignities. Amongst whom also was Gardener B. of Winchester, whom she not only freed out of captivity, but also advanced him to be high chancelor of England. Furthermore to the L. Courtney she shown such favor, that she made him Earl of Devonshire, in so much that there was a suspicion amongst many, that she would marie him, but that proved otherwise.

The same time Bonner also had been prisonner in the Marshalsey, whom likewise Queen Mary delivered, & restored to the Bishopric of London again, displacing Doct. Ridley, with diverse other good Bishops moe, as is above mentioned, as Cranmer from Canterb. the Archbyshoppe of York likewise, Poynette from Winchester, John Hooper from Worcester, Barlow from Bath, Harley from Hereforde, Taylor from Lincoln, Ferrar from S. David's, Coverdale from Excester, Scorye from Chichester, &c. with a great number of Archdeacons, Deans, and briefly all such beneficed men, which either were married, or would constantly adheere to their profession. All which were removed from their livings, and other of the contrary sect set in the same, as Cardinal Poole (who was then sent for) Gardener, Heath, White, Daye, Troublefield, &c.

And as touching Cranmer, of whom mention was made before, for so much as there was a rumor spread of him the same time at London, that he had recanted, and caused Mass to be said at Caunterburye, for purging of himself he published abroad a declaration of his truth and constancy in that behalf, protestinge that he neither had so done, nor mineded so to do: adding moreover, that if it would so please the Queen, he with Peter Martyr, and certain other whom he would choose, would in open disputation sustain the cause of the doctrine taught and set forth before in the time of king Edward, against all persons whomsoever. But while he was in expectation to have this disputation obtained, he with other bishops wer laid fast in the Tower, and P. Martyr permitted to depart the realm, and so wen • he to Argentine.

After this, in the month of Nouemb. the Archbyshop Cranmer (notwithstanding he had earnestly refused to subscribe to the kings will, in disheriting his sister Mary, • lledging many grave and pithy reasons for her legitimation, was in Guild hall of London arraigned and attainted of treason, with the L. Jane, and three of the Duke of Northumberlandes sons, which at the intreatye of certain persons were had again to the Tower, and there kept for a time. All which notwithstanding, Cranmer being pardoned of treason, stood only in the action and case of doctrine, why • h they called heresy, whereof he was right glad and joyful.

This being done in November, the people, and especially the Churchmen, perceiving the Queen so eagerlye set upon her old religion, they likewise for their partes, to show themselves no less forward to serve the Queens appetite (as the manner is of the multitude, commonly to frame themselves after the humor of the Prince and time present) began in their Quiers to set up the pageants of s. Katherine, and of S. Nicholas, and of their processions in Latin, after all their old solemnity with their gaye garde • iance, and gray ami • es.

And when the month of December was come, the Parliament brake up, but first of all such statutes were repealed, which were made either of Premunire, or touched any alteration of religion and administration of Sacraments under king Edward. In the which parliament also communication was moved of the Queens marriage, with king Phillip the Emperors son.

In this mean while Cardinal Poole being sent for by Q. Mary, was by the Emperor requested to stay with him, to the intent (as some think) that his presence in England should not be a let to the marriage which he intended between Philip his son and Q. Mary. For the making whereof, he sent a most ample Ambassade, with full power to make up the marriage betwixt them: which took such success that after they had communed of the matter a few days, they knit up the knot.

Anno. 1554.

The 13. of January 1554. Doctor Crome for his preaching upon Christmas day without license, was committed to the Fleet.

The 21. of January, M. Thomas Wootten Esquire, was for matters of religion committed to the Fleet close prisonner.

This mention of marriage was about the beginning of January, and was very evil takē of the people, & of many of the nobility, who for his, and for religion, conspiring among themselves, made a rebellion: whereof sir Thomas Wyate knight was one of the chief beginners: who being in Kent, said (as many else perceived) that the Queen and the Counsel would by foreign marriage bring upon this Realm moste miserable servitude, & establish popish religion. About the 25. of January news came to London of this stir in Kent, and shortly after of the D. of Suffolk, who was fled into Warwikeshier & Lecestershire: there to gather a power. The Queen therefore caused them both with the two Carewes of Devonshire to be proclaimed Traitors: and sent into Kent against Wyate, Thomas D. of Norfolk, who being about Rochester bridge forsaken of them that went with him, returned s •• e to London without anymore harm done unto him, and without bloodshed on either party.

Furthermore to apprehend the Duke of Suffolk, being fled into Warwikeshiere, was sent the Earl of Huntingdon in post, who entering the City of Coventry before the Duke, disappointed him of his purpose. Wherefore the Duke in great distress committed himself to the keeping of a servant of his named Underwoode in Astley Park, who like a false traitor bewrayed him. And so was brought up to the Tower of London.

In the mean while Sir Peter Carewe hearing of that was done, fled into France, but the other were taken, and Wyat came towards London in the beginning of February. The Queen hearing of Wyates coming, came into the City to the Guilde Hall, where she made a vehement Oration against Wyate: the contents, at least, the effect whereof here followeth, as nere as out of her own mouth could be penned.

Anno. 1554.

The 13. of January 1554. Doctor Crome for his preaching upon Christmas day without license, was committed to the Fleet.

The 21. of January, M. Thomas Wootten Esquire, was for matters of religion committed to the Fleet close prisonner.

This mention of marriage was about the beginning of January, and was very evil takē of the people, & of many of the nobility, who for his, and for religion, conspiring among themselves, made a rebellion: whereof sir Thomas Wyate knight was one of the chief beginners: who being in Kent, said (as many else perceived) that the Queen and the Counsel would by foreign marriage bring upon this Realm moste miserable servitude, & establish popish religion. About the 25. of January news came to London of this stir in Kent, and shortly after of the D. of Suffolk, who was fled into Warwikeshier & Lecestershire: there to gather a power. The Queen therefore caused them both with the two Carewes of Devonshire to be proclaimed Traitors: and sent into Kent against Wyate, Thomas D. of Norfolk, who being about Rochester bridge forsaken of them that went with him, returned s •• e to London without anymore harm done unto him, and without bloodshed on either party.

Furthermore to apprehend the Duke of Suffolk, being fled into Warwikeshiere, was sent the Earl of Huntingdon in post, who entering the City of Coventry before the Duke, disappointed him of his purpose. Wherefore the Duke in great distress committed himself to the keeping of a servant of his named Underwoode in Astley Park, who like a false traitor bewrayed him. And so was brought up to the Tower of London.

In the mean while Sir Peter Carewe hearing of that was done, fled into France, but the other were taken, and Wyat came towards London in the beginning of February. The Queen hearing of Wyates coming, came into the City to the Guilde Hall, where she made a vehement Oration against Wyate: the contents, at least, the effect whereof here followeth, as nere as out of her own mouth could be penned.

The Oration of Queen Marie in the Guild Hall.

I Am come unto you in mine own person, to tell you that, which already you see and know, that is, how traitorously and rebelliously, a number of Kentish mē have assembled them selves against both us and you. Their pretence (as they said at the first) was for a marriage determined for us: to the which, and to all the Articles thereof ye have been made privy. But sithens we have caused certain of our privy Counsaile to go again unto them, and to demand the cause of this their rebellion, and it appeared then unto our said Counsel, that the matter of the marriage seemed to be but as a Spanish cloak to cover their pretenced purpose against our religion, so that they arrogantly and traitorously demanded to have the governance of our person, the keeping of the Tower, and the placing of our Counsailers.

Now loving subjects, what I am ye right well know, I am your Queen, to whom at my Coronation when I was wedded to the Realm, and laws of the same (the spousall Ring whereof I have on my finger, which never hitherto was, nor hereafter shall be left off) you promised your allegeaunce and obedience unto me. And that I am the right, and true inheritor of the crown of this Realm of England I take all Christendom to witness. My Father, as ye all know, possessed the same regal state, which now rightly is descended unto me: and to him always ye shown yourselves most faithful and loving subjects, and therefore I doubt not, but ye will show yourselves likewise to me, and that ye will not suffer a vile Traitour to have the order & governance of our person, and to occupy our estate, especially being so vile a Traitor as Wyat is. Who most certainly as he hath abused mine ignorant subjects, which be on his side, so doth he intend and purpose the destruction of you, and spoil of your goods. And this I say to you in the word of a Prince, I cannot tell how naturally the mother loveth the child, for I was never the mother of any, but certainly, if a Prince and governor may as naturally and earnestly love her subjects, as the Mother doeth the Child, then assure yourselves, that I being your Lady and Maistres, do as earnestly and as tenderly love & favor you. And I thus loving you, cannot but think that ye as heartily and faithfully love me, and then I doubt not, but we shall give these rebels a short & speedy overthrow.

