Digitized by the Internet Archive in 2014 https://archive.org/details/examinationswritOOphil THE EXAMINATIONS AND WRITINGS or JOHN PHILPOT, B.C.L. ARCHDEACON OF WINCHESTER. jFor tfje fluWtcatton of tfje aeorfee of tfjt dFattjere anB (!?arlp Jieritere of tDc HUformeU THE EXAMINATIONS AND WRITINGS OF JOHN PHILPOT, B.C.L. ARCHDEACON OF WINCHESTER: MARTYR, 1555. EDITED FOR IJartvf r *onetg, BY THE REV. ROBERT EDEN, M.A. F.S.A. I. ATE FELLOW OF CORPUS CHRISTI COLLEGE, OXFORD ; AND MINISTER OF ST MARy's CHAPEL, LAMUF.TH. CAMBRIDGE: PRINTED AT THE UNIVERSITY PRESS. M.DCCC.XLH. CONTENTS. PAGE Biographical Notice of Pliilpot i Examinations of John Pliilpot 1 Disputation in the Convocation-House, October, 1553 165 Letters of Master John Pliilpot 215 Apology for spitting upon an Arian 293 Defence of the true and old authority of Christ's Church by Ccelius Secundus Curio, translated by John Pliilpot 319 Index : 433 BIOGRAPHICAL NOTICE OK JOHN PHILPOT, B.C.L. The life of the excellent man, whose Examinations and literary remains occupy the present volume, was not through- out an eventful one. Its main interest is gathered up into its closing period. For, although the whole of the history of John Philpot was cast in with times which were them- selves most eventful, yet the part which he himself took was conspicuous only towards the end of his career. He was born in the year 1511, his father being Sir Peter Philpot, knight of the bath, of Compton, in Hampshire, who was twice sheriff of that county ; and who, availing him- self of the contiguity of his residence to Winchester, resolved to give his son, from an early period of his youth, the benefits of the education which Wykehanfs school presented. The son appears to have early manifested a love of learning, and abilities more than respectable ; and of the incidents that might support this opinion, one is preserved by Strypc, who relates that at " Wickham College he profited in learning so well, that he laid a wager of twenty pence with John Harpsfield, that he would make two hundred verses in one night, and not make above three faults in them. Mr Thomas Tuchyner, schoolmaster next before Mr White, was judge ; and adjudged the twenty pence to Mr Philpot.1'1 The study of languages seems to have been the pursuit most congenial to his taste ; and if we may form any conclusion from the anecdote just recited, classical reading, and the poetical part of it, was the department of learning in which his a [philpot.] 11 BIOGRAPHICAL NOTICE genius excelled. His fondness for the Greek and Latin languages, probably, led him to acquaint himself in com- parative youth with the theology that is contained in the writings of those early divines to whom, on account of their high antiquity, we are accustomed to concede the appellation of " Fathers f and it cannot be doubted, that the just view which he took of their sentiments on many of the litigated topics of his day was to be referred, as in part to his naturally sound judgment, so, in an important degree, to the foundation of classical learning which had been securely laid at school. But it seems to have been in Hebrew that Philpot made the greatest proficiency ; and as the text-book for the study of that language, and almost the only literature it contains, is the holy Scripture of the old testament, we may conclude that his mind, by continually dwelling upon that sacred book in his cultivation of the lanfjuaffe which he ad- mired, gradually opened, under divine guidance, to the true meaning of its contents. And as the old testament is the key to the new, it may thus have happened that his study of the Hebrew language contributed to that enlightened interpreta- tion of the gospel records, which was at once a striking contrast to the darkness of the minds of churchmen in those days, and also, as a reprover of that darkness, the instru- ment which conducted him to mai'tyrdom. It is not a little remarkable, however, that his study of Hebrew was seri- ously adduced by a bitter opponent, as an early proof of the tendency of his mind to what was eccentric. The intention of Philpot, at first, was to pursue the civil law ; which cir- cumstance, viewed in conjunction with his Hebrew acquire- ments, drew from Persons, a virulent papist of that day, the following singular remark : " Foxe noteth that he gave him- self to the study of tongues, especially to the Hebrew tongue, which, he being a lawyer, doth well shew, that even then he was touched with some humour of new fancies, the OF JOHN PHILPOT. iii Hebrew tongue being little needful to that profession1." But what could be more unreasonable, than to find materials of quarrel against another, because in his capacity as a christian man, and without any reference to the professional use to which such a study might afterwards become subservient, he had determined to acquaint himself with the language in which " holy men" of old wrote and " spake as they were moved by the Holy Ghost V We learn from Antony a Wood, the Oxford antiquarian, that Philpot was admitted "true fellow"" of New College in the year 15342; and from a note by the editor of a late reprint of Wood, that he took the degree of B.O.L. about the same time. If that date be correct, he must have been elected from Winchester at an age somewhat later than is now usual ; or the time of his being a probationary fellow must have been prolonged beyond the present practice : the former supposition being the most probable, because the length of the probationary period must have been fixed by the statutes, and therefore could not be variable. The same historian tells us that Philpot "had a civilian's place there;" by which is to be understood, that the fellowship which he held was one on the " law" foundation, which was originally designed by the founder for the cultivation of that science ; though the holders of those fellowships were then, as now, permitted to pursue theology and take holy orders. And this may have been the only ground for the ill-natured re- mark of Persons above related, who may have been ignorant of that which Philpot was ever aware of, that his accept- ance of a law-fellowship did not bind him to follow that profession, and was therefore entirely consistent with the intention, whether then or subsequently formed, of entering into the christian ministry. 1 " Three Conversions," iii. 287. 2 Collier's Eccl. Hist. Vol. iv. p. 240. iv BIOGRAPHICAL NOTICE Of the events which made up the history of the ensuing eight years of his life, we have no record ; the next account of him heing the forfeiture of his fellowship in 1541, which " fell void," says Wood, " because of absence, being then on his travels.1'' An incidental notice of these travels occurs in his " Examinations,'" where one of the civil commissioners, Dr Saverson, reminds Philpot that he had met with him abroad some time before. With what view he had gone upon foreign travel, may with tolerable certainty be concluded, if we con- sider the state of his own mind and the circumstances of the period during which he was an absentee from England. In the very year in which he was made an actual fellow of his college, the papal supremacy in England was annulled by parliament, and that of the king recognised ; the quarrel of Henry the eighth and of England with Rome became irre- concileable ; the parliament1 declared its own "authority to abrogate, nidi, amplify, diminish, or dispense with all human laws of this realm," and forbad the payments of faculties formerly made to the see of Rome ; the oath of supremacy to the king, under whom these ominous changes were made, was imposed; and the determination of purpose with which it was to be exacted, was made conspicuous by the com- mittal to the tower of two recusants, though found among the highest orders both in church and state ; and finally, a complete edition of Luther's translation of the bible had come out. These occurrences had all been crowded into one year, 1534: and if we pass on to that immediately follow- ing, when we find the protestants so advanced in resoluteness as to refuse to attend the pope's summons to any council which might be convened in Italy, and behold the Refor- mation making progress in Geneva and Poland ; we shall 1 MS. Hist, of the persons educated at New College, Oxford, Bodl. MS. Rawl. Misc. 130, fol. 55, where he is termed ' Constans Martyr pro Verbo Dei, regnante Maria regina.' OF JOHN PHILPOT. V perceive, in the events which only these two years developed, a character so plainly predictive of some mighty movement in things religious which the world should ere loner witness, that, without pursuing the inquiry into subsequent years, we shall see abundant reasons why Philpot should desire at least a temporary absence from home. This then appeared to be a convenient period for seeking the advantages of foreign travel, to improve and expand his mind. He would escape from times that were troublous, and from the thorny (and usually unproductive) field of controversy. His absence excused him from witnessing the commencement of these days; but providence designed him both to witness and share the hottest portion of them. Italy was the country into which he travelled ; and there he dwelt principally at Rome : at all events some considerable period must have been passed in that city ; for we find one of his opponents attempting to account for Philpot's aversion to certain tenets of the Romish faith, from the corruption of manners which he had witnessed during his stay in that city, which had created a disgust towards the religion. Whilst travelling in Italy, the frank- ness of his disposition engaged him in conversation with those whom he met ; and as his mind was full of the ab- sorbing subjects of religious truth, he naturally adverted to it in his conferences with fellow-travellers. On one occasion, sailing from Venice to Padua, he encountered a Franciscan friar, one who passed for a man of no common learning with his own people ; but whom Philpot satisfactorily sifted, so as to pronounce him to be nothing more than a man well instructed in the scholastic subtilties of bis day. With this friar Philpot held a discussion, which, while it enabled the latter to gage with exactness the theological depth of his opponent, so irritated the friar that he threatened to repre- sent him as a heretic on their arrival at Padua : but there is no account of his having earned this menace into vi mOGKAPHICAL NOTICE execution. He who " restrains the fierceness of men," withheld the Franciscan from his vindictive purpose ; and the Inquisition was cheated of a victim, who was re- served to he an offering upon the important cause of the Reformation. Though Philpot had felt a growing conviction, for a length of time, that Romanism was untrue, it does not appear that he had as yet arrived at any positive conclusion respecting the system which was to be adopted in its stead. His mind had been long and deeply dissatisfied with the papal doc- trines ; but had not yet worked out any definite set of views which should supply their place. It is to be believed that he quitted Oxford, on his Italian torn*, with a strong disapprobation of Romanism; and, possibly, with a pre- sentiment that, if he returned to England, it would be to resist the system in which he had been nurtured : but a residence in the country and the metropolis of that religion formed a part of the process whereby his con- victions were to be deepened, and his faith assured. He would have too much wisdom not to discriminate between the wickedness that his eyes witnessed in Rome during his stay there, and the truth of the religion whose principal seat that corrupt city claimed to be ; and he could be in no danger of arriving at a false conclusion respecting Romish principles, when he mingled with the ecclesiastics of the country, and received his impressions of that faith from the lips of its own ministers. The expedition from Venice to Padua in the society of the friar w-as amongst the means which contributed to the deliverance of his mind from m-iev- O ous error : and we may well suppose that when he stood a prisoner in his own land at a tribunal not more equi- table than that with which the friar had endeavoured to frighten him in Italy, and was reminded of that journey in years gone by. the reminiscence was one which only served OF JOHN PIIILPOT. VII to nerve his resolution in that trying hour, by recalling to his thoughts the shallowness of the arguments by which it was sought to support the system which he was now ex- posing. It fixed his determination to oppose it, if he needs must, even " unto the death."" When Philpot returned to England, he gave unequivocal evidence that his religious views were totally different from those in which he had been nurtured. This change had be- gun to work for several years before he travelled to Italy : it was matured and deepened by his residence in that country, and its plain fruits appeared, when, upon his return, he read lectures upon St Paul's Epistle to the Romans in the cathe- dral of Winchester, " which, though gratis," says Anthony Wood, " were not acceptable to the cathedral clergy or the citizens of that place.1'' There is no record to fix the period at which he entered into holy orders : it is pretty clear that he had not taken that step before he went abroad ; and it is probable that he did not long defer it after his return, because he seems to have come back with all his doubts removed, and his mind finally made up as to the principles which he would advocate. Nor was this all : he was resolved not to " hide under a napkin " the truth which had been revealed to his heart. Many have been the in- stances of a conversion from error to truth, where the change has, apparently, amounted to nothing more than an aban- donment of false tenets, and an adoption of sound opinions in their place : but still opinions they are, and nothing more. The change has been from " darkness to light " mentally, without satisfactory evidence that the subject of that increased intellectual light has been turned from " the power of Satan unto God." We are warranted, however, from the whole tenour of Philpot's life subsequently to his renunciation of Romish errors, as well as from many of his written senti- ments, to decide that his newly adopted views did not per- Mil BIOGRAPHICAL NOTICE mit hini to remain "barren or unfruitful11 in divine know- ledge, but actively " alive unto God through Jesus Christ." Moved with a holy zeal in the cause of truth, he exercised his ministry in the furtherance of Reformation prin- ciples. His disinterested efforts in lecturing at Winchester have been referred to : we are informed too, that he preached much in different parts of that county ; by which latter course he rendered himself as obnoxious to bishop Gardiner, as by the former he had displeased his clerical brethren and the inhabitants of Winchester. But the impulse which guided him, and the explanation of his perseverance, are to be found in the confession of St Paul, " We have believed, and there- fore have spoken.11 Gardiner, as his ordinary, would have suppressed his teaching, but could not : which Strype thus records : "Stephen, bishop of Winton, now bare ill will against this godly gentleman, and forbad him preaching oftentimes in king Henry's reign. But he could not in his conscience hide his talent under this prince, and in so popish a diocese.11 The portion of scripture which Philpot chose for his lec- tures in Winchester cathedral is of so peculiar a character, as to justify us in regarding his selection of it as an index of the state of his mind. The key-note of that celebrated epistle is justification by the meritorious obedience of Christ, exclu- sive of any work of man. Such a doctrine, while it was directly contradictory of the Romish notion of human merit, Philpot knew to be the central truth of the gospel of Christ : he found it running as a bright silver stream through the epistles to the Galatians and Colossians, but with deep and swelling tide through that to the Romans. This, therefore, was his text-book ; and we may well imagine the fervour and the force with which he pressed home the conclusions which the strong mind of the apostle had so logically drawn from the fact that "both Jew and Gentile are all under sin.11 What were his views upon the great matters of which that OF JOHN PHILPOT. epistle treats, is no speculation, since both his " Examina- tions" and "Letters" contain expressions which place his sentiments beyond all doubt, and shew that he did not fraternize with any views, which would virtually deny to jus- tification that plenary sufficiency, which scripture, unperverted by human glosses, plainly assigns to it. The advancement of Philpot to the archdeaconry of Winchester took place in the reign of Edward the Sixth ; but the precise time cannot be ascertained. His predecessor was William Bolen, who had succeeded to the office in 1528, upon the resignation of Richard Pates, who became bishop of Worcester. Bolen held the office of archdeacon for twenty years; a duration which was in affecting contrast to the brief and suffering space permitted to his successor. It appears that bishop Gardiner had nominated him, prospectively, to the office of archdeacon ; a promise which we might be inclined to suppose had been given many years before ; since it would appear improbable that that prelate would have shewn any favour to him after his principles had become so changed as they were on his return from Italy. But however this be, the nomination which Gardiner had given him, it was left to his successor to make good. If Gardiner had been mistaken in his man, not so bishop Ponet, who found in Philpot all he desired. But the archdeaconry was not to be a resting-place for his feet. A misunderstanding arose between him and the bishop, through the malicious interference of one of that prelate's officials. Let Strype tell the story of this quarrel : " There was," writes that historian, " in the latter end of king Edward, an unhappy difference started between Poynet, the learned bishop of Winton, and him ; fomented and devised by Cook the register, a man that hated pure religion. He informed the said bishop, whether true or false I know not, that there was a yearly pension due to him from the archdeacon. This X BIOGRAPHICAL NOTICE causing contention between them, hence intolerable troubles arose, and slanders in that diocese to them both ; while so good a bishop, at the setting on of so rank a knave, could find in his heart to vex his brother, so conspicuous both for learning and for life. Another instance of Cook's malice towards the archdeacon was this : Cook, having married a lady, rode with more men than the archdeacon himself ; and taking this opportunity of number of attendance, once forestalled the way between Winchester and Mr Philpot's sister's house, about three miles from the said city, whither he was going ; and, lying in wait for him, set his men upon him and sore beat him, overdone by number : for otherwise the archdeacon had as lusty a courage to defend himself, as in disputation against popish prelates to impugn their doctrine. But though he were thus beaten, hurt and wounded, yet remedy he could have none in the spiritual court, the bishop, as well as this his register, being in contest with him.'" History is far from being particular in recording the occupations of Philpot during the period that intervened between his return from Italy, and the eventful opening of Mary's reign. It has been remarked that he was not actu- ally made archdeacon of Winchester until bishop Ponet filled that see, to which that prelate was preferred upon the de- privation of Gardiner, probably in the autumn of 1550. His return to England could scarcely have taken place be- fore the spring of 1547, when the persecution of the famous Six Articles was stopped, and liberty was given to all per- sons to profess their belief. At this time the doors of the prisons, which had held captive many faithfid servants of God, were thrown open ; and many returned to England, who had fled beyond the seas to enjoy that free exercise of conscience which is the inalienable right of every free-born man, but which the intolerance of the times had denied to OF .JOHN PIIILPOT. si not a few. Miles Ooverdale, afterwards bishop of Exeter ; John Hooper, afterwards bishop of Gloucester ; and John Rogers, subsequently appointed to a prebend in St Paul's, were among the most distinguished of those who had been invaded in the exercise of their liberty of conscience ; whose restoration to this privilege, in conjunction with Philpot, we may, in the absence of evidence, (in the latter case at least,) suppose to have taken place in the year when the persecut- ing edict had ceased to act. Zealous preaching of pure christian truth, and the careful fulfilment of his archidia- conal functions, seem to have filled up the space between his return to England and the commencement of Mary's reign. Whatever countenance Philpot was permitted to give to the rising cause of the Reformation, whatever impression he was destined to make upon his times, was comprised within the narrow compass of time that, by the will of a mysterious providence, Edward was allowed to occupy the throne. The proceedings of his archdeacon were, meanwhile, jea- lously observed by Gardiner, the deprived bishop of Win- chester ; and one who had been so diligently helping for- ward the obnoxious cause, would be unlikely to reap any great measure of kindness from that prelate, when the time should arrive for the recovery of his dignity. The year 1553, which saw Mary ascend the tlirone of England, witnessed the beginning of sore troubles to the church. By the queen's command, the convocation had a summons to meet at St Paul's on the sixth day of October, when a sermon was preached by Harpsfield, the chaplain of bishop Bonner, now restored to the see of London. It may serve as an illustration of the temper of the prevalent party, to insert the abstract of this sermon with which Jeremy Collier1 has furnished us. Harpsfield's "text was, ' Take heed therefore unto yourselves, and to all the flock over which the 1 Eccles. Hist. Vol. vi. p. 37, Lond. 1840. xn BIOGRAPHICAL NOTICE Holy Ghost has made you overseers.' From the words he took occasion to speak to three propositions: his first head was, how well St Paul practised his own doctrine; secondly, how much the late clergy managed wide of the apostle's exhortation ; and thirdly, he pointed out the methods for the discharge of what was commanded in the text. Under the second head he ran out into a violent invective against the management of the clergy in the late reign ; that they misbe- haved themselves to a remarkable degree, both with respect to government and private life. He charged them with inso- briety and epicurism, with flattering great men and servile applications to the court, with omissions in hospitality and regard to the poor, with boasting their great knowledge in the scriptures, and presuming to compare themselves with the most eminent fathers, whereas some of them mounted the pulpit from the shop, and were scarcely grammar high. Then, as to the care of their flocks, he said they had mi- serably mismanaged : they had made a breach in the unity of the church, poisoned the kingdom with heterodoxy, and misled great numbers to endless perdition. In short, he omitted nothing which might discover a passionate and un- friendly temper, and carried his satire to the last degree of roughness and reproach.-" This sermon, which with four orations was printed by Cawood, the queen's printer, in 1554, is given at length by Strype, in his " Ecclesiastical Memorials'." An interval of at least a fortnight elapsed between the sermon and the commencement of business. Cawood's book represents the 26th of that month (October) as the day when business began ; but Strype, after noticing the latter date, adds, "or rather the 16th," Avhile Collier assigns the opening of the proceedings to the 18th day of the month. It is certain that " in the first session of this convocation all that was done was, that the bishops, by the 1 Vol. iii. Pt. i. pp. 60—65. OF JOHN' FHILPOT. Xlll mouth of Bonner, admonished the lower house to choose a Eeferendary or Prolocutor, and so adjourned. Dr Hugh Weston, dean of Westminster, that had some impediment in his speech, but otherwise a bold man, and that had never complied in the last reign, and in great favour with the queen, was elected, and the next session presented to the bishops by William Py, dean of Chichester, and John Wymsbesly, archdeacon of London, each of whom made a speech8;" their address being followed by one from the bishop of London3. When the business of the convocation commenced (either on the 16th or 18th of October, 1553) two questions were first proposed for consideration, the forty-twq Articles, and the Book of Common Prayer : and with the former question was associated the Catechism which had been published a short time before king Edward's death. On Friday the 20th of October, Weston the prolocutor presented to the house two bills, which had already obtained his own signature ; in the one of which, treating of the Catechism, that formulary was described as " pestiferous and full of heresies,11 as having been " foisted upon the last synod fraudulently, and therefore that the present synod disowned it4.11 It was for his firm refusal to sign the document which branded a Cate- chism that had both truth and synodal authority on its side, quite as much as for his resistance to transubstantiation and the mass, that Philpot, at the close of this convoca- tion, was visited with the severe penalties which lighted upon his head. The account of the proceedings of the convocation are given so fully in the following pages, that to dwell upon them here is superfluous. It is impossible, however, to with- hold an expression of astonishment at the issue of this me- 2 Strype, Eccl. Mem. Vol. in. pp. 6-5 — 67- J Strype, Ibid. Vol. iii. pp. 71—73. 4 Strype, Mem. Cranm. Vol. i. p. 423, xiv BIOGRAPHICAL XOTICE morable synod. It is scarcely credible, and would not be received as true unless established by undoubted historical testimony, that a meeting, to the members of which the queen had given " full liberty of speech," should have resulted in the severest treatment of one of its members who had claimed, but not abused, that liberty. Philpot was " excommunicated ' as contumacious,'1 without any personal citation, illegally deprived of his archdeaconry, and committed to the king's bench prison1."''' In this durance, the wages of his intrepid advocacy of scriptural truth, Philpot remained for a period of very nearly two years. According to the most literal interpretation of the words, he had "suffered the loss of all things2:"" but we know also from his own statements in his letters, that he " took joyfully the spoiling of his goods ;" and that the ground of this joy was the knowledge that he had "in heaven a better and an enduring substance 3." The seeming paradox of being " as sorrowful, yet alway rejoicing4," was during his imprisonment vindicated and realized ; the secret of that " rejoicing being this, the testimony of his conscience, that in simplicity and godly sincerity, not with fleshly wis- dom, but by the grace of God, he had had his conversation in the world5." If Philpot during his imprisonment was cheered by the " comfort of the Holy Ghost," so also was he not left destitute of the bodily presence of consoling friends. For associated with him in the bonds of the gospel were Ho- per, Farrar, Taylor, and Bradford ; in conjunction with the latter three of whom Philpot wrote a letter, "concerning the Freewillers," to Cranmer, Ridley, and Latimer, then prisoners in Oxford. Of this letter, written some time dur- 1 Hist, of the Reformation by H. Soames, M.A. Vol. iv. p. 482. 2 Philip, iii. 8. 3 Heb. x. 34. 4 2 Cor. vi. 10. 5 2 Cor. i. 12. OF JOHN PHILPOT. XV ing the year 1554, Bradford was the composer, the other three signing it to express their concurrence in its senti- ments. The concluding sentence expresses in lively terms the readiness of each of these holy men "to be offered upon the service and sacrifice of" the christian "faith:11 "All here (God therefore be praised !) prepare themselves willingly to pledge our Captain Christ, even when he will and how he will. By your good prayers we shall all fare the better; and therefore we all pray to you to cry to Cod for us, as we, God willing, do and will remember you. My brethren here with me have thought it their duty to signify this need to be no less than I make it, to prevent the planta- tions which may take root by these men6.11 In the month of April, 1554, the famous disputations were held at Oxford, at the end of which Cranmer was con- demned for heresy. " It was such an imaginary victory as they had now got at Oxford, that they intended also to ob- tain at Cambridge ; and much talk at tins time arose, that Hoper, Rogers, Crome and Bradford, whom they had in prisons at London, were to be had to this university, to be baited as Cranmer, Ridley and Latimer, newly had been at Oxford ; and several of the doctors at Oxford should be sent in likewise to Cambridge for this purpose. But Hoper, Far- rar, Taylor, Philpot, Bradford, and the others, having the inkling of it, consulted among themselves what to do ; and resolved to decline it, unless they might have indifferent judges7.11 A confidential messenger was dispatched to Ox- ford to obtain the opinion of the three illustrious prisoners in that place upon the question, whether it would be the duty of Philpot and his brethren to obey any summons which might be sent them to dispute at Cambridge. The purport of the answer which Ridley returned was, that he could not 6 Strype's Mem. of Cranm. Vol. ii. Appendix, No. lxxxiii. p. 958. 7 Strype's Mem. of Cranm. Vol. ii. Appendix, No. lxxxiii. pp. 489, 490. xvi BIOGRAPHICAL NOTICE blame them if they should decline to appear at Cambridge ; for that they could expect nothing but cruel handling from the same commissioners as had acted at Oxford, 'though ye were as well learned,-' (said he,) ' as ever was either Peter or Paul.'' It was possible, however, that they might yet be in- duced to engage in such a disputation, if it should appear that important benefit might arise to their hearers. He abstained from giving any decisive counsel on the point, but trusted that "he whose cause they had in hand would put them in mind to do that which should be most for his glory, the profit of his flock, and their own salvation." The purpose of the authorities to hold a disputation at Cambridge became no longer doubtful, Weston and his as- sociates having taken out the commission. Hoper sent early intimation of the steps which were being taken to Philpot and his fellow-prisoners, urging them to "refuse wholly to dispute," unless the original authors from which their oppo- nents proposed to quote were brought forward, and unless also the reporters were placed under the obligation of an oath to give a true statement of what was uttered. More- over they were advised, in case they perceived any secret conferences being carried on, or any contemptuous language used by their opponents, to break off the disputation in the midst, and to appeal for a hearing before the queen. Such were the precautions employed : but Philpot and his brethren were spared the occasion which would have made them use- ful ; for it does not appear that the intended disputation was held. From the king's bench prison the Archdeacon was re- moved to the sessions'-house, by Newgate, on the second of October, 1555 ; and having been examined before the queen's commissioners, was by that board committed to the custody of bishop Bonner. We are indebted to Foxe, the martyrologist, for an interesting detail of the latter scenes of the life of this emi- OF JOHN' PHILPOT. xvii nent man. He conducts the account from the time of his committal to Bonner's custody to the stake at Smithfield, on the eighteenth day of December, 1555. The glorious catastrophe of Philpot's career has denied to his memorialist the power of pointing to his monument or his grave. But " his sepulchre is with us unto this day ;" not only in the existence of Smithfield, and the reminiscence which it con- tains of this venerable witness to Christ's truth, whose soul ascended amid flames kindled in the midst of its area : it is " with us" every time that we exclaim in the congregation, " The noble army of Martyrs praise thee.1-' Herbert's Ames speaks of " A Epytaph of John Philpotte, 1564:" but the Editor has not been able to meet with it. The death by which this holy man was enabled " to glorify God" might have been prevented, if he could have been in- duced to recant, or even so far to modify his former strong statements, as to give his judges a pretext for releasing him without compromising their characters as protectors of the church. The imprisonment of Philpot and his associates seems to have been protracted in order to intimidate them ; but the period of their incarceration was far otherwise em- ployed than in devising methods how they might escape the impending fate : the study of the scriptures, prayer and medi- tation, were the channels by which new vigour was imparted to their faith, and constancy to their resolution. The character of Philpot will ever be revered for his enlightened acquaintance with the scriptures, and his main- tenance of those scriptures in the midst of a dark and frown- ing generation ; for his deep personal conviction of the pre- ciousness of the gospel revelation of grace ; for his profound humility, and for the courage, tranquillity, and unshaken faith which he maintained through his severe ordeal and to the last extremity. [philpot.] b XY111 BIOGRAPHICAL NOTICE The '; Examinations" display nothing of doggedness, but the calm self-possession of an unwavering faith : and though the charge of insanity brought against him by his judges has been re-echoed by a jesuit writer1 inferior to none of them in rancour against the promoters of the Reformation ; yet it will be evident to every reader of them, that in answer to such an imputation he might have adopted the language of one who, like himself, had stood at a tribunal for his faith : Acts sxvi. u i am no£ but Speak forth the words of truth and soberness." The " Letters" of Philpot are equally descriptive of the firmness of his purpose, whether for doing or suffering. They introduce us into the interior of his character : they shew a man immoveably rooted in the true faith, and intrepid in its defence; but meek withal, and while himself abounding in the consolations of the Holy Ghost, able and anxious to " comfort others with the comfort with which he himself was comforted of God." Of the " Apology for spitting upon an Arian" it is no disparagement to say, that it is the least gratifying of the productions of Philpot. The act, which gave occasion to the " Defence," was of so coarse a nature, that, even after making every allowance for the difference of manners in that day, one could heartily have desired that his zeal against the heresy of Arianism had wanted such a manifestation. But having made this admission, we claim for the "Apology" that praise which is due to an honest indignation towards one of the most grievous errors which ever dishonoured the Saviour, or infected his church. If the language throughout this "Apology" is strong, it must be excused as the outburst of a righteous displeasure, not against the persons, but the tenets, of those whom he reproves. The treatise on the " Baptism of Infants," though unpre- 1 Robert Persons or Parsons, in his " Three Conversions of England." OF JOHN PHILPOT. xix tending in its form, will be found to contain in a very short compass the most solid arguments for that practice, scriptu- rally sanctioned, and supported by the highest authorities. It contains, too, not a few statements of an unequivocal kind, as describing Philpofs views of that sacrament. They place him in a position equidistant from those who would make baptism a mere symbolical act, and from that other scheme, yet more subversive of the essential grace of the gospel, which describes that sacrament as the " exclusive" channel through which the Holy Spirit renews the soul. From each of these extremes Philpot was far removed. It may here be remarked that, though his writings contain no express dissertation upon the other sacrament, yet the tone of his opinions thereupon, contrasted as they so strongly are with the transubstantiation view, can hardly be mistaken. At all events, had he reck- oned the benefits of the atonement to be conveyed by that sacrament as an " exclusive" instrument to that end, he could scarcely have failed to drop a hint to that effect, on some one of the many occasions on which he speaks with fervency of the precious truth of justification. Little doubt can exist as to the author of the account of the " Disputation in the convocation-house,'''' as it appears in the following work. It is not likely that two accounts of it would have been penned; and that Philpot was the au- thor of one, the historian above referred to has expressly informed us : " There was a true report of the disputation of these men at the Convocation, which Philpot, one of the disputants, wrote, and had it printed ; which he owned at one of hia examinations before the bishop of London and others; and perhaps may be the same we have extant in Fox's Monuments." Strype, Mem. Cranm. p. 461. It is a subject of much regret, that the treatise " De Vero Christiani Sacrificio" does not make a part of the present volume. But it is far from clear that this work was b — 2 BIOGRAPHICAL NOTICE ever completed by the author. The above Latin title is found in some lists of Philpot's works; but the authority for its insertion does not appear. In a note to p. 1574 of Herbert's Ames, is an allusion to the " Trewe sacryfyce of a Chrysten man," not as a work then in being, but which might, ere long, be given to the world. We cannot but lament that the sentiments of Philpot on such a subject have not come down to us : they would be in instructive contrast with that grand error of the sacrifice of the mass, against which he so valiantly contended even unto death. The translation of Curio on the " olde and awncyent authoritie of Christes churche," is now first printed from a MS. in the British Museum. That it is Philpofs pro- duction, can scarcely be questioned. The dedication bears the name of Jolm Philpot; and his previous travels in Italy may readily account for his mind being directed to, and interested in, the progress of the Reformation in that country. But the chief evidence of its genuineness is of an internal character; since it treats of that subject which was the hinge of the whole controversy of those times, as well as the main topic of dispute between himself and his opponents. His refusal to admit the authority of the church in their seme formed the platform of his resistance to the dogmas of tran- substantiation and the mass. For these reasons, though it is not an original work of Philpot, its publication appeared very desirable. The entire works of Philpot, as stated jointly by Watt in his " Bibliotheca Britannica," and by Chalmers in his ■L Biographical Dictionary," are as follows : I. The Examinations; Lond. 1559, 4to., of winch there is another edition, without date, to which is added, II. An Apology of John Philpot, written for spitting upon an Arian, &c. OP JOHN PHILPOT. xxi The " Examinations" were drawn up by Philpot in English, and afterwards translated into Latin by John Foxe, the inar- tyrologist, when he was in exile. " These things," (says Strype, Mem. Cranm. p. 515,) "Foxe put into Latin (as he had an excellent Latin style), and printed with this title : ' Mira ac elegans cum primis Historia, vel Tragoedia potius, de tota ratione Examinations et condemnations J. Philpotti Archidiaconi Wincestrise, nuper in Anglia exusti : Ab autore primum lingua sua congesta ; nunc in Latinam versa, inter- prete J. F. A.'" III. Supplication to King Philip and Queen Mary. IV. Letters. Foxe. V. Disputation in the Convocation-house: of which the Latin title is " Vera Expositio Disputationis institute man- dato D. Maria; Reginse, Ang. etc. in Synodo ecclesiastico Londini in Comitiis Regni ad 18 Oct. anno 1553." Printed in Latin at Rome, 1554; and in English at Basil. VI. Translation of Coelius Secundus Curio's " Defence of the Old and Ancient Authority of Christ's Church." VII. De Vero Christiani sacrificio. VIII. Translation of Calvin's Homilies. IX. Translation of Chrysostom against Heresies. X. Epistolae Hebraicae. XI. De Proprietate Linguarum. The last five in this enumeration have not been found, and are probably not extant. The latter four, even had they been met with, would scarcely have been suited to the ob- jects of the " Parker Society." The manuscripts relating to Philpot, in Emmanuel Col- lege, Cambridge, were examined by the Editor : but the search did not end in the discovery of any additional papers. xxii BIOGRAPHICAL NOTICE, &C. The thanks of the members of the Parker Society are due, and are now in their name offered by the Editor, to the Rev. J. Allport, M. A., of Birmingham; the Rev. J. Mendham, of Sutton Coldfield ; and to the Rev. T. P. Pan- tin, M. A., Rector of Westcote, Gloucestershire, for several important communications : nor less to the Rev. S. R. Maitland, M. A., Librarian to the Archbishop of Canter- bury, who gave to the Editor ready access to the Library at Lambeth Palace. ttatton ot tt)t tomUntt Jttatttr of Cijnot, WIpot, nrcUOracon of Witt? ctjejttcr, at eunUrn seasons, in tfje tutne of tjpo sore imprisoncmente, ronucntcD and iiaitetr, no in tfjror particular tragrDtrs foloiunngc, it mane (not onln to tfjc cfjnQtrn instruction, tut also to tfje tnerp recreation of tfje intuffcrent rcatrer) moste manifestly appcarc Reade fyrst, and then iudge. When the waters arose, the floudde bet vpon this house, and could not moue it: for it was builded vpon a rock, Luc. 6. And the rocke was Christe. 2 Corinth. 