As concerning the Marriage, ye shall understand that I enterprised not the doing thereof without advise, and that by the advice of all our privy Counsel, who so considered and weighed the great commodities that might ensue thereof, that they not only thought it very honorable, but also expedient, both for the wealth of the Realm, and also of you our Subjects. And as touching myself, I assure you, I am not so bente to my will, neither so precise, nor affectionate, that either for mine own pleasure, I would choose where I lust, or that I am so desirous, as needs I would have one. For God I thank him, to whom be the praise therefore, I have hitherto lived a Virgin, and doubt nothing, but with God's grace am able so to live still. But if as my progenitors have done before, it might please God that I might leave some fruit of my body behind me, to be your Governor, I trust you would not only rejoice thereat, but also I know it would be to your great comfort. And certainly, if I either did think or know, that this Marriage were to the hurt of any of you my Commons, or to the empeachment of any part or parcel of the royal state of this realm of England, I would never consent thereunto, neither would I ever mary while I lived. And in the word of a Queen I promise you, that if it shall not probably appear to all the Nobility and Commons in the high Court of Parliament, that this Marryage shall be for the high benefit & commodity of all the whole Realm, then I will abstain from Marriage while I live.

And now good Subjects, pluck up your hearts, and like true men, stand fast against these rebels, both our enemies and yours, and fear them not: for I assure you I fear them nothing at all, And I will leave with you my Lord Haward, & my Lord Treasoror, who shall be assistants with the Mayor for your defense.

Here is to be noted, that at the coming of Queen Mary to the Guild hall, being bruted before that she was coming w ^t harnessed men, such a fear came among them that a number of the Londoners fearing least they should be there entrapped & put to death, made out of the gate before her entering in. Furthermore note, that when she had ended her Oration (which she seemed to have perfectly conned without book) Winchester standing by her, when the Oration was done, with great admiration cried to y ^e people: O how happy are we, to whom God hath given such a wise and learned Prince. &c.

Two days after, which was the 3. of February, the L. Cobham was committed to the Tower, and M. Wyat entered into Southwarke. Who, for so much as he could not enter y ^t way into London, returning another way by Kingstone with his army, came up through the streets to Ludgate, and returning thence, he was resisted at Temple bar, and there yielded himself to Sir Clement Parson, and so was brought by him to the Courte, & with him the residue of his army (for before, Sir George Harpar & almost half of his men ran away from him at Kingstone bridge) were also taken, and about an 100. killed, and they that were taken were had to prison, and a great many of them were hanged, and he himself afterward executed at the Tower hill, and then quartered, whose head after being set up upon Haihil, was thence stolen away, and great search made for the same. Of which story ye shall here more (the Lord willing) hereafter.

The 12. day of February was beheaded the lady Jane, to whom was sent M. Fecknam, alias Howman, from the Queen 2. days before her death, to commune with her, and to reduce her from the doctrine of Christ, to Queen Mary's religion. The effect of which communication here followeth.

The communication had between the Lady Jane and Fecknam.

FEcknam.

Madam, I lament your heavy case, and yet I doubt not, but that you bear out this sorrow of yours with a constant and patient mind.

Jane.

You are welcome unto me sir, if your coming be to give Christian exhortation. And as for my heavy case (I thank God) I do so little lament it, that rather I accompt the same for a more manifest declaration of God's favor toward me, then ever he shown me at any time before: And therefore there is no cause why either you, or other, which bear me good will, should lament or be grieved with this my case, being a thing so profitable for my soul health.

Feck.

I am here come to you at this present sent from the Queen and her counsel, to instruct you in the true doctrine of y ^e right faith: although I have so great confidence in you, that I shall have (I trust) little need to travail with you much therein.

Jane.

Forsooth I heartily thank the Queens highness, which is not vnmindful of her humble subject: and I hope likewise that you no less will do your duty therein both truly and faithfully according to that you were sent for.

Feck.

What is then required of a Christian?

Jane.

That he should believe in God the Father, y ^e Son, and the holy Ghost, three persons and one God.

Feck.

What? is there nothing else to be required or looked for in a Christian, but to believe in him?

Jane.

Yes, we must also love him with all our heart, with all our soul, and with all our mind, and our neighbor as our self.

Feck.

Why? then faith justifieth not, nor saveth not.

Jane.

Yes verily, faith (as Paul saith) only justifieth.

Feck.

Why? S. Paul saith: If I have all faith without love it is nothing.

Jane.

True it is: for how cā I love him whom I trust not? or how can I trust him whom I love not? Faith and love go both together, and yet love is comprehended in faith.

Feck.

How shall we love our neighbor?

Jane.

To love our neighbor is to feed the hungry, to cloth the naked, and give drink to the thirsty, and to do to him, as we would do to our selves.

Feck.

Why? then it is necessary unto salvation, to do good works also, and it is not sufficient only to believe.

Jane.

I deny that, and I affirm that faith only saveth: but it is meet for a Christian, in token that he followeth his Master Christ, to do good works: yet may we not say that they profit to our salvation. For whē we have done all, yet we be unprofitable servants, and faith only in Christ's blood saveth us.

Feck.

How many Sacraments are there?

Jane.

Two. The one the Sacrament of Baptism, and the other the Sacrament of the Lord's Supper.

Feck.

No, there are seven.

Jane.

By what Scripture find you that?

Feck.

Well, we will talk of that hereafter. But what is signified by your two Sacraments?

Jane.

By the Sacrament of Baptism I am washed with water, and regenerated by the spirit, and that washing is a token to me that I am the child of God. The Sacrament of the Lord's Supper offered unto me, is a sure seal and testimony that I am by the blood of Christ, which he shed for me on the Cross, made partaker of the everlasting kingdom.

Feck.

Why? what do you receive in that Sacrament? Do you not receive the very body and blood of Christ?

Jane.

No surely, I do not so believe. I think that at the Supper I neither receive flesh nor blood, but bread and wine: Which bread when it is broken, and the wine when it is drunken, putteth me in remembrance howe that for my sins the body of Christ was broken, & his bloodshed on the Cross, and with that bread and wine I receive the benefits that come by the breaking of his body, & shedding of his blood for our sins on the Cross.

Feck.

Why? doeth not Christ speak these words: Take eat, this is my body? Require you any plainer words? doeth he not say it is his body?

Jane.

I grant he saith so: and so he saith, I am the vine, I am the door, but he is never the more for that the door not the vine. Doth not S. Paul say, He calleth things that are not as though they were? God forbid that I should say that I eat the very natural body and blood of Christ: for then either I should pluck away my redemption, either else there were two bodies, or two Christ's. One body was tormented on the Cross. And if they did eat another body, then had he two bodies: either else if his body were eaten, than was it not broken upon the Cross: or if it were broken upon the Cross, it was not eaten of his Disciples.

Feck.

Why? is it not possible that Christ by his power could make his body both to be eaten and broken, as to be borne of a woman without seed of man, and as to walk upon the sea having a body, and other such like miracles as he wrought by his power only?

Jane.

Yes verily: if God would have done at his Supper any miracle, he might have done so: but I say that then he minded no work nor miracle, but only to break his body, and shed his blood on the Cross for our sins. But I pray you to answer me to this one question: where was Christ when he said: Take, eat, this is my body? Was he not at the table when he said so? He was at that time alive, and suffered not till the next day. What took he but bread? What brake he but bread? and what gave he but bread? Look what he took, he brake: and look what he brake, he gave: and look what he gave, they did eat: and yet all this while he himself was alive, and at Supper before his disciples, or else they were deceived.

Feck.

You ground your faith upon such authors as say and unsay both with a breath, and not upon the Church, to whom ye ought to give credit.

Jane.

No, I ground my faith on God's word, and not upon the Church. For if the Church be a good Church, the faith of the Church must be tried by God's word, and not God's word by the Church, either yet my Faithe. Shall I believe the Church because of antiquitye? or shall I give credit to the Church that taketh away from me the half parte of the Lord's Supper, and will not let any man receive it in both kinds? Whych thing if they deny to us, then deny they to us part of our salvation. And I say that it is an evil Church, and not the Spouse of Christ, but the Spouse of the Devil that altereth the Lord's Supper, and both taketh from it, and addeth to it. To that Church (say I) God will add plagues, and from that Church will he take their parte out of the book of life. Do they learn that of S. Paul, when he ministered to the Corinthians in both kinds? Shall I believe this Church? God forbid.

Feck.

That was done for a good intent of the Church, to avoid an heresy that sprong on it.

Jane.

Why? shall the church alter God's will & ordinance for a good intent? How did king Saul? The Lord God defend.

With these and such like persuasions he would have had her leave to the Church, but it would not be. There were many more things whereof they reasoned, but these were the chiefest.

After this Fecknam took his leave, saying, that he was sory for her: For I am sure (quoth he) that we two shall never meet.

Jane.

True it is (said she) that we shall never meet, except God turn your heart. For I am assured, unless you repent and turn to God, you are in an evil case: and I pray God, in the bowels of his mercy, to send you his holy spirit: for he hath given you his great gift of utterance, if it pleased him also to open the eyes of your heart.

A letter of the Lady Jane sent unto her father.

FAther, although it hath pleased God to hasten my death by you, by whom my life should rather have been lengthened: yet can I so patiently take it, as I yield God more hearty thanks for shortening my woeful days, then if all the world had been given into my possession with life lengthened at my own will. And albeit I am well assured of your impacient dolours, redoubled manyfold ways, both in bewailing your own woe, and especially (as I hear) my unfortunate state, yet my dear father (if I may without offense rejoice in my own mishaps) me seems in this I may accompt myself blessed, that washing my hands with the innocence of my fact, my giltles blood may cry before the Lord, mercy to the innocent. And yet though I must needs acknowledge, that being constrained, and, as you wot well enough, continually assayed, in taking upon me I seemed to consent, and therein grievously offended the Queen and her laws: yet do I assuredly trust that this mine offense towards God is so much the less, in that being in so royal estate as I was, mine enforced honor being never with mine innocent heart. And thus good father I have opened unto you the state wherein I presently stand. Whose death at hand, although to you perhaps it may seme right woeful, to me there is nothing that can be more welcome, then from this vale of misery to aspire to that heavenly throne of all joy and pleasure with Christ our Savior. In whose steadfast faith (if it may be lawful for the daughter so to write to the Father) the Lord that hitherto hath strengthened you, so continue you that at the last we may meet in heaven with the Father, the Son, and the holy Ghost.

At what time her father was flourishing in freedom and prosperity in the time of King Edward, there belonged unto him a certain learned man, student and Graduate of the University of Oxford. Who then being Chaplayne to the said Duke, and a sincere Preacher (as he appeared) of the Gospel, according to the doctrine of that time set forth and received, shortly after that the state of Religion began to alter by Queen Mary, altered also in his profession with the time, and of a Protestant, became a friend and defender of the Popes proceedings. At whose sudden mutation and inconstant mutability, this Christian Lady being not a little aggrieved, and most of all lamenting the dangerous state of his soul, in sliding so away for fear from the way of truth, writeth her mind unto him in a sharp and vehement letter: which as it appeareth to proceed of an earnest and zealous heart, so would God it might take such effect with him, as to reduce him to repentance, and to take better hold again for the health and wealth of his own soul. The copy of the letter is this as followeth.

Another letter of the Lady Jane to M. Harding, late Chaplayne to the Duke of Suffolk her father, and then fallen from the truth of God's most holy word.

SO oft as I call to mind the dreadful and fearful saying of God: That he which layeth hold upon the plough, and looketh back, is not meet for the kingdom of heaven: and on the other side, the comfortable words of our Savior Christ to all those that forsaking themselves, do follow him: I cannot but marvel at thee and lament thy case: which seemedst sometime to be the lively member of Christ, but now the deformed imp of the devil, sometime the beautiful temple of God, but now the stinking and filthy kenel of Satan, sometime the unspotted spouse of Christ, but now the unshamefast paramour of Antichrist, sometime my faithful brother, but now a stranger and Apostate, sometime a stout Christian soldier, but now a cowardly runneaway. Yea, when I consider these things, I cannot but speak to thee, and cry out upon thee, thou seed of Satan, and not of Judah, whom the devil hath deceived, the world hath begiled, and the desire of life subverted, and made thee of a Christian an Infidel: wherefore hast thou taken the Testament of the Lord in thy mouth? Wherefore hast thou preached the law and the will of God to others? Wherefore hast thou instructed other to be strong in Christ, when y ^u thyself doest now so shamefully shrink, and so horrible abuse the Testament and law of the Lord? When thou thyself preachest, not to steal, yet most abominably stealest, not from men but from God, and committing most heinous sacrilege, robbest Christ thy Lord of his right members thy body and soul, and chosest rather to live miserably with shame to the world, then to die and gloriously with honor to reign with christ in whom even in death is life? Why doest thou now show thyself most weak, when in deed thou oughtest to be most strong? The strength of a for • is unknown before the assault: but thou yeldest thy hold before any battrie be made.

Oh wretched and unhappy man, what art thou but dust and ashes? and wilt thou resist thy maker that fashioned thee and framed thee? Wilt thou now forsake him y ^t called thee from the custom gathering among y ^e Romish Antichristians, to be an Ambassador & messenger of his eternal word? He that first framed thee, and since thy first creation and birth preserved thee, nourished and kept thee, yea and inspired thee with the spirit of knowledge (I cannot say of grace) shall he not now possess thee? Darest thou deliver up thyself to another, being not thine own but his? How canst thou having knowledge, or how darest thou neglect the law of the Lord, and follow the vain traditions of men: and whereas thou hast been a public professor of his name, become now a defacer of his glory? Wilt thou refuse the true God, and worship the invention of man, the golden calf, the whore of Babylon, y ^e Romish Religion, the abhominable Idol, the most wicked mass? Wilt thou torment again, rent, and tear the most precious body of our Savior Christ with thy bodily and fleshly teeth? Wilt thou take upon thee to offer up any sacrifice unto God for our sins, considering that Christ offered up himself (as Paul saith upon the cross a lively sacrifice once for all? Can neither the punishment of the Israelites (which for their Idolatry they so oft received) nor the terrible threatenings of the Prophets, nor the curses of God's own mouth fear thee to honor any other God then him? Doest thou so regard him that spared not his dear and only son for thee, so diminishing, yea, utterly extinguishing his glory that thou wilt attribute the praise and honor due unto him to the Idols, which have mouths and speak not, eyes and see not, ears and hear not: which shall perish with them that made them?

What saith the Prophet Baruch, where he recited the Epistle of Jeremiah written to the captive Jews? Did he not forwarne them that in Babylon they should see God's of gold, silver, wood, & stone borne upon men's shoulders, to cast a fear before the Heathen: But be not ye afraid of them (saith Jeremiah) nor do as other do? But when you see other worship thē, say you in your hearts: it is thou (O Lord) that oughtest only to be worshipped: for as for those God's, the Carpenter framed them and polished them, yea gilded be they, and laid over with silver, and vain things and cannot speak. He showeth moreover, the abuse of their deckings, howe the Priests took off their ornaments and aparelled their women withal: how one holdeth a scepter, another a sword in his hand, and yet can they judge in no matter, nor defend themselves, much less any other, from either battle or murder, nor yet from gnawing of worms, nor any other evil thing. These, & such like words, speaketh Jeremiah unto them, whereby he proveth them to be but vain things, and no God's. And at last he concludeth thus: Confounded be they that worship them. They were warned by Jeremiah, and thou as Ieremye hast warned other, and art warned thyself by many Scriptures in many places. God saith: he is a jealous God, which will have all honor, glory, and worship given to him only. And Christ saith in the 4. of Luke to Satan which tempted him: even to the same Satan, the same Belzebub, the same devil, which hath prevailed against thee: It is written (saith he) thou shalt honor the Lord thy God, and him only shalt thou serve.

These and such like do prohibit thee and all Christians to worship any other God then which was before all worlds, and laid the foundations both of heaven and earth: and wilt thou honor a detestable Idol, invented by Romish Popes, and the abhominable College of crafty Cardinals? Christ offered himself up once for all, and wilt thou offer him up again daily at thy pleasure? But thou wilt say, thou doest it for a good intent. O sink of sin: Oh child of perdition: doest y ^u dream therein of a good intent, where thy conscience beareth thee witness of God's threatened wrath against thee? How did Saul? who for that he disobeyed the word of the Lord for a good intent was thrown from his worldly and temporal kingdom. Shalt thou then that doest deface God's honor, and rob him of his right, inherit the eternal and heavenly kingdom? Wilt thou for a good intent dishonor God, offend thy brother, and danger thy soul, wherefore Christ hath shed his most precious blood? Wilt thou for a good intent pluck Christ out of heaven, and make his death void, and deface the triumph of his cross by offering him up daily? Wilt thou either for fear of death, or hope of life, deny and refuse thy God, who enriched thy poverty, healed thy infirmity, and yielded to thee his victory, if thou couldest have kept it? Doest y ^u not consider that the thread of thy life hangeth upon him that made thee, who can (as his will is) either twine it harder to last the longer, or untwine it again to break it the sooner? Doest thou not then remember the saying of David a notable King, to teach thee a miserable wretch, in his 104. Psalm, where he saith thus: When thou takest away thy spirit (oh Lord) from men, they die and are turned again to their dust: but when thou lettest thy breath go forth, they shall be made, and thou shalt renew the face of the earth. Remember the saying of Christ in his Gospel: Whosoever seeketh to save his life, shall lose it: but whosoever will lose his life for my sake, shall find it. And in the same place: Whosoever loveth father or mother above me, is not meet for me. He that will follow me, let him forsake himself, and take up his cross and follow me. What cross? the cross of infamy and shame, of misery and poverty, of affliction and persecution for his names sake. Let the oft falling of those heavenly showers, pierce thy stony heart. Let the two edged sword of God's holy word there asunder the sinowes of worldly respects, even to the very marrow of thy carnal heart, that thou mayest once again forsake thyself and embrace Christ. And like as good subjects will not refuse to hazard all in the defense of their earthly and temporal Governor, so fly not like a white liuered milkesop from the standing wherein thy chief captain Christ hath set thee in array of this life. Viriliter age, confortetur cor tuum, sustine dominum. Fight manfully, come life, come death: the quarrel is God's, and undoubtedly the victory is ours.