10. NOTICES (BY THE EDITOR) OF THE BISHOPS AND OTHER CLERGY, WITH THE QUEEN'S COMMISSIONERS, WHO EXAMINED ARCHDEACON PHILPOT in 1555. Edmund Boner (or Bonner), who acted a memorable part in the Bishop of eventful age wherein his life was cast, was a student of Broadgate Hall, now Pembroke College, Oxford. He was nominated to the see of Hereford toward the end of 1538; but before his consecration was transferred to London, wliich diocese was the grand arena of his activity. In 1549 he was deprived, and committed to the Marshalsea prison ; but was restored to his see in the first year of Mary's reign. The rejection of the oath of supremacy on Elizabeth's accession to the throne was followed by the loss of his see. An ecclesiastical historian speaks of him as one " who had gone through several embassies ; but lost himself by his persecuting temper and harsh management." (Collier's Eccl. Hist.) His brutal conduct is too notorious to need remark. Nicholas Heath, descended from the Heaths of Aspley, near Tam- Archbishop worth, began his academical course at Corpus Christi College, Oxford, of York- but removed thence to Clare Hall, Cambridge, took orders, and was afterwards archdeacon of Stafford. He was consecrated bishop of Rochester in 1539, being then almoner to Henry the Eighth, and was thence translated to Worcester, which see he held until the beginning of Edward's reign, when he was (1549-50) committed as a prisoner to the Fleet, as "being no friend to that king or reformation." When Mary came to the throne, he was restored to his bishopric, upon the deprivation of Hooper. Bishop Heath stood so high in this queen's favour, that he was made by her, not only lord president of Wales, but archbishop of York. On Elizabeth's accession, in Nov. 1558, (cardinal Pole, archbishop of Canterbury, being dead,) the duty of anointing and crowning Eliza- beth devolved upon Heath ; but refusing, in common with all the other bishops except one, and declining also, the next year, to acknowledge the new queen's supremacy over the church, he was deprived of the xxvi NOTICES OF THE Bishop of Durham. Bishop of Lichfield and Coven- try. Bishop of Worcester. archbishopric, and committed to custody for a time. During the rem- nant of his days he lived, a prisoner at large, at Cobham in Surrey; and there at length dying, was buried in the chancel of that church. Cuthbert Tonstall (or Tunstal) was born in Yorkshire in 1476. He became a member of the University of Oxford in 1491 ; but left it, with many others, on account of the plague which broke out about that time, and proceeded to Cambridge. From that place, after no long stay, he proceeded to the University of Padua, in Italy. After his re- turn, being LL.D. (of Padua, as is supposed) he was appointed, in suc- cession, archdeacon of Chester, prebendary of York, and vicar general to Warham, archbishop of Canterbury. He was afterwards made master of the rolls, and keeper of the seals, and was employed abroad in matters of the highest moment. In 1521, he was made dean of Salisbury; and not long after bishop of London, to which he was consecrated in October, 1522. Tonstall was translated to the see of Durham, of which it was attempted to deprive him by a bill brought into parliament, which failed of its object: he was, however, subse- quently deprived by a commission. On the accession of Mary he was set at liberty from the custody in which he had been placed, and restored to his see: but when Elizabeth came to the crown, he shared the lot of all those bishops (and their number included the whole bench except Kitchin, of Llandaff,) who rejected the oath of supremacy, by being deprived of his see, which sentence took effect about September, 1559-GO. He has been described as "a prelate thoroughly accomplished in the polite part of learning." Ralph Baines, born in Yorkshire, was educated at St John's College, Cambridge. After taking the degree of D.D. he went to Paris, where for some time he was royal professor of Hebrew. He remained abroad during the latter part of Henry the Eighth's reign, and through- out that of Edward the Sixth: but when Mary obtained the crown, he returned into England, and was made bishop of Lichfield and Co- ventry, which dignity he retained until the first year of queen Elizabeth, when he was deprived and imprisoned for refusing to take the oath of supremacy. He died in 1559, the first year of his imprisonment, having published only one work: In Proverbia Salomonis, L. 3. Richard Pates, a native of Oxfordshire, was admitted scholar of Corpus Christi College, Oxford, in 1522. After taking Iris degree of B.A. he went to Paris, and became M.A. of that University. Re- turning to England, he became successively archdeacon of Winchester and Lincoln. He went abroad in several embassies: and is mentioned in 1534, as being resident in the emperor's court; and again in 1540, in which year a passport was made for him by secretary Cromwell to Calais, to reside with the emperor as ambassador from the king of England. He was made bishop of Worcester, probably upon the re- signation of Latimer. At all events, he was "designed" to that office, at that time, by Henry the Eighth. In 1542, he was attainted of high treason and deprived of his spiritualities : he remained in banishment the whole of Edward the Sixth's reign, during which time he sat and EXAMINERS OF PHILPOT. XXV11 assisted at the council of Trent. Mary ascending the throne, bishop Pates was recalled home, and restored to his see of Worcester in 1554; but upon the next change of church affairs (the first of Elizabeth) re- fusing to take the oath of supremacy, he was deprived ; and, going abroad, re-appeared at Trent at the closing of the council. He was living in 1562, but how long after is not certainly known. Of bishop Pates Antony a Wood says : " He was a learned man, of a peaceable disposition, zealous in the faith he professed, yet always against in- flicting corporal punishments on such that were opposite in religion to him." Robert Warton, alias Parfew, alias Purfoy, was translated to the Bishop of see of Hereford from St Asaph April 24, 1554 ; died Sept. 22, 1557 ; Hereford- and was buried in his own cathedral. George Day was restored to the bishopric of Chichester in 1553, Bishop of on the deprivation of John Scory: he died on the 2nd of August, 1556. Ch'01165161"- He was originally confirmed in this see on the 5th of May, 1543 ; de- prived of it, Oct. 10, 1551 ; and then succeeded by John Scory. Maurice Griffyth (or Griffyn) by birth a Welchman, and, in Bishop of respect of ecclesiastical order, a Dominican or Black Friar, received Rocliester* his "academical education, for a time, among those of his profession in their house in the south suburb of Oxon," and was admitted Bachelor of Canon Law in February, 1533. He was appointed to the arch- deaconry of Rochester ; and subsequently, upon the translation of Scory to the see of Chichester, was made bishop of Rochester, to wliich he was consecrated " in St Saviour's church, Southwark, by Stephen, bishop of Winchester," in April, 1554. He ended his days either in November or December, 1559, and was buried in the church of St Magnus, London Bridge, which living he seems to have held, with his bishopric, until his death. Thomas Goldwell, of a Kentish family, took the degrees of M.A. Bishop of and B.D. successively in the years 1531 and 1533, being a member 0fStAsaPh- All Souls College, Oxford, where he was distinguished by his attain- ments in astronomy and other mathematical sciences. He was a zealous Romanist, and "was attainted with cardinal Pole in 1538, and lived with him beyond sea in the times of Henry the Eighth and Edward the Sixth, and was employed by the cardinal to carry his letters to queen Mary, by whom he was promoted to the bishopric of St Asaph, in 1555." Soon after, he induced the pope to renew the indulgences granted to those who went on pilgrimages to St Winifred's well at Holywell, in Flintshire. Refusing to make the required compliance on the accession of Elizabeth, he was deprived, and " conveying himself away beyond the seas," presented himself at the council of Trent under Pope Pius in 1562. The remainder of his life was for the most part passed at Rome ; where " he lived very pontificially among the Thea- tines," and was appointed by the pope to baptize Jews there, and to confer orders on Englishmen who should fly thither for religion's sake. In 1580, it was proposed that bishop Goldwell should go over to England to perform episcopal offices for the English Romanists, their XXVI11 NOTICES OF THE Bishop of Gloucester. Bishop of Bath and Wells. only bishop being Dr Thomas Watson, who was at that time confined in Wisbeach castle. For this purpose he proceeded as far as Rheims ; but his strength failing him, he returned to Rome, and died soon after, being more than eighty years old. He was esteemed among the English- men at Rome "a most useful person; and was had in great veneration for his learning," having (as Wood was informed) written one or more books. At Ravenna, in Italy, is a convent of Theatines ; where, among the pictures of several famous men of their order, there is one, the inscrip- tion of which speaks of Goldwell as " Fidei confessor conspicuus." James Brooks (or Brokes), a native of Hampshire, was elected fellow of Corpus Christi College, Oxford, in 1531. He took the degree of D.D. in 1546, and the following year was elected master of Balliol College ; was " chaplain or almoner to bishop Gardiner," and at length by queen Mary appointed bishop of Gloucester, upon the deprivation of John Hooper. In 1555, he was delegated by the pope to examine and try Cranmer, Latimer, and Ridley. " He was a person very learned in the time he lived, an eloquent preacher, and a zealous maintainer of the Roman Catholic religion, as well in his sermons as writings, some of which are published, as 1. Sermon at St Paul's Cross in the first year of queen Mary on Matt. ix. 18. 2. Oration in St Mary's Church in Oxon. 12th March, 1555, to Thomas Cranmer, archbishop of Canterbury. 3. Oration in closing up the examination of Thomas Cranmer, archbishop of Canterbury1." Upon Elizabeth's accession, being summoned to take the oath of supremacy, he refused, was deprived, and committed to prison, and died in 1559-60. He was buried in Gloucester cathedral, but no monument appears. Gilbert Bourn, son of Philip Bourn of Worcestershire, and brother to Sir John Bourn, principal secretary of state, was a fellow of All Souls College, Oxford, in 1531. Ten years afterwards, he was made one of the first prebendaries of Worcester upon the erection of that church into a cathedral body. In 1549, he supported the Reforma- tion, and was successively archdeacon of Bedford, Essex, and Middlesex, also canon of St Paul's. In the beginning of queen Mary's reign, he became so zealous for the Romish cause, that preaching at Paul's Cross in behalf of Bonner, then present, a dagger was thrown at him by one of the hearers. Soon after, in the year 1554, he was made bishop of Bath and Wells, in the place of William Barlow; and at no distant period, was appointed lord president of Wales. He remained in great favour during the reign of Mary ; but when Elizabeth succeeded, he was deprived of Iris bishopric for denying her supremacy. He was a prisoner at large under the inspection of Dr Cary, the dean of Exeter, devoting himself to reading and contemplation. He died at Silverton 1 Ant. a Wood, Athen. Ox. EXAMINERS OF PHILPOT. XXIX in Devonshire, Sept. 10, 1569, and was buried in the chancel of the parish church. Henry Morgan, a native of Wales, entered at Oxford about 1515, |tisk°P.°fs where becoming distinguished by his knowledge in the civil and canon laws, he was appointed principal of St Edmund's Hall, at that time a noted house for civilians. On the deprivation of Robert Ferrar, he became his successor in the bishopric of St David's; but was himself deprived in 1559, for refusing to make the required compliances. The remainder of his days he passed among his relations at Godstow, near Oxford, where he died in December, 1559. William Glynn was a fellow of Queens' College, Cambridge, in p.ishop of which university he took the degree of D.D. Upon the death of Arthur BanS°r' Bulkeley, LL.D., bishop of Bangor, in 1552, he was nominated his successor, and was consecrated in 1555, the bishopric remaining vacant for more than two years. He died in 1558. Henry Cole was born at Godshill, in the Isle of Wight, and edu- Dean of cated in Wykeham's School near Winchester. He was admitted true St Paul ' and perpetual Fellow of New College, Oxford, in 1523; and having there read civil law, he travelled some years after into Italy, and tarried some time at Padua, prosecuting his studies. Returning to England, and having settled in London, he proceeded to the degree of Doctor in Civil Law in 1540; and the same year resigned his fellowship, being then an advocate in the Court of Arches. He was afterwards made prebendary of Salisbury, and about the same time archdeacon of Ely, in the room of Richard Coxe. In 1542 he was elected to the warden- ship of New College ; and, two years afterwards, was made rector of Newton Longville, in Bucks. Soon after, when Edward the Sixth came to the crown, he was a supporter of the reformation, an admirer of Peter Martyr, " a frequenter of protestant service, and a receiver of the holy communion according to their way": he upheld the reformation principles in a sermon at St Martyn's (Carfax), Oxford; and was in other respects an approver of the proceedings of Edward VI. In 1551 he resigned his wardenship, and the year after, his rectory: in 1554 he- was made provost of Eton College, of which he had been fellow, and the same year had the degree of D.D. conferred upon him. It was not long- after that he was appointed one of the commissioners to visit the uni- versity of Cambridge ; and became dean of St Paul's on the removal of Dr Feckenham to Westminster ; being nominated vicar-general of the spiritualities under Cardinal Pole in 1550, and in 1558 one of the overseers of the said cardinal's will. When Elizabeth came to the throne, Dr Cole, with John Whyte, bishop of Winchester, and five other zealous Romanist divines, " did dispute with as many protestant divines concerning matters of religion ; but that dispute (where this Dr Cole XXX NOTICES OF THE was spokesman), coming to nothing/' he was deprived of his deanery, to make way for Dr W. May, Master of Trinity College, Cambridge. " About that time," says Antony Wood, " Dr Cole was imprisoned ; but where, I cannot tell ; but he died in or near the Compter, in Wood- street, London, in December, 1579." Leland, in his "Encomia," gives a high character of Cole's learning. ofLondon" «J°HN Harpsfield was born in the parish of St Mary Magdalene, Old Fish-street, London, and educated at Winchester school. Being elected thence to New College, Oxford, he became a fellow of that society in 1534; but quitted his fellowship in 1551, being then bene- ficed in London. He was made archdeacon of London in 1554 ; in which capacity he aided Bonner in his various plans and proceedings, being a man of a kindred spirit with the bishop, who had probably been first attracted to him by discovering such a similarity of views. In 1558, Harpsfield was appointed dean of Norwich, but was forced to leave it to make room for John Salisbury, suffragan bishop of Thetford. After Elizabeth had come to the throne, he was committed to the Fleet for not acknowledging her ecclesiastical supremacy; but was released upon condition that he should not act, speak, or write against the doctrine of the Church of England. Hereupon retiring to the house of a relative dwelling in St Sepulchre's parish, he passed the remainder of his days in retiredness and devotion. He died in 1578, and was (probably) buried in the church of St Sepulchre. Dean of James Curthopp (or Curthorp) was educated at Corpus Christi borough. College, Oxford; and took the degree of M.A. in 1546. He afterwards became canon of Christ Church ; and, in the beginning of Mary's reign, dean of Peterborough. He died July 19, 1557. Dean of John Christopherson, a native of Lancashire, was educated at St John's College, Cambridge, where he took the degree of D.D., and became master of Trinity College. During Edward's reign he lived abroad ; but returning on Mary's accession, was raised to the deanery of Norwich in 1554, and placed in the see of Chichester in 1557. In the first year of Elizabeth he was deprived, and died soon after, and was buried in Christ Church, London. He wrote translations of Philo's works, of the Greek ecclesiastical historians, and of the fathers. Henry Pendleton was born in Lancashire, and entered at Brasen Nose College, Oxford, about 1538. He took the degree of D.D. in Edward the Sixth's reign, being then probably well disposed towards the Reformation. However, in Mary's reign he proved by his sermons, and the part he took in the contests with the friends of the Reformation, that his preferences were on the Romish side. In the first year of Elizabeth he was deprived of his preferments and committed to prison. The time of his death is not known. EXAMINERS OF PHILPOT. xxxi John Story was a student of civil law at Oxford. In 1531 he {^^"j took the degree of B.C.L. ; and in 1535 was appointed professor of a new lecture in law, founded by Henry the Eighth : he was made principal of Broadgate Hall (now Pembroke College) in 1537; and the following year took the degree of D.C.L. He was a zealous adherent to the Romish communion, and withdrew into Flanders in the reign of Edward the Sixth ; but returned to England on Mary's accession, the patent of his professorship at Oxford being restored to him. Being employed in matters relating to canon law in the courts held in London, and being made chancellor of Oxford, he became very active in prosecuting the protestants in the reign of Mary. After Elizabeth had come to the throne, Story, who was then a member of the House of Commons, spoke so warmly against the religious changes then being introduced, that he was committed to custody; out of which, however, he escaped to Flan- ders, and obtained an advantageous post in the Custom House of Antwerp. This place he subsequently quitted for England about the beginning of 1570 ; and on his return was imprisoned in the Tower, from which he might have escaped, if he had consented to take the oath of supremacy : this, however, he persisted in refusing to do, being animated to such resoluteness by Feckenham, who was a prisoner at the same time. He was executed at Tyburn, June 1, 1571, dying an unshaken assertor of Romanist principles. William Roper, son of John Roper of Eltham in Kent, (who was some time attorney general to Henry the Eighth), was clerk of the King's Bench, and married the daughter of Sir Thomas More. He died Jan. 4, 1577, having been the author of " The Life of Sir Thomas More," MS. published 1712. THE EXAMINATIONS OF JOHN PHILPO T. THE PROCESS AND HISTORY OP MASTER JOHN PHILPOT, EXAMINED, CONDEMNED, AND MARTYRED FOR THE MAINTENANCE AND DEFENCE OF THE GOSPEL'S CAUSE AGAINST THE ANTI- CHRISTIAN SEE OF ROME.' Next followeth the constant martyrdom of master John Philpot, of whom partly ye heard before in the beginning of queen Mary's time, in prosecuting the disputation of the convocation-house. He was of a worshipful house, a knight's PWipot, a . & knight's son, born in Hampshire, brought up in the New College in so"> !lnd a ' ... . student of Oxford, where he studied the civil law the space of six or law in New College, seven years, besides the study of other liberal arts, especially Oxford, of the tongues, wherein very forwardly he profited, namely, in the knowledge of the Hebrew tongue, &c. In wit he was pregnant and happy, of a singular courage, in spirit fer- vent, in religion zealous, and also well practised and exer- cised in the same (which is no small matter in a true divine), of nature and condition plain and apert, far from all flattery, further from all hypocrisy and deceitful dissimulation. What his learning was, his own examinations penned of his own hand can declare. From Oxford, desirous to see other countries as occa- sion served thereunto, he went over into Italy and places Philpot ' goeth over thereabouts ; where he, coming upon a time from Venice to to Italy. [} The text of the " Examinations" (including the title and intro- duction) is taken from the edition of Foxe's Acts, published in 1597; any differences between that text and the original edition printed 1556, without the printer's name, entitled "The Examination of the constant martyr of Christ, John Philpot," (see Herbert's Typographical Antiqui- ties, Vol. in. p. 1588.) being marked in the notes.] 1—2 4 FIRST EXAMINATION. Padua, was in danger through a certain Franciscan friar accompanying him in his journey, who, coming to Padua, cmSpot1 sou§n* *° accuse him of heresy. At length returning into i!''0, . England his country again, as the time ministered more England. 0 * B ' boldness to him in the days of king Edward, he had divers conflicts with Gardiner the bishop in the city of Winchester, as appeareth by divers of Winchester's letters, and his exa- minations ; whereof read before. Piiilnot After that, having an advowson bv the said bishop, he archdeacon 0 f 1 J »f winches- was made there archdeacon of Winchester, under Dr Poinet, tcr. _ 7 _ who then succeeded Gardiner in that bishopric. Thus, during the time of king Edward, he continued to no small profit of those parts thereabout. When that blessed king was taken away, and Mary his sister came in place, whose study was wholly bent to alter the state of religion in the woful realm of England, first she caused a convocation of the prelates and learned men to be congregated to the accomplishment of her desire. In the which convocation master Philpot being present according to his room and degree, with a few others, sus- tained the cause of the gospel manfully against the adver- sary part (as is above recited) ; for the which cause, not- withstanding the liberty of the house promised before, he was called to account before bishop Gardiner the chancellor, then being his ordinary, by whom he was first examined, Philpot sent although that examination came not yet to our hands. From nertofion- thence again he was removed to Bonner and other commis- sioners, with whom he had divers and sundry conflicts, as in his examinations here following may appear. the first The first examination of Master John Phil- examination. p0t before the queen's commissioners, Master Cholmley, Master Roper, and Dr Story, and one of the scribes of the Arches, at Newgate Sessions1 Hall, October the 2nd, 1555. story's Dr Story, before I was called into an inner parlour where w uds to J 1 Philpot. fjjgy sat, came out into the hall where I was, to view me among others that there were, and passing by me said, "Ha! Master FIRST EXAMINATION'. Philpot and, in returning immediately again, stayed against me, beholding me, and saying that I was well fed indeed. Philpot: — "If I be fat and in good liking, master doc- tor, it is no marvel, since I have been stalled up in prison this twelve months and a half, in a close corner. I am come to know your pleasure, wherefore you have sent for me.11 Story : — " We hear that thou art a suspect person, and of heretical opinions ; and therefore we have sent for thee." Philpot: — "I have been in prison thus long, only upon ^'^^ the occasion of the disputation made in the convocation-house, jj"^'^011 and upon suspect1 of the setting forth the report thereof." Story : — " If thou wilt revoke the same, and become an honest man, thou shalt be set at liberty, and do right well : or else thou shalt be committed to the bishop of London. How sayest thou I wilt thou revoke it or no V Philpot : — " I have already answered in this behalf to mine ordinary." Story: — "If thou answerest thus, when thou comest be- fore us anon, thou shalt hear more of our minds :" and with that he went into the parlour, and I within a little while after was called in. The Scribe : — " Sir, what is your name 2" Philpot: — "My name is John Philpot." And so he in- tituled my name. Story : — " This man was archdeacon of AVinchester, of Dr Poinet's presentment." Philpot : — " I was archdeacon indeed, but none of his presentment, but by the virtue of a former advowson, given by my lord chancellor that now is." Story : — " Ye may be sure that my lord chancellor would not make any such as he is archdeacon." Roper : — "Come hither to me, master Philpot. We hear say that you are out of the catholic church, and have been a disturber of the same ; out of the which whoso is, he can- not be the child of salvation. W herefore, if you will come into the same, you shall be received, and find favour." Philpot: — " I am come before your worshipful masterships p1?"1'?* at your appointment, understanding that you are magistrates PJjj^ * authorized by the queen's majesty, to whom I owe, and will jj*1 [' Suspect: suspicion.] Jj*'f 6 FIRST EXAMINATION. do, my due obedience to the uttermost. Wherefore I de- sire to know what cause I have offended in, wherefore I am now called before you. And if I cannot be charged with any particular matter done contrary to the laws of this realm, I desire your masterships that I may have the benefit of a subject, and be delivered out of my long wrongful imprison- ment, where I have lien this twelvemonth and this half, with- out any calling to answer before now, and my living taken from me without all law." No particu- Roper : — " Though we have no particular matter to charge lar matter . but sua- y0U withal, vet we may, both by our commission and by the picion. » ' » » » * law, drive you to answer to the suspicion of a slander going on you : and, besides this, we have statutes to charge you herein withal." Philpot: — "If I have offended any statute, charge me therewithal ; and if I have incurred the penalty thereof, punish me accordingly. And because you are magistrates and executors of the queen's majesty's laws, by force whereof you do now sit, I desire that, if I be found no notorious transgressor of any of them, I may not be burdened with more than I have done." Cholmley : — " If the justice do suspect a felon, he may examine him upon suspicion thereof, and commit him to prison though there be no fault done." Story : — " I perceive whereabout this man goeth. He is plain in Cardniaker's case, for he made the selfsame allega- tions. But they will not serve thee ; for thou art a heretic, and boldest against the blessed mass. How sayest thou to that V PMlpot : — " I am no heretic." Story : — " I will prove thee a heretic. Whosoever hath holden against the blessed mass is a heretic : but thou hast holden against the same ; therefore thou art a heretic." PMlpot : — " That which I spake, and which you are able to charge me withal, was in the convocation, where, by the queen's majesty's will and her whole council, liberty was given to every man of the house to utter his conscience, and to say his mind freely of such questions in religion, as there were propounded by the prolocutor ; for the which now I thought not to be molested and imprisoned as I have been, neither now be compelled of you to answer to the same." FIRST EXAMINATION. 7 Story : — " Thou shalt go to the Lollards1 Tower, and be handled there like a heretic, as thou art ; and answer to the same that thou there didst speak ; and be judged by the bishop of London." Philpot : — " I have already been convented of this matter Phiipot ap. before my lord chancellor, mine ordinary, who this long time ins orcii- hath kept me in prison. Therefore, if his lordship will take my life away, as he hath done my liberty and living, he may ; the which I think he cannot do of his conscience, and there- fore hath let me lie thus long in prison : wherefore I am content to abide the end of him herein that is mine ordinary, and do refuse the auditory of the bishop of London, because he is an incompetent judge for me, and not mine ordinary." Story : — " But, sir, thou spakest the words in the convo- cation-house, which is of the bishop of London's diocese ; and therefore thou shalt be carried to the Lollards'' Tower to be judged by him for the words thou spakest in his diocese against the blessed mass." Philpot : — " Sir, you know by the law, that I may have ' Exceptionem fori1 and it is against all equity that I should be twice vexed for one cause, and that by such as by the law have nothing to do with me." Iloper : — " You cannot deny but that you spake against the mass in the convocation-house." Story : — " Dost thou deny that which thou spakest there, or no?" Philpot : — " I cannot deny that I have spoken there ; and if by the law you may put me to death therefore, I am here ready to suffer whatsoever I shall be judged unto." The Scribe ; — " This man is fed of vain glory." Cholmley : — " Play the wise gentleman, and be conform- able ; and be not stubborn in your opinions, neither cast your- self away. I would be glad to do you good." Philpot : — " I desire you, sir, with the rest here, that I pi",p0^ be not charged further at your hands than the law chargeth {j^" than me, for that I have done, since there was then no law di- W0llM bear- rectly against that wherewith I am now charged. And you, [} 'Exceptio fori' was the defendant's 'Exception against the court/ the entry of his protest against some part of the charge, or the mode of proceeding against him.] 8 FIRST EXAMINATION. master doctor (of old acquaintance in Oxford), I trust will shew me some friendship, and not extremity."''' Story : — " I tell thee, if thou wouldst be a good catholic man, I would be thy friend, and spend my gown to do thee good; but I will be no friend to a heretic, as thou art, but will spend both my gown and my coat, but I will burn thee. How sayest thou to the sacrament of the altar V Phiipot : — " Sir, I am not come now to dispute with your mastership, and the time now serveth not thereto, but to answer to that I may be lawfully charged withal." Story : — " Well, since thou wilt not revoke that thou hast done, thou shalt be had into the Lollards1 Tower." Phiipot re- Phiipot : — " Sir, since vou will needs shew me this ex- quiretnto -1 •> see their tremity, and charge me with my conscience, I do desire to commission. J ° J see your commission, whether you have this authority so to do ; and after the view thereof I shall (according to my duty) make you further answer, if you may, by the virtue thereof, burden me with my conscience.11 Roper: — "Let him see the commission: is it here?11 Story: — " Shall we let every vile person see our commis- sion p Cholmhy : — " Let him go from whence he came, and on Thursday he shall see our commission.11 Story : — " No, let him lie in the meanwhile in the Lollards' Tower ; for I will sweep the king's bench, and all other prisons also, of these heretics : they shall not have that resort as they have had, to scatter their heresies.11 Phiipot: — " You have power to transfer my body from place to place at your pleasure ; but you have no power over my soul. And I pass not1 whither you commit me, for I cannot be worse entreated than I am, kept all day in a close chamber : wherefore it is no marvel that my flesh is puffed up, wherewithal master doctor is offended.11 Story : — " Marshal, take him home with you again, and see that you bring him again on Thursday ; and then we shall rid your fingers of him, and afterward of your other heretics.11 Phiipot :— " God hath appointed a day shortly to come, in which he will judge us with righteousness, howsoever you judge of us now.11 [' Pass not : care not/] PFXONO EXAMINATION. 9 Roper: — " Be content to be ruled by master doctor, and sliew yourself a catholic man." Philpot : — " Sir, if I should speak otherwise than my con- Philpot will ■r 1 1 • not ilissi'iii- science is, I should but dissemble with you: and why be bie against • his con- you so earnest to have me shew myself a dissembler both science, to God and you, which I cannot do?" Roper : — " We do not require you to dissemble with us, but to be a catholic man." Philpot : — " If I do stand in any thing against that, where- in any man is able to burden me with one jot of the scrip- ture, I shall be content to be counted no catholic man, or a heretic, as you please." Story : — " Have we scripture, scripture V — and with that he rose up, saying, " Who shall be judge, I pray you I This man is like his fellow Woodman, which the other day woidd have nothing else but scripture." And this is the beginning of this tragedy. the second second examination of Master Philpot be- ex a m i nation. fore the queen's commissioners, Master Cholmley, Roper, Dr Story, Dr Cook, and the scribe, the 24th of October, 1555, at Newgate Sessions1 Hall. At my coming, a man of Aldgate of mine acquaintance said unto me, "God have mercy on you, for you are already condemned in this world ; for Dr Story said, that my lord chancellor had commanded to do you away." After a little consultation had between them, master Cholmley called me unto him, saying : Cholmley : — " Master Philpot, shew yourself a wise man ; and be not stubborn in your own opinion, but be conformable to the queen's proceedings, and live ; and you shall be well assured of great favour and reputation." Philpot : — " I shall do as it becometh a christian man to do." Story : — " This man is the rankest heretic that hath been in all my lord chancellor's diocese, and hath done more hurt than any man else there : and therefore his pleasure is that he should have the law to proceed against him ; and I have JO SECOND EXAMINATION. spoken with my lord herein, and he willeth him to be commit- ted to the bishop of London, and there to recant, or else burn. He howled and wept in the convocation-house, and made such ado as never man did, as all the heretics do when they lack learning to answer. He shall go after his fellows. How sayest thou ? wilt thou recant ?" Philpot : — " I know nothing I have done, that I ought to recant/'' Story: — "Well then, I pray you, let us commit him to the Lollards' Tower, there to remain until he be further examined before the bishop of London ; for he is too fine fed in the king's bench, and he hath too much favour there : for his keeper said at the door yesterday, that he was the finest fellow, and one of the best learned in England." And with this he rose up and went his way. Cook : — " This man hath most stoutly maintained heresies since the queen's coming in, above any that I have heard of; therefore it is most meet he should be adjudged by the bishop of London, for the heresies he hath maintained." Philpot: — "I have maintained no heresies." Cook : — " No ! have you not ? Did you not openly speak against the sacrament of the altar in the convocation-house ? Call you that no heresy? wilt thou recant that, or not?" Philpot : — " It was the queen's majesty's pleasure, that we should reason thereof, not by my seeking, but by other men's procuring, in the hearing of the council." Cook : — " Did the queen give you leave to be a heretic i you may be sure her grace will not so do. Well, we will not dispute the matter with you : my lord of London shall proceed by inquisition upon thee; and if thou wilt not recant, thou shalt be burned." Philpot : — " My lord of London is not mine ordinary in this behalf, and I have already answered unto mine ordinary in this matter ; and therefore (as I have said before) you shall do me great wrong, to vex me twice for one matter, since I have sus- tained this long imprisonment, besides the loss of my living." Roper : — " You were a very unmeet man to be an arch- deacon." Philpot: — "I know I was as meet a man as he that hath it now." SECOND EXAMINATION. I I Cook: — "A meet man, quoth he! he troubled master Roper and the whole country." Philpot : — " There was never poor archdeacon so handled at your hands as I am, and that without any just cause ye be able to lay unto me." Cook : — " Thou art no archdeacon." Philpot: — " I am archdeacon still, although another be in Pb.iipotde- -t o (invert (it Ins possession of my living ; for I was never deprived by any law." j!^'^;1™"" Cook: — " No, sir ; that needeth not : for a notorious heretic ai,y law- should have no ordinary proceeding about his deprivation ; but the bishop may, upon knowledge thereof, proceed to de- privation." Philpot : — " Master doctor, you know that the common law is otherwise ; and besides this, the statutes of this realm be otherwise, which give this benefit to every person, though he be a heretic, to enjoy his living until he' be put to death for the same." Cholmley ; — " No, there thou art deceived." Philpot : — " Upon the living I pass not ; but the unjust dealing grieveth me, that I should be thus troubled for my conscience, contrary to all law." Cholmley : — " Why, will not you agree that the queen's majesty may cause you to be examined of your faith V Philpot : — " Ask you of master doctor Cook, and he will tell you that the temporal magistrates have nothing to do with matters of faith, for determination thereof. And St Ambrose saith, that the things of God are not subject to the power and authority of princes'." Cook : — " No ! may not the temporal power commit you to be examined of your faith to the bishop !" Philpot : — " Yea, sir, I deny not that. But you will not grant, that the same may examine any of their own authority." Cook: — "Let him be had away." Philpot : — " Your mastership promised me the last time P Convenior ipse a comitibus et tribunis, ut basilica) fieret matura traditio, dicentibus imperatorem jure suo uti ; eo quod in potestate ejus essent omnia. Respond!, si a me peteret quod meum esset, id est fundum meum, argentum meum, quidvifl hujusmodi meum, me non refragaturum, quanquam omnia qute mei sunt, essent pauperum: verum ea qiue sunt divina, imperatorise potestati non esse subject a. Ambros. Op. Par. 10!)0. Tom. ii. col. 5i->4, § 8.] 12 SECOND EXAMINATION. I was before you, I should see your commission, by what authority you do call me, and whether I by the same be bound to answer to so much as you demand.'1'' Roper : — " Let him see the commission." Then the scribe exhibited it to master Roper, and was about to open the same. Cool- : — " No, what will ye do? he shall not see it." Phil pot : — "'Then do you me wrong, to call me and vex me, not shewing your authority in this behalf." Cook : — " If we do you wrong, complain on us ; and in the mean while thou shalt lie in the Lollards' Tower." Philpot : — "Sir, I am a poor gentleman; therefore I trust of your gentleness you will not commit me to so vile and strait a place, being found no heinous trespasser." CooJc : — "Thou art no gentleman." Philpot: — ''Yes, that I am." Cook : — " A heretic is no gentleman : for he is a gentle- man, that hath gentle conditions." Philpot: — '-The offence cannot take away the state of a gentleman as long as he liveth, although he were a traitor : but I mean not to boast of my gentlemanship, but will put it under my foot, since you do no more esteem it." Story: — " What ! will you suffer this heretic to prate witli you all this day V Cook: — "He saith, he is a oentleman." Story : — " A gentleman, »quoth he I he is a vile heretic knave : for a heretic is no gentleman. Let the keeper of the Lollards1 Tower come in, and have him away." The Keeper : — " Here, sir." Command- Ston/ : — " Take this man with you to the Lollards'1 Tower, ed to Lol- m lards' toner or else to the bishop's coal-house." by Dr Story. . * Philpot: — "Sir, if I were a dog, you could not appoint me a worse and more vile place : but I must be content with whatsoever injury you do offer me. God give you a more merciful heart ! you are very cruel upon one that hath never offended you. I pray you, master Cholmley, shew me some friendship, that I be not carried to so vile a place." cholmley And Cholmley called me aside, and said, " I am not skilful talketh with . . . . 11 i i Philpot ol their doings, neither oi their laws : 1 cannot tell what they mean. I would I could do you good." SECOND EXAMINATION. 13 Philpot : — " I am content to go whither you will have me. There was never man more cruelly handled than 1 am at your hands, that, without any just cause known, should thus he entreated." Story: — "Shall we suffer this heretic thus to reprove us '. Have him hence.1'' Philpot :— " God forgive you, and give you more merciful hearts, and shew you more mercy in time of need: 'Do quickly that you have in hand1." Story : — " Do you not hear how he maketh us Judases V Philpot: — " That is after your own understanding." After this I, with four other more, were brought to the keeper's house in Paternoster-row, where we supped ; and after supper I was called up to a chamber by the archdeacon of London's servant, and that in his master's name, who offered me a bed for that night. To whom I gave thanks, saying, that it should be a grief to me to lie well one night, and the next worse : " wherefore I will begin," said I, " as 1 S*^™.'! am like to continue, to take such part as my fellows do." And c0:t|-'louse- with that we were brought through Paternoster-row to my lord of London's coal-house ; unto the which is joined a little blind house, with a great pair of stocks, appointed both for hand and foot. But, thanks be to God ! we have not played on those organs yet, although some before us have tried them. And there we found a minister of Essex,1 a married priest, a man of godly zeal, with one other poor man. And this minister, at my coming, desired to speak with me, and did greatly lament his own infirmity, for that through extremity of imprisonment he was constrained by writing to yield to Examples 1 •> O J what an IW- thc bishop of London : whereupon he was once set at liberty, [philpot.] 18 THIRD EXAMINATION. Bonner : — " I will trouble you no further as now. If I can do you any good, I will be glad to do it for you. God be with you, good master Philpot, and give you good night. Have him to the cellar, and let him drink a cup of wine." o?Msfirst Thus I departed, and by my lord's registrar I was brought ifonner.'1 to his ceu>ai' door, where I drank a good cup of wine. And my lord's chaplain, master Cosyn, followed me, taking ac- quaintance, saying that I was welcome, and wished that I would not be singular. Philpot: — "I am well taught the contrary by Solomon, [Eccies. iv. saving, ' "Woe be to him that is alone'." 10.] • ° After that I was carried to my lord's coal-house again, where I with my six fellows do rouse together in the straw, as cheerfully (we thank God) as others do in their beds of down, Thus for the third fit'. the fourth ^ue fourth examination of Master Philpot examination. m j]le archdeacon's house of London, the said month of October before the bishops of London, Bath, "Worcester, and Gloucester. Bonner : — " Master Philpot, it hath pleased my lords to take pains here to-day, to dine with my poor archdeacon ; and in the dinner time it chanced us to have communication of you, and you were pitied here of many that knew you in the New College in Oxford. And I also do pity your case, because you seem unto me, by the talk I had with you the other night, to be learned. And therefore now I have sent for you to come before them, that it might not be said hereafter, that I had so many learned bishops at my house, and yet would not vouchsafe them to talk with you ; and at my request (I thank them) they are content so to do. Now therefore utter your mind freely ; and you shall with all favour be satisfied. I am sorry to see you lie in so evil a case as you do, and would' fain you should do better, as you may if you list." Bath : — " My lords here have not sent for you to fawn Fit is used in the old romances for canto or part.^\ FOURTI i E X A M I N ATION . 1!) upon you, but for charity's sake to exhort you to come into the right catholic way of the church." Worcester: — "Before he beginneth to speak, it is best that lie call to God for grace, and to pray that it might please Clod to open his heart, that he may conceive the truth." With that I fell down upon my knees before them, and made my prayer on this manner : — " Almighty God, which art the giver of all wisdom and The prayer o J i B of Philpot understanding, I beseech thee of thine infinite goodness and {J?j^eghe mercy in Jesus Christ, to give me (most vile sinner in thy sight !) the Spirit of wisdom to speak and make answer in thy cause, that it may be to the contentation of the hearers before whom I stand, and also to my better understanding, if I be deceived in any thing." Bonner : — " Nay, my lord of Worcester, you did not well ^inst to exhort him to make any prayer : for this is the thing they P**yer' have a singular pride in, that they can often make their vain prayers, in the which they glory much. For in this point they are much like to certain arrant heretics, of whom Pliny maketh mention, that did daily sing antelucanos hi/mnos, ' praise unto God before dawning of the day"'." Philpot : — "My lord, God make me and all you here present such heretics as those were that sung those morning hymns ; for they were right Christians, with whom the ty- rants of the world were offended for their well doing." Bath: — "Proceed to that he hath to say. He hath prayed I cannot tell for what." Bonner : — " Say on, master Philpot ; toy lords will gladly hear you." Philpot: — "I have, my lords, been this twelvemonth and ^Pj^neUl a half in prison without any just cause that I know, and ^J}'^.., impnson- [2 This strangely perverse or ignorant language, by which Bonner me" " makes the early Christians 'arrant heretics/ refers to the well known letter of Pliny to Trajan, where lie writes: Adfirinabant autem, hand fuisse sumniam vel Gulps sua; vel erroris, quod essent soliti stato die ante lueem c<>nvcnire, carmenque Ohristo quasi Deo dicere secum in- vicem. C. Plinii Ctecilii Sccuudi, Lib. x. Epist. xcvii. Lugd. Batav. 1G00. Jerome, in Chronic. Euscbii, calls these assemblies ' antelucanos conventus ' ; and Eusebius uses the Greek word signifying 'early in the morning,' (e'todev.)] >•) o 20 FOURTH EXAMINATION. my living taken from me without any lawful order ; and now I am brought, contrary to right, from mine own territory and ordinary into another man's jurisdiction, I know not why. Wherefore, if your lordships can burden me with any evil done, I stand here before you to purge me of the same. And if no such thing may be justly laid to my charge, I desire to be released of this wrongful trouble.11 Bonner: — " There is none here goeth about to trouble you, but to do you good, if we can. For, I promise you, ye were sent hither to me without my knowledge. There- fore speak your conscience without any fear.11 Phiipot Phiipot: — "My lord, I have learned to answer in mat- called in no t- J ' sufficient £ers 0f religion, in ecclesid legitime meatus, ' in the congre- ?ore not e" gati°n being thereto lawfully called:1 but now I am not answer10 lawfully called, neither is here a just congregation where I ;fb'se?f ought to answer.11 m danger. Bonner: — " Indeed this man told me, the last time I spake with him, that he was a lawyer, and would not utter his conscience in matters of faith, unless it were in the hearing of the people ; where he might speak to vain glory.11 Phiipot: — "My lord, I said not I was a lawyer, neither do I arrogate to myself that name, although I was once a novice in the same, where I learned something for mine own defence, when I am called in judgment to answer to any cause, and whereby I have been taught not to put myself further in danger than I need ; and so far am I a lawyer, and no further.11 Bath: — "If you will not answer to my lord's request, you seem to be a wilful man in your opinion.11 Phiipot: — " My lord of London is not mine ordinary, be- fore whom I am bound to answer in this behalf, as master doctor Cole (which is a lawyer) can well tell you by the law. And I have not offended my lord of London, where- fore he should call me.11 Bonner: — "Yes, I have to lay to your charge that you have offended in my diocese, by speaking against the blessed sacrament of the altar ; and therefore I may call you, and proceed against you to punish you by the law." Phiipot: — "I have not offended in your diocese: for that which I spake of the sacrament was in Paul's church in the FOU Kill F.X A MIRATION . 21 convocation-house, which (as I understand) is a peculiar juris- diction belonging to the dean of Paul's, and therefore is counted of your lordship's diocese, but not in your diocese.11 Bonner: — "Is not Paul's church in my diocese? Well I wot, it costeth me a good deal of money by the year, the leading thereof.11 Philpot : — "That may be, and yet be exempted from Bisi.op Bon- ^ ner not law- your lordship s jurisdiction. And albeit I had so offended f"' ordinary ; , . « to Philpot. m the place of your diocese, yet I ought by the law to be sent to my ordinary, if I require it, and not to be punished by you that are not mine ordinary. And already (as I have told you) I have been convented of mine ordinary for this cause, which you go about to inquire of me.11 Bonner : — " How say you, master doctor Cole I may not I proceed against him by the law, for that he hath done in my diocese V Cole': — " Methinketh master Philpot needeth not to stand so much with your lordship in that point as he doth, since you seek not to hinder him, but to further him : therefore I think it best that he go to the matter that is laid against him, of the convocation, and make no longer delay.11 Philpot: — "I would willingly shew my mind of that mat- ter ; but I am sure it will be laid against me to my pre- judice, when I come to judgment.11 Cole : — " Why then, you may speak by protestation." Philpot: — "But what shall my protestation avail in a cause of heresy (as you call it), if I speak otherwise than you will have me ; since that which I spake in the convoca- tion-house, being a place privileged, cannot now help mef1 Bonner : — " But, master doctor Cole, may not I proceed against him for that offence he hath done in my diocese 2" Cole : — " You may call him before you, my lord, if he be found in your diocese." Philpot: — " But I have by force been brought out of PMJpot ± jo again ap- mine own diocese to my lord's, and require to be judged of {Jf^1 mine own ordinary : and therefore I know master doctor will ne,;.t0 llis « ordinary. not say of his knowledge, that your lordship ought to pro- ceed against me.11 And here master doctor would say nothing. Worcester: — "Do you not think to find before my lord 22 FOURTH EXAMINATION. here as good equity in your cause, as before your own ordi- nary?" PMlpot: — '• I cannot blame my lord of London's equity, with whom (I thank his lordship) I have found more gentle- ness since I came, than of mine own ordinary (I speak it for no flattery) this twelvemonth and this half before, who never would call me to answer, as his lordship hath done now twice. No man is forbid to use his own right due unto him. But I ought not to be forestalled of my right; and therefore I challenge the same for divers other conside- rations.1' Bonner : — " Now you cannot say hereafter but that you have been gently communed withal of my lords here ; and vet vou will be wilful and obstinate in vour error and in your own opinions, and will not shew any cause why you will not come into the unity of the church with us." PhiJpot : — "My lords, in that I do not declare my mind according to your expectation, is (as 1 have said) because I cannot .speak without present danger of my life. But rather than you should report me by this either obstinate or self- willed, without any just ground whereupon I stand ; I will open unto you somewhat of my mind, or rather the whole, desiring your lordships, which seem to be pillars of the church of England, to satisfy me in the same ; and I will refer all other causes, in the which I dissent from you, unto one or two articles, or rather to one, which includeth them both ; in the which if I can by the scriptures be satisfied at your mouths, I shall as willingly agree to you as any other in all points." Bonner: — •• These heretics come always with their 'ifs,1 as this man doth now, saying, ' If he can be satisfied by the scriptures \ so that he will always have this exception, ' I am not satisfied,1 although the matter be never so plainly proved against him. But will you promise to be satisfied, if my lords take some pains about youf PMlpot : — " I say, my lord, I will be satisfied by the scriptures in that wherein I stand. And I protest here before God, and his eternal Son Jesus Christ my Saviour, and the Holy Ghost, and his angels, and you here present that be judges of that I speak, that I do not stand in any FOURTH EXA M CITATION". 23 opinion of wilfulness or singularity, but only upon my con- science, certainly informed by God's word, from the which I dare not go for fear of damnation ; and this is the cause of mine earnestness in this behalf." Bonner : — " I will trouble my lords no longer, seeing that you will not declare your mind." PMlpot : — " I am about so to do, if it please your lord- ship to hear me speak." Bath : — " Give him leave, my lord, to speak that he hath to say." Philpot : — " My lords, it is not unknown to you, that the The chiefest chief cause why you do count me, and such as I am, for in the • i • • i church of heretics, is because we be not at unity with your church. Christ now, , is to know i ou say vou are of the true church ; and we say, we are of the which is the * " • " true church true church. You say, that whosoever is out of your church of Christ, is damned ; and we think verily on the other side, that if we depart from the true church, whereon we are grafted in God's word, we should stand in the state of damnation. Where- fore, if your lordship can bring any better authorities for your church than we can do for ours, and prove by the scriptures that the church of Rome now (of the which you are) is the true catholic church, as in all your sermons, writings, and arguments you do uphold, and that all christian persons ought to be ruled by the same under pain of damnation (as you say), and that the same church (as you pretend) hath autho- rity to interpret the scriptures as it seemeth her good, and that all men are bound to follow such interpretations only ; I shall be as conformable to the same church as you may desire me, the which otherwise I dare not : therefore I re- quire you, for God's sake, to satisfy me in this.'" Cole : — " If you stand upon this point only, you may soon be satisfied and you list." Philpot: — "It is the thing that I require, and to this, I have said, I will stand, and refer all other controversies wherein I stand now against you ; and will put my hand thereto, if you mistrust my word." Bonner : — " I pray you, master Philpot, what faith were you of twenty years ago? This man will have every year a new faith." Philpot : — " My lord, to tell you plain, I think I was 24 FOURTH EXAMINATION'. of no faith : for I was then a wicked liver, and knew not God then, as I ought to do ; God forgive me !" Bonner : — " No faith I That is not so. I am sure you were of some faith." Philpot : — "My lord, I have declared to you on my con- science what I then was, and judge of myself. And what is that to the purpose of the thing I desire to be satisfied of your'' Bonner : — " Master doctor Cole, I pray you say your mind to him/1 Cole : — " What will you say, if I can prove that it was decreed by a universal council in Athanasius's time, that all the christian church should follow the determination of the church of Home I but I do not now remember where.'1 Philpot : — " If you, master doctor, can shew me the same granted to the see of Rome by the authority of the scrip- ture, I will gladly hearken thereto. But I think you be not AthmaMus able to shew any such thing; : for Athanasius was president misalleged. J , ° . * of the Nicene Council, and there was no such thing decreed, I am sure.11 Cole: — "Though it were not then, it might be at an- other time.11 Philpot : — " I desire to see the proof thereof.11 And upon this master Harpsfield, chancellor to the bishop of London, brought in a book of Irenseus, with certain leaves turned in, and laid it before the bishops, to help them in their perplexity, if it might be : the which after the bishops of Bath and Gloucester had read together, the bishop of Gloucester gave me the book. Gloucester : — " Take the book, master Philpot, and look upon that place, and there may you see how the church of Rome is to be followed of all men.11 a place of I took the book, and read the place, the which after I Irenaeus x . aliened. had read, I said it made nothing against me, but against the Arians and other heretics, against whom Irenseus wrote, proving that they were not to be credited, because they did teach and follow after strange doctrine in Europe ; and that the chief church of the same was foimded by Peter and Paul, and had to his time continued by faithful succession of the faithful bishops in preaching the true gospel, as they had FOU KTH EX A M IN ATJOX. 25 received it of the apostles, and nothing like to these late sprung heretics, &c. ; whereby he concludeth against them, that they were not to be heard, neither to be credited1. "The which thine: if you, my lords, be able to prove now The church o J » J ' i ol Home not of the church of Borne, then had you as good authority now as it J o •> was in the against me in my cause now, as Irenseus had against those *ime of o J o Irenxus. heretics. But the church of Borne hath swerved from that truth and simplicity of the gospel, which it maintained in Irenseus's time, and was then uncorrupted from that which it is now : wherefore your lordships cannot justly apply the authority of Irenseus to the church of Borne now, which is so manifestly corrupted from the primitive church.1'1 Bonner : — " So will you say still, it maketh nothing for the purpose, whatsoever authority we bring, and will never be satisfied." Philpot : — " My lord, when I do by just reason prove that the authorities which be brought against me do not make to the purpose (as I have already proved), I trust you will receive mine answer."" Worcester: — "It is to be proved most manifestly by all ™Ron,erch ancient writers, that the see of Borne hath always followed n|^1e" the truth, and never was deceived, until of late certain here- tics had defaced the same.11 Philpot : — " Let that be proved, and I have done.11 Worcester: — "Nay, you are of such arrogancy, singu- larity, and vain-glory, that you will not see it, be it never so well proved.11 Philpot : — " Ha ! my lords, is it now time, think you, for me to follow singularity or vain-glory, since it is now upon danger of my life and death, not only presently, but also before God to come? And I know, if I die not in the P Sed quoniam valde longum est in hoc tali volumine omnium ccclesiamm enumerate successiones, maximae, et antiquissimee, et omni- bus cognitae, a gloriosissimis duobus apostolis Petro et Paulo Romae fundata; et constitutse ecelesise, earn quam habet ab apostolis traditio- nem, ct annunciatam hominibus fidem, per successiones episcoporum pervenientem usque ad nos indicantcs, confundimus orunes eos qui quoquo modo, vel per sui placentiam malam, vel vanam gloriam, vel per coecitatcm et malam sententiam, prater quam oportet colligunt. Irenaei adversus Hiereses, Lib. ir. Cap. iii. p. 201. Oxon. 1702. The Greek version of the above passage is not extant.] 26 10 U 111' 1 1 EX A I.! IN ATI0X . true faith, I shall die everlastingly. And again I know, if I do not as you would have me, you will kill me and many thousands more : yet had I rather perish at your hands, than to perish eternally. And at this time I have lost all my commodities of this world, and lie in a coal-house, where a man would not lay a dog, with the which I am well con- tented." Cole: — "Where are you ahle to prove that the church of Rome hath erred at any time? and by what history? Cer- tain it is by Eusebius, that the church was established at Rome by Peter and Paul, and that Peter was bishop twenty- five years at Rome.11 Philpot : — " I know well that Eusebius so writeth : but Gai. i. if we compare that which St Paul writeth to the Galatians, the contrary will manifestly appear, that he was not half so long there. He lived not past thirty-five years after he was called to- be an apostle ; and Paul maketh mention of his abiding at Jerusalem after Christ's death more than thirteen years1." Cole : — " What ! did Peter write to the Galatians ?" Philpot : — " No : I say, Paul maketh mention of Peter, writing to the Galatians, and of his abiding at Jerusalem : and further, I am able to prove, both by Eusebius and other historiographers, that the church of Rome hath manifestly erred, and at this present doth err, because she agreeth not with that which they wrote. The primitive church did use according to the gospel, and there needeth none other proof but compare the one with the other.11 Bonner : — " I may compare this man to a certain man I read of, which fell into a desperation, and went into a wood to hang himself ; and when he came there, he went viewing of every tree, and could find none on the which he might vouchsafe to hang himself. But I will not apply it as I might. I pray you, master doctor, go forth with him.11 Cole : — " My lord, there be on every side on me that be better able to answer him, and I love not to fall into dis- putation ; for that now-a-days a man shall but sustain shame and obloquy thereby of the people. I had rather shew my mind in writing.11 [} Abiding after Christ's death more than eighteen years, cd. 1559.] FOURTH EX A MI NATION. 27 Philpot: — "And I had rather that you should do so than Reason wty , , . _ it is not like otherwise: for then a man may better mage of vour words, timt in Atha- than by argument; and I beseech vou so to do. But if Itimeaiimen . iii ii were bound were a rich man, I durst wager a hundred pounds, that you to abide the ° , determir.a- shall not be able to shew that vou have said, to be decreed tfon of « • ti i • t Rome. by a general council in Athanasius's time. For this I am sure of, that it was concluded by a general council in Africa many years after, that none of Africa (under pain of ex- communication) should appeal to Rome: the which decree I am sure they would not have made, if by the scriptures and by a universal council it had been decreed, that all men should abide and follow the determination of the church of Rome." Cole : — " But I can shew that they revoked that error again." Philpot : — "So you say, master doctor; but I pray, you shew me where. I have hitherto heard nothing of you for my contentation, but bare words without any authority." Bonner : — " What ? I pray you, ought we to dispute with you of our faith? Justinian in the law hath a title, De fide catholica2, to the contrary." Philpot: — "I am certain the civil law hath such a con- Not the law, stitution: but our faith must not depend upon the civil law; gospel, ga- for, as St Ambrose saith, ' Not the law, but the gospel hath churcn to- gathered the church together3.'" Worcester : — " Master Philpot, you have the spirit of pride wherewith ye be led, which will not let you to yield to the truth : leave it for shame." Philpot : — " Sir, I am sure I have the spirit of faith, by the which I speak at this present ; neither am I ashamed to stand to my faith." Gloucester : — " What ? do you think yourself better learned than so many notable learned men as be here V Philpot: — " Elias alone had the truth, when there were Four hun- „ , , , . . . , , . „ dred priests tour hundred priests against him. against one Worcester : — " Oh, you would be counted now for Elias : and yet I tell thee he was deceived ; for he thought there Q2 Decretalium Bonifaeii Pajuc vm. Lib. i. Tit. i. Taurini, 1G20. . " De Surama Trinitate et fide catholica."]] [:i Non lex ecclesiam congregavit, sed fides Christi. Ambros. Op. Par. 1690. Tom. n. col. 870. 24.] 28 FOURTH EXAMINATION. had been none good but himself, and yet he was deceived, for there were seven thousand beside him1.'1 Philpot : — " Yea, but he was not deceived in doctrine, as the other four hundred were."" Worcester: — " By my faith, you are greatly to blame, that you cannot be content to be of the church which ever hath been of that faithful antiquity." Philpot: — " My lord, I know Rome, and have been there, where I saw your lordship." Worcester: — "Indeed I did fly from hence thither, and I remember not that I saw you there. But I am sorry that you have been there : for the wickedness which you have seen there peradventure causeth you to do as you do." Philpot: — " No, my lord, I do not as I do for that cause: for I am taught otherwise by the gospel, not altogether to refuse the minister for his evil living, so that he bring sound doctrine out of God's book." whether the Worcester: — "Do you think the universal church may universal . m church may be deceived ; be deceived? Philpot: — 41 St Paul to the Thessalonians prophesieth, that there should come a universal departing from the faith in the [2 Thcs. ii.] latter days, before the coming of Christ ; saying, ' Christ shall not come, till there come a departing first1." ^ophe^d Cole : — " Yea, I pray you, how take you the departing chirch there in St Paul ? It is not meant of faith, but of the de- parting from the empire : for it is in Greek a7rorrTacn'a." Philpot : — " Marry indeed you, master doctor, put me in good remembrance of the meaning of St Paul in that place ; for apostasia is properly a departing from the faith, and thereof cometh apostata, which properly signifieth one that departeth from his faith : and St Paul in the same place after speaketh of the decay of the empire." Cole: — '•'■Apostasia doth not only signify a departing from the faith, but also from the empire, as I am able to shew." Philpot : — " I never read it so taken; and when you shall * be able to shew it (as you say in words), I will believe it, and not before." \} Seven hundred besides him, ed. 1-joO.^] FOURTH EXAMINATION'. 20 Worcester : — " I am sorry that you should be against the christian world.1'' Philpot : — " The world commonly, and such as be called Christians; for the multitude have hated the truth, and been enemies to the same." Gloucester:— "Why, master Philpot, do you think that the ^irvc^s universal church hath erred, and you only to be in the truth ?" ^'"yasSever Philpot: — "The church that you are of was never uni- universal- versal ; for two parts of the world, which is Asia and Africa, never consented to the supremacy of the bishop of Borne, as at this day they do not, neither do follow his decrees." Gloucester : — " Yes, in the Florentine council they did agree2." Philpot : — " It was said so by false report, after they of Asia and Africa were gone home : but it was not so in- deed, as the sequel of them all hitherto doth prove the con- trary." Gloucester: — "I pray you, by whom will you be judged in matters of controversy which happen daily?" Philpot: — "By the word of God. For Christ saith in The word or i 11 i • i • i tlle church St John, 'The word that he spake shall be judge in thejuiigeincon- A troversies. latter day1." Gloucester : — " What, if you take the word one way, and I another way? who shall be judge then?" Philpot: — "The primitive church." Gloucester : — " I know, you mean the doctors that wrote thereof." Philpot : — " I mean verily so." Gloucester: — " What, if you take the doctors in one sense, and I in another? who shall be judge then?" Philpot : — " Then let that be taken which is most agree- able to God's word." Cole : — " My lords, why do you trouble yourselves to an- swer him in this matter? It is not the thing which is laid [2 Begun to be held a.d. 1438. Its principal aim was to restore and establish union in faith and rites between the Greek and Latin churches. This union was effected by various arts and threats through the subscrip- tions of certain of the Greek party. (Vid. Sagittarii Introd. ad Hist. Eccl. Tom. ii. p. 1064.) The union did not last long. Vid. Mosheim. cent, xv.] 30 FOURTH EXAMINATION. to his charge, but his error of the sacrament ; and he, to shift himself off that, brought in another matter.11 Philpot : — " This is the matter, master Cole, to the which I have referred all other questions, and desire to be satisfied." Worcester: — " It is a wonder to see how he standeth witli a few against a {Treat multitude.11 Phiipot'a Philpot : — " We have almost as many as you ; for we prophecy of * n otetii"crcase ^iave Asia, Africa, Germany, Denmark, and a great part of gospel. France, and daily the number of the gospel doth increase ; so that I am credibly informed, that for this religion in the which I stand, and for the which I am like to die, a great multitude doth daily come out of France through persecu- tion, that the cities of Germany be scarce able to receive them. And therefore your lordship may be sure, the word of God will one day take place, do what you can to the contrary.11 Worcester: — " They were well occupied to bring you such news, and you have been well kept to have such resort unto you. Thou art the arrogantest fellow, and stoutest fond fel- low, that ever I knew.11 Philpot : — " I pray your lordship to bear with my hasty speech ; for it is part of my corrupt nature to speak some- what hastily : but for all that, I mean with humility to do my duty to your lordship.11 Philpot put Bonner: — "Master Philpot, my lords will trouble you no other day. further at this time, but you shall go from whence you came. and have such favour as in the meanwhile I can shew you ; and upon Wednesday next you shall be called again to be heard what you can say for maintenance of your error.11 Philpot: — "■ My lord, my desire is to be satisfied of you in that I have required ; and your lordship shall find me, as I have said.11 Worcester : — " We wish you as well as ourselves." Philpot: — "I think the same, my lords; but I fear you are deceived, and have a zeal of yourselves, not according to knowledge." Worcester : — " God send you more grace." Philpot : — '-And also God increase the same in you, and open your eyes, that you may see to maintain his truth and his true church."" P I FTH E X A M I N AT ION. Then the bishops rose up and consulted together, and caused a writing to be made, in the which I think my blood by them was bought and sold ; and thereto they put their hands. And after this I was carried to my coal-house again. Thus endeth the fourth part of this tragedy. God hasten the end thereof to his glory ! Amen. John Philpot to certain that required him to write his examinations. Because I have begun to write unto you of mine exa- minations before the bishop and others, more to satisfy your desire than that it is any thing worthy to be written ; I have thought it good to write unto you also that which had been done of late, that the same might come to light which they do in darkness and in privy corners, and that the world now and the posterity hereafter might know how unorderly, unjustly, and unlearnedly these ravening wolves do proceed against the silly and faithful flock of Christ, and condemn and persecute the sincere doctrine of Christ in us, which they are not able by honest means to resist, but only by tyranny and violence. the fifth ^ne ^n examination of John Philpot, examination, had before the bishops of London, Rochester, Coventry, St Asaph (I trow), and one other, whose see I know not, Dr Story, Curtop, Dr Saverson, Dr Pendleton, with divers other chaplains and gentlemen of the queen's chamber, and divers other gentlemen, in the gallery of my lord of London's palace. Bonner ; — " Master Philpot, come you hither. I have de- sired my lords here and other learned men to take some pains once again, and to do you good. And because I do mind to sit in judgment on you to-morrow (as I am com- manded), yet I would you should have as much favour as 1 can shew you, if you will be any thing conformable. There- 32 FIFTH EXAMINATION. fore play the wise man, and be not singular in your own opinion, but be ruled by these learned men." TeaivMo PhUpot :—" My lord, in that you say you will sit on me inechriSSt"fe in judgment to-morrow, I am glad thereof; for I was pro- cause, mised by them which sent me unto you, that I should have been judged the next day after: but promise hath not been kept with me, to my farther grief. I look for none other but death at your hands, and I am as ready to yield my life in Christ's cause, as you be to require it."' Bonner: — " Lo, what a wilful man is this ! By my faith, it is but folly to reason with him, neither with any of these heretics. I am sorry that you will be no more tractable, and that I am compelled to shew extremity against you." PhUpot: — "My lord, you need not to shew extremity against me, unless you list: neither by the law (as I have said) have you any thing to do with me, for that you are not mine ordinary, albeit I am (contrary to all right) in your prison." Bonner : — " Why, the queen's commissioners sent you hither unto me upon your examination had before them. I know not well the cause ; but I am sure they would not have sent you hither to me, unless you had made some talk to them otherwise than it becometh a christian man." PhUpot: — " My lord, indeed they sent me hither with- out any occasion then ministered by me. Only they laid unto me the disputation I made in the convocation-house, requiring me to answer to the same and to recant it ; the which be- cause I would not do, they sent me hither to your lordship." Bonner: — " Why did you not answer them thereto?" PMIpot : — " For that they were temporal men, and ought not to be judges in spiritual causes, whereof they demanded me, without shewing any authority whereby I was bound to answer them ; and hereupon they committed me to your prison." Bonner: — " Indeed I remember now, you maintained open heresy in my diocese : wherefore the commissioners sent you unto me, that I should proceed against you for that you have spoken in my diocese." Phiipot's PhUpot: — "My lord, I stand still upon mv lawful plea just defci)C6 m • for speakin? in this behalf; that, though it were as great a heresy as in the par- . , 1 1 1 1 £• liament. you suppose it. yet 1 ought not to be troubled thereiore, FIFTH EXAMINATION. S3 in respect of the privilege of the parliament-house, whereof the convocation-house is a member, where all men in matters propounded may frankly speak their minds. And here is present a gentleman of the queen's majesty's, that was pre- sent at the disputation, and can testify that the questions which were there in controversy were not set forth by me, but by the prolocutor, who required, in the queen's majesty's name, all men to dispute their minds freely in the same, that were of the house." The Queen's Gentleman : — " Though the parliament-house be a place of privilege for men of the house to speak, yet may none speak any treason against the queen, or maintain treason against the crown." Philpot : — " But if there be any matter which otherwise it were treason to speak of, were it treason for any person to speak therein, specially the thing being proposed by the speaker? I think not." The Queerfs Gentleman: — " You may make the matter easy enough to you yet, as I perceive, if you will revoke the same which you did there so stubbornly maintain." St Asaph: — "This man did not speak under reformation, as many there did, but dywvia-riKm and i:aTtiyofMKws\ which is, earnestly and persuasibly, as ever I heard any." Philpot: — " My lords, since you will not cease to trouble Piiiipotap- ■* .... pealeth to me for that I have lawfully done, neither will admit my just the whole . , parliament defence for that was spoken in the convocation-house by me, liouse. contrary to the laws and custom of the realm ; I appeal to the whole parliament-house, to be judged by the same, whether I ought thus to be molested for that I have there spoken." Rochester: — "But have you spoken and maintained the same since that time, or no ?" Philpot: — "If any man can charge me justly therewith, here I stand to make answer." Rochester : — " How say you to it now ? will you stand to that you have spoken in the convocation-house, and do you think you said then well, or no?" Philpot: — " My lord, you are not mine ordinary to pro- ceed ex officio against me, and therefore T am not bound to tell you my conscience of your demands." [' dyopiKUc, ed. 1559.] 3 [philpot,] 34 FIFTH EXAMINATION. St Asaph : — " What say you now ? Is there not in the blessed sacrament of the altar [and with that they put off all their caps for reverence of that idol] the presence of our Saviour Christ, really and substantially, after the words of consecration?" PMlpot : — " I do believe in the sacrament of Christ's body, duly ministered, to be such manner of presence, as the word teacheth me to believe." St Asaph : — " I pray you, how is that V PMlpot : — " As for that, I will declare another time, when I shall be lawfully called to dispute my mind of this matter ; but I am not yet driven to that point. And the scripture [i i cor. xiv. gaith, ' All things ought to be done after an order1.11 Another Bishop : — " This is a froward and vain-glorious man.1'' Bonner : — " It is not lawful for a man by the civil laws to dispute of his faith openly, as it appeareth in the title De summa Trinitate i-t fide Cathollca1 ." PMlpot : — " My lord, I have answered you to this question before." Bonner : — " Why, I never asked thee of this before now." PMlpot: — "Yes, that you did at my last examination, by that token I answered your lordship by St Ambrose, that the church is congregated by the word, and not by man's law. Wherefore I add now further of this saying, ' That he which refuseth the word, and objecteth the law, is an un- [Hab.ii.i4.] just man, because the just shall live by faith.1 And more- over, my lord, the title which your lordship allegeth out of the law, maketh it not unlawful to dispute of all the articles of the faith, but of the Trinity." Bonner: — "Thou liest, it is not so: and I will shew vou bv the book how ignorant he is.11 [} Seel quia nonnulli propter irrefragabilis pnemisss vcritatis igno- rantiam in errores varios sunt prolapsi: Nos hujusmodi erroribus viam praecludere cupientes, hoc sacro approbante eoncilio, damnamus et repro- bamus omnes qui negare pra?sumpsciint, letemaliter Spiritum sanctum ex Patre et Filio pvocedere. Decretalium Lib. i. Tit. i. col. ix. Taurin. KS20. Tlie argument of Bonner in this place, as well as in a subse- quent passage, seems to be an inference from the words "negare prte- sumpserint."] FIFTH EXAMINATION". 35 And with that he went with all haste to his study, and fetched his book, and openly read the text, and the title of the law ; and charged me with such words as seemed to make for his purpose, saying, " How sayest thou to this V Pliilpot: — "My lord, I say, as I said before, that the law meaneth of the catholic faith, determined in the council of Chalcedon2, where the articles of the creed were only concluded upon." Bonner; — " Thou art the veriest beast that ever I heard: I must needs speak it: thou compellest me thereunto." Pliilpot : — "Your lordship may speak your pleasure of no^lund- me : but what is this to the purpose, which your lordship c?ViiPiawthe is so earnest in I You know that our faith is not grounded upon the civil law : therefore it is not material to me, what- soever the law saith." Bonner: — "By what law wilt thou be judged? Wilt thou be judged by the common law V Pliilpot : — " No, my lord, our faith dependeth not upon the laws of man." St Asaph: — "He will be judged by no law, but as he listeth himself." W orcester : — " The common laws are but abstracts of the scriptures and doctors." Pliilpot : — " Whatsoever you do make them, they are no ground of my faith, by the which I ought to be judged." Bonner: — " I must needs proceed against thee to-morrow." Pliilpot : — " If your lordship so do, I will have exceptio- nem fori3 : for you are not my competent judge." Bonner : — " By what law canst thou refuse me to be thy judge ? " Pliilpot : — " By the civil law, De competente judice*" Bonner : — " There is no such title in the law. In what book is it, as cunning a lawyer as you be?" Pliilpot : — " My lord, I take upon me no great cunning [j2 Qui autem fidcm repudiat, et logis jura pvaescribit, ipse se testatur injustum, quia Justus ex fide virit. Ambros. Op. Par. 1G90. Tom. n. col. 870. 24.] P See note, p. 7.] [4 There is a title in the second book of the Decretals, Dc foro competenti, to Which, possibly, the reference may have been intended. Vid. Decretalium, Lib. n. Tit. h. Pitha-i Cor]). Jur. Can. Par. 1G87.] 3—2 FIFTH EXAMINATION. in the law: but you drive me to my shifts for my defence. And I am sure, if I had the books of the law, I were able to shew what I say." Bonner: — "What? De competente judice? I will go fetch thee my books. There is a title indeed, De officii* judicis ordinarii^r Philpot : — " Verily that is the same De competente judice, which I have alleged." With that he ran to his study, and brought the whole course of the law between his hands, which (as it might appear) he had well occupied, by the dust they were imbrued withal. Bonner: — "There be the books: find it out, if thou canst, and I will promise to release thee out of prison.1'' Philpot: — "My lord, I stand not here to reason mat- ters of the civil law, although I am not altogether ignorant of the same ; for that I have been a student in the same six or seven years ; but to answer to the articles of faith, with the which you may lawfully burden me. And whereas you go about unlawfully to proceed, I challenge, according to my knowledge, the benefit of the law in my defence." Bonner : — " Why, thou wilt answer directly to nothing thou art charged withal : therefore say not hereafter but you might have been satisfied here by learned men, if you would have declared your mind." uJim'tu re" Philpot : — " My lord, I have declared my mind unto you again to his an(j £0 other of the bishops at my last being; before you, nuestion of r J o j > the church, desiring you to be satisfied but of one thing, whereunto I have referred all other controversies : the which if your lord- ships now, or other learned men, can simply resolve me of, [} lit clericorum audacia (qui prsetextu privilegii clericalis ordinis impunitatem cxcessuum obtinere sperantes, nonnulla multotiens com- mittunt enormia, per quae nimirum diffamatur ecelesia, et seandala gravia in populo generantur, potissime cum talia per episcopos, ad quos horum spectat correctio, deferantur ut plurimum incorrecta) propensius com- pescatur: Eisdem episcopis districte injungimus, quatenus sic circa cor- rectionem clericorum hujusmodi vigilanter intendant, et diligenter sui officii debitum exequantur, quod et iidem clerici metu pcenas a suis arceantur insolentiis, et alii eorum exemplo perterriti prosilire ad similia merito pertimescant. Decrctalium Clementinarum, Lib. u. Tit. ix. p. 354. Pithsei Corp. Jur. Can. De officio judicis ordinarii.] FIFTH EXAMINATION". 37 I am as contented to be reformable in all things, as you shall require ; the which is, to prove that the church of Rome (whereof you are) is the catholic church/'' Coventry : — " Why, do you not believe your creed, Credo ecclesiam catholicam ?" Philpot: — "Yes, that I do: but I cannot understand Rome (wherewithal you burden us) to be the same, neither like to it." St Asaph : — " It is most evident, that St Peter did build the catholic church at Rome. And Christ said, Tu es Pe- trus, et super hanc petram wdificabo ecclesiam meam. More- over, the succession of bishops in the see of Rome can be proved from time to time, as it can be of none other place so well ; which is a manifest probation of the catholic church, as divers doctors do write." Philpot : — " That you would have to be undoubted, is most uncertain, and that by the authority which you allege of Christ, saying unto Peter, ' Thou art Peter, and upon this rock I will build my church unless you can prove the rock to signify Rome, as you would make me falsely believe. And although you can prove the succession of bishops from Peter, yet this is not sufficient to prove Rome the catholic church, unless you can prove the profession of Peter's faith, whereupon the catholic church is builded, to have continued in his successors at Rome, and at this present to remain.11 Bonner .-— " Is there any more churches than one catholic church ? And, I pray you, tell me into what faith were you baptized V Philpot : — " I acknowledge one holy catholic and apostolic church, whereof I am a member (I praise God), and am of that catholic church of Christ whereunto I was baptized.11 Coventry : — " I pray you, can you tell what this word ' catholic1 doth signify I shew, if you can.11 Philpot: — " Yes, that I can, I thank God. The catholic The P°Pe's faith, or the catholic church, is not, as now a davs the eth "i10n •> tlic multi- people be taught, to be that which is most universal, or oftudc- most part of men received, whereby you do infer our faith to hang upon the multitude, which is not so ; but I esteem the catholic church to be as St Augustine defineth the 38 FIFTH EXAMINATION. rides catho- same ' : 1 We judge; saith he, 'the catholic faith, of that ■which hath heen, is, and shall be.1 So that, if you can be able to prove that your faith and church hath been from the beginning taught, and is, and shall be, then may you count yourselves catholic : otherwise not. And catholic is a Greek word compounded of Kara, which signifieth after or according, and o\ov, a sum, or principal, or whole'. So that catholic church, or catholic faith, is as much to say, as the first, whole, sound, or chiefest faith." Bonner : — " Doth St Augustine say so as he allegeth it '{ or doth he mean as he taketh the same \ How say you, master Curtop r Curtop: — " Indeed, my lord, St Augustine hath such a saying, speaking against the Donatists, that the catholic faith ought to be esteemed of things in time past, and as they are practised according to the same, and ought to be through all ages ; and not after a new manner, as the Donatists began to profess." Philpot : — " You have said well, master Curtop, and after the meaning of St Augustine, and to confirm that which I have said for the signification of catholic." Coventry : — " Let the book be seen, my lord." Bonner: — " I pray you, my lord, be content, or in good faith I will break even off, and let all alone. Do you think the catholic church (until it was within these few years, in the which a few upon singularity have swerved from the same) have erred V Philpot : — " I do not think that the catholic church can err in doctrine ; but I require you to prove this church of Rome to be the catholic church." Curtop : — " I can prove that Ireneeus (which was within a hundred years after Christ) came to Victor, when bishop of [' Non autcm asserit (scriptura sc.) nisi catholicam fklem rebus pra?- teritis et futuris et prsesentibus. Augustini Op. Par. 1680, De Doctrina Christiana, Lib. in. Tom. m. col. 49.] [2 Quaestio certe inter nos versatur ubi sit ecclesia, utrum apud nos, an apud illos. Quse utique una est, quam majores nostri catholicam nominarunt, ut ex ipso nomine ostenderent, quia per totum est. Secun- dum totum enim, xaff o\ov Gnece dicitur. Augustini Op. Par. 1694. Ep. contr. Donatist. Tom. ix. col. 338, § 2.] FIFTH EXAMINATION. 39 Rome, to ask his advice about the excommunication of certain heretics3; the which he would not have done (by all likelihood) if he had not taken him to be supreme head." Coventry : — " Mark well this argument. How are you able to answer the same ? Answer, if you can." Philpot: — -" It is soon answered, my lord, for that it is of no force ; neither this fact of Irenseus maketh no more for the supremacy of the bishop of Rome than mine hath done, which have been at Rome as well as he, and might have spoken with the pope, if I had list : and yet I would none in England did favour his supremacy more than I." St Asaph : — " You are the more to blame, by the faith of my body, for that you favour the same no better, since all the catholic church (until these few years) have taken him to be the supreme head of the church, besides this good man Irenseus." Philpot : — " That is not likely, that Irenseus so took him, seven gene- J-m J ral councils or the primitive church: for I am able to shew seven general in which the 1 . ■ , bishop of councils after Irenaeuss time, wherein he was never so taken; Rome was never taken which may be a sufficient proof, that the catholic primitive forjjupreme church never took him for supreme head." The other Bishop : — " This man will never be satisfied, say what we can. It is but folly to reason any more with him." Philpot : — " Oh, my lords, would you have me satisfied with nothing I Judge, I pray you, who of us hath better authority, he which bringeth the example of one man going to Rome, or I that by these many general councils am able to prove, that he was never so taken in many hundred years after Christ, as by the Nicene, the first and second Ephesine, the Chalcedo- nian, the Constantinopolitan, the Carthaginian, and that at Aquileia." Coventry : — " Why will you not admit the church of Rome to be the catholic church V [3 "Erdjsbod>-, ceive the whole realm ; that is. the sacrament ot the body and church. blood of Christ, and the name of the catholic church : the which both they do usurp, having indeed none of them both. And as touching their sacrament, which they term, of the altar. I say now as I said in the convocation-house, that it is not the sacrament of Christ, neither in the same is there any manner of Christ's presence. Wherefore they deceive the queen's majesty, and you of the nobdity of this realm, in making you to believe that to be a sacrament which is none. and cause you to commit manifest idolatry in worshipping that for God winch is no God. And in testimony of this to be true, besides manifest proof, which I am able to make to the queen's majesty, and to all you of her nobility, I will yield my life : the which to do, if it were not upon a sure SIXTH EXAMINATION. 55 ground, it were to my utter damnation. And whereas they Papists un- take on them the name of the catholic chinch (whereby they the name of blind many folks1 eyes), they are nothing so, calling you from the true religion, which was revealed and taught in king Edward's time, unto vain superstition. And this I will say for the trial hereof, that if they can prove themselves to be the catholic church (as they shall never be able to do), I will never be against their doings, but revoke all that I have said. And I shall desire you, mv lords, to be a mean1 Phiipot t offereth for me to the queen's majesty, that I may be brought to hmiseif to the iust trial hereof. Yea, I will not refuse to stand against aeainst ten J 0 of the best ten of the best of them in this realm: and if they be able learned .in * the realm, to prove otherwise than I have said, either bv writing or. »> «ie proof 1 . of Ins cause. by reasoning, with good and lawful authority. I will here promise to recant whatsoever I have said, and to consent to them in all points." And in the declaration of these things more at large, which now I write in sum, the bishop of London eftsoons would have interrupted me, but the lords procured me liberty to make out my tale, to the great grief of the lord bishop of London, as it appeared by the dumps he was in. London : — " It hath been told me before, that you love to make a long tale.'' Biche All heretics do boast of the Spirit of God, and every one would have a church by himself; as Joan of Kent and the Anabaptists. I had myself Joan of Kent a seven- night in my house, after the writ was out for her to be burnt, where my lord of Canterbury and bishop llidley resorted almost daily unto her. 13ut she was so high in the spirit, that they could do nothing with her for all their learning : but she went wilfully unto the fire, was burnt, and so do you now.11 Phiipot: — "As for Joan of Kent, she was a vain woman (I knew her well), and a heretic indeed, well worthy to be burnt, because she stood against one of the manifest articles of our faith, contrary to the scriptures. And such vain spirits be soon known from the true Spirit of God and his church, for that the same abideth within the limits of God's word, and will not go out of the same, neither stubbornly maintain any thing contrary to the word, as 1 A mean : a medium of communication and entreaty.] ,->(! SIXTH EXAMINATION. have God's word thoroughly on my side to shew for that I stand in.11 London : — " I pray you, how will you join me these two scriptures together. Pater major me est; and Pater et ego unum sumus? I must interpret the same, because my lords here understand not the Latin, that is to say, ' The Father is greater than I ;' and ' I and the Father are one but I cry you mercy, my lords, I have misspoken in saying you understand no Latin ; for the most part of you under- stand Latin as well as I. But I spake in consideration of my lord Chandos and master Bridges his brother, whom I take to be no great Latin men. Now shew your cunning, and join these two scriptures by the word, if you can.11 PMlpot: — "Yes, that I can right well. For we must understand that in Christ there be two natures, the divinity and humanity : and in respect of his humanity it is spoken [JohnMv. of Christ, ' The Father is greater than I1; but in respect of his deity he said again, ' The Father and I be one1.11 London : — " But what scripture have you V PMlpot: — "Yes, I have sufficient scripture for the proof of that I have said. For the first, it is written of Christ in [Psaj.viii.