But thou wilt say, I will not break unity. What? not the unity of Satan and his members? not the unity of darkness, the agreement of Antichrist and his adherents? Nay thou deceauest thyself with the • ond imagination of such an unity as is among the enemies of Christ. Were not the false Prophets in an unity? Were not Joseph's bre • thren and Jacob's sons in an unity? Were not the Heathen, as the Amelechites, the Ph • resites and Jebusites in an unity? Were not the Scribes and Pharisees in an unity? Doth not King David testify: Conuenerunt in vnum aduersus dominum? Yea thieves, murderers, conspirators, have their unity. But what unity? Tully saith of amity: Amicitia non est, nisi inter bonos. But mark my friend, yea friend, if thou be not God's enemy: there is no unity but where Christ knitteth the knot among such as be his. Yea, be well assured, that where his truth is resident, there it is verified that he himself saith: Non veni mittere pacem in terram, sed gladium, &c. but to set one against another, the son against the father, and the daughter against the mother in law. Deceaue not thyself therefore with the glittering and glorious name of unity: for Antichrist hath this unity, not yet in deed, but in name. The agreement of ill men is not an unity, but a conspiracy.

Thou hast heard some threatenings, some curses, and some admonitions out of the scripture to those that love themselves above Christ. Thou hast heard also the sharp and biting words to those that deny him for love of life: Sayth he not: He that denieth me before men, I will deny him before my father in heaven? And to the same effect writeth Paul Heb. 6. It is impossible (saith he) that they which were once lightened, and have tasted of the heavenly gift, and were partakers of the holy Ghost, and have tasted of the good word of God, if they fall and slide away, crucifyeng to themselves the son of God afresh, and making of him a mockingstocke, should be renewed again by repentance. And again saith he: if we shall willingly sin after we have received the knowledge of his truth, there is no oblation left for sin, but the terrible expectation of judgment and fire which shall devour the adversaries. Thus S. Paul writeth, and this thou readest, and doest thou not quake and tremble?

Well, if these terrible and thundering threatenings cannot stir thee to cleave unto Christ, and forsake the world: yet let the sweet consolations and promises of the scriptures, let the example of Christ and his Apostles, holy Martyrs and Confessors encourage thee to take faster hold by Christ. Hearken what he saith: Blessed are you when men revile you, and persecute you for my sake: rejoice and be glad, for great is your reward in heaven: for so persecuted they the Prophets that were before you. Hear what Isaiah the Prophet saith: Fear not the curse of men, be not afraid of their blasphemies, for woormes and moths shall eat them up like cloth and wool, but my righteousness shall endure forever, and my saving health from generation to generation. What art thou then (saith he) that fearest a mortal man, the child of man which vadeth away like the flower: and forgettest the Lord that made thee, that spread out the heavens, and laid the foundation of the earth▪ I am thy Lord thy God, that make the sea to rage, and be still, whose name is the Lord of hosts. I shall put my word in thy mouth, and defend thee with the turning of an hand. And our Savior Christ saith to his Disciples: They shall accuse you and bring you before Princes and Rulers for my names sake, and some of you they shall persecute and kill: but fear you not (saith he) nor care you not what you shall say: for it is the spirit of your father that speaketh within you. Even the very he • es of your head are all numbered. Lay up treasure for yourselves (saith he) where no thief cometh, nor moth corrupteth. Fear not them that kill the body, but are not able to kill the soul, but fear him that hath power to destroy both soul and body. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

Let these and such like consolations taken out of the Scriptures, strengthen you to godward. Let not the examples of holy men and women go out of your mind, as Daniel and the rest of the prophets, of the three children, of Eleazarus that constant father, of the vii. of the Machabies children, of Peter, Paul, Stephen, and other Apostles and holy Martyrs in the beginning of the Church: As of good Simeon Archbishop of Seloma, and Zetrophone, with infinite other under Sapores the King of the Persians and Indians, who contemned all torments devised by the tyraunts for their saviors sake. Return, return again into Christ's war, and as becometh a faithful warrior, put on that armor that S. Paul teacheth to be most necessary for a Christian man. And above all things take to you the shield of faith, and be you provoked by Christ's own example to withstand the devil, to forsake the world, and to become a true and faithful member of his mystical body, who spared not his own body for our sins.

Throw down yourself with the fear of his threatened vengeance for this so great and heinous an offense of Apostasy: and comfort yourself on the other part with the mercy, blood and promise of him that is ready to turn unto you whensoever you turn unto him. Disdayne not to come again with the lost son, seeing you have so wādred with him. Be not ashamed to turn again with him from the swill of strangers, to the delicates of your most benign and loving father, acknowledging that you have sinned against heaven and earth. Against heaven, by stayning the glorious name of God, and causing his most sincere and pure word to be evil spoken of through you. Against earth, by offending so many of your weak brethren to whom you have been a stumbling block through your sudden sliding. Be not abashed to come home again with Mary, and weep bitterly with Peter, not only with shedding the tears of your bodily eyes, but also pouring out the streams of your heart, to wash away out of the sight of God the filth and mire of your offensive fall. Be not abashed to say with the Publican, Lord be merciful unto me a sinner. Remember the horrible history of Julian of old, and the lamentable case of Spyra of late, whose case (me think) should be yet so green in your remembrance, that being a thing of our time, you should fear the like inconvenience, seeing you are fallen into the like offense.

Last of all, let the lively remembrance of the last day be always afore your eyes, remembering the terror that such shall be in at that time, with the runnagates and fugitiues from Christ, which setting more by the world then by heaven, more by their life, then by him that gave them life, did shrink, yea, did clean fall away from him that forsook not them: and contrariwise, the inestimable joys prepared for them, that fearing no peril, nor dreading death, have manfully fought, and victoriously triumphed over all power of darkness, over hell, death, and damnation, thorough their most redoubted Captain Christ, who now stretcheth out his arms to receive you, ready to fall upon your neck and kiss you, and last of all to feast you with the deynties and delicates of his own precious blood, which undoubtedly, if it might stand with his determinate purpose, he would not set to shed again, rather then you should be lost. To whom with the Father and the holy Ghost be all honor, praise and glory everlasting. Amen.

Be constant, be constant, fear not for no pain,

Christ hath redeemed thee, and heaven is thy gain.

A Letter written by the Lady Jane in the ende of the New Testament in Greek, the which she sent unto her sister Lady Katherine, the night before she suffered.

I Have here sent you (good Sister Katherine) a book, which although it be not outwardly trimmed with gold, yet inwardly it is more worth then precious stones. It is the book (dear Sister) of the law of the Lord. It is his Testament and last will which he bequeathed unto us wretches: which shall lead you to the path of eternal joy: and if you with a good mind read it, and with an earnest mind do purpose to follow it, it shall bring you to an immortal and everlasting life. It shall teache you to live, and learn you to die. It shall win you more then you should have gained by the possession of your woeful fathers lands. For, as if God had prospered him, you should have inherited his lands: so if you apply diligently this book, seeking to direct your life after it, you shall be an inheritor of such riches, as neither the covetous shall withdraw from you, neither thief shall steal, neither yet the moths corrupt. Desire with David (good Sister) to understand the law of the Lord your God Live still to die, that you (by death) may purchase eternal life. And trust not that the tenderness of your age shall lengthen your life. For as soon (if God call) goeth the young as the old, and labor always to learn to die. Defye the world, deny the devil, and despise the flesh, and delight yourself only in the Lord. Be penitent for your sins, and yet despair not: be strong in faith, and yet presume not, and desire with S. Paul to be dissolved and to be with Christ, with whom even in death there is life. Be like the good servant, and even at midnight be waking, least when death cometh and stealeth upon you like a thief in the night, you be with the evil servant found sleeping, and least for lack of oil, you be found like the five foolish women: and like him that had not on the wedding garment, and then ye be cast out from the marriage. Rejoice in Christ, as I do. Follow the steps of your master Christ, and take up your Cross: lay your sins on his back, and always embrace him. And as touching my death, rejoice as I do (good Sister) that I shall be delivered of this corruption, and put on incorruption. For I am assured that I shall for losing of a mortal life, win an immortal life: the which I pray God grant you, and send you of his grace to live in his fear, and to die in the true Christian faith, from the which (in God's name) I exhort you that you never swerve, neither for hope of life, nor for fear of death. For if ye will deny his truth to lengthen your life, God will deny you, and yet shorten your days. And if you will cleave unto him, he will prolong your days to your comfort and his glory: to the which glory God bring me now and you hereafter when it pleaseth him to call you. Fare you well good Sister, and put your only trust in God, who only must help you.

*Here followeth a certain effectual prayer made by the Lady Jane, in the time of her trouble.