^5. the Psalms, ' Thou hast made him a little lesser than angels.1 It is the 15th Psalm, beginning Cosli enarrant^ And there I misreckoned, wherewithal my lord took me : London: — " It is in Domine Dominus nosier. Ye may see, my lords, how well this man is used to say his matins.'1 PMlpot : — " Though I say not matins in such order as your lordship meaneth ; yet I remember of old, that Domine Dominus noster, and Cosli enarrant, be not far asunder. And albeit I misnamed the psalm, it is no prejudice to the truth of that I have proved." London : — " What say you then to the second scripture \ how couple you that by the word to the other V scripture PMlpot : — " The text itself declareth, that notwithstanding Christ did abase himself in our human nature, yet he is still [Heb. i. 3, one in deity with the Father : and this St Paul to the Hebrews doth more at large set forth. As I have by the scriptures joined these two scriptures together, so am I able to do in all other articles of faith which we ought to believe, and by the manifest word of God to expound them.11 SIX T H E X A M IN A T I OX. 57 London : — " How can that be, seeing St Paul saith, ' That the letter killeth, but it is the spirit that giveth lifeT1 Philpot : — " St Paul meaneth not, that the word of God How tiie . . . . . ,ptter ki|'- written in itself killeth (which is the word of life, and faithful etii.awi v . • • whom. testimony of the Lord) ; but that the word is unprofitable and killeth him that is void of the Spirit of God, although he be the wisest man of the world. And therefore St Paul said, ' That the gospel to some was a savour of life unto [2 cor. a. life, and to some other a savour of death unto death1. Also an example hereof we have in John vi., of them who hearing the word of God without the Spirit, were offended thereby : wherefore Christ said, ' The flesh profiteth nothing ; it is the Spirit that quickenethV London : — " What ! do you understand that of St Paul and of St John so V Philpot : — " It is not mine own interpretation, it is agree- able to the word in other places ; and I have learned the same of ancient fathers interpreting it likewise. And to the Corinthians it is written, ' The natural man perceiveth not the [iCor.ii. u, things that be of the Spirit of God ; but the spiritual man, which is endued with the Spirit, judgeth all things1." London : — " You see, my lords, that this man will have his own mind ; and will wilfully cast away himself. I am sorry for him.11 Philpot: — "The words that I have spoken be none of mine, but of the gospel, whereon I ought to stand. And if you, my lord of London, can bring better authority for the faith you would draw me unto, than that which I stand upon, I will gladly hear the same by you or by any other in this realm.11 Wherefore I, kneeling down, besought the lords "to be Phiipot's good unto me, a poor gentleman, that would fain live in the thelords? world, if I might, and testify as you have heard me to say this day, that if any man can prove that I ought to be of any other manner of faith than that which I now am, and can prove the same sufficiently, I will be neither wilful, neither desperate, as my lord of London would make you believe me to be.11 Riche: — "What countryman be you! Are you of the Philpots of Hampshire?11 Philpot : — " Yea, my lord ; I w as Sir Peter Philpot 's son of Hampshire.11 58 SIXTH EXAMINATION". Iliche : — •• He is uiy near kinsman ; wherefore I am the more sorry for him."" Phi J pot : — "I thank your lordship that it pleaseth you to challenge kindred of a poor prisoner.'1 Riche : — " In faith I would go a hundred miles on my bare feet to do you good." Chamberlain : — '• He may do well enough, if he list."1 St John : — Master Philpot, you are my countryman, and I would be glad you should do well.11 Riche : — m You said even now, that you would desire to maintain your belief before ten of the best in the realm. You did not well to compare with the nobility of the realm. But what if you have ten of the best in the realm to hear you, will you be tried by them f 1 Philpot : — " My lord, your lordship mistaketh me to think that I challenge ten of the best of the nobility of this realm. It was no part of my mind ; but I meant of the best learned on the contrary side." Riche : — " Well, I take your meaning. What if means be made to the queen's majesty, that you shall have your request, will you be judged by them P' Pliilpot: — " My lord, it is not meet, that a man should be judged by his adversaries." Riche: — t; By whom then woidd you be judged f Philpot : — " I will make your honours judges, that shall be hearers of us." Riche : — " I dare be bold to procure for you of the queen's majesty, that you shall have ten learned men to reason with you, and twenty or forty of the nobility to hear, so you will promise to abide their judgment. How say you ? will you promise here, afore my lords, so to do V Philpot : — " I will be contented to be judged by them." Riche : — Yea. but will you promise to agree to their judgment f Pliilpot : — "There be causes why I may not so do, unless I were sure they would judge according to the word of God." Riche : — " Oh, I perceive you will have no man judge but yourself, and think yourself wiser than all the learned men in this realm." Pliilpot : — My lord, I seek not to be mine own judge. SIXTH EXAMINATIONS •-,!) but am content to be judged by others, so that the order of The true . . . . order of iudffiiient in matters of religion he kept that was in the pri- judgment JO o 1^1 useti m the mitive church ; which is, first that God's will bv his word was primitive J church. sought, and thereunto both the spiritualty and temporally was gathered together, and gave their consents and judgment. And such kind of judgment I will stand to." London : — " My lords, he would make you believe that he were profoundly seen in ancient writers of the judgments of Bonner be- . . wrayeth his the primitive church; and there was never any such manner ow" >s110- 1 . * ranee. of judgment used as he now talketh of." Philpot : — Tn the Epistles of St Cyprian I am able to shew it you." London: — "Ah, I tell you there is no such thing; fetch me Cyprian hither." Philpot : — " You shall find it otherwise when the book Bonner , . dares not cometh." — And Dr Chedsey, his chaplain, whom he appointed readout to fetch his book, whispered the bishop in his ear, and fetched not the book, by likelihood that he should have sustained the reproach thereof, if the book had been fetched. " Well, my lord," quoth I, "master doctor knoweth it is so, or else he would have fetched the book ere this." Riche : — " You would have none other judge, I see, but the word." Philpot : — " Yes, my lord : I will be tried by the word, and by such as will judge according to the word. As for an example, if there were a controversy between your lordship and another upon the words of a statute, must not the words of the statute judge and determine the controversy f Riche : — " No, marry, the judges of the law may determine of the meaning thereof." London : — " He hath brought as good an example against Bonner tri- himselt as can be. lore the And here the bishop thought he had good handfast against vict011' me, and therefore enlarged it with many words to the judgment of the church. The Lords: — " He hath overthrown himself by his own argument." Philpot : — " My lords, it seemeth to your honours that you have great advantage of me by the example I brought in to express my cause : but if it be pondered thoroughly, it 60 SIXTH EXAMINATION'. maketh wholly with me, and nothing against me, as my lord of London hath pretended. For I will ask of my lord Riche here, whom I know to have good knowledge in the laws and statutes of this realm, albeit a judge may discern the meaning of a statute agreeable to the words, whether the same may judge a meaning contrary to the express words or no?" Riche : — " He cannot do so." Philpot : — " Even so say I, that no man ought to judge the word of God to have a meaning contrary to the express words thereof, as this false church of Koine doth in many things." And with this the lords seemed to be satisfied, and made no further replication herein. Objection of Riche : — " I marvel then, why you do deny the express kiche' why words of Christ in the sacrament, saying, 'This is my body,1 are not * and yet you will not stick to say it is not his body. Is not "Thisfe61" God omnipotent I and is not he able as well by his omnipotency my body. ^ niake it his body, as he was to make man flesh of a piece of clay I Did not he say, ' This is my body which shall be betrayed for you P and was not his very body betrayed for us? Therefore it must needs be his body." London : — " My lord Riche, you have said wonderful well and learnedly ; but you might have begun with him before also in the sixth of John, where Christ promised to give his body in the sacrament of the altar, saying, ' The bread which I will give is my flesh.1 How can you answer to that V Philpot: — "If it please you to give me leave to answer first my lord Riche, I will also answer this objection." Riche : — " Answer my lord of London first, and after come to me." John vi. ex- Philpot : — " My lord of London may be soon answered, "The'b'ead that the saying of St John is, that the humanity of Christ, eive is my which he took upon him for the redemption of man, is the es ' etc' bread of life, whereby our bodies and souls be sustained to eternal life, of the which the sacramental bread is a lively representation and an effectual coaptation to all such as be- lieve on his passion. And as Christ saith in the same sixth of John, 4 I am the bread that came down from heaven but yet he is not material natural bread neither ; likewise the bread is his flesh, not natural or substantial, but by signification, and by grace in the sacrament. SIXTH EXAMINATION". 61 " And now to my lord Riche's argument. I do not deny the **P's_ts express words of Christ in the sacrament, ' This is my body,1 ^"^JJ**" but I deny that they are naturally and corporally to be taken : they must be taken sacramentally and spiritually, according to h^hidther the express declaration of Christ, saying that the words of the f^""^ sacrament which the Capemaites took carnally, as the Papists ^"J',"""" now do, ought to be taken spiritually and not carnally, as they falsely imagine, not weighing what interpretation Christ hath made in this behalf, neither following the institution of Christ, neither the use of the apostles and of the primitive church, who never taught neither declared any such carnal manner of pre- sence as is now exacted of us violently, without any ground of scripture or antiquity, who used to put out of the church all such as did not receive the sacrament with the rest, and also to burn that which was left after the receiving, as by the canon of the apostles', and by the decree of the Council of Antioch may appear2/1 London : — " No, that is not so ; they were only catechu- rneni, which went out of the church at the celebration of the communion, and none other.1'1 Philpot : — " It was not only of such as were novices in faith, but all others that did not receive." London: — "What say you to the omnipotency of God3? Is not he able to perform that which he spake, as my lord Riche hath very well said ? I tell thee, that God by his omni- potency may make himself to be this carpet, if he will.11 Philpot: — " As concerning the omnipotency of God, I say Q1 Yldvrai tok? eiVio'i/Ta? Ttiarow, kci\ twv ypa(pu>v ukovovtuv, prj Trapa/ituovTa^ 6e Trj -wpocTtv^i) Kai rtj dyla /JLeTaArj^et, wi ctra^lau t/jiTroioui/ra? Trj tKK\t)aia, u icpwv ypacpaiv aKovovras, pr\ KowuivovvTa<; ce eu^c u/ia tco Aaa>, tj a-no •> ' 1 drinking, drink ; you have talked a great while, and much talk is thirsty. I will leave master doctor and him reasoning together awhile. with your leave, and will come to you by and by again."" He went (as I suppose), to make room for more drink, after lx»rd Riche the lords had drunken. My lord Riche said to the lords, " I Hhiiiiot pray you let the poor man drink, for he is thirsty %" and with that he called for a cup of drink, and gave it me. and I drank" SIXTH EXAMINATION. before them all. God requite it him! for I was at hirst indeed. Afterwards Dr Chedsey began in this wise, making a great process, of the which this is the effect : Chedsey: — "Master Philnot findeth fault with the convo- Chedsey be- " 1 ginneth to cation-house before your lordships, that he hath lain thus longjg*Kith in prison, and that he had there a dozen arguments, whereof he coidd not be suffered to prosecute one thoroughly, which is not so ; for he had leave to say what he could, and was answered to as much as he was able to bring ; and when he had nothing- else to say, he fell to weeping. I was there present and can testify thereof; albeit there is a book abroad of the report of the disputation to the contrary, in the which there is never a true word, And whereas you require to be satisfied of the sacrament, I will shew you the truth thereof, both by the scrip- tures, and by the doctors." Philpot: — " It is a shrewd likelihood that you will not con- pwipot elude with any truth, since you have begun with so many1 chedsey. untruths, as to say that I was answered whiles I had any thing to say, and that I wept for lack of matter to say, and that the book of the report of the disputation is nothing true. God be praised, there were a good many of noblemen, gentlemen, and worshipful men that heard and saw the doings thereof, which can testily that you here have made an unjust report before these honourable lords. And that I wept, was not for lack of matter, as you slander me ; for I thank God, I have more matter than the best of you all shall ever be able to answer, as little learning as I have. But my weeping was, as Christ's was upon Jerusalem, seeing the destruction that should fall upon her ; and I, foreseeing then the destruction which you (through violence and unrighteousness which you there [de- clared) would work against the true church of Christ and her faithful members, as this day beareth witness, was compelled to weep in remembrance of that which I, with infinity more, have felt and shall feel.11 All these words I did not then speak out, being interrupted Phifpot in- . terrupted in by my lord Riche, saying that I should suffer him to proceed »>s answers, out in this matter, and afterwards I should have leisure to answer him in every article. But he promised more than he could perform, as the end did well declare; for he had not the |? " Manifest untruths," ed. 1569.] 64 SIXTH EXAMINATION. consent of the spiritualty to his promise, which now rule the roost. God shorten their cruel days for his elect's sake ! And therefore I add this, which I had purposed to have spoken, if then I might have been suffered, lest any that perfectly know not the things done in the convocation-house and now laid to my charge, if they should not be answered by me, might reckon Dr Chedsey's sayings to be true. And as concerning the book of the report of the disputations, I wrote the same, and it is true in every argument, as master dean of Rochester, and master Oheyney, archdeacon of Hertford (yet being alive, and within the realm), can testify. Chedsey : — "You have of scriptures the four evangelists' for the probation of Christ's real presence to be in the sacra- ment after the words of the consecration, with St Paul to the [Matt. xxvi. Corinthians ; which all say, ' This is my body.' They say not, xvi. 22. as you would have me to believe, This is not the body. But Luke xxii. hi. i cor. xi. specially the sixth of St John proveth the same most mani- nm'etMhe *"es^'' wnere Christ promised to give his body, which he bacjohn "i Perf°rme(^ m ms 'as* supper, as it appeareth by these words, ' The bread which I will give is my flesh, which I will give for the life of the world1." Philpot: — " My lord Riche, with your leave, I must needs interrupt him a little, because he speaketh open blasphemy against the death of Christ. For if that promise, brought in by St John, was performed by Christ in his last supper, then needed he not to have died, after he had given the sacrament." Riche : — " Let master doctor make an end of his argu- ments, and afterward object to him2 what you can." Chedsey: — "You must note that there is twice dabo in this saying of St John ; and the first is referred to the sacra- ment of the altar, and the second to the sacrifice upon the cross. And besides these manifest scriptures, there be many ancient doctors proving the same, as Ignatius, Irenseus, and St Cyprian" [whose authority he recited at large, which I do omit because I was not permitted to answer the same]. Riche : — " Now answer, and object to him what you can, and you shall be heard." Philpot : — " My lord, the chiefest ground whereon he with []' St John does not give the words referred to.] | 2 "Ohject to him again," ed. 1559; object against him.]] SIXTH EXAMINATION". 65 the rest of his side do ground themselves against us, he these words, ' This is my body,1 with a false pretence of the omnipo- teney of God. And before I will come to the particular answers of all that he hath alleged, for that your lordships may the better understand me, what I mean, and whereupon I stand, I will first require master doctor to answer me one question. But first of all I do protest to your honours, that I think as Phiipot 1 " answereth reverently of the sacrament as a christian man ought to do, and ^°ntesta" that I acknowledge the sacrament of the body and blood of Christ, ministered after Christ's institution, to be one of the greatest treasures and comforts that he left us on the earth : and, contrariwise, it is most discomfort and abominable, not being ministered as it ought to be, as it is used now a days. And now to my question, which is this : "Whether these words only, ' This is my body,1 spoken by a priest over the bread and wine, may make the body and blood of Christ, as you suppose, or no . Staggering what he might say, at last Chedsey said, "That these words alone, pronounced by the priest, be sufficient to make the bread and the wine the very body and blood of Christ really."'1 Philpot : — " That is blasphemy to say, and against all the Blasphemy V i i to say that scriptures and doctors, who affirm that the form and substance tnpse words . ... only, "This in consecration must be observed which Christ used and did is my body," make a real institute, as St Cyprian saith, ' In the sacrifice, which is Christ, presence, only Christ is to be followed2.1 And by the law it is forbidden to add or take away from God's word. And St Peter saith, 'If [i Pet. iv. . ii.] any man speak, let him speak as the word of God.1 Where- fore, whosoever saith that these words only, ' This is my body,1 do make a presence of Christ, without 'Bless, take, and eat,1 n^se words . Bless, which be three as substantial points of the sacrament, as ' This take. a»d 1 t eat, be as is my body,1 he is highly deceived. Therefore St Augustine p"1^1^' ta/ie saith, ' Let the word be joined to the element, and it becometh sac™5?n* as "This is a sacrament'1.1 So that, if the entire words of Christ's institutions my body." Nam si in sacrificio quod Christus obtulit non nisi Christus sequendus est, ntiquc id nos obaudire et faccrc oportet quod Christus fecit, et quod faciendum esse mandavir, quando ipse in evangelio dicat, ' Si feccritis quod mando vobis, jam non dico vos servos sed amicos.' Cypr. Op. Par. 1726. Epist. lxiii. p. 108.] p3 " Accedit verbum ad elcmentum, et fit sacramentum, etiam ipsum tanquam visibile verbum." Augustini Op. Par. 1680. Tom. in. col. 703.] 5 [PHILPOT.] 66 SIXTH EXAMINATION. be not observed in the ministration of a sacrament, it is no sacrament ; as the sacrifices which the ten tribes did offer at Bethel to God, were not acceptable, because they were not in all points done according to God's word. Wherefore, except blessing be made after the word (which is a due thanksgiving for our redemption in Christ), and also a shewing forth of the Lord's death in such wise as the congregation may be edified, and moreover a taking and eating after Christ's commandment — except (I say) these three parts be first performed (which is not done in the mass), these words ' This is my body,' which are last placed in the institution of the Lord's supper, cannot be verified1. For Christ commanded as well, 'Take ye, eat ye,1 as, ' This is my body.' " Cliedsey : — " Christ said, ' Take, eat, this is my body ;' and not, ' Take ye, eat ye.' " Master doc- PMlpot : — " No did2, master doctor? Be not these the tor tskcn with the words of Christ, Accvpite, manducate? and do not these manner. words in the plural number signify, ' take ye, eat ye ;' and not ' take thou, eat thou,' as you would suppose V Chedsey : — " I grant it is as you say." PMlpot: — " Likewise of consequency you, master doctor, must needs deny, which you have said, that these words, ' This is my body,' being only spoken, be sufficient to make the body and blood of Christ in the sacrament, as you have untruly said." Then came in the bishop of London again, and said, " What is that you would have master doctor deny ?" PMlpot : — " My lord, master doctor hath affirmed that these words, ' This is my body,' spoken by the priest, only3 do make the sacrament." The words London : — " Indeed, if master Bridges should speak these "This is my words over the bread and wine, they would be of none effect : cepV a pHest but if a priest speak them after a due manner, they are effec- makeno ' tual, and make a real body." PMlpot : — " Master doctor hath said otherwise." [' "Except — verified:" thus in the edition of 1559, "As it is not in the mass : This is my body, which is the latter part of the sacrament, hath never no place, neither can be verified."] p No did ?— did He not ?] £3 Only: alone, of themselves.] SIXTH EXAMINATION. 67 London : — " T think you mistake him ; for he mcaneth of the words duly pronounced.11 Philpot: — " Let him revoke that he hath granted, and then will I begin again with that which before was said ; that, ' this is my body,1 hath no place, except ' bless, take, and eat,1 duly go before. And therefore, because the same words do not go before, ' this is my body,1 but preposterously follow4, in your sacrament of the mass ; it is not the sacrament of Christ, neither hath Christ in it present.11 Chedsey : — "If, 'this is my body,1 only, do not make the sacrament, no more do, ' bless, take, and eat.1 11 Philpot : — " I grant that the one without the other cannot make the sacrament. And it can be no sacrament, unless the whole action of Christ doth concur together according to the first institution.11 Chedsey: — "Why, then you would not have it to be the body of Christ, unless it be received T Philpot : — " No, verilv, it is not the very body of Christ to Sacraments 11 »• II PI- Witll0Ut any other, but such as condignly receive the same after his their use be . . no sacra- mstltutlOn. ments. London : — " Is not a loaf a loaf, being set on the table, though no body eat thereof f Philpot: — "It is not like5, my lord: for a loaf is a loaf before it be set on the table ; but so is not the sacrament a perfect sacrament, before it be duly ministered at the table of the Lord.11 London : — " I pray you, what is it in the mean while, be- The sacra- . . • t an ment of the tore it is received ; Lord's body t- piii- without re- Philpot : — " It is, my lord, the sign begun of a holy thing, ceiving is and yet no perfect sacrament until it be received. For in the ment. sacrament there be two things to be considered, the sign, and the thing itself, which is Christ and his whole passion ; and it is that to none but to such as worthily receive the holy signs of bread and wine, according to Christ's institution." 1 1 'indxor : — " There were never any that denied the words of Christ, as you do. Did not he say, ' This is my body V 11 Philpot: — " My lord, I pray you, be not deceived. We do [_* The words "but preposterously follow," are not in the edition of 1559.] [f It is not like: the cases are not alike.] 68 SIXTH EXAMINATION. not deny the words1 of Christ : but we say, these words be of none effect, being spoken otherwise than Christ did institute them in his last supper. For an example : Christ biddeth the church ' to baptize in the name of the Father, of the Son, and of the Holy Ghost i1 if a priest say these words over the water, and there be no child to be baptized, these words only pro- nounced do not make baptism. And again, baptism is only baptism to such as be baptized, and to none other standing by." Chamberlain: — " I pray you, my lord, let me ask him one question. What kind of presence in the sacrament (duly mi- nistered according to Christ's ordinance) do you allow V Philpot: — "If any come worthily to receive3, then do I confess the presence of Christ wholly to be, with all the fruits of his passion, unto the said worthy receiver, by the Spirit of God, and that Christ is thereby joined to him and he to Christ." Chamberlain : — " I am answered." London: — " My lords, take no heed of him, for he goeth about to deceive you. His similitude, that he bringeth in, of baptism is nothing like to the sacrament of the altar. For if I should say to sir John Bridges, being with me at supper, and having a fat capon, ' Take, eat, this is a fat capon,' although he eat not thereof, is it not a capon still? And likewise of a piece of beef, or of a cup of wine ; if I say, ' Drink, this is a cup of wine,"1 is it not so, because he drink- eth not thereof V Philpot : — " My lord, your similitudes be too gross for so high mysteries as we have in hand, as, if I were your equal, I could more plainly declare ; and there is much more dissimi- litude between common meats and drinks, than there is be- tween baptism and the sacrament of the body and blood of Christ. Like must be compared to like, and spiritual things with spiritual, and not spiritual things with corporal things. And meats and drinks be of their own natures good or evil ; and your words, commending or discommending, do but de- clare what they are. But the sacraments be to be considered according to the word which Christ spake of them ; of the which, ' Take ye, and eat ye,' be some of the chief, concur- Q1 Words of Christ: presence of Christ, ed. 1559.] £~ "If any — receive," omitted in cd. 1559/] SEVENTH EXAMINATION. 69 rent to the making of the same, without the which there can be no sacraments. And therefore in Greek the sacrament of the body and blood of Christ is called Kotvcovia, i. e. com- munion ; and likewise in the gospel Christ commanded, saying, ' Divide it among you.-1 " CheiUey : — "St Paul calleth it a communication." Ph'tlpot : — " That doth more expressly shew, that there must be a participation of the sacrament together." London: — " My lords, I am sorry I have troubled you so long with this obstinate man, with whom we can do no good ; I will trouble you no longer now.1' And with that the lords rose up, none of them saying any evil word unto me, half amazed, in my judgment : God work it to good ! Thus endeth the sixth part of this tragedy : the seventh look for with joy. the seventh ^ne seventh examination of John Philpot, examination, had the 1 9th of November, before the bishops of London and Rochester, the Chancellor of Lichfield, Dr Chedsey, and Master Dee, Bachelor of Divinity. London : — " Sirrah, come hither. How chance you come Another no sooner ? Is it well done of you to make master chancellor p'liiipot . . before th and me to tarry for you this hour I By the faith of my body, bishop, half an hour before mass, and half an hour even at mass, looking for your coming." Philpot : — " My lord, it is not unknown to you that I am a prisoner, and that the doors be shut upon me, and I cannot come when I list. But as soon as the doors of my prison were open, I came immediately." London: — " We sent for thee to the intent thou shouldst have come to mass. How say you ? would you have come to mass, or no, if the doors had sooner been opened V Philpot : — " My lord, that is another manner of question." London : — " Lo, master chancellor, I told you we should have a froward fellow of him : he will answer directly to no- thing. I have had him before both the spiritual lords and 70 SRVENTH EXAMINATION. temporal, and thus he f'areth still ; yet he reckoneth himself better learned than all the realm. Yea, before the temporal lords, the other day, he was so foolish to challenge the best : he would make himself learned, and is a very ignorant fool indeed." Phil-pot : — " I reckon, I answered your lordship before the lords plain enough." London : — " Why answerest thou not directly, whether thou wouldst have gone to mass with us, or no, if thou hadst come in time F1 Philpot : — " Mine answer shall be thus ; that if your lord- ship can prove your mass, whereunto you would have me to come, to be the true service of God, whereunto a Christian ought to come, I will afterward come with a good will." London: — "Look, I pray you : the king and the queen, and all the nobility of the realm, do come to mass, and yet he will not. By my faith, thou art too well handled : thou shalt be worse handled hereafter, I warrant thee." Philpot : — " If to lie in a blind coal-house may be counted good handling, both without fire and candle, then may it be said, I am well handled. Your lordship hath power to entreat my body as you list." London: — "Thou art a fool, and a very ignorant fool. Master chancellor, in good faith I have handled him and his fellows with as much gentleness as they can desire. I let their friends come unto them to relieve them. And wot you what I the other day they had gotten themselves up into the top of the leads with a many of prentices, gazing abroad as though they had been at liberty. But I will cut off your resort : and as for the prentices, they were as good not to come to you, if I take them." The prison- Philpot : — " My lord, we have no such resort to us as your with that lordship imagineth, and there cometh very few unto us. And of did nor prentices I know not one, neither have we any leads to walk on over our coal-house, that I wot of : wherefore your lordship hath mistaken your mark." London : — " Nay ; now you think, because my lord chan- cellor is gone, that we will burn no more. Yes, I warrant thee, I will dispatch you shortly, unless you do recant." Philpot: — " My lord, I had not thought that I should have SEVENTH EXAMINATION. 71 been alive now, neither so raw as I am, but well roasted to ashes." Chancellor : — " Cast not yourself wilfully away, master Philpot. Be content to be ruled by my lord here, and by other learned men of this realm, and you may do well enough.11 Philpot : — " My conscience beareth me record that I seek Philpot ± * standeth to please God, and that the love and fear of God cause me to «p°n !"s 1 conscience do as I do : and I were of all other creatures most miserable, and the fear . of God. if for mine own will only I do lose all the commodities I might have in this life, and afterward be cast to damnation. But 1 am sure, it is not my will whereon I stand, but God's will, which will not suffer me to be cast away, I am sure.11 Chancellor : — '; You are not so sure, but you may be de- ceived.11 London : — " Well, since thou wilt not be conformable by Bm™ Pr°- •' ceedeth ex fair means, I will proceed against thee ex officio ; and there- p*"p0"ith fore hearken here to such articles as I have here written, and I charge thee to make answer to them.11 And with that he read a libel which he had in his hand of divers articles ; and when he had done, he bade me answer. Philpot : — " Your libel, my lord, containeth in sum two Two un- •i - ir. tii Tini p truths in the special points : the first pretendeth, that i should be oi your bishop's articles. diocese, and therefore your lordship, upon divers suspects and infamies of heresy going upon me, is moved to proceed against me by your ordinary-office : the which first is not true, for that I am not of your lordship's diocese, as the libel doth pretend. And the second is, that I, being baptized in the catholic church, and in the catholic faith, am gone from them : the which is not so, for I am of that catholic faith and church as I was bap- tized unto.11 London : — " What ! art thou not of my diocese '. Where are ye now, I pray you V Philpot: — " My lord, I cannot deny but I am in your coal- house, which is in your diocese, yet I am not of your diocese.11 London : — " You were sent hither unto me by the queen's majesty's commissioners, and thou art now in my diocese : wherefore I will proceed against thee as thy ordinary.1' Philpot: — " I was brought hither through violence, and Philpot therefore my present being now in your diocese is not enough the privilege to abridge me of mine own ordinary's jurisdiction, neither nary's right. 72 SEVENTH EXAMINATION. maketh it me willingly1 subject to your jurisdiction, since it cometh by force, and by such men as had no just authority so to do ; no more than a sanctuary man, being by force brought forth of his place of privilege, doth thereby lose his privi- lege, but always may challenge the same wheresoever he be brought.'''' Chedsey: — "Hath not the queen's majesty authority, by her commissioners, to remove your body whither she will ? and ought you not to obey herein f PMlpot : — " I grant that the queen's majesty (of her just power) may transpose my body, whither it shall please her grace to command the same. 13ut yet, by your laws, ' spiritual causes be not subject to the temporal power.1 As for example : you, master doctor, if the queen's majesty would to appoint two temporal men to be judges over you in certain spiritual mat- ters, might not you allege the privilege of a clerk, and demand competent spiritual judges in your causes V London: — '-Doth not a man, I pray you, sortii'i forum ratione delicti fn PMlpot: — "My lord, your rule is true in temporal mat- ters ; but in spiritual causes it is not so, which be otherwise privileged.11 London: — " What say est thou then to the second article, and to the other V PMlpot: — " My lord, I say that I am not bound to answer the second, neither the rest, unless the first be proved.11 London : — " Well, suppose the first may be proved, as it will be, what will you say then to the second — that you are not of the same catholic faith, neither of the same church now, as you were baptized in V PMlpot: — "I am of the same catholic faith, and of the [j^Tim. iii. same catholic church, which is of Christ, the pillar and stablish- ment of truth.11 London : — " Nay, that you are not.1* PMlpot:—1' Yes, that i am." London: — "Your godfathers and godmothers were of another faith than you be now.11 " Unwillingly," ed. 1559. The sense in this case will be " my heing violently brought hither will not cause me to ho of your diocese, so long as I am unwilling to acknowledge you as my ordinary SEVENTH EXAMINATION". Philpot: — '• I was not baptized either into my godfathers1 faith or my godmothers, but into the faith and into the church of Christ." London: — " How know you thatf Philpot : — " By the word of God, which is the touchstone of faith, and the limits of the church.'" London : — " How long hath your church stood, I pray you';'" Philpot: — "Even from the beginning; from Christ and from his apostles, and from their immediate successors.11 Chancellor : — t; He will prove his church to be before Christ r Philpot : — '; If I did so, I go not amiss : for there was a church before the coming of Christ, which maketh one catholic church.11 Chancellor: — " It is so indeed.11 Philpot: — "I will desire no better rule than the same which is oftentimes brought in of your side, to prove both my faith and church catholic ; that is, antiquity, universality, and unity." London: — " Do you not see what a bragging foolish fellow this is \ He would seem to be very well seen in the doctors, and he is but a fool. By what doctor art thou able to prove thy church? Name him, and thou shalt have him.11 Philpot : — " My lord, let me have all your ancient writers, with pen, and ink, and paper, and I will prove both my faith and my church out of every one of them.11 London : — " No, that thou shalt not have. You shall see how he lieth. St Cyprian saith, ' There must be one high priest, to the which the residue must obey2 and they will allow no head, neither vicar-general.11 Philpot: — " St Cyprian saith not, that there should be a vicar-general over all ; for in his' book De Siwplicitate Pnc- latorum, I am sure he saith the contrary3 : ' There is but P Neque cnim aliunde haereses obortse sunt aut nata sunt sehismata quam hide, quod sacerdoti Dei non obtemperatur, nee unus in ecclesia ad tempus sacerdos et ad tempus judex vice Christi cogitatur: cui si secundum magisteria divina obtemperaret fraternitas univcrsa, nemo adversum sacerdotum collegium quicquam moveret, Cypr. Epist. lv. p. 82. Ed. Par. 172G.] [3 Episcopatus unus est, eujus a singulis in aoliduiD pars tenetnr. p. !!).->. Ed. Par. 1720.] 74 SEVENTH EXAMINATION. one bishopric, which is wholly possessed of every bishop in part.1 " London : — " Fetch hither the book : thou shalt see the manifest place against thee.'" Doctor Chedsey brought the book, and turned to the place in an epistle written unto Cornelius, then bishop of Rome, and recited these words in sum, " That it went not well with the church, where the high priest was not obeyed1," and so would have concluded for the confirmation of the bishop's saying. Philpot : — " Master doctor, you misconstrue the place of The place of St Cyprian : for he meaneth not there by 'the high priest1 explained, the bishop of Rome, but every patriarch in his precinct, of whom there were four appointed in his time. And in writing unto Cornelius he meaneth by the high priest himself, which was then chief bishop of Africa, whose authority the heretics began to despise : whereof he complaineth to Cornelius, and saith, ' The church cannot be well ordered, where the chief minister by order, after the judgment of the scriptures, after the agreement of the people, and the consent of his fellow- bishops, is not obeyed2.1 ,1 London : — " Hath not the bishop of Rome always been supreme head of the church, and Christ's vicar in earth, even from Peter T Philpot: — " No, that he was not. For by the word of God he hath no more authority than the bishop of London hath.11 London : — " Was not Peter head of the church ? and hath not the bishop of Rome, which is his successor, the same authority V Peter had Philpot: — "I grant that the bishop of Rome, as he is authority the successor of Peter, hath the same authority as Peter church than had. But Peter had no more authority than every one of t7ie apostles! the apostles had." [} See p. 73, note 2.] [3 Cui si secundum magisteria divina obtemperaret fratenritas universa, nemo adversum sacerdotum collegium quicquam moveret, nemo post divinum judicium, post populi suffragium, post coepisco- porum consensum, judicem se jam, non episcopi, sed Dei, faceret : nemo discidio unitatis Christi ecclesiam scinderet, nemo sibi placens ac tumens, seorsum foris lneresim novam conderet.] SEVENTH EXAMINATION. 75 Chancellor: — "Yes, that St Peter had; for Christ said specially unto him, ' I will give thee the keys of the king-- ^[a(t xyj dom of heaven the which he spake to none other of his 19"^ disciples singularly, but to him.11 Philpot: — '-St Augustine answereth otherwise to the ob- Peter bear- r & eth but lection, and saith, ' That if in Peter there had not been the figure of the * church. figure of the church, the Lord had not said to him, To thee I will give the keys of the kingdom of heaven. The which if Peter received not, the church hath them not. If the church hath them, then Peter hath them not3.111 London : — " What if I can prove and shew you out of f™™£s the civil law, that all Christendom ought to follow the holy ]jfViie"Yvii catholic church of Rome, as there is a special title thereof, law- De catholica fide et sancta Romana ecclesia*?"' Philpot: — " That is nothing material, seeing the things of God be not subject to man's laws ; and divine matters must be ordered by the word of God, and not of man.11 A Doctor : — " What will you say, if I can prove that Christ Cyprian, builded his church upon Peter, and that out of St Cyprian? Will you then believe that the bishop of Rome ought to be supreme head of the church V Philpot: — "I know what St Cyprian writeth in that behalf; but he meaneth nothing as you take it.11 A Doctor: — "St Cyprian hath these words, 'That upon Peter was builded the church, as upon the first beginning of unity3.11' Philpot: — "He declareth that in an example, that unity The place of • •.111 i Cyprian ex- must be m the church ; he grounded on Peter his church pounded, alone, and not upon men. The which he doth more mani- festly declare in the book De Simplicitate Prcelatorum, saying, ' In the person of one man, God gave the keys to all, that he, in signification thereby, might declare the unity of all [:i See p. 44, note 2.] [4 This, probably, is a reference to the same place in the Decretals which is mentioned p. 34, note 1, although the words "et sancta Romana ecclesia" are not a part of the title.] Q' Una ecclesia a Christo Domino super Petrum origine unitatis et ratione f'undata. Cypr. Epist. lxx. Ed. Tar. 1726. p. 125.] [* See p. 44, note 1.] 70 SEVENTH EXAMINATION. A Doctor: — "What! will you understand St Cyprian so? That were good indeed V Philpot: — "I think you cannot understand St Cyprian better, than he doth declare himself.1'' goethtothe London: — "I will desire you, master chancellor, to take parliament. some pams master doctor Chedsey about his examina- tion; for I must go to the parliament-house. And I will desire you to dine with me.'" Then the doctor took again his former authority in hand for want of another, and would have made a further circum- stance, digressing from his purpose. To whom I said, he knew not whereabout he went ; and therewithal he laughed : and I said, his divinity was nothing but scoffing, tor sippet fi" A Doctor: — " Yea, then I have done with you:'11 and so Bway- went away. Philpot: — " You are too young in divinity to teach me in the matters of my faith. Though you be learned in other things more than I, yet in divinity I have been longer prac- tised than you, for any thing I can hear of you : therefore be not too hasty to judge that you do not perfectly know.11 Chancellor: — "Peter and his successors from the beginning have been allowed for the supreme head of the church, and that by the scriptures, for that Christ said unto him in St John thrice, ' Feed my sheep.1 11 ofChdst'to Philpot : — " That is no otherwise to be taken, than ' Go ye uTy s'lleep^ and preach,1 which was spoken to all the apostles, as well as ineas" ex-8 unto Peter. And that Christ said thrice, ' Feed my sheep,1 it Mt"" pr'aed£ signifieth nothing else but the earnest study that the ministers [Mark xvi. of God ought to have in preaching the word : God grant that xxi. 15, ig, you of the clergy would weigh your duty in this behalf more than you do ! Is this a just interpretation of the scripture, to take Pasce oves meas, for, to be lord of the whole world V In this meanwhile came in the bachelor of divinity, which is a reader of Greek in Oxford, belonging to the bishop; and he took upon him to help master chancellor. Scholar : — " What will you say if I can shew you a Greek author, called Theophylact, to interpret it so? Will you be- lieve his interpretation V J,l noP«hreatct Philpot : — " Theophylact is a late writer, and one that was authority. a favourei. 0f f|ie l)jshop of Rome, and therefore not to be SEVENTH EXAMINATION. credited, since his interpretation is contrary to the manifest words of the scripture, and contrary to the determination of many general councils.1-' Scholar : — " In what general council was it otherwise, that the bishop of Home was not supreme head over all V Philpot: — " In Nice council I am sure it was otherwise ; £°™cilof for Athanasius was there the chief bishop and president of the council, and not the bishop of Eome.11 Scholar: — " Nay, that is not so." Philpot : — " Then I perceive you are better seen in words, than in knowledge of things : and I will gage with you what you will, it is so ; as you may see in the Epitome of the Councils Scholar : — " I will fetch Eusebius and shew the contrary, and the book of General Councils.1'' He went into my lord's closet, and brought Eusebius; but Hie General Councils he brought not, saying (for saving of his honesty) that he could not come by them. And there he ^'0^^,ar would have defended that it was otherwise in Eusebius, but w as shrmketh away. not able to shew the same, and so shrank away confounded. Chancellor: — "The church of Rome hath been always taken for the whole catholic church ; therefore I would advise you to eome into the same with us. You see all the men of this realm do condemn you : and why will you be so singular V Philpot : — " I have said, and still do say, that if you can The pope's ,, sidenotable be able to prove it unto me, that 1 will be 01 the same. Jnit 1 to prove t 1 1 1 • 1 1 i n • their church am sure that the church, which you make so much 01, is a to be the holy catho- lic church. What is the particular book here referred to, does not certainly appear. It may have been Bartholomsci Carranza? 'Summa Concilio- nem et Pontificum a Petro ad Paulum iii.' Salmantiese, 1549; the first edition of which work according to Antonio (Biblioth. Hisp. Nova) appeared at Venice in 1546. The evidence of the fact, however, to which Philpot refers, runs throughout the whole of the history of the Council of Nice. The following passage may serve as a sample of such evidence: AuTOKpuriap to'iwv 'Pia/tniuiv 'lov\iauo- that I am not of my lord of London's diocese; and, to be brief with you, I will make no further answer herein than I have already to the bishop.*1 Chancellor : — " Why, then, let us go our ways, and let his keeper take him away."'' Thus cndeth the seventh part of this tragedy. The sum of a private Conference or Talk between Master Philpot and the bishop of London. The next day, in the morning betimes, the bishop sent one of his men unto me, to call me up into his chapel to hear mass. Bishop's Man: — " Master Philpot, where be your1 Philpot:—" Who is it that calleth me?11 Bis/top's Man : — " My lord's will is, you should rise and come to hear mass. Will you come or nor1 Philpot: — "My stomach is not very good this morning: you may tell my lord I am sick.11 After this the keeper was sent to bring me to my lord. The Keeper : — " Master Philpot, you must rise and come to my lord.11 Philpot: — "I am at your commandment, master keeper, as soon as I can.11 And going out of the prison, he asked me, saying : The Keeper : — " Will ye go to mass V Philpot: — "My stomach is too raw to digest such raw meats of flesh, blood, and bone, this morning.11 After this my keeper presented me to the bishop in his hall. London : — " Master Philpot, I charge you to answer unto such articles as my chaplain, master Dee, and my registrar have from me to object against you : go and answer them.11 Philpot re- Philpot: — "My lord, all judgments ought to be public, answer but Therefore, if vour lordship have any thin"; to charge me law- inopen . ' . . i? 1 judgment, fully withal, let me be in judgment lawfully and openly called, and I will answer according to my duty : otherwise in corners I will not.11 London : — " Thou art a foolish knave, I see well enough : PRIVATE CONFERENCE WITH BONNER. 81 thou shalt answer whether thou wilt or no ; go thy ways with them, I say." Philpot: — "I may well go with them at your lordship's pleasure ; but I will make them no further answers than I have said already." London : — " No ! wilt thou not, knave ? Have him away, phiipot i i • • i i lin n ■• i i nii commanded and set him in the stocks : What ! foolish knave '. to the stocks Philpot : — " Indeed, my lord, you handle me, with others, house, like fools : and we must be content to be made fools at your hands ; stocks and violence be your bishop-like alms. You go about by force in corners to oppress, and be ashamed that your doings should come to light. God shorten your cruel kingdom for his mercy's sake !" And I was put by and by into the stocks, in a house alone, separate from my fellows. God be praised that he hath thought me worthy to suffer any thing for his name's sake ! Better it is to sit in the stocks of this world, than to sit in the stocks of a damnable conscience. Another conference between Bonner, bishop of London, and Master Philpot and other prisoners. The next day after, an hour before day, the bishop sent for Another^ me again by the keeper. The Keeper : — " Master Philpot, arise ; you must come to my lord." Philpot: — " I wonder what my lord meaneth, that he sendeth for me thus early. 1 fear he will use some violence towards me : wherefore I pray you make him this answer, that if he send for me by an order of law, I will come and answer ; other- wise, since I am not of his diocese, neither is he mine ordinary, I will not (without I be violently constrained) come unto him." Keeper : — " I will go tell my lord what answer you make." And so he went away to the bishop, and immediately re- turned with two of the bishop's men, saying that I must come, whether I would or no. Philpot : — " If by violence any of you will enforce me to go, then I must go : otherwise I will not." 6 [philpot.] 82 PRIVATE CONFERENCE WITH BONNER. brought to An<* therewith one of them took me with force by the arm, by^oience. and led me UP into tlie bishop's gallery. London : — " What ! thou art a foolish knave indeed ; thou wilt not come without thou be fetched." PJiilpot : — " I am brought indeed, my lord, by violence unto you ; and your cruelty is such, that I am afraid to come before you. I would your lordship would gently proceed against me by the law." London: — " I am blamed of the lords the bishops, for that I have not despatched thee ere this. And in faith I made suit to my lord cardinal, and to all the convocation-house, that they would hear thee : and my lord of Lincoln stood up, and said that thou wert a frantic fellow, and a man that will have the last word. And they all have much blamed me, because I have brought thee so often before the lords openly : and they say it is meat and drink to you to speak in an open audience, you glory so of yourself. Wherefore, I am commanded to take a further order with thee ; and. in good faith, if you will not re- lent, I will make no further delay. Marry, if thou wilt be con- formable. I will yet forgive thee all that is past, and thou shalt have no hurt for any thing that is already spoken or done." Phiipot, Philpot: — " M\- lord, I have answered you alreadv in this being arch- 1 * deacon, ex- behalf, what I will do. And as for the report of master White. rommuni- t 1 WfcttefSh0p bishop of Lincoln, I pass not ; who is known to be mine Fau^doc" enemy, for that I, being archdeacon, did excommunicate him trine. for preaching naughty doctrine. If Christ my master were called a mad man, it is no marvel though ye count me frantic."" London : — " Hadst thou not a pig brought thee the other day with a knife in it 1 Wherefore was it, I pray thee, but to kill thyself? or, as it is told me (marry, I am counselled to take heed of thee), to kill me { But I fear thee not : I trow I am able to tread thee under my feet : do the best thou canst." Matter Philpof : — " My lord, I cannot deny but that there was a knife sent to knife in the piofs bellv that was brought me. But who put it Philpot in a . - . ti i i i pig's beiiy. m, or for what purpose, 1 know not, unless it were because he that sent the meat, thought I was without a knife, and so put it in : but other things your lordship needeth not to fear : for I was never without a knife since I came into prison. And touching your own person, you should live long, if you should PRIVATE CONFERENCE WITH H0NNER. 83 live until I would go about to kill you : and I confess, by violence your lordship is able to overcome me." London : — " I charge thee to answer to mine articles. Articles Hold him a book. Thou shalt swear to answer truly to all to piuipot. such articles, as I shall demand of thee." Philpot : — " I will first know your lordship to be mine ordi- nary, before I swear herein/1 London : — " What ! we shall have an Anabaptist of thee, which thinketh it not lawful to swear before a judge !" Philpot : — " My lord, I am no Anabaptist ; I think it law- ful to swear before a competent judge, being lawfully required. But I refuse to swear in these causes before your lordship because you are not mine ordinary." London : — " I am thine ordinary, and here do pronounce by Bonner, of , , , . ,. 111 mere power sentence peremptory , that 1 am thine ordinary, and that tliou ami autno- art of my diocese." [And here he bade call in more to bear nounceth i • • i a i t i n • himself to him witness. " And 1 make thee taking one of his servants bePniipot's ii -i i a i i ordinary. by the armj " to be my notary. And now hearken to my ar- ticles :" to the which '(when he had read them) he monished me to make answer, and said to the keeper, "Fetch me his fellows, and I shall make them to be witnesses against him." In the mean while came in one of the sheriffs of London, False articles whom the bishop (calling for two chairs) placed by him, saying, " Master sheriff!, I would you should understand how I do pro- raiipot. ceed against this man. Master sheriff, you shall hear what articles this man doth maintain:" — and so he read a rabblement of feigned articles : That I should deny baptism to be necessary to them that were born of christian parents ; that I denied fast- ing and prayer, and all other good deeds ; and I maintained only bare faith to be sufficient to salvation, whatsoever a man did besides ; and I maintained God to be the author of all sin and wickedness. Philpot : — " Hah, my lord ! have ye nothing of truth to charge me withal, but ye must be fain to imagine these blas- phemous lies against me \ You might as well have said I had killed your father. The scriptures say, that " Cod will destroy all men that speak lies." And is not your lordship ashamed to say before this worshipful gentleman (who is unknown to me), Q1 Sentence interrogatory, ed. 1559.3 6—2 84 PRIVATE CONFERENCE WITH BONNER. that I maintain these abominable blasphemies which you have rehearsed? which if I did maintain, I were well worthy to be counted a heretic, and to be burned a hundred times, if it were possible.11 London : — " I do object them unto thee, to hear what thou wilt say in them, and how thou canst purge thyself of them.11 taken* ith Philpot : — " Then it was not justly said of your lordship in an untruth, the beginning, that I did maintain them, since almost I hold none of these articles you have read, in form as they are written." London : — " How sayest thou ? Wilt thou answer to them, or no F' Philpot: — " I will first know you to be mine ordinary, and that you may lawfully charge me with such things ; and then afterward, being lawfully called in judgment, I will shew my mind fully thereof ; and not otherwise.11 ot)ier London: — " Well then, I will make thy fellows to be wit- prisoners •> called in to nesses herein against thee. Where are they ? Come I11 bear witness o * against Keeper : — " They be here, my lord.11 pinipot. London : — " Come hither, sirs : hold them a book. You shall swear by the contents of that book, that you shall (all manner of affections laid apart) say the truth of all such articles as you shall be demanded of concerning this man here present, which is a very naughty man. And take you heed of him, that he doth not deceive you, as I am afraid he doth you much hurt, and strengthened you in your errors.11 The prison- Prisoners : — " My lord, we will not swear, except we know ers refuse to J 1 be sworn whereto : we can accuse him of no evil ; we have been but a against phiipot. while acquainted with him.11 Philpot : — " I wonder your lordship, knowing the law, will go about, contrary to the same, to have infamous persons to be witnesses ; for your lordship doth take them to be heretics, and by the law a heretic cannot be a witness." Bonner London : — " Yes, one heretic against another may be wit- a<*ain doeth ° J apinst ness weu enough. And, master sheriff, I will make one of them the law. _ B to be witness against another." Philpot : — " You have the law in your own hand, and you will do what you list." Prisoners : — " No, my lord." London : — " No ! will you not ? I will make you swear, PRIVATE CONFERENCE WITH BONNER. 8.5 whether you will or no. I ween1, they he Anabaptists, master Note how J 1 •> 1 the bishops sheriff : they think it not lawful to swear before a judge." baptists™" Philpot : — " We think it lawful to swear for a man judi- cially called, as we are not now, but in a blind corner." London : — " Why then, seeing you will not swear against your fellow, you shall swear for yourselves ; and I do here in the presence of master sheriff object the same articles unto you as I have done unto him, and do require you, under the pain of excommunication, to answer particularly unto every one of them when ye shall be examined, as ye shall be by and by examined by my registrar and some of my chaplains." Prisoners : — " My lord, we will not accuse ourselves. If any man can lay any thing against us, we are here ready to answer thereto : otherwise we pray your lordship not to burden us ; for some of us are here before you, we know no just cause why." London: — "Master sheriff, I will trouble you no longer Bonner soGKeth with these froward men." And so he rose up, and was going comers, away, talking with master sheriff. Philpot : — " Master sheriff, I pray you record how my lord proceedeth against us in corners, without all order of law, having no just cause to lay against us." And after this [we] were all commanded to be put in the stocks, where I sat from morning until night ; and the keeper at night upon favour let me out. Another private conference between the bishop of London and Master Philpot in the coal-house. The Sunday after, the bishop came into the coal-house at Bo>«?« , . * r viewing his night with the keeper, and viewed the house, saying that he coai-house. was never here before : whereby a man may guess how he hath kept God's commandment in visiting the prisoners, seeing he was never with them that have been so nigh his nose. And he came not then for any good zeal, but to view the place, and thought it too good for me ; and therefore, after supper, between eight and nine, he sent for me, saying : London : — " Sir, I have great displeasure of the queen and [} Ween: think, suppose.] 86 PRIVATE CONFERENCE WITH BONNER. the council for keeping you so long, and letting you have so much liberty. And besides that, you are yonder, and strengthen the other prisoners in their errors, as I have laid wait for your doings, and am certified of you well enough. I will sequester you therefore from them, and you shall hurt no more as you have done ; and I will out of hand despatch you, as I am commanded, unless you will be a conformable man.11 Philpot: — " My lord, you have my body in your custody : you may transport it whither you please : I am content. And I would you would make as quick expedition in my judgment, as you say ; I long therefore ; and as for conformity, I am ready to yield to all truth, if any can bring better than I." London : — " Why, will you believe no man but yourself, whatsoever they say f Philpot : — " My belief must not hang upon men's sayings without sure authority of God's word, the which if any can shew me, I will be pliant to the same. Otherwise, I cannot go from my certain faith to that which is uncertain.11 London — " Have you then the truth only 211 Philpot : — " My lord, I will speak my mind freely unto you, and upon no malice I bear to you, before God. You have not the truth, neither are you of the church of God ; but you persecute both the truth and the true church of God, for the which cause you cannot prosper long. You see, God doth not prosper your doings according to your expectations : he hath of late shewed his just judgment against one of your greatest doers, who by report died miserably1. I envy not the authority you are in : you that have learning should know best how to Good coun- rule. And seeing God hath restored you to your dignity and Boifner." living again, use the same to God's glory, and to the setting forth of his true religion ; otherwise it will not continue, do what you can." With this saying he was apaused2, and said at length : London : — " That good man was punished for such as thou art. Where is the keeper I Come, let him have him to the place that is provided for him : go your way before.11 And he followed me, calling the keeper aside, commanding [J1 Gardiner, bishop of Winchester, who died about a month before this.] ["2 Apaused : struck.] PRIVATE CONFERENCE WITH BONNER. 87 to keep all men from me, and narrowly to search me (as the ^'X'n'toa sequel did declare), and brought me to his privy door that f^^°^x goeth into the church, and commanded two of his men to ^^sh> accompany the keeper, and to see me placed. And afterwards I passed through Paul's up to the Lollards1 Tower, and after that turned along all the west side of Paul's through the wall, and passing through six or seven doors, came to my lodging- through many straits ; where I called to remembrance, that ' strait is the way to heaven1. And it is in a tower, right on the [Matth.vii.] other side of Lollards1 Tower, as high almost as the battle- ments of Paul's, eight feet of breadth, and thirteen of length, and almost over the prison where I was before, having a window opening toward the east, by the which I may look over the tops of a great many houses, but see no man passing into them : and whoso walketh in the bishop^ outer gallery going to his chapel, may see my window and me standing in the same. And as I was come to my place, the keeper plucked off my phiipot ill i i i i i searched for gown, and searched me very narrowly, and took away penner , writings, inkhorn, girdle, and knife ; but (as God would) I had an inkling a little before I was called, of my removing, and thereupon made an errand to the stool, where, full sore against my will, I cast away many a sweet letter and friendly : but that I had written of my last examination before, I thrust into my hose, thinking the next day to have made an end thereof, and with going it was fallen down to my leg, the which he by feeling did soon espy, and asked what that was. I said, they were certain letters: and with that he was very busy to have them out. " Let me alone,11 said I, " I will pluck them out.11 With that The copy of I put in my hand, having two other letters therein, and brought nations by up the same writing to my pocket-hole, and there left it, giving working eat him the other two letters that were not of any great importance; preservcd' the which, to make a shew that they had been weighty, I began to tear as well as I could, till they snatched them from me ; and so deluded him (I thank God) of his purpose. After this he went his way ; and as he was going, one of them that came with him said, that I did not deliver the writings I had in my hose, but two other letters I had in my hand before. " No did S" quoth he, " I will go search him better the which I hearing, conveyed my examination I had [3 Penner : a case to hold pens.] 88 E [GHTH E X A M 1 X AT 1 0 N . written into another place beside my bed, and took all the letters I had in my purse, and was tearing of them when he came again ; and as he came, I threw the same out of my window, saying, that I heard what he said : wherefore I did prevent his searching again, whereof I was right glad. God be praised, that gave me that present shift to blind their eyes from the knowledge of my writings; the which if they had known, it would have been a great occasion of more straiter keeping and looking unto, although they look as narrowly as they may. the eighth The eighth examination of John Philpot, examination-. before the bisll0p of London, the bishop of St David's, Master Mordant, and others, in the bishop's chapel. The next day after, my keeper came before day in the morning to call me down; and so was I brought down into his wardrobe, where with a keeper I was left, and there continued all the day. But after dinner I was called down into the chapel, before the bishop of London, the bishop of St David's, master Mordant, one of the queen's council, master archdeacon of London, and before a great many more Balaamites. And the bishop spake unto me in this wise : — Articles ob- L ond on : — "Sir, here I obieet and lav unto you, in the jected and • » ' Phiipot presence of my lord of St David's, and of master Mordant, and of these worshipful men, these articles here in this libel con- tained." And openly he read them. To whom when I would par- ticularly have answered to some of Ins blasphemies, he would not permit me, but said, I should have leisure enough to say what I would, when he had said. " And unto these here I add another schedule. Also I require thee to answer to the cate- chism set forth in the schismatical time of king Edward. Also I will thee to answer to certain conclusions agreed upon both in Oxford and Cambridge. And I here do bring forth these witnesses against thee in thine own presence, namely, my lord of St David's, master Mordant, and master Harpsfield, with as many of you as were present in the disputation he made in the convocation-house ; willing you to testify, of your oaths taken upon a book, the stubborn and unreverent behaviour he did KIOHTII EX A MINATION. 89 there use against the blessed sacrament of the altar. Give me a book !" And receiving one, he opened the same, saying, " I witnesses will teach him here one trick in our law which he knoweth not; against that is, my lord of St David's, because you are a bishop, you may swear by looking on the gospel book, without touching of the same." And so he opened the book in his sight, and shut it again, and caused the others to put their hands on the book, and take their oath, and willed them to resort to his registrar to make their depositions when they might be best at leisure. And afterwards he turned to me and said, " Now, sir, you shall answer in two words, whether you will answer to these articles which I have laid unto you, directly, yea or nay 2" Philpot : — " My lord, you have told a long tale against me, Papists keep containing many lying blasphemies, which cannot be answered in two words. Besides this, you promised me at the beginning, that I should say what I could for my defence; and now will you not give me leave to speak ? What law is this V London : — " Speak, yea or nay ; for you shall say no more at this time." The cause was, as I guess, that he saw so many there gathered to hear. Philpot : — " Then my two words you would have me speak PMipot ap- peaietnfrom shall be, that I have appealed from you, and take you not for Bonner, my sufficient judge." London : — " Indeed, master Mordant, he hath appealed to the king and to the queen ; but I will be so bold with her majesty, to stay that appeal in mine own hands." Philpot : — " You will do what you list, my lord, you have the law in your hands." London : — " Wilt thou answer or no V Philpot: — " I will not otherwise than I have said." London: — "Eegistrar, note his answer that he maketh." Philpot: — "Knock me on the head with a hatchet, or set Bnnnerdotii r • without up a stake and burn me out of hand, without further law : as order of law. well you may do so, as do that you do; for all is without order of law. Such tyranny was never seen as you use now a days : God of his mercy destroy your cruel kingdom !" And whilst I spake this, the bishop went away in haste. St David^s : — " Master Philpot, I pray you, be quiet, and have patience with you." 90 NINTH EXAMINATION. Philpof : — " My lord. I thank God I have patience to bear and abide all your cruel intents against me : notwithstanding I speak this earnestly, being moved thereto justly, to notify your unjust and cruel dealing with men in corners, without all due order of law." After this, at night, I was conducted again by three or four into the coal-house. the ninth The ninth examination of Master Philpot, examination, before the bishop of London, and his chaplains. In the morning, the next day, I was called down betimes by my keeper, and brought again into the wardrobe, where I remained until the bishop had heard his mass ; and afterward he sent up for me into his inward parlour, and there he called for a chair to sit down, and brought his infamous libel of his forged articles in Iris hand, and sat down, willing me to draw near unto him. and said . London : — " I am this day appointed to tarn- at home from the parliament house, to examine you and your fellows upon these articles ; and you stand dallying with me, and will neither answer to nor fro. I wis1, all your exceptions will not serve you. "Will it not be a fair honesty for you, think ye, that when thou comest before my lord mayor and the sheriffs, and other worshipful audience, when I shall say before them all, that I have had thee these many times before me, and before so many learned men. and then thou couldst say nothing for that thou standest in, for all thy brags of learning, neither wouldst answer directly to any thing V Philpot still Philpot: — "My lord, I have told you my mind plain his former enough ; but yet I do not intend to lose that privilege the law answer be- giveth me. the which is. free choice to answer where I am not fore his own , ' . . ... T . . ordinan-. bound; and this privilege will I cleave unto, until 1 be com- pelled otherwise." London : — " Well, I perceive you will play the obstinate fool. Lay thine appellation when thou comest in judgment, and answer in the mean while to these articles.'1 [' Wis : tliink, am sure. Ed.] NINTH EXAMINATION. 91 PJulpot: — "No, my lord, by your leave I will not answer to them, until my lawful appeal be tried." London : — " Well, thou shalt hear them.1'' And with that he began to read them. I shrank back into PhUpotwiii the window, and looked on a book. And after he had read articles read. them over, he said unto me, London: — "I have read them over, although it hath not pleased you to hear me. I marvel, in good faith, what thou meanest, to be so wilful and stubborn, seeing thou mayest do well enough if thou list. It is but a singularity. Dost thou not see all the realm against thee ?" Philpot: — " My lord, I speak unto you in the witness of God, before whom I stand, that I am neither wedded to mine own will, neither stand upon mine own stubbornness or singu- larity, but upon my conscience instructed by God's word ; and if your lordship can shew better evidence than I have for a good faith, I will follow the same." London :— " What ! thou wilt not, lo, for all that ! Well, all that is past shall be forgotten ; and be thou conformable unto us. I wis, thou mightest find as much favour as thou wouldest desire." Then I, perceiving that he fawned so much upon me, thought it good to give him some comfort of my relenting, to the intent I might give him and his hypocritical generation openly a further foil, perceiving that they dare reason openly with none, but with such as be unlearned, and for lack of knowledge not able to answer, or else with such as they have a hope that for fear or love of the world will recant : I said, " My lord, it is not unknown to you, that I have openly, in the audience of a great number, stood to the maintenance of these opinions I am in, and by learning did offer to defend them : therefore, my lord, I would it might openly appear to the world that I am won by learning ; or else what will they say, but that either for fear or love of the world I am without any ground turned from the truth ? And if I hear any kind of learning openly shewed, I shall be as conformable as you may recmire me." London :— " Yea, marry, now ye speak somewhat like a reasonable man. I wis, you might have had a great deal more favour in my house, and liberty, than you have had ; and you 92 NINTH EXAMINATION. shall lack nothing that is within my house : call for it, and you shall have it. And what is it that you would openly by learn- ing somewhat be satisfied in I tell me." Philpot : — " My lord, I have openly said, and do believe it also, that your sacrifice of the mass is no sacrament." London: — " What ! do you deny the presence of Christ in the sacrament 2" Taikoftiie Philpot: — "No, my lord, I deny not the presence of Christ in the sacrament, but I have denied the sacrament of the altar, as it is used in your mass, to be the true sacrament of Christ's institution : and first, it must be proved a sacrament, before there can be any presence granted." London: — " Why, do you deny the mass to be a sacra- ment I Is it not a sign of a holy thing, as St Austin doth define it V Philpot : — " Yes, verily, that it is." London: — "Then I make this argument unto you: a sa- crament is the sign of a holy thing : but the mass is the sign of a holy thing ; ergo, it is a sacrament." Philpot : — " You must add this to your major, or first pro- position, as St Augustine doth mean, that a sacrament is the sign of a holy thing instituted of God and commanded : for otherwise it can be no sacrament ; for all men cannot make a sacrament." London : — " I grant that : and such a sign of a holy thing is the mass of Christ's institution." Philpot: — " I deny that, my lord." The bishop, London: — "I will prove this by St Augustine by and by. brought to I will go shew you the book, and you shall have any book I strait, is have, that you will demand. Ho! who is without there \ Call fain to call J hdpmore me mas*'er doctor Chedsey, master archdeacon, master Cosins, and other chaplains hither." " Here, my lord. Master doctor Chedsey is gone to West- minster, and master archdeacon was here even now." London: — " Master Cosins, I pray you, examine him upon these articles, and write his answer he maketh to every one of them. I will go examine his fellows, and send you St Augus- tine by and by. I find this man more conformable than he was before." Cosins : — " I trust, my lord, you shall find him at length a NINTH EXAMINATION. 93 good catholic man. Marry, here be a sight of heresies ! I dare say you will hold none of them, nor stand in any of them. How say you to the first V Philpot: — " Master Cosins, I have told my lord already, that I will answer to none of these articles he hath objected against me: but if you will with learning answer to that which is in question between my lord and me, I will gladly hear and commune with you." Cosins : — " No ! will you ? Why, what is that then, that is in question between my lord and you V Philpot: — " Whether your mass be a sacrament, or no." Cosins: — " What! the mass to be a sacrament \ who ever whether the 11 nvn mass be a doubted thereof ? sacrament. Philpot: — "If it be an undoubted truth, you may the sooner prove it ; for I doubt much thereof." Cosins: — " Why, I will prove it. It is the sign of a holy thing : ergo, it is a sacrament." Philpot: — " I deny your antecedent." Cosins : — " What ! will you so I then there is no reasoning with you." Thus master Cosins gave over in the plain field for want Master co- ° 1 ' sins jjivetn of further proof. And then the morrow-mass chaplain began over in the 1 _ _ * plain field. to speak for his occupation ; and with that master Harpsfield came out from my lord with St Augustine's Epistles, saying, Harpsfield: — " My lord hath sent you here St Augustine to look upon; and I pray you, look what he saith in a certain epistle which he writeth : I will read over the whole. Here you may hear the celebration of the mass, and how it reproveth them that went a hawking- and hunting before the celebration © © of the same on the Sabbath and holy-days." Philpot: — "I perceive the contents of this epistle, and I see nothing herein against me, neither any tiling that maketh for the proof of your sacrament of the mass." Harpsfield: — " No ! doth he not make mention of the mass, and the celebration thereof ? what can be spoken more plain F' Philpot: — "St Austin meaneth of the celebration of the The Epistle communion, and of the true use of the sacrament of the body tme'aneled and blood of Christ, and not of your private mass, which you mation of of late years have erected in the stead thereof; for this word answered'. 94 NINTH EXAMINATION'. 'mass1 hath been an old term attributed to the communion even from the primitive church1. And I pray you, tell me what missa doth signifv. I think, not many that sav mass can well ten." Cosins : — " No ! cannot I That is marvel." Philpot : — " Then tell me, if you can." But master Cosins and my morrow-mass chaplain were both dumb, looking upon master Harpsfield for help ; and at length he spake : Harpsfield: — " You think it cometh of the Hebrew word ' massah,1 as though none were seen in the Hebrew but you." Pldlpot : — '• I have not gone so long to school, to de- rive the signification of missa, which is a Latin word, out of Hebrew : but I have learned to interpret Greek words by Greek, and Latin by Latin, and Hebrew by Hebrew. I take the communion to be called missa 'a mittendo1, of such things as at the celebration of the communion were sent by such as were of ability to the relief of the poor ; where the rich brought after their devotion and ability, and required the minister, in the celebration of the communion, to pray unto God for them, and to accept their common alms, which they at such times did send for the help of their poor brethren and sisters ; and for this cause was it called missa, as learned men do witness. At the which celebration of the mass, all that were present did communicate under both kinds according to Christ's institu- tion, as they did in Augustine's time. But unless you can shew that your mass is used as then it was. ye shall never by the name of mass (which St Augustine attributed to the true use of the communion) prove your private mass to be a sacra- [* There is a general remark, well worthy of notice, made by both Romish and Protestant writers, on the modern use of ancient words : "Bona (the Cardinal) fassus est multa vocabula, nobis et priscis patribus communia, nos retinere, sed sensu ab eo, quern tunc habe- bant, non minus alieno, quam nostra tempora a primis post Christum sseculis remota sunt." Fechtius de Missaruin superstitione, cap. rv. $ 26, who observes in another part : " Non quseritur, quem quisque, dum ait templa martyribus constitui, vel sacrificia martyribus afferi, sen- sum animo concipiat, sua?que loeutioni inesse velit ; sed quem sen- sum ex communi usu et naturali verborum dispositione verba ipsa obtineant." Cap. u. §11.] NINTH EXAMINATION. 95 merit, unless ye can prove the same now to be in your masses as was then ; which is clean contrary.11 Harpsfield: — " What ! deny you the mass to be a sacra- ment ? for shame, speak it not.11 PMlpot : — " I will not be ashamed to deny it, if you can- not prove it.11 Harpsfield : — " Why, it is a sacrifice, which is more than a sacrament." PMlpot: — " You may make of it as much as you list : but you shall never make it a sacrifice, as you may imagine thereof, but first it must be a sacrament ; for of the sacrament you de- duce your sacrifice.11 Harpsfield: — "Why, doth not Christ say, 'This is my body f and doth not the priest pronounce the same that Christ did*11 PMlpot: — "The pronunciation only is not enough, un- a sacrament ■* r J o 7 is no sacra- leSS the words be therewithal applied to the use, as Christ me"t with- rr out its use. spake them to. For though ye speak the words of baptism over water never so many times, yet there is no baptism unless there be a christian person to be baptized."1 Harpsfield: — "Nay, that is not like2; for Hoc est corpus meum, is an indicative proposition, shewing a working of God in the substance of bread and wine.11 PMlpot: — " It is not only an indicative proposition, but also imperative or commanding. For he that said, ' This is my body,1 said also, ' Take ye, eat ye.1 And except the former part of the institution of Christ's sacrament be accomplished according to the communion, the latter, ' This is my body,1 can have no verification, take it which way you will, and how you will.11 Morrow-mass Chaplain: — " Why then, you will make the sacrament to stand in the receiving, and that receiving maketh it a sacrament.11 PMlpot : — " I do not sav, that the receiving only maketh Receiving: * ■" . maketh not it a sacrament; but I say, that a common receiving- must needs thesacra- * ° meat, yet be concurrent with the true sacrament, as a necessary member, tlie sac'a: ' incut ot the without the which it cannot be a sacrament; because Christ LBrd's.®nP- per, without hath made this a principal part of the sacrament, ' Take ye, " be rc: 111 » ' ceivcu, is no eat ye,1 which you do not in your mass according to Christ's sacrament. That is not like : the one case is not like the other.] 96 NINTH EXAMINATION. institution. Wherefore it can be no sacrament, for that it wanteth of Christ's institution.11 Cosins : — " We do forbid none to come to it, but as many as list may be partakers with us at the mass, if they require it.11 Philpot: — "Nay, that they shall not, though they require it ; you will minister but one kind unto them, which is not what the after Christ's institution. Besides that, you ought, before you ought to do g° to mass, to exhort all that be present, to make a sacrifice mass!" °f thanksgiving for Christ's passion with you, and exhort them to be partakers with you, according to Christ's commandment, saying unto all that be present, ' Take ye, eat ye ;' and like- wise by preaching shew forth the Lord's death, which you do not." Cosins : — " What if all things be done, even as you would have it; and whilst the minister is about to minister the sacra- ment, before any have received it, there rise a certain hurly- burly, that the communicants be compelled to go away : is it not a sacrament for all that' none have communicated beside the priest V Philpot : — " In this case, where all things are appointed to be done according to God's word, if incident necessity had not let, I cannot say but it is a sacrament, and that he which hath received, hath received the tine sacrament/1 After this the morrow-mass priest made this apish reason : The Morrow-mass Priest : — " If the sacrament of the mass be no sacrament, unless all do receive it, because Christ said, ' Take ye, eat ye ;' then the sacrament of baptism is no sacra- ment where there is but one baptized, because Christ said to his apostles, ' Go, preach the gospel to all creatures, baptizing all nations in the name of the Father,' &c." ment ofbap Philpot : — " In that saying of Christ, ' baptizing all na- tism maybe t;ons,' is a commandment to the apostles to baptize all sorts ministered 1 1 unto any nf men anfi t0 exclude none that believe, be he Gentile or person. Jew ; not meaning all at once, for that were impossible. And there are many examples that baptism may be singularly mi- nistered to one person, as we have example in Christ baptized The sacra- of John, and in the eunuch baptized of Philip, with many Lord's Sup. more such like : but so have you not of the sacrament of the eth a com- body and blood of Clirist ; but contrariwise, by the express munion. [l For all that : although, notwithstanding.] NINTH EXAMINATION. 97 words of St Paul, you are commanded to use it in a communion and participation of many together. ' As oft as ye come to- gether to eat (meaning the Lord's Supper), tarry one for an- other.1 And also the minister, in the celebration of the sacra- ment, speaketh unto all that be present in Christ's behalf, to communicate with him, saying, 'Take ye, and eat ye.' Where- fore, as many as be present and do not communicate, break God's commandment in not receiving the same. And the mi- nister is no just minister that doth not distribute the sacrament, as Christ did, to all that are present ; and where God's word is transgressed, there is not Christ present, and consequently it is no sacrament." Harpsfield: — "What! would you have it no sacrament At the * J •> ministra- without it be a communion V tionofthe Supper all Philpot: — "I make it not so, but God's express word ^at be pre - teacheth me so, yea, also all the ancient writers ; as St Chry- „icca°tmmu" sostom, writing upon the epistle to the Ephesians, saith, ' that the oblation is in vain, where none doth communicate with the it is no sa- crament priest2.' If by his judgment the action of the priest alone is in without it 1 * jo i he & com- vain, where is no communion, how can that be a sacrament, munion. which he calleth a vain oblation and a vain standing at the altar f Cosins : — " You are such another fellow as I have not heard3, that will not have the mass to be a sacrament: you are no man for me to reason withal. Come, let us go [pointing to the morrow-mass chaplain] : we will leave you, master arch- deacon, and him together." And so they went away. Afterward the archdeacon fell into earnest persuasions with me, saying : Harpsfield: — " Master Philpot, you and I have been of old Taikbe- • • tit- • 'weenPhil- acquaintance a long time. We were school-fellows both in pot and * . e Harpsfield. Winchester and m Oxford many years : wherefore I must wish you as well to do as myself, and I pray you so think of me." Philpot: — "I thank you for your good will towards me. t»7? - said I have been thus long; excommunicated ; so also let him solution of , , . Winchester, write, that I did require of my lord chancellor, that did excom- and was . , , denied. nnmicate me, my absolution, but he would not give it me, say- ing, that I was excommunicatus ipso jure, because I was a heretic, as it pleased him to call me ; therefore accursed by your law : and so commanded me to prison, where I remain." Gentleman : — " Why do you not require absolution at my lord's hands here now V Philpot: — " Because he is not mine ordinary, neither hath by the law any thing to do with me of right.11 London : — " What an obstinate fool is this ! I tell thee, I will be thine ordinary, whether thou wilt or no."1 Philpot: — "And because of this your unrighteous force Philpot towards me, I have appealed from you, and require you, master tcom&m- registrar, that my appeal may be entered in writing." London: — " Have you heard such a froward fellow as this? he seemed yesterday to be very tractable, and I had a good hope of him. I tell thee, thou art of my diocese." Philpot: — " I am of Winchester diocese, and not of London diocese." London : — " I pray you, may not a man be of two dioceses at once V Philpot: — " No, that he cannot." London: — "Lo, will you see what an ignorant fool this is in How one the law, in the which he would seem to be seen I I tell thee, a an&ree man may be of three dioceses at once : as if thou wert born in at°o«cef London, by reason thereof thou shouldst be of my diocese ; or 102 TENTH EXAMINATION. else if thou wert not born here, but hadst a dignity, also thou art to be counted of my diocese ; or else by reason of thy habi- tation in my diocese." Philpot : — " In none of these respects I am of your lord- ship's diocese ; but for all that, this will not follow, that I, dwelling at Winchester, am at that present of London diocese.1' London: — "What wilt thou lay thereof? wit thou re- cant, if I prove it f Philpot : — " But what shall I win, if you do not V London : — " I will give thee my bishopric, if I prove it not." Philpot: — " Yea, but who shall deliver it me, if I win?" London: — " Thou art an arrogant fool. Enter their oaths, and take these witnesses1 depositions. I must be gone to the parliament-house After this spake unto me a priest standing by, asking me whether I was kin to my lord Riche, or no ? Philpot : — I said, " He said so himself to me the other day ; but how, I know not." Chedsey: — " I heard him say he was his nigh kinsman." Uekfnsmanl Balaamite : — " Why, then you and I must be of kin, for he is my nigh kinsman. How chanceth it that you and I be of contrary judgments V Philpot: — " It is no marvel ; for Christ prophesied, ' that the father shall be divided against the son, and the son against the father, for my truth's sake.1 11 Balaamite : — " You do hold (as I understand) against the blessed sacrament of the altar, and against the holy mass." Philpot: — " If you can prove it a sacrament, I will not hold against you.11 scripture Balaamite: — "What, prove it a sacrament, quoth he! handsomely 1 1 applied. Doth not St Paul say, ' That such things as the eye hath not [1 Cor. H.9.] ° J seen, neither ear heard, hath God prepared for them that love him?1" Philpot : — " That saying of St Paul concerneth nothing your sacrament ; but is meant of the heavenly joys that be prepared for all faithful believers." Balaamite: — " Why, then I perceive you understand not St Paul. 15y God, you are deceived.11 Philpot : — " You ought not to swear, kinsman, if you will TENTH EXAMINATION. 103 that I shall so call yon ; and without disworship of our kindred', I understand St Paul as well as you, and know what I say." [And with that shewed him a Greek Testament with Erasmus's translation, and with the old also, demanding him which text he was hest acquainted withal.] Balaamite : — " I knew Greek too once, as well as you : I care not which you read." PMlpot: — " You know them then all alike; you understand the one as well as the other." With this my Balaamite kinsman departed in a fury. The next day after I was brought down again, after dinner, The next to the chapel ; and there my Balaamite kinsman (to verify the with the scriptures, that a man's own kinsfolks shall be his enemies) blshop!" came in with the bishop as a witness against me : and there the bishop caused another that came to him about other mat- Witness ters, to swear also to be a witness against me, which was a against "°rn priest also ; saying, " You shall swear to depose all the truth 1 h''p0t' of certain articles you shall be inquired of concerning this man ; and here I (according to the law) do bring them forth in thy presence.11 PMlpot : — " My lord, I do not agree to the production of fp^'th them, but do appeal from all these and other your proceedings "hTbUuu™. against me ; and require you, master registrar, that my appeal may be entered, and I will give you for your labour.11 Registrar: — " Your appeal shall be entered at leisure. Whom do you appeal unto ? tell me." PMlpot: — " I appeal to a higher judge, as to the lieutenant of the archbishopric of Canterbuiy ; for I know not who is bishop thereof at this present." With that the bishop went away, and my Balaamite kins- man, looking big upon me, but said never a word. Thus have I in haste scribbled out all mine examinations hitherto, that the same which hath been done unto me in dark, might come to light, and that the papists1 unjust proceedings and nakedness in their false religion might be known to their confusion. Jesus is Emmanuel, that is, God with us. Amen. 1555. Disworship of our kindred : disrespect to our relationship.] 104 ELEVENTH EXAMINATION. the eleventh ^ne eleventh, examination of John Philpot, examination, had on St Andrew's Day, before the bishop of Durham, the bishop of Chichester, the bishop of Bath, the bishop of London, the prolocutor, Master Christopherson, and Dr Chedsey, Master Morgan of Oxford, Master Hussey of the Arches, Dr Weston, Dr Harpsfield, Archdeacon, Master Cosins, and Master Johnson, registrar to the bishop of London, in his palace. Yet another I was coming, being; sent for, with my keeper : and the examina- o» p j r » Phi'ipot'be'1" ^shop of London met me in his hall-door, and full mannerly he ami doctors' p'a)'e^ the gentleman-usher to bring me before the lords, say- ing, " My lords, I shall desire you to take some pains with this man : he is a gentleman, and I would he should do well ; but he will wilfully cast away himself.11 Durham : — " Come hither, sir : what is your name V Philpot: — " My name is Philpot.11 Durham: — " I have heard of that name to be a worshipful stock ; and since you be a gentleman, do as you may live wor- shipfully among other gentlemen. What is the cause of your trouble now V I told him the cause, as in my former examination is ex- pressed. Durham : — " Well, all causes set apart, will you now be a conformable man to the catholic faith, and leave all new fangled opinions and heresies ? I wis, I was in Germany with Luther at the beginning of these opinions, and can tell how they began. Leave them, and follow the catholic church throughout the whole world, as the whole realm now doth.11 Philpot : — " My lord, I am in the catholic faith, and desire to live and die in the same. But it is not unknown to your lordship, that I with others these twenty years have been taught another manner of faith than you now go about to compel us unto : wherefore it is requisite that we have a time to weigh the same, and to hear how it agreeth with God's word ; for faith is at a sudden neither won, neither removed, but, as St [Rom. x. n.] Paul saith, 'Faith cometh by hearing, and hearing by the word.111 haveSfaithU Chichester: — "And if you give me leave, my lord, I will pdj«L°m" shew him how he taketh the saying of St Paul amiss, as many ELEVENTH EXAMINATION. others now a days alleging the same do, that they ought not to be compelled to believe : whereas St Paul meaneth of infidels, and not of the faithful. And so St Augustine, writing against the Donatists, saith, that the faithful may be compelled to believe1." Philpot :— " St Bernard (if it please your lordship) doth ™t{,0°,l),(fht take that sense of St Paul as I do, saying, that faith must compelled, be persuaded to a man, and not enjoined2. And St Augus- tine speaketh of such as were first thoroughly persuaded by manifest scriptures, and yet would resist of stubborn wilful- ness." Chichester: — " So Bernard meaneth of infidels also." Philpot: — " No, my lord, that he doth not; for he writeth not of the infidels, but he writeth of such as were deceived by errors." Chichester : — " My lord of Durham, I have been so bold to interrupt your lordship of your tale : I pray you now proceed on." Durham : — " Master Philpot, will you be of the same catholic faith and church with us [which] you were baptized in, and your godfathers promised for you, and hold as we do I and then may you be rid out of trouble. I perceive you are learned, and it is a pity but you should do well." Philpot: — '• I am of the same catholic faith and catholic Philpot of church I was baptized unto, and in that will I live and die." what ' ' Durham : — " That is well said: if you hold there, you can- not do but well." Chichester: — " Yea, my lord, but he meaneth otherwise No man than you do. Are you of the same faith your godfathers and of thefauu6 j ,i an ofhisgod- godmotners were, or no ; fathers in Philpot : — " I cannot tell what faith they were of certainly, respect, but I am of the faith I was baptized unto, which is, the faith of Christ : for I was not baptized in the faith of my godfathers, but in the faith of Christ." [} Quod autem vobis videtur, invitos ad veritatem non esse cogen- dos, erratis nescientes scripturas neque virtutem Dei, qui eos volentes fecit dum coguntur inviti. Augustini cont. Gaudent. Donatist. Lib. i. cap. xxv. Tom. ix. col. 649. Par. Bened. 