O Lord, thou God and father of my life, hear me poor and desolate woman, which flieth unto thee, only in all troubles and miseries. Thou O Lord art the only defendour and deliverer of those that put their trust in thee: and therefore I being defiled with sin, encumbered with affliction, vnquieted with troubles, wrapped in cares, overwhelmed with miseries, vexed with temptations, and grievously tormented with the long imprisonment of this vile mass of clay my sinful body: do come unto thee (O merciful Savior) craving thy mercy and help: without the which so little hope of deliverance is left, that I may utterly despair of any liberty. Albeit it is expedient, that seeing our life standeth upon trying, we should be visited sometime with some adversity, whereby we might both be tried whether we be of thy flock or no, and also know thee and our selves the better: yet thou that saidest that thou wouldest not suffer us to be tempted above our power, be merciful unto me now a miserable wretch, I beseech thee: which with Solomon do cry unto thee, humbly desiring thee, that I may neither be too much puffed up with prosperity, neither too much pressed down with adversity: least I being too full, should deny thee my GOD, or being too low brought, should despair and blaspheme thee my Lord and Savior. O merciful GOD, consider my misery best known unto thee, and be thou now unto me a strong tower of defense, I humbly require thee. Suffer me not to be tempted above my power, but either be thou a deliverer unto me out of this great misery, either else give me grace patiently to bear thy heavy hand and sharp correction. It was thy righte hand that delivered the people of Israel out of the hands of Pharaoh, which for the space of four hundred years, did oppress them, and keep them in bondage. Let it therefore likewise seem good to thy fatherly goodness, to deliver me sorrowful wretch (for whom thy Son Christ shed his precious blood on the Cross) out of this miserable captivity & bondage, wherein I am now. Howe long wilt thou be absent? forever? Oh Lord hast thou forgotten to be gracious, and hast thou shut up thy loving kindness in displeasure? wilt thou be no more entreated? Is thy mercy clean gone forever, and thy promise come utterly to an end for evermore? why doest thou make so long tarrying? shall I despair of thy mercy O God? far be that from me. I am thy workmanship created in Christ Jesus: give me grace therefore to tarry thy leisure, and patiently to bear thy works: assuredly knowing, that as thou canst, so thou wilt deliver me when it shall please thee, nothing douting or mistrusting thy goodness towards me: for thou wottest better what is good for me then I do: Therefore do with me in all things what thou wilt: & plague me what way thou wilt. Only in the mean time arm me I beseech thee, with thy armor, that I may stand fast, my loins being girded about with verity, having on the breast plate of righteousness, & shod with the shoes prepared by the Gospel of peace, above all things taking to me the shield of faith, wherewith I may be able to quench all the fiery darts of the wicked, and taking the helmet of saluatiō & the sword of the spirit, which is thy most holy word: praying always with all manner of prayer & supplicatiō that I may refer myself wholly to thy will, abiding thy pleasure and comforting myself in those troubles that it shall please thee to send me: seeing such troubles be profitable for me, and seeing I am assuredly persuaded that it cannot be but well, all that thou doest. Hear me O merciful father for his sake, whō thou wouldest should be a sacrifice for my sins: to whom with thee and the holy Ghost be all honor and glory. Amen.

After these things thus declared, it remaineth now, coming to the end of this virtuous Lady, next to infer the manner of her execution, with the words and behavior of her in time of her death.

These are the words that the Lady Jane spake upon the Scaffold at the hour of her death.

FIrst when she mounted upon the Scaffold, she said to y ^e people standing thereabout: good people I am come hither to die, and by a law I am condemned to the same. The fact against the Queens highness was vnlaw full, and the consenting thereunto by me: but touching the procurement and desire thereof by me or on my behalf, I do wash my hands thereof in innocence before God, and the face of you, good Christian people, this day: and therewith she wrong her hands, wherein she had her book. Then said she, I pray you all, good Christian people, to bear me witness that I die a true Christian woman, and that I do look to be saved by no other mean, but only by the mercy of God in the blood of his only son Jesus Christ: and I confess that when I did know the word of God, I neglected y ^e same, loved myself and the world, & therefore this plague and punishment is happily and worthily happened unto me for my sins: and yet I thank God of his goodness that he hath thus given me a time and respite to repent: and now (good people) while I am alive I pray you assist me with your prayers. And then kneeling down she turned her to Fecknam saying: shall I say this psalm? and he said, yea. Then said she the Psalm of Miserere mei Deus in English, in most devout manner throughout to y ^e end, and then she stood up and gave her maiden Maistresse Ellen her gloves and handkerchefe, and her book to Master Bruges, and then she untied her gown, and the hangman pressed upon her to help her off with it, but she desiring him to let her alone, turned towards her two Gentlewomen, who helped her of therewith, and also with her frowes past and neckerchefe, giving to her a fair handkerchefe to knit about her eyes.

Then the hangman kneeled down and asked her forgiveness, whom she forgave most willingly. Thē he willed her to stand upon the straw: which doing she saw the block. Then she said, I pray you dispatche me quickly. Then she kneeled down, saying: will you take it off before I lay me down? & the hangman said, no Madame. Then tied she the kerchefe about her eyes, and feeling for y ^e block she said: what shall I do? where is it? where is it? One of the standers by guiding her thereunto, she laid her head down upon the block, and then stretched forth her body and said: Lord into thy hands I commend my spirit, and so finished her life in the year of our Lord God. 1553. the 12. day of February.

Certain pretty verses written by the said Lady Jane with a pin.

Non aliena put es homini, quae obtingere possunt.

Sors hodierna mihi, tunc erit illa tibi.

Jane Dudley.

          Deo iuuante, nil nocet liuor malus:
         
          Et non iuuante, nil iuuat labor grauis.
         
          Post tenebras spero lucem.

Certain Epitaphs written in commendation of the worthy Lady Jane Gray.

De Iana Graia John. Parkhursti Carmen.

Miraris Ianam Graio sermon valere?

Quo primum nata est tempore, Graia fuit.

In historiam Ianae. I. F.

Tu, quibus ista legas in certum est lector, ocellis:

Ipse equidem siccis scribere non potui.

De Iana, D. Laurentij Humfredi decastichon.

          Iana iacet saeuo non aequae vulnere mortis,
         
          Nobilis ingenio, sanguine, martyrio.
         
          Ingenium latijs ornauit foemina musis,
         
          Foemina virgineo tota dicata choro.
         
          Sanguine clara fuit, regali stirpe creata,
         
          Ipsaque Reginae nobilitata throno.
         
          Bis Graia est, pulchre Graijs nutrita camaenis,
         
          Et prisco Graiûm sanguine creta ducum.
         
          Bis Martyr, sacrae fidei verissima testis:
         
          Atque vacans regni crimine, Iana iacet.

Thus the xii. day of February (as I said) was beheaded the Lady Jane, and with her also the Lord Gilford her husband, one of the Duke of Northumberlands sons, two innocēts in comparison of them that sat upon them. For they did but ignorantly accept that which the others had willingly devised, and by open Proclamation consented to take from others and give to them.

Touching the condemnation of this Lady Jane, here is to be noted, that the Judge Morgan who gave the sentence of condemnation against hir, shortly after he had condemned her, fell mad, and in his raving cried out continually to have the Lady Jane taken away from him, and so ended his life.

And not long after the death of the Lady Jane, upon the xxj. of the same month, was Henry Duke of Suffolk her father also beheaded at the Tower Hill, the iv. day after his condemnation: about which time also were condemned for this conspiracy many Gentlemen and Yeomen, whereof some were executed at London, and some in the Country. In the number of whom was also Lord Thomas Gray, brother to the said Duke, being apprehended not long after in North Wales, and executed for the same. Sir Nicholas Throgmorton very hardly escaped, as ye shall hear (the Lord willing) in another place.

The xxiiij. of the same month, the year of our Lord 1554. Boner Bishop of London sent down a Commission, directed to all the Curates and Pastors of his diocese, for the taking of the names of such as would not come the Lent following to auriculare confession, and to the receiving at Easter: the copy of which monition here followeth.

A monition of Boner Bishop of London, sent down to all and singular Curates of his Dioces, for the certifying of the names of such as would not come in Lent to Confession and receiving at Easter.

EDmund by the permission of God, Bishop of London, to all Parsons, Vicares, Curates and Ministers of the Church, within the City and Dioces of London, sendeth grace, peace, and mercy, in our Lord everlasting. For as much as by the order of the Ecclesiastical laws and constitutions of this Realm, and the laudable usage & custom of the whole Catholic Church, by many hundredth years agone, duly and devoutly observed and kept, all faithful people being of lawful age and discretion, are bound once in the year at least (except reasonable cause excuse them) to be confessed to their own proper Curate, and to receive the Sacrament of the alter, with due preparation and devotion: and for as much also as we be credibly informed, that sundry evil disposed and vndeuout persons, given to sensual pleasures and carnal appetites, following the lusts of their body, and neglecting utterly the health of their souls, do forbear to come to confession according to the said usage, and to receive the Sacrament of the altar accordingly, giving thereby pernicious and evil example to the younger sort, to neglect and contemn the same: we minding the reformation hereof for our own discharge, and desirous of good order to be kept, and good example to be given: do will and command you by virtue hereof, that immediately upon the receipt of this our commandment, ye and every ech of you within your cure and charge, do use all your diligence and dexterity to declare the same, straightly charging and commanding all your parishioners, being of lawful age and discretion, to come before Easter next coming, to confession, according to the said ordinance and usage, and with due preparation and devotion to receive the said Sacrament of the altar, and that ye do note the names of all such as be not confessed unto you, and do not receive of you the said Sacrament, certifying us or our Chancellor or Commissary thereof before the sixth day of April next ensuing the date hereof: so that we knowing thereby who did not come to confession, and receiving the Sacrament accordingly, may proceed against them, as being persons culpable, and transgressors of the said ecclesiastical law and usage: Further also certifying us or our said Chancellor or Commissary, before the day aforesaid, whether ye have your aultars set up, chalice, book, vestments, and all things necessary for Mass, and the administration of sacraments and sacramentals, with procession and all other divine service prepared and in readiness, according to the order of the Catholic Church, and the virtuous and godly example of the Queens Majesty's: and if ye so have not, ye then with the Churchwardens cause the same to be provided for, signifying by whose fault and negligence the same want or fault hath proceeded, and generally of the not coming of your parishioners to Church, undue walking, talking, or using of themselves there unreverantly in the time of divine service, and of all other open faults and misdemeanors, not omitting thus to do, and certify as before, as you will answer upon your peril for the contrary. Geuen at London the 23. of February, in the year of our Lord 1554.