1C94.] [2 Approbamus zelum, sed factum non suademus ; quia fides suadenda est, non imponenda. Bernardi Abbatis Op. Par. 1G90. In ('antica Serm. lxvi. Tom. r. col. 1499. § 106 ELEVENTH EXAMINATION. Chichester : — " St Augustine saith, that infants are bap- tized in the faith of their godfathers1." st Angus- Philpot : — " St Augustine, in so saying, meaneth of the faith of Christ, which the godfathers do or ought to believe ; and not otherwise." Durham : — " How say you, will you believe as we do, and all the learned of the realm, or no ; and be of one church with us r Philpot: — " My lords, it is not unknown to you, that there have been always two churches." Chichester : — " Nay, that is not so : there is but one catho- lic church." The true Philpot : — " I shall desire your lordships to hear out my church and * the false tale, and to take my meaning : lor I know there is but one church ever . • ° joined true church ; but always from the beginning there hath been together. . •> a ° The true and joined to the same true church a false church, adversary to the false church . declared true ; and that was declared at the first in Abel and Cain, who tirst in Abel and Cain, persecuted and slew his brother, in whom (as St Augustine witnesseth) is represented the false and true church2. And after that, as soon as God had chosen his peculiar people, and ' shewed unto them his sanctuary, holy statutes, and will, anon P "In fide susceptorum." The reference of the Bishop of Chi- chester will be found to be substantially correct, upon an examination of several of the works of Augustine, where he treats of the baptism of infants. The following may suffice as samples. " Qui crediderit, inquit, et baptizatus fuerit, salvus erit: qui vero non crediderit, con- demnabitur. Cujus mysterium credulitatis in parvulis, per eorum responsionem a quibus gestantur, impletur." Augustini Do anima ct ejus origine, Lib. n. Tom. x. col. 367. Par. 1696. Quid de parvulis pueris, si ex Adam segroti ? Nam et ipsi portantur ad ecclesiam : et si pedibus illuc currere non possunt, alienis pedibus currant, ut sanentur. Accommodat illis mater ecclesia aliorum pedes ut veniant, aliorum cor ut credant, aliorum linguam ut fateantur: ut quoniam quod aegri sunt alio peccante praegravantur, sic cum hi sani sunt, alio pro eis confitente, salventur. August, de verbis Apostoli, i. Tim. vi. Serm. clxxvii. Tom. v. col. 839. §. 2. Par. Bened. 1683.] [2 Hunc secutus Abel, quern major frater occidit, prsefigurationis quadam peregrinantis Civitatis Dei, quod ab impiis et quodam modo terrigenis, id est terrenam originem diligentibus, et tcrrenae Civitatis terrena. felicitate gaudentibus, persecutiones iniquas passura fuerat, primus ostendit. Aug. De Civit. Dei, Lib. xv. Tom. vn. col. 396. Op. Bened. Par. 1685.] ELEVENTH EXAMINATION. 107 after rose the false church, and ten of the twelve tribes of Israel divided themselves from the true church of Judah and Ben- jamin, and made to themselves at Bethel and set up golden calves ; and yet pretended therewith to serve God, and so abused his word. Notwithstanding God was displeased with them, and ceased not his wrath, until he had utterly destroyed them." Chichester : — " I will grant you, before the coming of Christ J)ri1!^yl0 there were two churches in the old law ; but in the new law, a strait- since Christ's coming, you cannot shew it to be so by the scripture." Philpot : — " Yes, my lord, that I can, if you will give me leave. After Christ had chosen his twelve apostles, was there not a Judas in the new law, and a Simon Magus ? and were not they of the false church V Chichester : — " Yea, but I mean after the gospel was writ- ten : where can you find me two churches, after Christ had ascended, and sent the Holy Ghost 2" Philpot: — "The gospel was, within eight years after the ascension, written by St Matthew ; and the writing thereof is not material to the declaration of these two churches to have been always from time to time, as by example it may be shewed ; and yet, as evil as my memory is, I remember in the New Testament is mention made of two churches, as it ap- peareth in the Apocalypse ; and also St Paul to the Thes- [Rev. w. ?. salonians maketh mention that antichrist, with his false •*•] generation, shall sit in the temple of God." To the which Chichester replied not. Durham: — "The church in the scripture is likened to a great fisher's net, which containeth in it both good fishes and bad fishes. I trust you will be of the better sort, and lean to the truth." Philpot: — " My lord, it is my whole desire now to follow that which is good, whatsoever I have done in times past, and to cleave to Gods truth." Durham: — "Do you so, and then shall you do well. It is almost night, my lord of London, I must needs be gone." London: — "Nay, my lord of Durham, I must desire your The bishop lordship, and my lord of Chichester, to tarry a little while." weary or their part. 108 ELEVENTH EXAMINATION. And before he had so said, the bishop of Bath went his way without saying any word. "What, my lord of Bath, will you be gone? I pray you, nonncr tarry. My lords, I have earnest matters to charge this man pick out withal, whereof I would your lordships to be made privy, and could ten 1 have them here written in a libel. I pray you, sit down again, or else I will. First, I lay to him here, that he hath written in a bible, which I took from him, this erroneous saying, 'The Holy Ghost is Christ's vicar in earth.' Wilt thou abide by this saying of thine ; that the Spirit is Christ's vicar on earth V Philpot : — "My lord, it is not my saying, it is a better learned man's than mine ; for I use not to write mine own sayings, but the notable sayings of other ancient writers, as all others be, where ye find the same written. And, as I remem- ber, it is even the saying of St Bernard1, and a saying that I need not to be ashamed of, neither you to be offended at ; as my lord of Durham and my lord of Chichester by their learn- ing can discern, and will not reckon it evil said." London: — "No will? Why, take away the first syllable, and it soundeth Arius." Philpot: — " That is far fetched indeed : if your lordship will scan men's sayings in such wise, you may find out what you list." Another London : — " But to help this, I find moreover written with picked his own hand in another book, In me Johanne Philpotto ubi Piiipot. abundavit peccatum, saperabundavit et gratia ; that is, ' In me John Philpot, where sin did abound, grace hath superabounded.' I pray you, what superabundant grace have you more than other men? So said Arius, that he had abundance of grace above all others." Philpot :— " My lord, you need not be offended with that [Rom. v. 20.] saying more than the other, for it is the saying of St Paul himself; and I did apply it to myself for my comfort, knowing that though my sins be huge and great in the sight of God, yet is his mercy and grace above them all. And concerning Arius and his adherents, I defy them ; as it is well known I have written against them." Q1 This saying lias not been found in Bernard ; though that writer repeatedly speaks of Peter as being 1 Christ's vicar on earth.'] ELEVENTH EXAMINATION. 109 London: — "Also I lay to thy charge, that thou killedst thy father, and was accursed of thy mother in her death-bed, as I can bring witness thereof." Phiipot: — "0 Lord, what blasphemy is this! Hath your Phiipot lordship nothing of truth to charge me withal, but (as I may charged speak it with your honours) such foro-ed blasphemous lies ? If truth, when r J .. . "0 truth can any of these can be proved, I will promise here to recant at be found J . agaiiibtliim. Paul's Cross what you will have me : I am so sure they are as great blasphemies as may be objected against any man. Hah, my lords ! I pray you consider how my lord of London hath hitherto proceeded against me : for indeed he hath none other but such pretensed slanderous lies." Chichester: — "They be irapepya; that is, matters beside the purpose." Durham: — " My lord, I must needs bid you farewell." London: — "Nay, my lord, here is a letter which I shall Phiipot * ( charged desire your lordship to hear ere you go. This man (being in wjtihtgn1j"er my keeping) hath taken upon him to write letters out of prison, J?^r and to pervert a young gentleman, called master Green, in my house, (Call him hither !) and hath made a false report of his examination, as you shall hear ; not being content to be evil himself, but to make others as bad as himself. He all-to tare the letter, when he saw my man went about to search him ; but yet I have pieced it again together, and caused a copy to be written thereof." And he read the torn letter, bidding master Christo- pherson and Morgan to mark the copy thereof. The contents of the letter were the examination of master The con- Green before the bishop of London in the presence of master Pniipot's letter to Fecknam, dean of Paul's, and of divers others ; whose ready Green, answers in the scriptures and in the doctors were wondered at of the dean himself, and of many others, as Fecknam did report ; and that he was committed to Dr Chedsey, and to have his meat from the bishop's own table. " How say you, my lords? was this well done of him, being my prisoner, to write this? And yet he hath written a shameful lie, that he was in Dr Chedsey 's keeping. How say you, master doctor Chedsey? is it not a shameful lie?" Chedsey : — " Yes, my lord, he was never in my keeping." London : — " Art thou not ashamed to write such shameful 110 ELEVENTH EXAMINATION. lies ? Come hither, master Green : Did I not shew you this letter ?" Green : — " Yea, forsooth, my lord ; you shewed it me." Phiipot London : — " How think you, my lords, is not this an withgaed nonest man to belie me, and to call my chaplain a great untruth. conjuror V [My lord of Durham smiled thereat.] Phi/pot : — " Your lordship doth mistake all things. This letter (as your lordship may perceive, and all others that have heard the same) was not written by me, but by a friend of mine, certifying me at my request, how master Green sped at the bishop of London's hands : and there is nothing in the letter that either I, or he that wrote it, need to fear, but that might be written as my report." London : — " Then tell me who wrote it, if you dare." Phiipot : — " No, my lord, it is not my duty to accuse my friend ; and specially, seeing you will take all things to the worst ; neither shall you ever know of me who wrote it. Your lordship may see in the end of the letter, that my friend did write unto me upon the occasion of my appeal, which I have made to the whole parliament house about such matters as I am wrongfully troubled for." London : — " I would see any so hardy to put up thine appeal." Phiipot: — "My lord, I cannot tell what God will work: I have written it, speed it as it may." London : — " My lords, I have used him with much gentle- ness since he came to me. How sayest thou? have I not?" Phiipot: — " If to lie in the vilest prison in this town (being a gentleman and an archdeacon), and in a coal-house, by the space of five or six weeks already, without fire or candle, be to be counted gentleness at your hands, I must needs say I have found gentleness. But there were never men so cruelly handled as we are at these days." London : — " Lo, what a varlet is this ! Besides this, my lords, even yesterday he procured his man to bring him a blad- der of black powder, I cannot tell for what purpose, I — " niack pow- Phiipot : — " Your lordship needeth not to mistrust the ^«^[i- tence against me before your witnesses be examined I That ings against is plain against your own law, as all your doings have been hitherto;1 Bonner: — " See what a fool thou art in the law. J need not to recite the depositions of the witnesses, but if I list ; for I know them well enough already.11 Philpot : — " It appeareth indeed you may do what you list." Bonner : — " Tell me, I say, whether thou wilt answer, or no ; and whether, if thou wert absolved of thy excommuni- cation, thou wouldst come to mass, or no?" Philpot : — " I have answered as much as 1 intended to do, until I be called to lawful judgment : and as concerning my conscience, T will not make you God, to sit there as yet: it is God's part only to be searcher of my heart.11 Bonner: — " Look how foolishly he speaks. Art thou Clod? and yet dost thou not sit in thine own conscience?11 Philpot : — " I sit not in mine own conscience ; but I know it, and God there only ought to sit, and no man else.11 Bonner : — " Thou art a naughty fellow, and hast done Philpot is much hurt, and hast seduced other poor fellows 1 lere in prison singing, with thee by thy way of comforting them in their errors, and hast made them rejoice and sing with thee." Philpot: — '• Yea, my lord, we shall sing, when you and such others as you are shall cry, Vce, vce, 1 Wo, wo,1 except you repent." Bonner : — " What an arrogant fool is this ! 1 will handle thee like a heretic, and that shortly." Philpot: — "I fear nothing, 1 thank God, you can do to me. But God shall destroy such as thou art, and that shortly, as I trust." Bonner : — " Have him away : this is a knave indeed." And I was had into the wardrobe again by my keeper; and, within an hour after, was sent for to come before him and the bishops of Worcester and Bangor. 128 TWELFTH EXAMINATION. Talk be- tween Phil- Bormer: — "Sir, I have talked with you many times, and have caused you to be talked with of many learned men, yea, and honourable, both temporal and spiritual, and it availeth nothing with you. I am blamed that I have brought thee afore so many ; for they say thou gloriest to have many to talk withal. Well, now it lieth upon thee to look to thyself; for thy time draweth near to an end, if thou do not become conformable. And at this present we are sent from the synod to offer you this grace, that if you will come to the unity of the church of Rome with us, and acknowledge the real presence of Christ in the sacrament of the altar with us, all that is past shall be forgiven, and you received to favour.1' Worcester : — " Master Philpot, we are sent (as you here Msiiop'o'r 'iave neai'd by my lord of London) from the synod, to offer Worcester y0U merCy jf yOU W|H receive it ; and of o-ood-will I bear aim Bangor. J J ' J t> you, I wish you to take it, whilst it is offered ; and be not a singular man against a whole multitude of learned men, which now in fasting and prayer are gathered together to devise things to do you good. There have many learned men tallied with you. Why should you think yourself better learned than them all? Re not of such arrogancy, but have humility : remember, there is no salvation but in the church." Bangor: — " Methinketh my lord hath said wonderfully well unto you, that you should not think yourself so well learned, but other men are as well learned as you ; neither of so good wit, but others be as wise as you; neither of so good memory, but others have as good memories as you. Therefore mistrust your own judgment, and come home to us again. I wis, I never liked your religion, because it was set forth by violence and tyranny, and that is no token of true religion. And I was the same manner of man then that I am now, and a great many more. Marry, for fear we held our peace, and bare with that time. Wherefore, master Philpot, I would you did well, for I love you : and therefore be content to come home with us again into the catholic church of Rome.'1 The pope's Philpot :— " Whereas, my lord (as I may begin first to hath no answer you), you say, that religion is to be misliked which ground to is set forth by tyranny, I pray God you give not men oc- butnvioU-pon casion to think the same by yours at this day, which hath lence. TWELFTH EXAMINATION". 129 none other argument to stand by but violence. If you can shew me any good sufficient ground, whereby to ground my conscience, that the church of Rome is the true catholic church, whereunto you call me, I will gladly be of the same : otherwise I cannot so soon change the religion I have learned these many years." Banqor: — " Where was your religion to be found (I pray where this •> ° . religion was you) a hundred years ago, that anv man knew of it V onehundred ► o •> _ years ago. Philpot: — " It was in Germany, and in divers other places apparent." Worcester: — " Jesus ! will you be still so singular a man? What is Germany to the whole world V Bonner: — " My lords, I pray you, give me leave to tell you, Bonner that I sent for him to hear mass this morning. And wot you Latimer, what excuse he made unto me ? forsooth, that he was accursed, alleging his own shame. He playeth as that varlet Latimer did at Cambridge : when the vice-chancellor sent for him (who in- tended to have excommunicated him for some of his heresies), and the chancellor was coming to his chamber, he, hearing that the chancellor was coming, made answer that he was sick of the plague, and so deluded the chancellor. Even so this man saith he is accursed, because he will not come to mass." Worcester: — " My lord, I am sure, here doth behave him- self like a father unto you : therefore be admonished by him, and by us that come now friendly unto you, and follow your fathers before you." Philpot: — " It is forbidden us of God by the prophet Eze- rEzek.xx. kiel to follow our fathers, or to walk in their commandments." Worcester: — "It is written also in another place, 'Ask of [Job viii. 8.] your fathers'." Philpot : — " We ought to ask indeed our fathers, that have Fathers ± m ° _ may be more experience and knowledge than we of God's will ; but no asked, but 1 ° m not followed more to allow them, than we perceive they agree with the further ' 1 jo than they scripture." follow the 1 scriptures. Worcester : — " You will be a contentious man, I see well ; [\9°T- xi- and St Paul saith, that neither we nor the church of God have any such custom." Philpot: — " I am not contentious but for the verity of my faith, in the which I ought to contend with all such as do impugn the same without any just objection." 9 [philpot.] 130 TWELFTH EXAMINATION. Worcester: — " Let us rise, my lord, for I see we shall do no good." Bonner: — " Nay, I pray you, tarry and hear the articles I lay to his charge." And after he had recited them, they arose, and after standing they reasoned with me awhile. Worcester: — "Master Philpot, I am very sorry that you will be so singular. I never talked with any yet in my diocese, but after once communication had with me they have been con- tented to revoke their errors, and to teach the people how they were deceived, and so do much good — as you may, if you list. For, as I understand, you were archdeacon of Winchester (which is the eye of the bishop) ; and you may do much good in that country, if you woidd forsake your errors, and come to the catholic church." Philpot : — " Wherewithal you so soon persuaded them to your will, I see not. Error, that I know, I hold none : of the catholic church I am sure I am." Worcester: — "The catholic church doth acknowledge a real presence of Christ in the sacrament, and so will not you." Philpot: — "That is not so: for I acknowledge a very essential presence in the sacrament duly used." Worcester: — " What ! a real presence V Philpot : — " Yea, a real presence by the Spirit of God in the right administration." Worcester: — " That is well said: and do you agree with the catholic church also V Philpot : — " I do agree with the true catholic church." Worcester: — " My lord of London, this man speaketh reasonably now." Bonner: — "You do agree in generalities; but when it shall come to the particularities, you will far disagree." Worcester: — " Well, keep yourself here, and you shall have other learned bishops to commune further with you, as my lord of Durham, and my lord of Chichester, whom, I hear say, you do like well." Philpot: — " I do like them as I do all others that speak the truth. I have once already spoken with them, and they found no fault with me." Worcester : — " Pray, in the mean season, for grace to God." TWELFTH EXAMINATION. 131 Philpot: — " Prayer is the comfortablest exercise I feel in my trouble, and my conscience is quiet, and I have the peace of mind, which cannot be the fruits of heresy.11 Worcester: — " We will bid you farewell for this time.11 Another Talk the same day. After dinner they called for me again, and demanded of me After dinner J 6 ' Philpot call- whether I meant as I spake before dinner, and would not go ed again, from it. To whom I answered, that I would not go from that I had said. Worcester: — " You said, at my departing from you before dinner, that if we did burn you, we should burn a catholic man. Will you be a catholic man, and stand to the catholic church?11 Philpot: — " I will stand to the true catholic church.11 Worcester: — "Will you stand to the catholic church of Rome?" Philpot: — " If you can prove the same to be the catholic church, I will be one thereof.11 Worcester: — "Did not Christ say unto Peter, and to all his successors of Rome, 'Feed my sheep, feed my lambs?1 — which doth signify that he gave him a more authority than the rest." Philpot: — "That saying pertaineth nothing to the autho- The words rity of Peter above others, but declareth what Christ requireth " Feed m'y . ... sheep," of his beloved apostles, that they should with all diligence opened. preach to the flock of Christ the way of salvation ; and that doth the iteration of feeding, spoken to Peter, only signify. But the bishop of Rome little regardeth the spiritual feeding ; The pope is and therefore he hath imagined an easier way to make himself lord of the whole world, yea, and of God's word too, and doth not feed Christ's flock, as Peter did." Worcester : — " How can you tell that?" Philpot: — " Yes, I have been there, and I could not learn of all his countrymen that ever he preacheth." Worcester: — " Though he preacheth not one way, he preacheth another, by procuring good order for the church to be kept in." Philpot: — " I am sure that it will be his damnation before 9—2 132 TWELFTH EXAMINATION. God, that he leaveth that he is commanded of Christ, and setteth forth his own decrees to deface the gospel.11 Worcester: — " It is the evil living that you have seen at Rome, that causeth you to have this ill judgment of the church of Rome. I cannot now tarry with you to reason further of the matter. How say you to the real presence of the sacra- ment? will you stand to that?" Philpot: — " I do acknowledge (as I have said) a real presence of the sacrament, in the clue administration thereof, to the worthy receivers, by the Spirit of God.11 Worcester : — " You add now a great many more words than you did before : and yet you say more of the sacrament, than a great many will do.11 SrChedsey, Thus tnev departed, and after them came in to me Dr Wright Chedsey, and Dr Wright archdeacon of Oxford, with a great ana others. manv more> u Master Philpot," said Chedsey, " here is master archdeacon of Oxford come to you, to give you good counsel ; I pray, hear him. 11 Philpot: — "I will refuse to hear none that will counsel me any good ; and if any can bring any matter better than I have, I will stick thereunto." Wright: — " I would wish you, master Philpot, to agree with the catholic church, and not to stand in your own conceit. You see a great many of learned men against you." Philpot : — " I am, master doctor, of the unfeigned catholic church, and will live and die therein : and if you can prove your church to be the true catholic church, I will be one of the same." Wright: — " I came not to dispute with you, but to exhort you. Here be better learned than I, that can inform you better than I." Chedsey: — " What proof would you have? I will prove unto you our church to have its being and foundation by the scriptures, by the apostles, and by the primitive church, con- firmed with the blood of martyrs and with the testimony of all confessors.11 Philpot: — "Give me your hand, master doctor; prove that, and have with you." fetcSws Chedsey: — " If I had my books here, I could soon prove it: notatfonl"" 1 wM S° fetch some."— And with that he went and fetched his TWELFTH EXAMINATION. 133 book of Annotations, saying, " I cannot bring my books well, tberefore I have brought my book of Annotations and turned there to a commonplace of the sacrament, asking me whether the catholic church did allow the presence of Christ's body in the sacrament, or no 1 "I hear say you do confess a real pre- sence : but I will be hanged, if you will abide by it : you will deny it by and by." Philpot : — " That I have said, I cannot deny ; neither intend, whatsoever you say." Chedsey: — " If there be a real presence in the sacrament, then evil men receive Christ : which thing you will not grant, I am sure.11 Philpot: — " I deny the argument ; for I do not grant in the sa- crament by transubstantiation any real presence, as you falsely imagine; but in the due administration to the worthy receivers.-" Chedsey : — " I will prove that the evil and wicked men eat whether the body of Christ, as well as the good men, by St Austin receive" here.11 — And in the beginning of his text St Austin seemeth to of Christ, approve his assertion ; but I bade him read out to the end, and there St Austin declareth most evidently that it was quodam- "Quociam- modo, after a certain manner, the evil man received the body of Christ, which is sacramentally only in the outer sign, and not really or in deed, as the good do.1 " And thus all the doctors that you seem to bring in for your purpose, be quite against you, if ye did uprightly weigh them.11 Chedsey : — " By God, you are a subtle fellow. See how he would writhe St Augustine's words.11 Philpot: — " See who of us writheth St Austin more, you, DrChed^y or I which take his meaning by his own express words. And hisproof" seeing you charge me of subtlety, what subtlety is this of you, to say that you will prove your matter of the church, even from the beginning, promising to shew your books therein ; and when it cometh to the shewing, you are able to shew none, and for want of proof slip into a by matter, and yet faint in the proof thereof I Afore God you are but bare in your religion.11 Chedsey: — " You shall be constrained to come to us at length, whether you will or no.11 Q1 Et ipse se portabat quodammodo. August, in Psal. xxxiii. Cone. 2. Sicut secundum quendam modum sacramentum corporis corpus Christi est. Epist. xxiii. ad Bonifac] 131 THIRTEENTH EXAMINATION. Philpot: — "Hold that argument fast; for it is the best you have, for you have nothing but violence." the thirteenth ^he thirteenth examination of master Phil- exami nation. pot) before the ^bishop of York, and divers other bishops. The Thursday after I was called in the morning before the archbishop of York, the bishop of Chichester, the bishop of Bath, and the bishop of London. The bishop of Chichester, being first come, began to talk with me. Chichester : — " I am come of good will to talk with you, to instruct you what I can to come to the catholic church, and to will you to mistrust your own judgment, and to learn first to have humility, and by the same to learn of others that be better learned than you, as they did learn of such as were their betters before them.'" Philpot : — " We must all be taught of God, and I will with all humility learn of them that will inform me by God's word, what I have to do. I confess, I have but little learning in respect of you, that both for your years and great exercise do Faith con- excel therein. But faith consisteth not only in learning; but sists not in J o> inabeii"ev'ing! m simplicity of believing that which God's word teacheth. Therefore I will be glad to hear both of your lordship, and of any other that God hath revealed unto by his word, the true doctrine thereof, and to thank you that it doth please you to take pains herein." Chichester : — " You take the first alleged amiss, as though all men shoidd be taught by inspiration, and not by learning. How do we believe the gospel, but by the authority of the church, and because the same hath allowed it V Hty of the" Philpot: — "St Paul saith, 'he learned not the gospel by [Gaf.Ci!'i2.] ment neither of men, but by the revelation of Jesus Christ which is a plain and sufficient proof that the gospel taketh not its authority of man, but of God only." Chichester : — " St Paul speaketh but of his own knowledge, how he came thereto." Philpot : — " Nay, he speaketh of the gospel generally, THIRTEENTH EXAMINATION. 135 ' which cometh not from man but from God and that the church must only teach that which cometh from God, and not man's precepts." Chichester : — " Doth not St Augustine say, ' I would not The place of ° -1 . Augustine. believe the gospel, if the authority of the church did not move me thereto'' V Philpot: — " I grant that the authority of the church doth The word is . the founda- move the unbelievers to believe : but vet the church giveth not turn of the •> ° church, and the word its authority ; for the word hath its authority only n,ot tn,e . » » » church of from God, and not of men ; men be but the disposers thereof. the word- For first, the word hath its being before the church, and the word is the foundation of the church ; and first is the founda- tion sure, before the building thereon can be stedfast." Chichester: — " I perceive you mistake me : I speak of the knowledge of the gospel, and not of the authority ; for by the church we have all knowledge of the gospel." Philpot : — " I confess that ; for faith cometh by hearing, and hearing by the word. And I acknowledge that God appointeth an ordinary means for men to come unto the know- ledge now, and not miraculously, as he hath done in times past ; yet we that be taught by men, must take heed that we learn nothing else but that which was taught in the primitive church by revelation." Here came in the bishop of York and the bishop of Bath ; ™* &e- and after they had saluted one another, and communed awhile archbishop « of York and together, the archbishop of York called me unto them, saying, Philpot. " Sir, we, hearing that you are out of the way, are come of charity to inform you, and to bring you into the true faith and to the catholic church again ; willing you first to have humility, and to be humble and willing to learn of your betters ; for else we can do no good with you. And God saith by his prophet, ' On whom shall I rest, but on the humble and meek, and such ['?ai. lxvi. 2.1 as tremble at my word?1 Now if you will so be, we will be glad to travail 1 with you." Philpot : — " I know that humility is the door whereby we enter into Christ ; and I thank his goodness, I have entered in at the same unto him, and with all humility will hear whatso- ever truth you shall speak unto me." [} Travail: labour in argument.] 136 THIRTEENTH EXAMINATION. York: — " What be the matters you stand on, and require to be satisfied in ?" Philpot : — " My lord, if it shall please your grace, we were entered into a good matter before you came, of the church, and how we should know the truth but by the church." York : — " Indeed that is the head we need to begin at ; for the church being truly known, we shall sooner agree in the particular things.'''' Philpot : — " If your lordships can prove the church of Eome to be the true catholic church, it shall do much to persuade me toward that you would have me incline unto." York: — " Why, let us go to the definition of the church. What is it?" defined!™'1 Philpot : — " It is a congregation of people dispersed through the world, agreeing together in the word of God, using the sacraments and all other things according to the same." York : — " Your definition is of many words to no purpose." Philpot : — " I do not precisely define the church, but de- clare unto you what I think the church is." both^Ibie York : — " Is the church visible or invisible ?" andmvisi- Philpot: — "It is both visible and invisible. The invisible church is of the elect of God only ; the visible consists both of good and bad, using all things in faith, according to God's word." York : — " The church is a universal congregation of faithful people in Christ through the world, which this word 'catholic1 doth well express; for what is 'catholic1 else? doth it not sig- nify universal?'''' fined by St Philpot : — " The church is defined by St Augustine to be Augustine. ca]je(j ^ho^c jn this wise1 : 'The church is called therefore catholic, because it is thoroughly perfect, and halteth in no- thing.1" fined by the York : — " Nay, it is called catholic, because it is uni- papists. versally received of all christian nations for the most part." Philpot : — " The church was catholic in the apostles1 time, yet was it not universally received of the world. But because their doctrine which they had received of Christ was perfect, [} " Constitutam ab illo matrem Ecclesiam, quae catholica dicitur ex e<> quia universaliter perfeeta est, et in nullo claudicat, et per totum orbem diffusa est." Augustin. Lib. de Genesi ad literam Op. Par. 1680. Tom. to. col. 91. $ 4.] THIRTEENTH EXAMINATION. 137 and appointed to be preached and received of the whole world, therefore it is called the catholic faith, and all persons receiving the same, to be counted the catholic church. And St Augus- tine in another place writeth, that the catholic church is that which believeth aright." York : — " If you will learn, I will shew you St Augustine, universality writing against the Donatists, that he proveth the catholic sion. church by two principal points, which are, universality and succession of bishops in one apostolical see from time to time2. Now thus I will mak£ mine argument. " The church of Rome is universal, and hath her succes- sion of bishops from time to time. Ergo, It is the catholic church. How answer you to this argument V Philpot: — "I deny the antecedent, that the catholic church is only known by universality and succession of bishops." York: — "I will prove it." — And with that he brought forth a book which he had noted out of the doctors, and turned to his commonplaces therein of the church, and re- cited one or two out of St Augustine, and specially out of his epistle written against the Donatists ; where St Augustine manifestly proveth, that the Donatists were not the catholic church, because they had no succession of bishops in their opinion, neither universality ; " and the same force hath St Augustine's argument against you." Philpot : — " My lord, I have weighed the force of that universality ,„ 1T .. .. .. . always to he argument betore now, and 1 perceive it maketh nothing against joined with F_a This seems to be only a general reference. The treatises entitled " Contra Donatistas cpistola, vulgo, De Unitate Eeclesite ;" and those " Contra Cresconium Donatistam," are occupied throughout with the topics to which the archbishop refers. A quotation from eacli of those treatises on the points of 'universality' and 'succession' respectively, will serve as a sample of the whole argument. "Jam vero istae divinse voces de univcrsa ecclesia ita manifesto: sunt, ut contra eas nisi hserctici animosa perversitate et cseco furore latrare non possint." Augustin. Op. Par. 1694. Contra Donatistas, Epist. Lib. i. Tom. ix. col. 355. "Nisi quia in causa resarciendi hujus schismatis obliti estis pro- pria; vanitatis, qua post cpiscopos ab istis Apostolorum sedibus incon- cussam seriem usque in hscc tempora perducentes, non unum hominem, non unam ilomum, non unam civitatem, non unam gentem, sed orbem ten-arum baptizandum esse censetis." Contra Cresconium Donatistam, Lib. m. Cap. xviii. col. 445. § 21.] 138 THIRTEENTH EXAMINATION. me, neither cometh it to your purpose ; tor I will stand to the trial of St Augustine for the approbation of the catholic church, whereof I am. For St Augustine speaketh of universality joined with verity, and of faithful successors of Peter before corruption came into the church. And so if you can deduce your argument for the see of Rome now, as St Augustine might do in his time, I would say it might be of some force: otherwise not." York : — " St Augustine proveth the catholic church prin- cipally by succession of bishops, and therefore you understand not St Augustine. For what, I pray you, was the opinion of the Donatists, against whom he wrote I can you tell ? What country where they of 2" Philpot: — "They were a certain sect of men, affirming, among other heresies, that the dignity of the sacraments de- pended upon the worthiness of the minister ; so that, if the minister were good, the sacraments which he ministered were available, or else not." The error Chichester : — " That was their error, and they had none Donatists. other but that." — And he read another authority of St Au- gustine out of a book which he brought, even to the same purpose that the other was. Philpot: — " I challenge St Augustine to be with me tho- roughly in this point, and will stand to his judgment, taking one place with another." Chichester : — u If you will not have the church to be cer- tain, I pray you, by whom will you be judged in matters of controversy V The church Philpot : — " I do not deny the church to be certain ; but tam, and yet I deny that it is necessarily tied to any place, longer than one place? it abideth in the word ; and for all controversies the word ought to be judge." Chichester : — " But what if I take it one way, and you another; how then?" Philpot : — " St Augustine sheweth a remedy for that, and willeth, ' that one place of the scripture ought to be under- stood by the more1.'" 1 " Quod unus locus per plura intelligi debeat." Aug-. De Doctrina Christiana. [This precise set of words has not been found: it may have been, as in some former quotations, nothing more than the general THIRTEENTH EXAMINATION. 13.0 York : — " How answer yon to this argument I — ' Rome hath known succession of bishops ; which your church hath not. Ergo, that is the catholic church, and yours is not, because there is no such succession can be proved in your church.1" Philpot : — " I deny, my lord, that succession of bishops Theargu- is an infallible point to know the church by : for there may denied, be a succession of bishops known in a place, and yet there Local suc- be no church, as at Antioch, and Jerusalem, and in other without suc- t» t> cession of places, where the apostles abode as well as at llome. i>ut doctrine •c i • r> i • 1 • nothing if you put to the succession 01 bishops succession of doc- avails, trine withal (as St Augustine doth), I will grant it to be a good proof for the catholic church : but a local succession is nothing available." York: — "You will have no church then, I see well." Philpot: — " Yes, my lords, I acknowledge the catholic church, as I am bound by my creed : but I cannot acknow- ledge a false church for the true." Chichester: — " Why, are there two catholic churches, then V Philpot: — " No. I know there is but one catholic church; The mother church of but there have been, and be at this present, that take upon Romecom- ' . . . _ . pared to the them the name of Christ and of his church, which be not woman in . . . Solomon's so indeed, as it is written, ' There be they that call themselves ti™e, that ' J falsely chal- apostles, and be not so indeed, but the synagogue of satan and J™|^the liars.1 And now it is with us, as it was with two women in tier's child from her. Solomon's time, which lay top-ether, and the one suppressed [R,?v- •> o ' I r i Kings in. her child, and afterward went about to challenge the true 200 mother's child." Chichester : — " What a babbling is here with you now ! impression of the sense of the writer, cast into a form of words of his own devising. This is undoubtedly the case in many of the quotations from the Fathers and other ecclesiastical writers, which are met with in later theologians, who give not unfrequently (as in this instance it is thought that Philpot may have done) even the words of the original author from memory. " Turn vera facta quadam familiaritate cum ipsa lingua divinarum scripturarum, in ea qua; obscura sunt aperienda et discutienda pcrgendum est, ut ad obscuriores locutiones illustrandas dc manifestioribus sumantur cxcmpla, et quaxlam certarum scnten- tiarum tcstimonia dubitationem incertis aufcrant." Aug. de Doet. Christ. Lib. u, cap. ix. col. 24. § 14. Par. 1G80. Tom. in. " Ubi autem apertius ponuntur, ibi discendum est quomodo in locis intelligantur obscuris." Ibid. Lib. in. cap. xxvi. p. 56. § 37.] 140 THIRTEENTH EXAMINATION. Succession of bishops alone is no sufficient point to prove the catholic church. I see you lack humility. You will go about to teach, and not to learn ." Philpot: — " My lords, I must desire you to bear with my hasty speech : it is my infirmity of nature. All that I speak is to learn by. I would you did understand all my mind, that I might be satisfied by you through better authority." Chichester: — "My lord, if it please your grace, turn the argument upon him, which you have made, and let him shew the succession of the bishops of his church, as wc can do. How say you, can you shew the succession of bishops in your church from time to time? I tell you, this argument troubled Dr Ridley so sore, that he could never answer it : yet he was a man well learned ; I dare say you will say so." Philpot : — " He was a man so learned, that I was not worthy to carry his books for learning." Chichester: — " I promise you, he was never able to answer that. He was a man that I loved well, and he me ; for he came unto me divers times being in prison, and conferred with me." Philpot : — " I wonder, my lord, that you should make this argument which you would turn upon me, for the trial of my church whereof I am, or that you would make bishop Ridley so ignorant that he was not able to answer it, since it is of no force. For behold, first I denied you, that local succession of bishops in one place is a necessary point alone to prove the catholic church by ; and that which I have de- nied you cannot prove : and is it then reason that you should put me to the trial of that, which by you is unproved, and of no force to conclude against me f1 Chichester : — " I see, my lords, we do but lose our labours to reason with him : he taketh himself to be better learned than we." Philpot : — " I take upon me the name of no learning. I boast of no knowledge, but of faith and of Christ, and that I am bound undoubtedly to know, as I am sure I do." Chichester: — "These heretics take upon them to be sure of all things they stand in. You should say rather with humi- lity, I trust I know Christ, than that you be sure thereof." Philpot : — " Let him doubt of his faith that listeth : God giveth me always grace to believe that I am sure of true faith and favour in Christ." THIRTEENTH EXAMINATION'. 141 Bath : — " How will you be able to answer heretics, but by the determination of the known catholic church V Philpot : — " I am able to answer all heretics by the word of God, and convince them by the same." Chichester : — " How arrogantly is that spoken ! I dare not say so." Philpot : — " My lord, I pray you bear with me ; for I am bold on the truth's side, and I speak somewhat by experience that I have had with heretics ; and I know the Arians be the subtlest that ever were, and yet I have manifest scrip- tures to beat them down withal." Chichester : — " I perceive now you are the same manner of man I have heard of, which will not be satisfied by learning." Philpot : — " Alas, my lord ! why do you say so ? I do desire most humbly to be taught, if there be any better way that I should learn ; and hitherto you have shewed me no better : therefore I pray your lordship not to misjudge with- out a cause." Bath : — " If you be the true catholic church, then will you hold with the real presence of Christ in the sacrament, which the true church hath ever maintained." Philpot : — " And I, my lord, with the true church do hold the same in the due ministration of the sacrament. But I desire you, my lord, there may be a better conclusion in our first matter, before we enter into any other ; for if the church be proved, we shall soon agree in the rest." In the mean while my lord of York was turning his book for more places to help forth his cause. York : — " I have found at length a very notable place, which I have looked for all this while, of St Augustine, De simplicitate credendi 1 ." [} "Tenet consensio populorum atquc gentium: tenet auctoritas mivaculis inchoata, spe nutrita, earitate aucta, vetustate firmata: tenet ab ipsa sede Petri Apostoli, cui pascendas oves suas post resurreeti- onem Dominus commcndavit, usque ad praesentem episcopatum suc- cessio sacerdotum : tenet postremo ipsum Catholics nomen, quod non sine causa inter tain multas ha;reses sic ista ecclesia sola obtinuit, ut cum omnes hreretici se catholicos dici velint, quaerenti tainen peregrino alicui, ubi ad Catholieam conveniatur, nullus hereticorum vel basilicam suam vel domum audeat ostendere." August, contra Epist. Manichei quam vocant Fundament!. Op. Par. 1G94. Tom. vni. col. 153. § 5. No 142 THIRTEENTH EXAMINATION. Chichester : — " It is but folly, my lord, that your grace do read him any more places, for he esteemeth them not." phiipot Philpot : — " I esteem them, inasmuch as they be of force, reported as your lordship doth hear me deny no doctors you bring, doctors. but only require the true application of them, according to the writer's meaning, and as by his own words may be proved." Four points York : — " I will read him the place, and so make an end." Augustine. After he had read the sentence, he said, that by four special points here St Augustine proveth the catholic church. The first is, by the consent of all nations ; the second, by the apostolic see ; the third, by universality ; and the fourth, by this word ' catholic.' Chichester : — " That is a notable place indeed, if it please your grace." Phi/pot : — " I pray you, my lord, of what church doth St Augustine write the same? of Rome, or not?" York : — " Yea, he writeth it of the church of Rome." Philpot : — " I will lay with your lordship as much as I can make, it is not so ; and let the book be seen." Bath : — " What art thou able to lay ? thou hast nothing." York: — '• Doth he not make mention here of the apostolic see, whereby he meaneth Rome?" Answer to Philpot : — "That is very straitly interpreted, my lord, as bishop's though the apostolic see had been nowhere else but at Rome, tour points, -gu^ jej. ^Q R01Tie5 an(j ve£ y0U snavj never verify the same, unless all the other conditions do go therewith, as St Augus- tine doth proceed withal ; whereof none, except the apostolic see, can now be verified of the church of Rome. For the faith wliich that see now maintaineth hath not the consent of all nations, neither hath had. Besides that, it cannot have the name of catholic, because it differeth from the catholic churches, which the apostles planted, almost in all things." York : — " Nay, he goeth about here to prove the catholic church by universality ; and how can you shew your church to be universal fifty or a hundred years ago?" Phi/pot: — " That is not material, neither any thing against St Augustine : for my church (whereof I am) should be ac- treatise of Augustine exists bearing- the title " de simplieitate crcdendi ;" hut the passage above quoted will be found to contain the several points to which the archbishop alludes. It is to be supposed therefore that the treatise " Contra Epist. Manich." was that to which he referred.] THIRTEENTH EXAMINATION*. 