The next month following, which was the month of March, and the 4. day of the said month, there was a letter sent from the Queen to Boner Bishop of London, with certain Articles also annexed, to be put in speedy execution, containing as here followeth.

Articles sent from the Queen to the Bishop of London, by him and his officers at her commandment to be put in speedy execution, with her letter to the said Bishop before prefixed.

RIght reverend Father in God, right trusty and well-beloved we greete you well. And whereas heretofore in y ^e time of the late reign of our most dearest brother K. Edward y ^e 6. whose soul god pardon, divers notable crimes excesses and faults, with sundry kinds of heresies, s ••• ny, adultery, & other enormities have been committed w ^t in this our Realm and other our dominions, the same continuing yet hitherto in like disorder since the beginning of our reign, without any correction or reformation at all, & the people both of the laity and also of the clergy, & chiefly of the clergy have been given to much insolency & ungodly rule, greatly to the displeasure of almighty God, & very much to our regret & evil contentation, & to no little slander of other Christian realms, and in a manner to the subversion & clean defacing of this our realm, and remembering our duty to almighty god, to be to foresee (as much as in us may be) y ^t all virtue and godly living should be embraced, flourish & increase, and therewith also, y ^t all vice & ungodly behavior should be banished and put away, or at y ^e least wise (so nigh as might be) so bridled and kept under that godliness and honesty might have y ^e over hand, understanding by very credible report and public fame, to ou • no small heaviness and discomfort, that within your diocese as well in not exempted as exempted places, the like disorder and evil behavior hath been done & used, like also to continue and increase unless due provision be had and made to reform y ^e same, which earnestly in very deed we do mind & intend to the uttermost all y ^e ways we can possible, trusting of God's furtherance and help in y ^t behalf. For these causes, and other most just considerations us moving, we send unto you certain articles of such special matter, as among other things be most necessary now to be put in execution by you & your officers, extending to the end by us desired, and the reformation aforesaid, wherein ye shall be charged with our special commandment, by these our letters to the intent you and your officers may y ^e more earnestly and boldly proceed thereunto without fear of any presumption to be noted on your part, or danger to be incurred of any such our Laws, as by our doings of that is in the said articles contained, might any wise grieve you whatsoever be threatened in any such case. And therefore we straightly charge and command you, and your said officers to proceed to the execution of the said Articles, w ^t out all tract and delay, as ye will answer to the contrary. Geuen under our signet, at our Palace of Westminster the 3. day of march the first year of our reign.

Articles sent from the Queen unto the Ordinary, and by him and his Officers by her commandment to be put in execution in the whole diocese.

FIrst, that every Bishop and his Officers, with all other having Ecclesiastical jurisdiction, shall with all speed and diligence, and all manner of ways to them possible, put in execution all such Canons and Ecclesiastical Laws, heretofore in the time of King Henry the eyght used within this Realm of England, and the dominions of the same, nor being directly and expressly contrary to the laws and statutes of this Realm.

Item, that no B. or any his Officer, or other person aforesaid, hereafter in any of their ecclesiastical writings, in process or other extraiuditiall acts, do use to put in this clause or sentence, Regia authoritate fulcitus.

Item, that no Bishop or any his officers or other person aforesaid, do hereafter exact or demand in the admission of any person to any ecclesiastical promotion, order or office, any oth touching the primacy or succession, as of late in few years passed hath been accustomed and used.

Item, that every B. and his officers, with all other persons aforesaid, have a vigilant eye, and use special diligence and foresight, that no person be admitted or received to any ecclesiastical function, benefice or office being a sacramentary infected or defamed with any notable kind of heresy or other great crime, and that the said B. do stay and cause to be stayed, as much as lieth in him, that benefices and Ecclesiastical promotions do not notably decay or take hinderāce by passing, or confirming of unreasonable leases.

Item, that every Bishop and all other persons aforesaid, do diligently travail for the repressing of heresies and notable crimes, especially in the Clergy, duly correcting and punishing the same.

Item, that every B. and all the other persons aforesaid, do likewise travel for the condemning and repressing of corrupt and naughty opinions, unlawful books, ballades, and other pernicious and hurtful devices, engendering hatred amongst the people, and discord amongst the same: And the Scholemaisters, Preachers, and Teachers, do exercise and use their offices and duties without teaching, preaching, or setting forth any evil and corrupt doctrine, and that doing the contrary, they may be by the Bishop and his said officers punished and removed.

Item, that every B. and all the other persons aforesaid, proceeding summarely & with all celerity & speed, may and shall deprive or declare deprived and amoue, according to their learning & discretion, all such persons frō their benefices & ecclesiastical promotions, who contrary to the state of their order, & the laudable custom of the church, have married & used women as their wives, or otherwise notably, and slanderously disordered or abused themselves: sequestering also, during the said process, the fruits and profits of the said benefices and Ecclesiastical promotions.

Item, that the said B. and all other persons aforesaid, do use more lenity and clemency with such as have married, whose wives be dead, then with other whose women do yet remain alive. And likewise such Priests, as with the consents of their wives or women openly in the presence of the B. do profess to abstain, to be used more favorably. In which case after penance effectually done, the Bishop according to his discretion and wisdom, may upon just consideration, receive and admit them again to their former administration, so it be not in the same place, appointing them such a portion to live upon, to be paid out of their benefice, whereof they be deprived, by discretion of the said Bishop, or his Officer as he shall think may be spared of the said Benefice.

Item, that every Bishop, and all other persons aforesaid, do foresee that they suffer not any religious man, having solemnly professed chastity, to continue with his woman, or wife, but that all such persons, after deprivation of their benefice or Ecclesiastical promotion, be also divorced everyone from his said woman, and due punishment otherwise taken for the offense therein.

Item, that every Bishop and all other persons aforesaid, do take order and direction with the Parishioners of every Benefice where Priests do want, to repair to the next Parish for divine service, or to appoint for a convenient time, till other better provision may be made, one Curate to serve, Alienis vicibus, in diverse Parishes, and to allot to the said Curate for his labor some portion of the Benefice that he so serveth.

Item, that all and all manner of processions of y ^e Church, be used, frequented, and continued after the old order of the Church in the latin tongue.

Item, that all such holy days and fasting days be observed and kept, as were observed and kept in the latter time of king Henry the eight.

Item, that the laudable & honest ceremonies which wer wont to be used, frequented and observed in the Church, be also hereafter frequented, used and observed.

Item that children be christened by the Priest, and confirmed by the Bishop, as heretofore hath been accustomed and used.

Item, touching such persons as were heretofore promoted to any orders after the new sort and fashion of orders: considering they were not ordered in very deed, the bishop of the Dioces finding otherwise sufficiency and ability in those men, may supply that thing which wanted in them before, and then according to his discretion admit them to minister.

Item, that by the bishop of the Dioces an uniform doctrine be set forth by Homilies, or otherwise for the good instruction & teaching of all people: And that the said bish. and other persons aforesaid, do compel the parishioners to come to their several Churches, and there devoutly to hear divine service, as of reason they ought.

Item, that they examine all Scholemaisters & teachers of children, & finding them suspect, in any wise to remove them and place Catholic men in their rooms, with a special commandment to instruct their children, so as they may be able to answer the priest at the mass, and so help the priest to mass, as hath been accustomed.

Item, that the said Bishop, and all other the persons aforesaid, have such regard, respect, and consideration of and for the setting forth of the premisses with all kind of virtue godly living, and good example, with repressing also and keeping under of vice and unthriftiness as they and euerich of them may be seen to favor the restitution of true Religion, and also to make an honest accompt and reckoning of their office and cure, to the honor of God, our good contentation, and the profit of this our Realm: and the dominions of the same.

A like prescript also with Articles, was sent from the said Queen Mary to the Lord Mayor of London, the 4. day of March, in the year abovesaid, which Lord Mayor upon the same directed his commandment to the Aldermen, everyone severally in his ward, conteing as followeth.

*By the Lord Mayor.