143 counted universal, though it were but in ten persons, because it agreeth with the same that the apostles did universally plant." York : — " I perceive you are an obstinate man in your opinion, and will not be taught : wherefore it is but lost labour to talk with you any longer. You are a member to be cut off." Chichester j — " I have heard of you before, how you troubled the good bishop of Winchester ; and now I see in you that I have heard." Philpot : — " I trust you see no evil in me by this : I desire of you a sure ground to build my faith on ; and if you shew me none, I pray you speak not ill of him that meaneth well." Chichester: — "Thou art as impudent a fellow as I have communed withal." Philpot : — " That is spoken uncharitably, my lord, to blas- pheme him whom you cannot justly reprove." Chichester : — " Why, thou art not God : blasphemy is counted a rebuke to God ward, and not to man." Philpot : — " Yes, it may be as well verified of an infamy laid to a man, speaking in God's cause, as you now do lay it unto me, for speaking freely the truth afore God, to maintain your vain religion. You are void of all good ground. I per- ceive you are blind guides, and leaders of the blind ; and there- fore (as I am bound to tell you) very hypocrites, tyrannously persecuting the truth, which otherwise by just order you are by no means able to convince. Your own doctors and testi- monies which you bring, be evidently against you, and yet you will not see the truth." Chichester : — " Have we this thank for our good will, in coming to instruct thee?" Philpot: — "My lords, you must bear with me, since I "Veritas • m • i i i • odium speak in Christ s cause : and because his glory is defaced, and paiit." \ . ■ The free his people cruelly and WTongfully slain by you, because they '^art of will not consent to the dishonour of God and to hypocrisy te,lins truth. with you ; if I told you not your fault, it would be required at my hands in the day of judgment. Therefore know you, ye hypocrites indeed, that it is the Spirit of God that telleth you your sin, and not I. I pass not, I thank God, for all your cruelty : God forgive you, and give you grace to repent !" And so they departed. H-t THIRTEENTH EXAMINATION*. Another Talk the same day. Another^ The same day at night before supper the bishop sent for before th me *nto cnaPe-' m tne P1,esence °f archdeacon Harpsfield, bishop. Dr Chedsey, and other his chaplains, and his servants ; at what time he said, " Master Philpot, I have by sundry means gone about to do you good, and I marvel you do so little con- sider it. By my truth, I cannot tell what to say to you. Tell me directly, whether you will be a conformable man, or no ; and whereupon you chiefly stand." Philpot: — "I have told your lordship oftentimes plain enough, whereon I stand chiefly, requiring a sure probation of the church whereunto you call me." Harpsfield: — "St Austin, writing against the Donatists, declareth four special notes to know the church by : the con- sent of many nations, the faith of the sacraments confirmed by antiquity, succession of bishops, and universality.11 London: — " I pray you, master archdeacon, fetch the book hither : it is a notable place, let him see it." And the book was brought, and the bishop read it, de- manding how I could answer the same. Philpot: — "My lord, I like St Augustine's four points for the trial of the catholic church, whereof I am : for it can abide every point thereof together ; which yours can- not do." Harpsfield : — " Have not we succession of bishops in the see and church of Rome l Wherefore then do you deny our church to be the catholic church?" Philpot : — " St Augustine doth not put succession of bishops only to be sufficient, but he added the use of the sacraments according to antiquity, and doctrine universally taught and received of most nations from the beginning of the primitive church, the which your church is far from. But my church can avouch all these better than yours : therefore by St Augustine's judgment, which you here bring, mine is the catholic church, and not yours." Harpsfield and Chedsey : — " It is but folly, my lord, for you to reason with him ; for he is irrecoverable." Philpot : — " That is a good shift for you to run unto, when you be confounded in your own sayings, and have nothing THIRTEENTH EXAMINATION. 145 else to say ; you are evidently deceived, and yet will not see it when it is laid to vour face/"' Here ende as manye of John Philpots examinations, as came to the printers handes, and as soone as the rest may be come by, thou shalt haue it, good reader, by the vvyll of God. In the meane tyme refresh thy selfe with this, praising god for the perseueraunce of this constant learned martyr, and pray hartily for the reste of Christes poore afflicted churche. Geue God the glory.1 [l This colophon concludes the account of Philpot's Examinations in the original form of a small and separate publication. What follows was added by Foxe, in his Acts and Monuments : it is here printed from his edition of 1597-] [I'HILPOT.] 10 EXAMINATION IX Ol'EX JUDGMENT. Thus have I at large set forth as many of the said John Philpot's examinations and privy conferences as are yet come to light, heing faithfully written with his own hand. And al- though he was divers other times after this examined, hoth openly in the consistory at Paul's, and also secretly in the bishop's house ; yet what was there said is not yet sufficiently known, either because master Philpot was not himself suffered to write, or else for that his writings are by some kept close, and not brought forth, otherwise than as the bishop's registrar hath noted, whose handling of such matters because it. is (either for fear or favour of his lord and master) very slender, little light of any true meaning can be gathered, especially in the behalf of the answerer: howbeit, such as it is, such thought I good to put forth ; requiring the reader to judge hereof ac- cording to his answers in his former examinations. Philpot called into open judgment. Three special arti. cles laid to master Philpot. The examinations of master Philpot in open judgment, by bishop Bonner, in the consistory at Paul's, on the 13th and l ith of December. The bishop, having sufficiently taken his pleasure with master Philpot in his private talks, and seeing his zealous, learned, and immutable constancy, thought it now high time to rid his hands of him; and therefore on the 13th and 14th days of December, sitting judicially in the consistory at Paul's, he caused him to be brought thither before him and others, as it seemeth, more for order's sake, than for any good affec- tion to justice and right judgment. The effect as well of which their two sundry proceedings, as also of one other, had the 11th day of the same month in his chapel, appears in a manner to be all one. The bishop therefore first speaking to master Philpot. said : — " Master Philpot, amongst other things that were laid and objected unto you. these three things ye were especially charged and burdened withal. The first is, that you, being fallen from the unity of Christ's catholic church, do refuse and will not come to be reconciled thereunto. The second is, that you have blasphemously spoken against the sacrifice of the mass, caDing it idolatry. And the third is. that you have spoken EXAMINATION IN OPEN JUDGMENT. 147 .against the sacrament of the altar, denying the real presence of Christ's body and blood to be in the same. And according to the will and pleasure of the synod legative, ye have been oft by me invited and required to go from your said errors and heresies, and to return to the unity of the catholic church ; which if ye will now willingly do, ye shall be mercifully and gladly received, charitably used, and have all the favour I can shew you. And now, to tell you true, it is assigned and ap- pointed me to give sentence against you, if you stand herein, and will not return. Wherefore, if ye so refuse, I do ask of you, whether you have any cause that you can shew, why I should not now give sentence against you V Phil/pot : — " Under protestation, not to go from my appeal that I have made, and also not to consent to you as my com- petent judge, I say, touching your first objection concerning the catholic church, I neither was nor am out of the same. And as touching the sacrifice of the mass, and the sacrament of the altar, I never spake against the same. And as concerning the pleasure of the synod, I say, that these twenty years I have been brought up in the faith of the true catholic church, which is contrary to your church, whereunto you would have me to come : and in that time I have been many times sworn (as well in the reign of king Henry the eighth, as in the reign of good king Edward his son) against the usurped power of the bishop of Rome ; which oath I think that I am bound in my conscience to keep, quia teneor reddere Domino jiiramentum. But if you, or any of the synod, can by God's word persuade me that my said oath was unlawful, and that I am bound by God's law to come to your church, faith, and religion, whereof you be now, I will gladly yield, agree, and be conformable unto you ; otherwise not." Bonner then, not able with all his learned doctors to ac- Bonner with complish this his offered condition, fell to persuading of him, ' martyrdom. two officers took him up to bear him to the stake. Then he said merrily, " What ! will ye make me a pope 1 I am content to go to my journey's end on foot.11 Put first, coming into Smithfield, he kneeled down there, saying these words, " 1 will pay my vows in thee, O Smithfield !" And when he was come to the place of sufferinrr, he kissed PhilPot's J o' words Komfr the stake, and said, " Shall I disdain to suffer at this stake, ,othestake- seeing my Redeemer did not refuse to suffer a most vile death upon the cross for me V And then with an obedient heart pili'p°*'s full meekly he said the 106th, the 107th, and the 1 08th prayer&' psalms. And when he had made an end of all his prayers, he said to the officers, " What have you done for me?" — and Ueweth ' J the officers every one of them declared what they had done ; and he gave m01ie> - to every of them money. £3 Is a "bearer with" him: lias a leaning towards him.] 11 [philpot.] 162 A PRATER. Then they bound him to the stake, and set fire unto that constant martyr, who the 18th day of December, in the midst of the fiery flames, yielded his soul into the hands of Almighty God, and full like a lamb gave up his breath, his body being consumed into ashes. [a.d. 1555.] Thus hast thou, gentle reader, the life and doings of this The wri- . ... tings and learned and worthy soldier of the Lord, John Philpot, with examina- ... ■, tions of all his examinations that came to our hands, first penned John Phil- ... . pot, by the and written with his own hand, beino- marvellously preserved providence m . of Almighty from the siffht and hand of his enemies: who by all manner God, pre- & ... served. 0f means sought not only to stop him from all writing, but also to spoil and deprive him of that which he had written ; for the which cause he was many times stripped and searched in the prison of his keeper : but yet so happily these his writings were conveyed and hid in places about him, or else his keeper's eyes so blinded, that, notwithstanding all this malicious purpose of the bishops, they are yet remaining, and come to light. A prayer to be said at the stake, of all them that God shall account worthy to suffer for his sake. Af0[11y . Merciful God and Father, to whom our Saviour Christ prayer to be tfmeo'f1116 approached in his fear and need by reason of death, and found martyrdom. COmfort ; gracious God and most bounteous Christ, on whom Stephen called in his extreme need, and received strength ; most benign Holy Spirit, which in the midst of all crosses and death didst comfort the apostle St Paul with more con- solations in Christ, than he felt sorrows and terrors ; have mercy upon me miserable, vile, and wretched sinner, which now draw near the gates of death, deserved both in soul and body eternally, by reason of manifold, horrible, old and new transgressions, which to thine eyes, 0 Lord, are open and known. 0 be merciful unto me, for the bitter death and blood-shedding of thine own only Son Jesus Christ. And though thy justice doth require in respect of my sins, that A PRAYER, 1G3 now thou shouldst not hear me, — measuring mo in the same measure with which I have measured thy majesty, contemn- ing thy daily calls — yet let thy mercy, which is above all thy works and wherewith the earth is filled, let thy mercy (I say) prevail towards me, through and for the mediation of Christ our Saviour. And for whose sake, in that it hath pleased thee to bring me forth now as one of his witnesses, and a record-bearer of thy verity and truth taught by him, to give my life there-for (to which dignity I do acknowledge, dear God, that there was never any so unworthy and so un- meet, no, not the thief that hanged with him on the cross) ; I most humbly therefore pray thee that thou wouldst accord- ingly aid, help, and assist me with thy strength and heavenly grace, that with Christ thy Son I may find comfort, with Stephen I may see thy presence and gracious power, with Paul, and all others, which for thy name's sake have suffered affliction and death, I may find so present with me thy gra- cious consolations, that I may by my death glorify thy holy name, propagate and ratify thy verity, comfort the hearts of the heavy, confirm thy church in thy verity, convert some that are to be converted ; and so depart forth of this miserable world, where I do nothing but daily heap sin upon sin, and so enter into the fruition of thy blessed mercy ; whereof now give and increase in me a lively trust, sense, and feeling, wherethrough the terrors of death, the torments of fire, the pangs of sin, the darts of Satan, and the dolours of hell, may never depress me, but may be driven away through the work- ing of that most gracious Spirit ; which now plenteously endue me withal, that through the same Spirit I may offer (as I now desire to do in Christ by him) myself wholly, soul and body, to be a lively sacrifice, holy and acceptable in thy sight, dear Father ! whose I am, and always have been, even from my mother's womb, yea, even before the world was made ; to whom I commend myself, soul and body, family and friends, country and all the whole church, yea, even my very enemies, according to thy good pleasure; beseeching thee entirely tOHeprayeth give once more to this realm of England the blessing of thy ingo^the word again, with godly peace, to the teaching and setting jS" il!'" forth of the same. O dear Father ! now give me grace to '"° dn' ' come unto thee. Purge and so purify me by this fire in 11—2 164 A PRAYER. Christ's death and passion through thy Spirit, that I may be a burnt-offering of a sweet smell in thy sight, which livest and reignest with the Son and the Holy Ghost, now and for evermore world without end, Amen. THE DISPUTATION IN THE CONVOCATION-HOUSE, OCTOBER, a.d. 1553. [NOTICES (BY THE EDITOR) OF THE PRINCIPAL DISPUTANTS IN THE CONVOCATION SUMMONED BY QUEEN MARY, AT ST PAUL'S, LONDON, OCTOBER, 6, 1553. ROMISH DISPUTANTS. Hugh Weston, a native of Leicestershire, entered at Balliol Col- Prolocutor, lege, Oxford, in 152G, and subsequently became a fellow of that society. He was elected rector of Lincoln College in 1538; and two years after- wards was appointed Margaret Professor of Divinity ; and subsecpuently archdeacon of Colchester, and rector of Clyff in Kent. In the first year of queen Maiy he was made dean of Westminster, but quitted that dignity to make way for abbot Feckenham. The abilities of Weston as a disputant marked him out as a fit person to be the pro- locutor of the convocation appointed by queen Mary in 1553 ; and his lame recommended him for the further preferment of the deanery of Windsor, which he obtained in 1556. Of this dignity he was deprived by cardinal Pole, upon a criminal prosecution ; and when he threatened to go to Rome to appeal, he was seized and committed to the Tower, where he died in 1558, and was buried in a church belonging to the Savoy. He has been described as "one of the best preachers and orators of his time." John Mobeman, of Exeter College, Oxford, took the degree of Dr More- B.A. January 29, 1508; that of M.A. in July, 1512; and D.D. De- ma"" cembcr 10', 1529. " This person, who was very learned in his time, and hath (as 'tis thought) written several matters of his faculty, but lost, was born at Southolc in Devon ; and, after he had left his college, became vicar of Mayhanet, in Cornwall; where, with much labour, he taught the parishioners to say the Lord's prayer, the belief, and the ten commandments in the English tongue, about the latter end of the reign of king Henry the eighth, being the first of all that did so ICS DISPUTATION* IN* THE CONVOCATION-HO'SP. in that country." He was afterwards dean of Exeter; and, (if Foxe's account may be received as authentic) being coadjutor to the bishop, was made bishop of that see after his decease. This coadjutorship was in October, 1554 ; but Voysey, the then bishop of Exeter, lived until 1555, a year longer than Moreman, as appears from Ant. Wood, who says that Rayuolds was " dean of Bristol for a time in 1553 ; and dean of Exeter in the year following, on the death of Dr Moreman." Dr Chedsey. William Cheadsey (or Chedsey), born in Somersetshire, was admitted scholar at Corpus Christi College, Oxford, in 1528, and be- came fellow of the college in 1553. Bishop Bonner, " having e special respect for his learning and zeal for the Roman Catholic re- ligion," made him his chaplain, and archdeacon of Middlesex. Ir 154G (having about that tune taken the degTee of D.D.) he subscribei the thirty-four articles, and four years after disputed with Pete: Martyr in the divinity school, "from which time he seemed so moderat in his religion in the remaining part of the reign of Edward the Sixth that the protectants took him to be one of their number." In 1551 he preached openly in Oxford " against the steps of the Reformatio) that were made and making ;" and was accordingly committed to th Marshalsea prison, where he lay until Nov. 11, 1551. Mary's accessioi procuring his freedom, he was in 1557 made a canon of Christ Church and the following year president of Corpus Christi College, of bot! which dignities he was deprived in the first year of Elizabeth's reigr for refusing to acknowledge her supremacy. He was committed t the Fleet prison, where after lying for several years he died abou 1574. Dr Watson. Thomas Watson, D.D., was master of St John's College, Cambridge and chaplain to Gardiner, bishop of Winchester. In 1553, he we installed dean of Durham by bishop TonstalL on the deprivation c Robert Home ; and, in August, 1557, was consecrated bishop of Lincoh from which see being removed by the authority of parliament in th beginning of queen Elizabeth's reign, as being an enemy to reformatio and the queen's supremacy, he was imprisoned in and near London fi about twenty years. At length in 1580, being sent, with John Feckenhar. prisoner to Wisbeach, in Cambridgeshire, he continued there to the tin of his death, and was buried in the church of that town, September 2 1584. He has been described, (erroneously, as the editor of Ant. Woe thinks) as the author of a translation of the Antigone of Sophocles an other poetical pieces ; Thomas Watson, a native of London, being tl real author. " In his cider years, being then of a sour disposition, : ROMISH DISPUTANTS. one saith, and learned in deep divinity, but surly with an austere gravity, as another tells us, he published several matters of divinity." Andrew Perne, (according to Ant. Wood) was educated at Peter Dr Perne. House, Cambridge, of which college he was subsequently fellow and master. But Baker, in his MS. account of St John's College, Cam- bridge, says of him, that "he was first fellow of St John's, afterwards of Queens' College, but never fellow of Peter House." The same author relates of Peme, that he was " Whitgift's particular friend and patron, whilst Whitgift was fellow of Peter House; protected him in queen Mary's time, and did him other good offices, which were always re- membered." Dr Peme was one of the six eminent preachers chosen to be the king's chaplains in ordinary, in 1551 ; and, in 1559, was made dean of Ely. He is spoken of as " a mutable man in his religion, and of a facetious nature, yet a great Maecenas of learning." He died at Lambeth, and was buried in the chancel of the parish church1. This man is to be distinguished from one who had both his names, and was a fellow of Catharine Hall, Cambridge, and afterwards minister of Wilby, in Northamptonshire ; who was also a frequent preacher before the long parliament at Westminster, in 1640. Yet another Andrew Perne (LL.D.) is found upon record, an inhabitant of West Wratting, in Cambridgeshire, who died in 1680. William Pye, born in Suffolk, was elected fellow of Oriel College, Dr Pye. Oxford, in 1529. He studied physic, was thrice proctor of the Uni- versity, and subsequently took the degree of D.D. He was made archdeacon of Berkshire in October, 1545 ; and in the reign of Edward VI. shewed signs of being a favourer of the Reformation ; but on Mary's accession he changed his mind, and early in her reign was made dean of Chichester and prebendary of Lytton in Wells Cathedral, with which he united the rectory of Chcdzoy, in Somersetshire. "When this learned person and celebrated preacher died," says Wood, "unless in 1557, I know not; nor any thing else, only an epigram written upon him by a poet of his time and acquaintance, which shall serve for his epitaph : 'Cum pia vita siet, pia cum doceasque popellum, Jure videre mihi nomine reque pius.'" (Ant. Wood, Ath. Ox. i. 240.) [' Pollanus, in the preface to his Latin version of the Disputation, says of Perne, "This man, though he had, in an unguarded manner, subscribed to the proceedings of this synod, afterwards, however, took an opportunity of declaring his assent to the truth, and disputed on the fourth day."] 170 DISPUTATION IN THE TON VOCATION-HOUSE. PROTESTANT DISPUTANTS. Dean of " Walter Philips, the last prior of Rochester, made a surrender s ' of his convent into the king's hands in March, 1540; who, ejecting the monks, erected a new society in this church, to consist of a dean and six prebendaries, and constituted the said Walter Philips the first dean. He died in 1570." (Le Neve's Fasti Eccl. Angl. p. 252.) Described Walter Haddon was originally a member of the university of Exefer! °* Cambridge, as it would appear from the words of Ant. Wood, who says of Dr Richard Coxe, "At Cambridge he was esteemed a good scholar, and a better poet than Dr Walter Haddon, who called him master, as having been either his scholar or his servant." From the authority, however, of the same anticmary, it is evident that, at some period of his life, (the latter part, probably,) he belonged to Oxford, since Wood says of Dr. Owen Ogelthorp, that in 1553 he " was elected again president" of Magdalen College, " having resigned that place about a year before, to make room for Dr Walter Haddon." But it is an error, (of Foxe, probably,) to call Haddon dean of Exeter, as it is clear from ecclesiastical records, that Dr Moreman held that dignity at the time of the " Disputation in the Convocation-House." Richard Chevney (or Cheney) born within the diocese of London, Archdeacon of Hereford, was a Fellow of Pembroke Hall, Cambridge; was ordained subdeacon Feb. 24, 1531 ; and priest, Sept. 21 of the following year: he was made archdeacon of Hereford, in the year 1551, and in November, 1558, having before that time taken the degree of B.D. was admitted to the fifth prebend in the cathedral church of Gloucester; and was made bishop of that see in 15G2, when it had lain vacant more than three years ; liberty being allowed him at the same time to keep the bishopric of Bristol, in commendam, with Gloucester. He was deprived of his spiritu- alities in Mary's time for being addicted to the opinions of Luther. Early in Elizabeth's reign (15G0) he was made by her first canon of the fourth stall in Westminster, a dignity which he kept until 15u2. After being bishop of Gloucester for three years, he was incorporated D.D. of Oxford. Goodman, one of his successors in the see of Gloucester, wondered "why his master William Camden should say that the said Richard Chcyney was 1 Luthero addictissimus,' whereas it was certain that he was a papist, and bred up his servants papists, as he had been informed by one of them with whom he had spoken. He tells us also that it doth appear upon record in the Arches, that he was suspended for PROTESTANT DISPUTANTS. 171 popery and died so suspended, and never would make any recantation. He was buried in his cathedral church of Gloucester; but whether ever any monument was put over his grave, I know not." (Ant. Wood, ii. 701.) But this opinion of Goodman must be regarded as erroneous, since in a letter written from Rome to the bishop, Nov. 1571, by Edmond Campian, he urged him to embrace openly the Romish faith, (" vehe- meiiter ilium ad papismum amplexandam hortatur,") and tells him that otherwise Ins hands, which had given pretended orders to many young- men, would be burnt " in hell flames." (Wood, i. 473.) He died April 25, 1578-9. Johx Ayl.mer, (or Elmer.) descended from an ancient and considerable Archdeacon ' of Stow, family in Norfolk, passed a period of his youth in Oxford, but took a degree in arts (probably M.A.) at Cambridge. He was chaplain to the duke of Suffolk, and tutor to Lady Jane Grey ; and was appointed to the archdeaconry of Stow in 1553 ; of which, however, he was deprived before he had held it a year. The same cause which led to the forfeiture of his archdeaconry, impelled him to seek a voluntary exile in Germany, in which country he remained until the commence- ment of the reign of Elizabeth, by whom he was appointed one of the Protestant disputants against seven Romanist divines. He was made archdeacon of Lincoln, in 1573, and consecrated bishop of London, March 24, 1570 ; which see he enjoyed for eighteen years, dying at Fulham, June 3, 1594. He was buried in St Paul's cathedral. "He was a person of learning and resolution, governed with vigour, and was strict in requiring conformity. Part of his character, which has been touched already, is comprehended in these two verses upon his monument : 'Ter senos annos prasul; semel exul, et idem Bis pugil in causa religionis erat.'" Collier's Eccl. Hist. Vol. ix. p. 179. Thomas Young1, a native of Pembrokeshire, entered at Broadgate Precentor of Hall, (now Pembroke College,) Oxford, in 1528. He pursued the study ' UauU S" of civil law for some years, having taken his degrees in that faculty ; though he subsequently entered into holy orders. He was elected principal of lus hall, and afterwards precentor of the cathedral church of St David's, probably about the year 1542. This latter preferment, (and doubtless the headship of Broadgate Hall with it, if he retained the latter post so long,) he resigned in 1553, when he fled into Germany ; [' Pollanus remarks, that though Young took no part in the "Disputation," yet he was one of six who refused to sign his name as assenting to the acts of the synod.] 172 DISPUTATION IX TIIF. COXVOCATlON'-HOI'Sr:. there remaining until the next reign opened. Returning to England, he was made hishop of St David's, Jan. 21, 1559; and was translated thence to York, either the next, or subsequent year; and was also appointed president of the queen's councils in the north of England. He took the degree of D.C.L., but not (as it seems) until the year 1564, when he had been archbishop at least three years. He died June 26, 1568 ; and was buried at the east end of the choir of York minster.] |[There is extant a Latin translation of the " Disputation in the Convocation-house " by Valerandus Pollanus, whose title-page runs thus: " Vera Expositio Disputationis institute mandato D. Marhe Regime Angl. Franc, et Hibern. &c. in Synodo Ecclesiastica, Londoni, in Comitiis regni ad 18 Octob. Anno 1553. His accessit Reverendiss. in Christo patris ac Domini D. Archiepiscopi Cantuariens. epistola apologetica ex Anglico autographo latina facta. Et, Precatio ad deum quam Rex Edvard. VI. habuit cum ageret animam. 1. Joan. 4. Probate spiritus, an ex Deo sint. S. D. S. M. 1554." The Latin of Pollanus is a strictly literal translation of Foxe's English; with scarcely any deviation therefrom. Being a translation, it possesses no authority which could make the reprinting of it in this work import- ant, or even interesting : it contains some marginal notes of no historical value, as elucidating facts ; but, for the most part, exclamations and running remarks. Some of these, as describing the feelings of a con- temporary writer, have a measure of interest, and may be consulted in the original. It has been thought well, however, to give, in this place, an English version of V. Pollanus's Preface to his translation ; including king Edward's dying prayer.] PREFACE TO THE CHRISTIAN READER. " When I left England, not long ago, there fell into ray hands a little book, in which were set forth the Acts of the disputation at Paul's church, in the recent pretended con- vocation held by the papists : and though I met with no- thing in it which I had not before heard while I was in London from men of high character, and whose report might be trusted, it occurred to me that I owed a debt to the church and realm of England for the kindly entertainment I had received ; and, accordingly, I began to muse by what act of service I might shew that my mind was not forgetful of the kindness that had been shewn me- Now since it appeared to me that the publishing of this Disputation was a matter of interest to the whole church, I easily prevailed upon myself to put this little work into Latin : it would also supply a worthy occupation to beguile the weariness of the journey and the inns. For I think that all are interested in knowing under what tyranny, and by what contrivances, a few months ago, the church of England was well nigh overwhelmed ; to the end that all men, in public and private, may be the more earnest in committing this church to God in prayer, and may also learn thereby seriously to fear God. In England has recently been displayed, (next to Germany,) God's great judg- ment; and how great is his displeasure when his word and true religion are treated with dishonour : for our God is a God that taketh no pleasure in wickedness ; extremely jealous of his honour ; and one who cannot long endure to be profaned by hypocrites under cover of the gospel, and who will not permit godless men and idolaters to go at last unpunished for thus casting away from them, or pouring contempt upon, the knowledge of salvation and the truths of the gospel. POLI.ANUs'tf PREFACE. 175 Therefore it should appear the less wonderful to all, that God should give proofs of his displeasure, whether towards his church, when its members by pravity of life and corruption of manners disgrace the profession of the gospel ; or towards any people, for despising the riches of the kingdom of heaven which have been offered to, and thrust upon, them. Although, in such calamities, ungodly men usually insult over the true church, and delight themselves yet more in their superstition and idol-folly ; nevertheless the doctrine and religion of the gospel is true, though some of its professors for their ungodli- ness fall under the just judgment of God : forasmuch as the word of God endureth for ever, though the heavens should fall with a crash, or the earth and all created things should come to nought. The doctrine or superstition of the popish or Mahometan sect is not a whit more true, hecause those sects have stood for many years in a flourishing condition, as respects both wealth and power, and have far exceeded, [in such mat- ters,] the true church of Christ : for as their head is Satan, a " liar and murderer from the beginning," whom God permits to hold the principality of this world, that he may enrich his own children with abundance of earthlv things in this life, and entice them with the baits of such allurements; he scarcely ever lies in wait where true religion and doctrine are ex- tinguished, but keeps a firm hold upon his own by giving them every kind of success ; and thus permits each of them to live by his own measure, never reproving their unholy ways, until he has completely drawn them into eternal and sudden destruction with himself. Whereas God, who is truth and life itself, forasmuch as he has decreed to make his elect par- takers of that life and of his own glory, as a kind parent and true friend, does not flatter that at last he may destroy them ; but on the contrary he winnows, as by a fan, those who are destined to be partakers of his kingdom, that by a process of cleansing discipline he may wipe away and purge off the im- purity which yet adheres to them : and this is the reason that 176 DISPUTATION IN THE CONVOCATION- HOUSE. he visits his church with severity, lest his holy name should be evil spoken of by his enemies, if he should frequently suffer such faults in his own people. Moreover, Satan, the immortal enemy of the church, is often permitted by God to vex and harass the church, hoping by this way to allure some from the fold of Christ into his own sty ; and God allows it, that the weakness of his people may turn to his praise, and that their patience, accompanied by faith, may be the more con- spicuous. For it has been appointed to that old serpent and his members, from the beginning, that they should only creep on the ground in a degraded state, and lick the dust ; that is, be filled with earthly things ; whereas meanwhile to the godly heaven is promised, that they " in heart and mind may thither ascend,11 and not linger on the earth. All you, therefore, who would be enrolled under the name of Christ, I would entreat to learn at length true righteousness, being admonished by these severe examples ; and worship the true God, the Father of our Lord Jesus Christ ; and do not any more hereafter estimate the religion or true doctrine of Christ by the issue of things external ; lest your portion be with Jeroboam, Sennacherib, wicked Jezebel, and their followers, if your own prosperity, and not a desire to advance the glory of the one living God and Almighty Father of our Lord Jesus Christ, be the motive that stirs you ; or if you transfer his praise, either wholly or in part, to your own arm, or to your idols of silver, gold, stone, wood, and such like panaceas1. For though God sometimes punishes severely the mem- bers of his church, yet it is not to be supposed that the church of antichrist is more holy than Christ's true church, in which, since the Holy Spirit by the ministry of the word is continually reproving sin, the smallest offences are pre- sently made manifest, whereas the foulest transgressions among those that belong to antichrist are not only not noticed, The word in the original is panaceis, the spirit of which might perhaps be better expressed by quackeries.'] POLLANUS'S PREFACE. 177 but are the occasion of laughter and sport, because their God Satan is delighted therewith. Let any one who chooses weigh the manners of either church, and he will say that I do not state what is false, whatever orders in the church he may compare together. But he will find in the clerical order especially, that in the papists reigns the devil, but in the others Christ himself ; though I do not deny that the latter too are but men. The blessed God grant that these now most renowned kingdoms of England and Germany may under these stripes return to a better mind ; so that, entirely renouncing the ungodliness of idolatry and an unholy life, they may approve themselves faithful servants of God : and upon all other may God cast such bright beams, that they may be able to emerge out of darkness to the true light of the gospel. Read the following account, most dearly beloved brother in Christ, with an attentive mind and an upright judgment, that you may be enabled to quit the lie and wisely embrace the truth. And be not displeased, I entreat you, with the humbleness of my style : my aim has been truth and the edification of the godly : the ' nature of the subject forbids that it should be embellished; it is enough that it be clearly set forth2.'' Farewell. At the inn, Jan. 28, in the year 1554, since Christ took upon him our flesh of the substance of the Virgin Mary, which was 2515 years from the slaughter of the priests of Jezebel. May the Lord in like manner punish the blasphemies of his name, and the cruel treatment of his people, his religion, and his truth, by the more than Jeze- belitish papists, who are striving afresh to place on the necks of the people the popish yoke, and would gladly do so with twice, thrice, or four times the force of former occasions. Your hearty well-wisher, V. POLLANUS. [J "Oman res ipsa uegat, contenta docwi."] 12 [PHILPOT.] 178 king Edward's prater. The prayer of the most sacred and innocent prince Edward the sixth, king of England, France, and Ireland, which he poured out to God in the midst of his meditations, with closed eyes, a little before, he breathed his last, in the seventeenth year of his age, and seventh of his reign ; in the year of Christ, 1553. " O Lord God, take me out of this most wretched and most troublous life, and receive me into the assembly of thy elect : yet, not what I will, but thy will alone be done. Lord, I commend my spirit to thee. O thou, my Lord, how happy and blessed would be my condition, if T were with thee ! but for the sake of thy elect preserve my life, and restore me to my former health, that I may be able faithfully to serve thee. Ah, my Lord, be kind and gracious to thy people, and save the kingdom of thy inheritance! Ah, Lord God, preserve thy elect people of England ! Ah, my Lord God, defend this thy realm, and protect it from popery, and maintain the true religion and pure worship of thy name ; that I and my people may be exalted to praise and celebrate thy holy name. Amen." After three hours he gave up his soul to God with these words and this short prayer : " My strength is now failing me : Lord, have mercy upon me, and receive this spirit of mine." This prayer, and these last words of the late young king, (than whom the world hath not seen a more excellent prince,) 1 have added in this place, kind ' reader, in order that you might behold the piety of the young king ; and at the same time note, how dear to his heart were the welfare of his people and the true religion of Christ. I often observed his majesty, during prayer, spread out his hands and lift up his eyes to heaven at these words of the minister, " O Lord, save thy people;" and he would himself repeat the same. More- over, from these his last words you will discover, that his sacred soul at that time foretold those artifices of Satan and of antichrist his servant, and those assaults upon the true church of God, which we at this present time witness. Whereof the following disputation will give you a sample : read, and judge : and, whatever is good and agreeable to the word of God, hold fast. Farewell. THE TRUE REPORT OF THE DISPUTATION 1 HAD AND BEGUN IN THE CONVOCATION-HOUSE AT LONDON THE EIGHTEENTH OF OCTOBER, A. D. 1553. Whereas clivers and uncertain rumours be spread abroad A disP.uta,- 1 tion ot reh- of the disputation had in the convocation-house ; to the in- f^", j" tent that all men may know the certainty of all things therein Londmi'the done and said, as much as the memory of him that was pre- l^0^fer sent thereat can bear away, he hath thought good, at request, thoroughly to describe what was said therein on both parties of the matters argued and had in question, and of the en- trance thereof. The Act of the First Day. First, upon Wednesday, being the 18th of October, at October is. afternoon, master Weston, the prolocutor, certified the house, that it was the queen's 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 Dr Weston, 1 i li prolocutor, he, "there is a book of late set forth, called the catechism3, against the ' ' book of [J The text adopted in the "Disputation" is that of Foxe, 1684: 'seurortiTin the differences between that and the editions of 1597 and 1610, being w'ard'stime marked in the notes/] [2 The title of this book is as follows: "'Catechismus brevis, Chris- tiana1 Discipline Summam continens', omnibus ludimagistris authoritate regia coinmendatus. Huic catechismo adjuncti sunt articuli de quibus in ultimo Synodo Londinensi Anno Dom. 1552, ad tollendam opinionum dissensionem, &c. inter episcopos, et alios eruditos vivos convenerat, regia similiter authoritate promulgati." These words do not assert that the catechism, but the articles only, laid claim to synodical authority. Weston seems to have confused these points in his own mind ; and, if we may judge from his words, not to have clearly distinguished the two treatises mentioned in the title-page, since he says presently, "I thought 12—2 ISO DISPUTATION IN THE CON VOCATION-HOUSE, [which he shewed forth,] bearing the name of this honour- able synod, and yet put forth without your consents, as I have learned ; being a book very pestiferous, and full of he- resies ; and likewise a book of common prayer very abomi- nable," as it pleased him to term it. "I thought it. there- fore best, first to begin with the articles of the catechism, concerning the sacrament of the altar, to confirm the natural presence of Christ in the same, and also transubstantiation. Wherefore,11 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 sa- tisfied therein.11 The Act of the Second Day. October 2o. The Friday coming, being the 20th of October, when men had thought they should have entered disputations of the Two bins questions proposed, the prolocutor exhibited two several bills exhibited in 1 1 A 1 the convoca- Unto the house ; the one for the natural presence of Christ tion-house 1 by the pro- Jn the sacrament of the altar ; the other concerning the locutor. o catechism, that it was not of that house's agreement set forth, and that they did not agree thereunto : requiring all them to subscribe to the same, as he himself had done. Whereunto the whole house did immediately assent, except six, which were the dean of Rochester, the dean of Exeter1, the archdeacon of Winchester, the archdeacon of Hereford, the archdeacon of Stow, and one other2. The book of A_nd whilst8, the rest were about to subscribe these two the cate- chism de- fended by PhiJpot. it best first to begin with the Articles of the Catechism, &c. The king's letters patent speak of it as having been composed by a '"certain pious and learned man", and presented to him; and that he entrusted the task of examining it to certain bishops and other men of learning. Who was the author of it, is not ascertained; some having ascribed it to Poinet, bishop of Winchester ; and others to Alexander Newell, who was subsequently dean of St Paul's. Vid. Collier's Eccl. Hist. Lond. 1840. torn. v. p. 506-3 L1 The person referred to is Haddon, but he was not dean of Exeter. See "Notices" before the Disputation, p. 170.] Q2 That "other" was, probably, Young, Precentor of St David's.] a while, 1597. ABOUT THE REAL PRESENCE. 181 articles, John Philpot stood up, and spake, first, concerning the articles of the catechism, that he thought they were de- ceived 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 privy there- of in setting it forth; for that this house had granted the authority to make ecclesiastical laws unto certain persons to be appointed by the king's majesty ; and whatsoever ecclesi- astical 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 the 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 arffc"estJhe natural presence in the sacrament, that it was against reason "ea^f' pre' and order of learning, and also very prejudicial to the truth, that men should be moved to subscribe before the matter were thoroughly examined and discussed. But when he saw that allegation might take no place, being as a man astonished b at the multitude of so many learned men, as there were of pur- pose gathered together to maintain old traditions more than the truth of God's holy word, he made this request unto the prolocutor : that whereas there were so many ancient learned qu^0,1^*' men present on that side, as in the realm the like again were Prol°cutor. not to be found in such number ; and that on the other side, of them that had not subscribed, were not past five or six, 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 lords3, that Request to r liave Dr some of those that were learned, and setters-forth of the R'dle>' aml ' Rogers at same catechism, might be brouo-ht into the house, to shew *hf disPu' 1 o o ' tation. their learning that moved them to set forth the same ; and that Dr Ridley and master Rogers, with two or three more, f_s Be a mean unto the lords: lie the medium of communicating a request to the bishops: "cum D.D. episcopis agas." Lat.] I astonied, 13U7. 182 DISPUTATION IX THE COX VOCATION-HOUSE, Answer of the bishops might be licensed to be present at this disputation, and to be associated 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 council, and in case any were absent that ought to be of the house, they willed them to be taken in unto them if they listed1. After this, they minding to have entered into disputation, there came a gentleman as messenger from the lord great master, signifying unto the prolocutor, that the lord great master and the earl of Devon- shire would be present at the disputations, and therefore he deferred the same unto Monday, at one of the clock at afternoon. Weston. The Act of the Third Day. Upon Monday, the 23rd of October, at the time appointed, in the presence of many earls, lords, knights, gentlemen, and divers 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 doubts, to the which they had already all subscribed, saving five 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 condescend unto us." Then he demanded of master Haddon, whether wea would reason against the questions proposed or no. To whom he made answer, that he had certified him before in writing, be granted, that he would not, since the request of such learned men as were demanded to be assistant with them, would not be granted. Master Elmar likewise was asked, who made the [} Here, too, the words, as given by Foxe, are obscure. Possibly, the bishops meant that, if the petitioners desired the attendance of any parties over whom they (the bishops) had controul, their free consent was given that such persons should attend the adjourned meeting of convocation. So Pollanus seems to have understood the sentence; "ut hos ipsi advocent, et sibi, si lubeat, adjungant."]] n he, 159". Haddon and Elmar refuse to answer, ex cept their request A ROUT THE REAL PRESENCE. 