ON the Queen our most gracious & most benign sovereign Ladies behalf, we most straightly charge & command you, that ye the said Aldermen, fail not personally to call before your own person in such place within your said ward as to you shall seem most convenient & meet upon Wednesday next coming, which shall be the 7. day of this present month, at 7. of the clock in the morning of the same day, all and every the householders both poor and rich of your said ward, & then & there, openly and plainly for your own discharge and for the eschewing of the perils that to you might otherwise be justly imputed & laid, do not only straitly admonish, charge, & command in the Queen our said sovereign Ladies name and behalf, all and every the said householders, that both in their own persons, and also their wives, children, and servants being of the age of xii. years and upwards and every of them, do at all and every time, and times from henceforth, and namely at the holy time of Easter now approaching, honestly, quietly, obediently, and Catholickely, use and behave themselves like good and faithful Christian people in all and everything and things touching & concerning the true faith, profession, and Religion of his Catholic Church, both according to the laws and precepts of almighty God, and also their bounden duty of obedience towards our sovereign Lady y ^e Queen her laws and Statutes, and her highness most good example & gracious proceeding according to the same, and according also to y ^e right wholesome charitable & godly admonitiō, charge and exhortation late set forth and given by y ^e right reverend father in God the bishop of London, our Diocesan and ordinary to all the Persons, Uicares, and Curates within this Dioces: but also that they and every of them do truly without delaye advertise you of the names & surnames of all and every person and persons that they or any of them, can or may at any time hereafter know, perceive, or understand to transgress or offend in any point or Article concerning the premisses, at their uttermost perilles▪ That ye immediately after such notice thereof to you given do forthwith advertise us thereof, fail ye not thus to do with all circumspection and diligence, as ye will answer to our said most dread sovereign Lady the Queen, for the contrary at your like peril. Geuen at the Guildhall of the City of London, the v. day of March in the first of the reign of our said saueraigne Lady the Queen. Blackwell.

And likewise do you give to every of the said householders straightly in commandment, that they or their wives depart not out of the said City until this holy time of Easter be past.

ABout the same year and time, when Doct. Boner set forth this prescript or monitory, there came from the Queen another proclamation against strangers and foreigners within this realm. The purpose & intent of which proclamation, because it chiefly and most specially concerned religion and doctrine, and the true professors thereof, I thought here to annex the tenor and manner of the same.

*A copy of the Queens Proclamation for the driving out of the Realm Straungers and Forreiners.

THE Queen our sovereign Lady understanding that a multitude of evil disposed persons, being borne out of her highness dominions in other sundry nations, flyeng from the obeysaunce of the Princes and Rulers under whom they be borne, some for heresy, some for murder, treason, robbery, and some for other horrible crimes, be resorted into this her majesties Realm, and here have made their demour, and yet be commoraunt and lingering, partly to eschew such conding punishment as their said horrible crimes deserve, and partly to dilate, plant, and sow the seeds of their malicious doctrine and lewd conversation among the good subjects of this her said Realm, of purpose to infect her good subjects with the like, in so much as (besides innumerable heresies, which diverse of the same being heretics have preached and taught within her highness said Realm) it is assuredly known unto her Majesty, that not only their secret practices have not failed to stir, comfort and aid divers her highness subjects to this most unnatural rebellion against God and her grace, but also some other of them desist not still to practice with her people eftsoons to rebel, her Majesty therefore having (as afore is said) knowledge and intelligence hereof, hath for remedy herein determined, and most straightly chargeth and commandeth, that all and every such person or persons borne out of her highness dominions, now commoraunt or resident within this Realm, of whatsoever Nation or Country, being either Preacher, Printer, Bookeseller, or other Artificer, or of whatsoever calling else, not being Denizen or Merchant known, using the trade of Marchaundize, or servant to such Ambassadors as be liegers here from the Princes and states joined in league with her grace, shall within 24. days after this Proclamation, avoid the Realm, upon pain of most grievous punishment by enprisonment and forfayture and confiscation of all their goods and moveables, and also to be delivered unto their natu • all Princes, or Rulers, against whose persons or laws they have offended. Geuing to all Mayors, Sheriffs, Bailiffs, Constables, and all other her ministers, officers, and good subjects, straightly also in charge, if they know any such person not borne in the Queens highness dominion • ( 〈◊〉 before excepted) that shall after the time and day limited in • his Proclamation, tarry within this Realm, that they shall apprehend the same person or persons, and commit him or them to 〈◊〉 , there to remain without bail or mayneprise, till her graces pleasure or her Counsayles be signified unto them for the further ordering of the said person or persons. And that if any of her said officers, after the said 24. days apprehend, take, or know of any such, they shall with diligence immediately certify her said Counsel thereof, to the intent order may forthwith be givē for their punishment according.

In the mean while, vpō the Proclamation before mentioned, not only y ^e strangers in K. Edwards time received into the Realm for Religion, among whō was Pet. Martyr, John Alasco uncle to the King of Poleland, but many Englishmen fled, some to Freeseland, some to Cleueland, some to high Germany, where they were diversely scattered into diverse companies & congregations, at Weasel, at Frankford, Emden, Markpurgh, Strausborough, Basel, Arow, Zurich, Geneva, and other places: where by the providence of God they were all sustained, and there entertained with greater favor among strangers abroad, then they could be in their own country at home, welneare to the number of 800. persons, Students, & other together.

In the said month of March, the Lord Courtney Earl of Devonshire, whom the Queen at her first entering delivered out of the Tower, and Lady Elizabeth also the Queens Sister, were both in suspection to have consented to Wiats conspiracy, and for the same this March were apprehended and committed to the Tower.

Touching the imprisonment of which Lady Elizabeth and the Lord Courtney, thou shalt note here for thy learning (good Reader) a political point of practice in Stephen Gardener Bishop of Wint. not unworthy to be considered. This Gardener being always a capital enemy to the Lady Elizabeth, and thinking • owe by the occasion of master Wyate to pick out some matter against the Lord Courtney, and so in the end, to entangle the Lady Elizabeth, devised a pestilent practice of conveyance, as in the story here following may appear.

The story is this. The same day that Sir Tho. Wyate died, he desired the Lieutenant to bring him to the presence of the Lord Courtney. Who there before the Lieutenaunte and the Sheriffs, kneeling down upon his knees, besought the Lord Courtney to forgive him, for that he had falsely accused both the Lady Elizabeth and him, and so being brought from thence unto the scaffold to suffer, there openly in the hearing of all the people cleared the Lady Elizabeth, and the Lord Courtney to be free and innocente from all suspicion of that commotion. At which confession, Doctor Weston there standing by, cried to the people, saying: Believe him not good people, for he confessed otherwise before unto the Counsel.

After the execution done of Sir Thomas Wyat, which was the 11. day of April, word was brought immediately to the Lord Major Sir Thomas White, a little before dinner, how master Wyate had cleared the Lady Elizabeth and Lord Courtney, and the words also which Doctor Weston spake unto the people, whereunto the Lord Major answering: Is this true quoth he? said Weston so? In sooth I never took him otherwise but for a knave. Upon this, the Lord Major sitting down to dinner (who dyned the same day at the Bridgehouse) cometh in Sir Martin Bows with the Recorder, newly come from the Parliament house, who hearing of the Major and Sheriffs this report of Wiats confession, both upon the Scaffold and also in the Tower, marveled thereat, declaring how there was another tale contrary to this, told the same day in the Parliament house, which was, that Sir Thomas Wyate should desire the Lord Courtney to confess the truth, so as he had done before.

Upon this it followed not long after that a certain prentice dwelling in S. Laurence lane, named Cut, as he was drinking with one Denhā a plasterer being one of Queen Mary's servants, amongst other talk made mentiō how Sir Thomas Wyate had cleared the Lady Elizabeth and the Lord Courtney, to be no cōsenters to his rising. Which words being brought to Gardener (by what means I know not) incontinent upon the same, Syr Andrew Iudde was sent by the said Bishop to y ^e Lord Major, commanding him to bring the said prentise to the Star Chamber, which was accused of these words, that he should say that Wyat was constrained by the Counsel to accuse the Lady Elizabeth and the Lord Courtney. Which fellow when he was come to the star Chamber, the aforesaid Gardener letting pass other matters that were in hand, began to declare to the whole multitude, how myraculously almighty God had brought the Queens Majesty to the Crown, y ^e whole Realm in a manner being against her, & that he had brought this to pass for this singular intent and purpose, that this Realm being overwhelmed with heresies, she might reduce again the same unto the true Catholic faith. And where she took the Lady Elizabeth into her favor, and loved her so tenderly, and also the Lord Courtney, who of long time had been detained in prison, and by her was set at liberty, and received great benefits at her hands, and notwithstanding all this, they had conspired most unnaturally and traitorously against her with that heinous Traytour Wiate, and by the confession of Wyate (said he) and the letters sent to and fro may plainly appear: Yet there was some in the City of London, which reported that Wyat was constrained by the Counsel to accuse the Lady Elizabeth and the L. Courtney, & yet you my L. Major (quoth he) have not seen the same punished.

The party is here, said the Lord Major. Take him with you (said Gardener) and punish him according to his desert, & said further: My Lord, take heed to your charge, the City of London is a whirlpool and sink of all evil rumors, there they be bread, and from thence spread into all partes of this Realm.

There stood by the same time the Lord Shandoys, who being then Lieutenaunt of the Tower, and now hearing the Bishop thus speak, to sooth his tale, came in with these words as followeth.

My Lord's (quoth he) this is a truth that I shall tell you, I being Lieutenant of the Tower when Wiat suffered he desired me to bring him to the Lord Courtney, which when I had done, he fell down upon his knees before him in my presence, and desired him to confess the truth of him self, as he had done before, and to submit himself unto the Queens Majesty's mercy.

And thus much I thought of this matter to declare, to the intent that the Reader perceiving the proceedings of the bishop in the premisses, and comparing the same with the true testimony of Wyat himself, & with the testimony o • the Sheriffs which were present the same time when Syr Thomas Wiat asked the Lord Courtney forgiveness, may the better judge of the whole case and matter for the which the Lady Elizabeth and the Lord Courtney were so long in trouble. Of which her Graces trouble, hereafter (God willing) more shall be said in the story of her life. In the mean time, to let this matter stay, let us now pass further in our history.

NOt longe after this, Queen Mary partly fearing the Londoners by occasion of Wiats cōspiracy partly perceiving most part of the City for religions sake not greatly to favor her proceedings, to their displeasure and hinderance summoned a Parliament to be hold̄ at Oxford: as it were to gratify that Citty, where both the Uniuersity, Town, and Country had shown themselves very obedient and forward, especially in restoring popish religion. For this purpose great provision was made, as well by the Queens officers and by the towns men and inhabitants of Oxford and the Country about.

But the Queens mind in short space changed, and the same Parliament was holden at Westminster in aprill following. Then the Queen, beside other things, proposed concerning her marriage to king Philip, and restoring of the Popes supremacy. As touching her marriage it was agreed upon: but the other request could not as then be obtained.

The same time when this Parliament was summoned, she also summoned a convocation of bishops & of the Clergy, writing unto Boner (whom she had made Uicegerēt in the stead of Cranmer being in the Tower) after y ^e tenor and form of a new style, differing from the old style of K. Henry, and K. Edward as followeth.

*The style of Q. Mary altered writing to Boner for the summoning of a Conuocation.

MAria Dei gratia Angliae, Franciae, Hiberniae Regina, fidei defensor. Reuerendo in Christo patri Edmondo London. Epis. Salutem. Licet nuper quibusdam arduis & vrgentibus negotijs nos securitatem, & defensionem Ecclesiae Anglicanae ac pacem & tranquilitatem &c.

Where note good Reader, concerning the altering and changing the Queens style, the latter part thereof to be left out of her title, which is: Ecclesiae Anglicanae Hiberniae supremum caput, because in this present Parliament the supremacy being given away from the crown of England to the Pope, thereupon this parcel of the title was also taken away. Likewise the said Boner giving his certificate upon the same, leaveth out autoritate illustrissimae. &c. legitime suffultus: which parcel also in the same Parliament was repriued and taken away the same time.

The dignity of Priests extolled by Bishop Boner.

IN this foresaid convocation, Bonor B. of Londō being Uicegerent and President as is said, made a certain exhortation or oration to the Clergy (whether it was in this conuocatiō or much about the said time) wherein he seemeth to show a great piece of his profound and deep learning in setting forth the most incomparable & superangelical order of Priesthood, as may appear by this parcel or fragment of his foresaid Oration. Being collected and gathered by some that stood by, which as it came to our hands so I thought to impart it to the Reader, both for that the Author of so worthy a work should not pass unknown, and partly also, for that y ^e estimatiō of this blessed order should loss • nothing of his preeminence, but might be known in most ample perfection, so as it standeth above Angels and kings, if it be true that Boner saith.

A piece or fragment of the exhortation made by Boner Bishop of London, to them of the Conuocation house, copyed out by them that stood by and heard him.

Boners Oration in praise of Priesthood.

WHerefore it is to be known that Priests & Elders be worthy of all mē to be worshipped for the dignity sake which they have of God, as in Mat. 16. Whatsoever ye shall lose upon earth. &c. And whatsoever you shall bind. &c. For a priest by some means is like Mary the Virgin, and is shown by three points: As the blessed Virgin by five words did conceive Christ, as it is said: Luke. 1. Fiat mihi secundum verbū tuum: that is to say. Be it unto me according to thy word: so the priest by 5. words doth make the very body of Christ. Even as immediately after the consent of Mary, Christ was all whole in her womb: so immediately after the speaking of the words of consecration, y ^e bread is transubstantiated into the very body of Christ. Secondly, as the Virgin carried Christ in her arms, and laid him in an Ox shall after his birth: even so the Priest after the consecration, doth lift up the body of Christ, & placeth it, & carrieth it, and handleth it with his hands. Thyrdly, as the blessed Virgin was sanctified before she was conceived: so the Priest being ordained & annointed before he doth consecrate, because without orders he could consecrate nothing, therefore the lay man cannot do the thing, although he be never so holy, and do speak the self same words of consecration. Therefore here is to be known, that the dignity of Priests by some means passeth the dignity of angels, because there is no power given to any of the Angels to make the body of Christ. Whereby the least priest may do in earth, that the greatest and highest Angel in heaven cannot do as S. Barnard saith: O worshipful dignity of Priests in whose hands the Son of God is, as in the womb of the Virgin he was incarnate. S. Augustine saith, that Angels in the consecration of the sacred host do serve him, and the Lord of heaven descendeth to him. Whereupon Saint Ambrose upon Saint Luke saith: Doubt thou not the Angels to be where Christ is present upon the Aultare. Wherefore Priests are to be honored before all kings of the earth, Princes and Nobles. For a Priest is higher then a King, happyer then an Angel, Maker of his Creator. Wherefore. &c.

It was declared a little before, how Doct. Ridley was had from Fremingham to the Tower: where being in duraunce, and invited to the Lieftenants table, he had certain talk or conference with Secretary Bourne M. Fecknam and other concerning the controversies in religiō: y ^t sum whereof, as it was penned with his own hand, hereafter ensueth.

*Here followeth the sum and effect of the communication between D. Ridley, and Secretary Bourne with others, at the Lieuetenauntes table in the Tower.

MAister Thomas of Bridges said at his brother master Lieuetenantes boorde: I pray you M. Doctors, for my learning tell me what an heretic is. M. Secretary Bourne said, I will tell you who is an heretic: who so stubbernly & stiffly maynteineth an untruth, he is an heretic. Ye mean syr (said I) an untruth in matters of religion, & concerning our faith. Yea that is true said he: & in this we are soon agreed. Then said master Fecknam, sitting at the upper end of the table, whom they called M. Dean of Paul's: I will tell you by S. Augustine who is an heretic. Qui adulandi principibus vel lucri gratia falsas opiniones gignit vel sequitur, hereticus est, saith S. Augustine. And then he englished the same. Sir said I, I wene S. Augustine addeth the third member, which is, vel vanae gloriae causa. Ye say even true M. Doctor, said he, and thus far we did agree all three.

M. Fecknam began again to say, who so doth not believe that scripture affirmeth, but will obstinately maintain the contrary, he is Haereticus, as in the sacrament of the alter: Matthew doth affirm there to be Christ's body. Mark doth affirm it, Luke affirmeth it, Paul affirmeth it, and none denieth it: therefore to hold the contrary it is heresy. It is the same body and flesh that was borne of the virgins: & this is confirmed by unity, antiquity & vniuersalitye. For none before Berengarius did ever doubt of this, & he was an heretic, as M. doctor there knoweth full well: I do testify his own conscience said he.

Mary sir, said master Secretary, master Fecknam hath spoken well. These be great matters, unity antiquity and universality. Do ye not think so master Doctor said he to me?

Acts and Monuments Volume 2 Part 1

The Acte of the third day.

The Acte of the fourth day.

The act of the fifth day.

The act of the sixte day.

Acte of the first day.

Acte of the second day.

The Acte of the third day.

The Acte of the fourth day.

The act of the fifth day.

The act of the sixte day.

The precept of the Queen to Boner, Bishop of London, for the dissolving of the foresaid Conuocation.

Anno. 1554.

Anno. 1554.

The Oration of Queen Marie in the Guild Hall.

The communication had between the Lady Jane and Fecknam.

A letter of the Lady Jane sent unto her father.

Another letter of the Lady Jane to M. Harding, late Chaplayne to the Duke of Suffolk her father, and then fallen from the truth of God's most holy word.

A Letter written by the Lady Jane in the ende of the New Testament in Greek, the which she sent unto her sister Lady Katherine, the night before she suffered.

*Here followeth a certain effectual prayer made by the Lady Jane, in the time of her trouble.

These are the words that the Lady Jane spake upon the Scaffold at the hour of her death.

Certain pretty verses written by the said Lady Jane with a pin.

Certain Epitaphs written in commendation of the worthy Lady Jane Gray.

A monition of Boner Bishop of London, sent down to all and singular Curates of his Dioces, for the certifying of the names of such as would not come in Lent to Confession and receiving at Easter.

Articles sent from the Queen to the Bishop of London, by him and his officers at her commandment to be put in speedy execution, with her letter to the said Bishop before prefixed.

Articles sent from the Queen unto the Ordinary, and by him and his Officers by her commandment to be put in execution in the whole diocese.

*By the Lord Mayor.

*A copy of the Queens Proclamation for the driving out of the Realm Straungers and Forreiners.

*The style of Q. Mary altered writing to Boner for the summoning of a Conuocation.

The dignity of Priests extolled by Bishop Boner.

Boners Oration in praise of Priesthood.

*Here followeth the sum and effect of the communication between D. Ridley, and Secretary Bourne with others, at the Lieuetenauntes table in the Tower.