183 prolocutor the like answer ; adding moreover this, that they had done too much prejudice already to the truth, to sub- scribe 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 master Cheney, who, the pro- Cheney, locutor 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 concern- ing transubstantiation, or no. "Yea," quoth he, "I would font's 8 gladly my doubts to be resolved, which move me not to substantTa- believe transubstantiation. The first is out of St Paul to ['^or. xi. the Corinthians, who, speaking of the sacrament of the body23'2''-' and blood of Christ, calleth it ofttimes bread after the con- secration. The second is out of Origen2, who, speaking of this sacrament, saith, that the material part thereof goeth down to the excrements. The third is out of Theodoret'', 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 others, wherein I require to be an- swered.11 Then the prolocutor assigned Dr Moreman to answer Moreman's r o answer to him, who, to St Paul, answered him thus : that " The sacra- st Paul- ment is called by him bread indeed ; but it is thus to be understood : that it is the sacrament of bread ; that is, the form of bread.11 Then master Cheney inferred and alleged, that Hesychius p,1^"^, called the sacrament both bread and flesh. " Yea,11 quoth Moreman, " Hesychius calleth it bread, because it was bread, E! oe irav to elmropevopenov ek to (tto/iu eh KoiAiav %wptT, KCU ek a(pecpu>ua ex/3aAAtTiii, ica) to dyia^dpcuov jipwpa cid Aoyov Ucou kui evTeu^ew! kot avTo peu to v\ikov ek Ttjv KOiA'tav ^wptT, Ka\ ek dcpecpoova exfiuWeTut. Orig. Op. Par. 1740. torn. in. In Mattli. Comment, torn. xi. p. 41)0.] Q3 Once yap ptTa top aytatrpov to juikttiko va(wv. pevet ydp 6if\ Ttj<; TrpoTepas ov present, that I may be sufficiently answered, which I am sure you are not able to do, saving Theodoret's authority and similitude upright, as he ought to be taken/1 None other answer then was made to Philpot"s reason3, but that he was commanded to silence. Philips. Then stood up the dean of Rochester, offering himself 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 St Matthew to make sufficiently enough, if men would credit !.Matt.xxvi. and follow scripture ; who said there of himself, that poor men we should have alway 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 altar."' ■ reasons, 1597. A ROUT THE REAL PRESENCE. 187 To this was answered by the prolocutor, that we should not Weston, have Christ present always to exercise alms-deeds upon him, but upon the poor. But the dean prosecuted his argument, and shewed it out Philips, of St Augustine further, that the same interpretation of the scripture alleged was no sufficient answer; who writeth on^notab^ this wise on the same sentence : " When as he said (saith St £J* °fs^e Augustine), ' Me shall ye not have always with you;' he spake of the presence of his body. For by his majesty, by his provi- dence, by his unspeakable and invisible grace, that is fulfilled which is said of him, ' Behold I am with you until the con- [Mat*, summation of the world.1 But in the flesh, which the Word took upon him, in that which was born 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 clouts, which was hid in the sepulchre, which was manifested in the resurrection, ' You shall not have me always with you.1 And why For after a bodily presence he was conversant with his disciples forty days ; and they accompany- ing him, seeing and not following him, he ascended and 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 the presence of his majesty ; but, after the presence of his flesh, it is rightly said, ' You shall not verily have me always with you.1 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.11 1 [l Potest ct sic intelligi : ' Paupcrcs semper habebitis vobiscum, me autem non semper habebitis.' Acuipiant hoe et boni, sed non sint soliciti: loquebatur enim dc prtesentia corporis sui. Nam secundum majestatem suam, secundum providentiam, secundum incffabilem et invisibilem gratiam, impletur quod ab eo dictum est, ' Eece ego vobiscum sum usque in consunimationcm ssculi.' Secundum earncm vero quam Verbum assumpsit, secundum id quod de virgine natus est, secundum id quod a Judseia prehensus est, quod ligno confixus, quod de cruce depositus, quod lintcis involutus, quod in sepulchro eonditus, quod in resurrectionc manifestatus, non semper habebitis vobiscum. Quarc? Quoniam con- versatus est secundum corporis pr:esentiam quadraginta diebus cum discipulis suis, et cis deducentibus videndo non sequendo, adscendit in ccelum, ct non est hie. Ibi est enim, sedet ad dexteram Patris : et hie est, non enim rccessit prtesentia majestatis. Alitor: secundum prs- 188 DISPUTATION IN THE CONVOCATION-HOUSE, answerto To this authority Dr Watson took upon him to answer, tine.U?US" an^ s&id, he would answer St Augustine ly St Augustine. And having a certain book in his hand, of notes, he alleged out of the seventieth treatise upon St John, that after that mortal condition and manner we have not now Christ on earth*, as he was heretofore before his passion, pinipotre- Against whose answer John Philpot replied, and said, that plieth to ° ill Watson. master Watson had not fully answered St Augustine by St Augustine, as he would seem to have done ; for that in the place above-mentioned by master 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 St Augustine seemeth if O 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 the place above alleged St Augustine doth more plainly declare by these words, saying, "Now these two manners of Christ's presence declared, which is, by his majesty, providence, and 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 (saitli St Augustine) that there remaineth no other question in this matter.1'' " Now,11 quoth Philpot, " if St 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 pre- sence of Christ, that is corporally to be present always in the sacrament of the altar invisibly, according to your supposi- tions, whereof St Augustine inaketh no mention at all in all his works, you shall seem to judge that, which St Augustine did never comprehend.11 Watson. " Why," quoth Watson, " St Augustine, in the place by sentiam majestatis semper habemus Christum: secundum pnescntiam carnis, recte dictum est discipulis, ' Me autem non semper habebitis.' Habuit enim ilium ecclesia secundum pnescntiam carnis paucis diebus; modo fide tenet, oculis non videt. Ergo sive ita dictum est, ' Me autcm non semper habebitis,' tjucestio sicut arbitror jam nulla est, quse duobus modis soluta est. Aug. Op. Par. 1080. torn. m. part u.col, U;33.^j ■j. on the earth, 1397. ABOUT THE REAL PRESENCE. me alleged, — maketh he no mention how St Stephen, being in this world, saw Christ after his ascension !" "It is true," said Philpot : "but he saw Christ, as the n»ipot. 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 Weston. St Augustine, saying, that he is not now in the world after the manner of bodily presence, but yet present, for all that, in his body. To whom Philpot answered, that the prolocutor did orate PJifpot re- 1 1 , 1 . . pliethto much upon this word secundum in St Augustine ; which Weston, 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 in earth ; as St Augustine, in the place specified, most clearly doth define. To this nothing else being answered, the dean of Rochester Philips re- , , . , . c i • _ _ sumeth his proceeded m the maintenance of Ins argument, and read out of argument, a book of annotations sundry authorities for the confirmation thereof; to the which Moreman, who was appointed to answer Moreman. 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 Philips, authorities of the doctors by me rehearsed be sufficient argu- ments to prove mine intent, to the which my desire is to be answered of you." But still Moreman cried, " Make an argu- Moreman. ment," to shift off the authority which he could not answer unto. After this the dean made this argument out of the institu- Philips, tion of the sacrament : "Do this in remembrance of me :" and. fl Cor- »• 24, 26 ] " Thus ye shall shew forth the Lord's death until he come." — The sacrament is the remembrance of Christ : ergo, the sacra- Argument, ment 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 shew that w^0" i i -ii ii t i • answereth these words, "until he come, did not import anv absence of tothe /--ii • argument. Christ on the earth, by other places of Scripture, where donee, " until," was used in like sense ; but directly to the 190 DISPUTATION IN THE CONVOCATION-HOUSE, Master dean's questions. Moreman aftirmeth Christ did eat his own body. Philpot. purpose1 he answered nothing. In conclusion the dean fell to questioning with Moreman, whether Christ did eat the paschal lamb with his disciples, or not ? He answered, " Yea." Fur- ther, he demanded whether he did eat likewise the sacrament with them, as he did institute it ? Moreman answered, " Yea." Then he asked, what he did eat, and whether he did eat his ow n natural body, as they imagine it to be, or no ? which when Moreman had affirmed ; then said the dean, " It is a m-eat 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 the scripture, that Christ ate not his own natural body at the institution of the sacrament ; and the reason is this : Argument. ga_ Receiving of Christ's body hath a promise of remission of sins with it annexed2. ro- Christ, eating the sacrament, had no promise of remis- sion of sin. co. Ergo, Christ in the sacrament did not eat his own body. Moreman's denial. Philpot. Harpsfield affirmeth that which his fellow denied. 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 shewed this to be the promise in the sacra- ment : " 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 drave Philpot to John vi., to vouch his 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 started up to supply that which was 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,1 and not for Christ himself." Q1 " Scd quidquid diceret, nihil ad Rhombum." Lat. of Pollanus.J [2 " Digne manducantibus" is added in the Latin of Pollanus.] ABOUT THE REAL PRESENCE. 1.01 " You have said well for me," quoth Philpot, " for that is phili">t. mine argument. The promise of the body of Christ took no effect in Christ : ergo, Christ ate not his own body."1'' Then the prolocutor, to shoulder out the matter, said, the Weston, argument was naught ; for by the like argument he might go about to prove, that Christ was not baptized, because the re- mission of sin, which is annexed unto baptism, took no effect in Christ. To the which Philpot replied, that like as Christ ™}p°*;s was baptized, so he ate the sacrament : but he took on him argument r ' not soluted. 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 opponent, and especially for him that was of an ill memory. By this time the night was come on ; wherefore the pro- The convo- locutor brake up the disputation for that time, and appointed tinuedtothe Philpot to be the first that should begin the disputation the next day after, concerning the presence of Christ in the sa- crament. The Act of the Fourth Dai/. On Wednesday, the 25th of October, John Philpot, as it Philpot not if • i 1 ii t suffered to was before appointed, was ready to have entered the disputa- make his . ,. . , . . , declaration. tion, minding 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 decla- ration 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 taken Philpot. at the beginning of this disputation. For then you appointed 192 DISPUTATION IN THE CONVOCATION-HOUSE, that all the arguments should he made in Latin, and there- upon I have drawn and devised all my arguments in Latin. And because you, master prolocutor, have said heretofore openly in this house, that I had no learning, I had thought to have shewed such learning as I have, in a brief oration, and a short declaration of the questions now in controversy; thinking it so most convenient also, that in case I should speak otherwise in my declaration than should stand with learning, or than I were able to warrant and justify by God's word, it might the better be reformed by such as were learned of the house, so that the unlearned sort, being present, might take the less offence thereat.11 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 disap- pointed 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, s^fceof Def°re I bring forth my argument, I will in one word fh/iacra- declai"e w^at manner of presence I disallow in the sacrament, fished31'"" to tne mtent the hearers may the better understand to what presence enc^ an& en?ect mine arguments shall tend : not to deny ut- The d-rosesd' terly the presence of Christ in his sacraments, truly ministered the pTpTstf according to his institution ; but only to deny that gross and denied. carnal presence, which you of this house have already sub- scribed unto, to be in the sacrament of the altar, contrary to the truth and manifest meaning of the scriptures; that by transubstantiation of the sacramental bread and wine, Christ's natural body should, by the virtue of the words pronounced by the priest, be contained and included under the forms or accidents of bread and wine. This kind of presence, imagined by men, I do deny,11 quoth Philpot, "and against this I will reason.11 Philpot I3nt before he could make an end of that he would have craveth of the lords to saic] he was interrupted of the prolocutor, and commanded prosecute 1 r hisar-u- t0 descend to his argument. At whose unjust importunity ments with- ~ . out inter- Philpot being; offended, and thinking to purchase him a re- ruption. I o > o -i medy therefore, he fell down upon his knees before the earls and lords which were there present, being a great number, ABOUT THE REAL PRESENCE. whereof some were of the queen's council, beseeching them that he might have liberty to prosecute his arguments with- out interruption of any man ; the which was gently granted him of the lords. But the prolocutor, putting in use a point of the practice of prelates, would not condescend thereunto, but still cried, " Hold your peace, or else make a short ™J^t4 argument.11 "I am about it," quoth Philpot, "if you wiilj^g^ let me alone. But first, 1 must needs ask a question of my tor- respondent, concerning a word or twain of your supposition, that is, of the sacrament of the altar: what he meaneth thereby, and whether he taketh it as some of the ancient writers do, terming the Lord's supper the sacrament of the altar — partly, because it is a sacrament of that lively sacrifice Altar di, . " versely which Christ offered for our sins upon the altar of the cross, — tnken. and partly, because that Christ's body, crucified for us, was that bloody sacrifice, which the blood-shedding of all the beasts offered upon the altar in the old law did prefigurate and sig- nify unto us, in signification whereof the old writers some- times do call the sacrament of the body and blood of Christ, among other names which they ascribe thereunto, the sacra- ment of the altar ? 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.11 Then made Dr Chedsey this answer, that in their sup- Chedsey. position they took the sacrament of the altar, and the sacra- ment of the mass, to be all one. " Then,11 quoth Philpot, " I will speak plain English as Philpot. master prolocutor willeth me, and make a short resolution thereof: that that sacrament of the altar, which ye reckon to be all one with the mass, once justly abolished, and now put in full use again, is no sacrament at all, neither is Christ in any wise present in it.11 And this his saying he offered Phiipot's to prove before the whole house, if they listed-' to call him convoca- xi t i-i • i a> 3 ii io tion-liouse. thereunto ; and likewise he offered to vouch the same before the queen's grace, and her most honourable council, before1 [o>\\ before, in Foxe.] 1 lusted, 1!>!»7 and 1010. 13 [PHIM'OT.] 194 DISPUTATION IN THE CONVOCATION-HOUSE, the face of six of the best learned men of the house, of the contrary opinion, and refused none. " And if 1 shall not be able," quoth he, "to maintain by God's word that I have said, and confound those six 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. Weston. At this the prolocutor, with divers others, were very much offended, demanding of him, whether he wist what he said, Fhiipot. or noi t u yea," quoth Philpot, " I wot well what 1 say ;" desiring no man to be offended with his saying, for that he spake no more than by God's word he was able to prove. " And praised be God," quoth he, " that the queen's grace hath granted us of this house (as our prolocutor hath in- formed 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 upon God's holy word, for the truth ; albeit some of you here present mislike the same." tmnTioco Then divers of the house, besides the prolocutor, taunted ce?i's.°rai an<^ reprehended him for speaking so unfearingly against the sacrament of the mass; and the prolocutor said, he was mad; and threatened him, that he would send him to prison, if he would not cease his speaking. Fhiipot. Philpot, seeing himself thus abused, and not permitted with free liberty to declare his mind, fell into an exclama- tion, casting his eyes up towards the heaven, and said, "0 Lord, what a world is this, that the truth of thy holy word may not be spoken and abiden by !" And for very sorrow and heaviness the tears trickled out of his eyes. philpot per- After this the prolocutor, being- moved by some that were mined to , 1 ' ° J wake a i.rief about him, was content that he should make an argument. argument. so that he would be brief therein. " I will be as brief," quoth Philpot, "as 1 may conve- niently be, in uttering all that I have to say. And first, I will begin to ground my arguments upon the authority of scriptures, whereupon all the building of our faith ought to be grounded; and after, I shall confirm the same by ancient [' Satin sarins es, aut intelligis que loqueris? J. at. See Acts xxvi. 24, 25.] A ROUT THE REAL PRESENCE. 195 doctors of the church. And I took the occasion of my first argument out of Matthew xxviii., of the saying of the angel to the three Marys, seeking Christ at the sepulchre, saying, ' He is risen, he is not here and Luke xxiii., the angel asketh them, Why they sought him that liveth among the dead. Likewise the Scripture testifieth, that Christ is risen, ascended into heaven, and sitteth on the right hand of the 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 John xvi. ; 'I came,1 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 Distinction departed in his humanity, but invisibly he remaineth not- pists. withstanding in the sacrament. But that answer I prevent myself, that with more expedition I may descend to the pith of mine arguments, whereof I have a dozen to propose ; and will prove that no such distinction ought to take away the force of that argument, by the answer which Christ's dis- ciples gave unto him, speaking these words : ' Now thou speakest plainly, and utterest forth no proverb which words St Cyril interpreting, saith, ' That Christ spake without any Cyril, manner of ambiguity and obscure .speech2.'' And therefore I conclude hereby thus, that if Christ spake plainly, and with- r.ut' parable, saying, ' I leave the world now and go away to my Father," then that obscure, dark, and imperceptible I resence of Christ's natural body to remain in the sacrament i pon earth invisibly, contrary to the plain words of Christ, ought not to be allowed. For nothing can be more uncer- tain, or more parabolical and insensible, than so to say. Here BOW will I attend what you will answer, and so descend to the confirmation of all that I have said by ancient writers." £a H«u/u<£()U(Tt Tt]v dtrocei^tv to? eu((p"/e/TTUTr]i'' nuT(nr\r]TToi/Tat tov \oyov to ctmpuves' irtpicTToXij^: ya/i a-rruar]^ °'Xa> TO" 7r/'°? ""tou? cv ind\n imro'iriTai \oyov- Cyril. Alexandr. Archiep. On. Lutet. 1638. torn. iv. p. 941. 3 13—2 196 DISPUTATION IN THR CONVOCATION-HOUSE, Chedsej °s answer w fliilpot. Pliilpot's answer to Chedsev. Then I)r Chedsey, reciting his argument in such order as it was made, took upon him to answer severally to every part thereof on this wise. First, to the saying of the angel, " That Christ is not here and. " Why seek ye the living among the dead V 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 sepulchre, when the three Marys 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 John xvi., where Christ saith, " Now I leave the world and go to my Father," he meant that of his ascension. And so likewise did Cyril, interpreting the saying of the disciples, that knew plainly that Christ would visibly ascend into heaven. But that doth not exclude the invisible presence of his natural body in the sacrament ; for St Chrysostom, writing to the people of Antioch, doth affirm the same, comparing Helias and Christ together, and Helias'' cloak unto Christ's flesh : " Elijah," quoth he, " when he was taken up in the fiery chariot, left his cloak behind him unto his disciple Helisseus : but Christ, as- cending into heaven, took his flesh with him, and left also his flesh behind him."1 Whereby we may right well gather, that Christ's flesh is visibly ascended into heaven, and invisibly abideth still in the sacrament of the altar. 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 the 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 prin- ciples that you alleged2 to make for your gross carnal presence 'O fxev yup H\ imagine master Moreman, that he desired a day to overview them; for some crafty . . shlft- at that instant he was without a convenient answer. Then did the prolocutor call master Haddon, dean of Exeter, and chaplain to the duke of Suffolk, who prosecuted Theodoret\s authority in confirming master Elmar's argument : to whom Dr Watson took upon him to give answer 5 who, after long talk, was so confounded, that he was not able to answer to the word /it//steriiui/. : but, forasmuch as he seemed to doubt therein, master Haddon took out of his bosom a Latin author to confirm his saying, and shewed the same to 1 approbation*, 1.VJ7 and ItilO. 200 DISPl TATIO.V IN THE CON VQCATION*HOUSK, muster Watson, asking him whether he thought the trans- lation to be true, or that the printer were in any fault. There Watson ram- may be a fault in the printer," quoth Watson, '"for I am not tounded by ■ . iiaddon. remembered of this word." Then did master Haddon take out of his bosom a Greek book, wherein he shewed forth with his finger the same words ; which master Watson could not deny. His arguments further I omit to declare at large, because they were for the most part in Greek, about the boulting1 of the true signification of ovcxiu. Pem Then stept forth master Pern, and in argument made asrainst • * . . . . f transub- declaration of his mind against transubstantiation, and con- stantiation. > , 0 . , hrmed the sayings and authorities alleged by master Elmar and master Haddon : to whom the prolocutor answered, say- ing, " I much marvel, master Pern, that you will say thus ; ['orsomuch as, on Friday last, you subscribed to the con- trary.11 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 a house of free liberty for every man to speak his conscience, and partly for that you promised yesterday, that, notwithstanding any man had subscribed, yet he should have free liberty to speak his mind.11 And for that the night did approach, and the 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, and all things must be ordered thereby. The Act of the Fifth Day. On Friday, the 27th of October, Dr Weston the pro- locutor did first propound the matter, shewing that the con- vocation hath spent two days in disputation already about one only doctor, who was Theodoret, and about one only word, which was oua'ia : yet were they come, the third day, to answer all things that could be objected, so that they would shortly put* their arguments. So master Haddon, dean of Exeter, desired leave to oppose master Watson, who, P Boulting: sifting. Boulting out, 1H97 and 1610.] * put out, 15'J7 and 1610. ABOUT THE REAL PRESENCE. with two other more, that is, Morgan and Harpsfield, was appointed to answer. Master Haddon demanded this of him, u Whether any Haddon, * tlean ot substance of bread or wine did remain after the consecration V Ex.et"rv5'» eramst Wat- Then master Watson asked of him again, whether he thought Mor- there to be a real presence of Christ's body or no I Master Harpsiieid, Haddon said, It was not meet nor order-like, that he who was appointed to be respondent, should be opponent ; and he whose duty was to object, should answer. Yet master Watson, a long while, woidd not agree to answer ; but, that thing first being granted him, at last an order was set, and master Haddon had leave to go forward with his argument. Then he proved, by Theodorefs words2, a substance of T^^j** bread and wine to remain. For these are his words: "The"*- same they were before the sanctification, which they are after." Master Watson said, that Theodoret meant not the same substance, but the same essence. Whereupon thev were driven a^ain unto the discussing A popish , , distinction of the Greek word ovcria; and master Haddon proved it to between 1 substance mean a substance, both by the etymology of the word, and andessence. by the words of the doctor. "For outjla" quoth he, "cometh of the particle b tov, which descendeth of the verb elfxi; and so cometh the noun ovaiu, which signifieth substance." Then master Watson answered, that it had not that signification only : but master Haddon proved that it must needs so sig- nify in that place. Then Haddon asked Watson, When the bread and wine became symbols '. Whereunto he answered, " After the con- secration, and not before." Then gathered master Haddon this reason out of his author. Da- The same thing, saitli Theodoret, that the bread and wine Argument . ., , iii i .of Haddon. were before they were symbols, the same they remain still in nature and substance, after they are symbols. ti- Bread and wine they were before : si. Therefore bread and wine they are after. Ouoe yap /xerct tov aytuanov tcc hv84 reads " cometh to the particle," which is scarcely sense. 202 DISPUTATION IN THE CONVOCATION-HOUSE, Then master Watson fell to the denial of the author, and said he was a Nestorian1 ; and he desired that he might answer to master Cheney who stood by, for that he was more meet to dispute in the matter, because he had granted and subscribed unto the real presence. Cheney. Master Cheney desired patience of the honourable men to hear him, trusting that he should so open the matter, that the verity should appear ; protesting furthermore, that he was no obstinate or stubborn man, but would be conform- able to all reason ; and if they, by their learning (which he acknowledged to be much more than 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 any thing contrary to the holy mother the church, which is Christ's spouse. Dr Weston liked this well, and commended him highly, saying that he was a well-learned and sober man, and well exercised in all good learning, and in the doctors ; and finally, a man meet, for his knowledge, to dispute in that place : " I pray you, hear him," quoth he. Cheney's Then master Cheney desired such as there were present, prayer. • 1 to pray two words with him unto God, and to say, Vincat Veritas; " Let the verity take place, and have the victory :" and all that were present cried with a loud voice, Vincat Veritas, Vincat Veritas. Weston. Then said Dr Weston to him, that it. was hypocritical. " Men may better say," quoth he, Vicit Veritas, " Truth hath gotten the victory.1'' Master Cheney said again, If he would give him leave, he would bring it to that point, that he might well say so. Cheney and Then he began with master Watson after this sort : " You pute. said, that master Haddon was unmeet to dispute, because he granteth not the natural and real presence ; but I say, [} The hereby of Nestorius (who held that the divine and human nature in Christ were connected rather than united), arose a.d. 428 : and its remains are yet visible in the community of Nestorian, or Chaldean Christians, who compose a part of the church settled on the. coast of Malabar. This portion of the church in question has never conformed to the Romish church, but the other part has become identified with the Romish communion.] AISOI'T THE REAL I'RKSEM I'.. 203 vou arc much more unmeet to answer, because you take away the substance of the sacrament." Master Watson said, he [Cheney] had subscribed to the ^enged, real presence, and should not go away from that : so said &c- Weston also, and the rest of the priests ; insomuch that for a great while he could have no leave to say any more, till the lords spake, and willed that he should be heard. Then master Cheney told them what he meant by his Cheney, subscribing to the real presence, far otherwise than they supposed. So then he went forward, and prosecuted master Haddons argument, in proving that ovala was a substance ; using the same reason that master Haddon did before him. And when he had received the same answer also that was made to master Haddon, he said, it was but a lewd refuge, when they could not answer, to deny the author ; and proved the author to be a catholic doctor ; and, that being proved, he confirmed that which was said of the nature and substance further. " The similitude of Theodoret is this," quoth he : "As the tokens of Christ's body and blood, after the invo- cation of the priest, do change their names, and yet continue the same substance ; so the body of Christ, after his ascension, changed its name, and was called immortal, vet had it its former fashion, figure, and circumscription ; and, to speak at one word, the same substance of his body.2 Therefore," said master Cheney, "if in the former part of the similitude ^ J 7 1 ment ot you deny the same substance to continue, then in the latter ^'newed* part of the similitude, which agreeth with it, I will deny the by cllp,iev- body of Christ, after his ascension, to have the former nature and substance. Hut that were a great heresy : therefore it is also a great heresy to take awav the substance of bread11 and wine after the sanctification." ^'flairep TOivvv tol fxfio\a tov ce]<; e7nK/\»/crcft)?, peTa te ye rrjv eirucXqinv peTaftaWcTai, ku\ erepa y'wtrai' ovtu to cWttotikoV L:. Watson. Then was master Watson enforced to say, that the sub- stance of the body, in the former part of the similitude brought in by him. did signify quantity, and other accidents of the sacramental tokens which lie seen, and not the very substance of the same ; and therefore Theodoret saith. Qua oidentur, &c. that is, "those things which be seen." For. according to philosophy, the accidents of things be seen, and not the sub- stances. ^ppeaVed t0 Then master Cheney appealed to the honourable men, and the lords. jesire(] that they should give no credit to them in so saving ; for if they should so think as they would teach, after their lordships had ridden forty miles on horseback (as their business doth sometimes require), they should not be able to say at night, that they saw their horses all the day, but onlv the colour of their horses. And. by his reason, Christ must go to school, and learn of Aristotle to speak: for when he saw Nathanael under the fig-tree, if Aristotle had stood by, he would have said, " No, Christ ; thou sawest not him. but the colour of him."'1 After this Watson said, " What, if it were granted that Theodoret was on the other side I Where they had one of that opinion, there were a hundred on the other." MHddforS Then the prolocutor called for master Morgan to help, and pinch? at a sa^' *^at Theodoret did no more than he might lawfully do. For first, he granted the truth, and then, for fear of such as were not fully instructed in the faith1, he spake ati-iyuariKw^, 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 bodv of Christ and the blood of Christ. Then, afterwards, he seemed to give somewhat to the senses, and to reason : •• but, that Theodoret is of the same mind that they were of, the words following," quoth he. '• do declare; for that which follow- eth is a cause of that which went before. And therefore he saith, ' The immortality,1 Sec. whereby it doth appear, that he meant the divine nature, and not the human." Monran ai- Then was Morgan taken with misalleging: of the text : for leseth false the text. the book had not this word " for ;" for the Greek word did rather signify "truly" and not ''for;" so that it might [' Added in the Latin, " illorumque imbecillitati se acconimodans."^ ABOUT THE REAL PRESENCE. 205 manifestly appear, that it was the beginning of a new matter, and not a sentence rendering a cause of that he had said before. Then it was said by Watson again, " Suppose that Theo- Watson. doret be with you, who is one that we never heard of printed, but two or three years ago ; yet is he but one, and what is one against the whole consent of the church f After this, master Cheney inferred, that not only Theodoret was of that mind, Cheney. that the substance of bread and wine do remain, but divers others also, and especially 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 eucharist of the body and blood of Christ, by the which the substance of our flesh is nourished and doth consist.11" If the thanksgiving do nourish our bodv. then there is some substance besides Christ's body. To the which reason both Watson and Morgan answered, Watson ami 0 Morgan. 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 Cheney replied, that it was not the body of Christ Cheney, which nourished our bodies. " And let it be that Christ's flesh nourisheth to immortality, yet it doth not answer to that argu- ment, although it be true, no more than that answer which was made to my allegation out of St Paul, ' The bread which we break,1 &c, with certain other like ; vvhereunto you an- swered, That bread was not taken there in its proper signi- fication, but for that it had been ; no more than the rod of Aaron was taken for the serpent, because it had been a serpent." After this, master Cheney brought in Hesychius, and used Cheney, the same reason that he did, of burning of symbols ; 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 O^ore oiiv kcli to K€Kpafievov Trorijpiov, Ka\ o rycyovui<; apToi cirice^cTui tov Aoyoi/ rov Oeov, Kai "/IvtTat 1/ cv^upiarlu aw/m Xp<" Weston : * * * where he is have heard. We have answered them three days, upon pro- not able to » ' * A answer, he mise Cas it pleased him to descant without truth, for no such wou|li 011t- v 1 ' face. promise was made), that they should answer us again as long- as the order of disputation doth require ; and if they be able to defend their doctrine, let them so do." Then master Elmar stood up, and proved how vain a man Elmar's rea- 1 1 son why Weston was : for he affirmed that they never promised to tllP>' would •> 1 not answer. dispute, but only to open and testify to the world their con- sciences. For when they were required to subscribe, they refused, and said that they would shew good reasons which moved them, that they could not with their consciences sub- scribe ; as they had partly already done, and were able to do more sufficiently: "Therefore," quoth he, "it hath been ill called a disputation, and they were worthy to be blamed that were the authors of that name. For we meant not to dispute, nor now mean to answer, before our arguments,'''' quoth he, " which we have to propound, be solved, according as it was appointed. For by answering we should but en- cumber 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 Sir.th Bay. On Monday following, being the 30th of October, the prolocutor demanded of John Philpot, archdeacon of Win- chester, whether he would answer in the questions before propounded to their objections, or no I 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 to all the ob- jections that they should bring. Then the prolocutor bade him propound his argument, and it should be resolutely an- swered by one of them ; whereunto master Morgan was appointed. 208 DISPUTATION IX THE CON VOCATION-HOUSE, riiiipot. n Upon Wednesday last,11 quoth Philpot, " I was enforced to silence before I had prosecuted half mine argument ; the sum whereof was this (as was gathered by the just context of the scripture) — That the human body of Christ was as- cended 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 altar, invisible after the imagination of man.*1 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 the other day, as now he trusted they would. Argument. pe. » One self and same nature,1"' quoth he, " receiveth not in itself any thing that is contrary to itself. ri- " But the body of Christ is a human nature, distinct from the deity, and is a proper nature of itself: o. " Ergo, It cannot receive any thing that is contrary to that nature, and that varieth from itself. " 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 a human body : ergo, it cannot be said of the human body of Christ, that the selfsame body is both in heaven, and also in earth at one instant, either visibly or invisibly.11 Morgan denied the major, that is, the first part of the argument; the which Philpot vouched out of Vigilius1, an ancient writer. But Morgan cavilled that it was no scrip- ture, and bade him prove the same out of scripture. Philpot said, he could also so do. and right well deduce the same out of St Paul, who saith, "that Christ is like unto us in all points, except sin:11 and therefore, like as one of our bodies cannot receive in itself any thing contrary to the nature of a body, as to be in Paul's church and at Westminster at one instant, or to be at London visibly and [' Et ab ipsomet Rom. pont. cataloeo sacra ascriptus, cui ctiam dies festus mincupatus. Added in Lat. Et hie sensus catholicus naturarum inter sese coeuntium uni- tatem, non nature unionem admittit, dum duabus naturis iisdemque manentibus unns Deus idemque homo creditor Christus. Vigilii Mav- tyris et episcop. contra Entychen, Lib. 7. p. 42. Tiguri. 15o9."J Philpot. One body c annot be at once in diverse places. ABOUT THE REAL PRESENCE 20.0 at Lincoln invisibly, at one time (for that is contrary to the nature of a body, and of all creatures, as Didimus and Basil affirm, that an invisible creature, as an angel, cannot be at one time in divers places) ; wherefore he concluded, that the body of Christ might not be in more places than in one, which is in heaven ; and so consequently not to be contained in the sacrament of the altar. To this the prolocutor took upon him to answer, saying, Weston, that it was not true that Christ was like unto us in all points, as Philpot took it, except sin; for that Christ was not con- ceived by the seed of man, as we be. Whereunto Philpot again replied, that Christ's concep- Piuipot. tion 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 Virgin's womb, he became in all points like unto us, except sin. Then Morgan inferred, that this saying of Paul did not Morgan, plainly prove his purpose. '■ Well,11 quoth Philpot, " I perceive that you do answer Philpot. but by cavillation ; yet am I not destitute of other scriptures to confirm my first argument, although you refuse the pro- bation of so ancient and catholic a doctor as Vigilius is. St Peter, in the sermon that he made in Acts iii., making mention of Christ, saith these words, " Whom heaven must receive until the consummation of all things,11 &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 an- Harpsfield ° ° ° 'toe ^ steppeth m. swer at all, Harpsfield stood up, being one of the bishop of London's chaplains, and took upon him to answer to the saying of St Peter, and 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 Philpot. necessity to any place, than 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 he re- hearsed out of the chapter before mentioned. "Why,'1 quoth Harpsfield, "do ye not know that God Harpsiieia. 14 [ PHILPOT.] 210 DISPUTATION' IX THE CONVOCATION-HOUSE, is God omnipotent V " Yes,*1 said Philpot, 11 I know that right well ; neither douht I any thing at all of his omnipo- teney. Jiut of Christ's omnipoteney, what he may do, is not our question, but rather what he doth. I know he may make a stone in the wall a man, if he list, and also that he may make more worlds ; but doth he therefore so I 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 omnipoteney, as is in the word expressed. ro- " 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.'1 To the which Philpot answered, " Do you reckon heaven to be a prison I Cod grant us all to come to that prison !" After this, Harpsfield inferred that this word oportet in St Peter, which signifieth in English " must,"1 did not im- port so much as I woidd infer, of necessity, as by other places of scripture it may appear, as in 1 Timothy iii., where Paul saith, Oportet episcopum esse unius uxoris virum, " A bishop must be the husband of one wife.11 " Here,11 quoth he, " oportet doth not import such a necessity, but that he that never was married may be a bishop.11 Philpot. To this Philpot said again, that the places were not alike, howitls'"" which he went about to compare; and that in comparing of verseiySn scriptures we must not consider the naked words, but scripture. ^ meanmg rather of the scriptures ; for that in the place by him alleged St Paul doth declare of what quality a bishop ought to be ; but in the other St Peter teacheth us the place where Christ must necessarily be until the end of the world, which we ought to believe to be true. " And this comparison of this word oportet doth no more answer mine argument, than if I should say of you now being here, oportet te lac esse, ' You must needs be here ;' which im- porteth such a necessity for the time, that you can no other- ABOUT THE HEAI, PRESENCE. 211 wise be but here : and yet you would go about in words to avoid this necessity with another oportet in another sense, as this ; oportet te esse mrum lonum, ' You must be a good man where oportet doth 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, and as it were no an- swer to my argument." Then the prolocutor brought in another oportet, to help Weston, this ma*tter (if it might be), saying, " What say you to this, Oportet hcereses esse? must heresies needs be therefore, be- [j^cor.xi. cause of this word oportet?"' " Yea, truly," quoth Philpot, " it cannot otherwise be, if Philpot. you will add that which followeth immediately upon these words of Paid, that is, Ut qui electi sunt manifestentur ; that is, ' that such as be the elect of God may be manifested and known.-'"1 " Why," quoth the prolocutor, " the time hath been, that Weston, no heresies were.11 " I know no such time," quoth Philpot ; Philpot. " for since the time of Abel and Cain heresies have been, and then began they.11 Then said the prolocutor, " Will you now answer Morgan Weston, an argument or two V " I will,11 quoth Philpot, M if I may Philpot. first be answered to my argument any thing according to truth and learning.11 "What!11 quoth the prolocutor, "youw<-ston. will never be answered." " How I am answered," quoth Philpot, " let all men that Piiiipot. are here present judge, and especially such as be learned ; and with what cavillations you have dallied with me. First, to the ancient authority of Yigilius you have answered no- thing at all, but only denying it to be scripture1, that he saith. Secondly, to the saying of St Peter in the Acts ye have answered thus — demanding of me, whether 1 would keep Christ in prison, or no. Let men now judge, if this be a sufficient answer, or no." Then stood Morgan up again, and asked Philpot, whe- Morgan, ther he would be ruled by the universal church, or no? " Yes," quoth he, " if it be the true catholic church. Philpot. And since you speak so much of the church, I would fain that you would declare what the church is." [' Id quod posset ad omnia vestra dogmata rcspondcri. Lat ~\ 14— 2 212 DISPI TATIOX IX THE CONVOCATION-HOUSE, Monran. Pliilpot. ^Epli. ii. 20/ Moreman. Whether the church was before the scrip- ture. Philpot. Moreman. Philpot. Weston rail- rth against Philpot to be a madman. • The church,'1 quoth Morgan, "is diffused and dispersed throughout the whole world." •• That is a diffuse definition,''* quoth Philpot; " for I am vet as uncertain as I was before, what you mean by the church : but I acknowledge no church but that, which is grounded and founded on God's word; as St Paul saith, ' Upon the foundation of the apostles and prophets.1 and upon the scriptures of God." •• What !"" quoth Moreman, '-was the scripture b^lore the church l"" Yea,"* quoth Philpot. ••But I will prove nay,"1 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 dozen years after Christ : ergo, the church was before the scripture/" To whom Philpot answering, denied his argument ; which when Moreman could not prove, Philpot shewed that his ar- gument was elenchus, or a fallacy, that is, a deceivable ar- gument. For he took the scripture only to be that which is written by men in letters ; whereas, in very deed, all pro- phecy uttered by the Spirit of God was counted to be scripture before it was written in paper and 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 scrip- ture 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 the questions in controversy, he would wish himself no worse matched than with Moreman. At the which saying the prolocutor was grievously offended, saying, that it was arrogantly spoken of him, that would com- pare with such a worshipful learned man as Moreman was, being himself a man unlearned, yea, a madman ; meeter to be sent to Bethlehem, than to be among such a sort of learned and grave men as were there ; and a man that never would be answered, and one that troubled the whole house : and ADOPT THE REAL PRESENCE. 213 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 company answered, " Yea." Then said Philpot again, that he might think him- self happy that was out of that company. After this Morgan rose off, and rounded the prolocutor Morgan, in the ear. And then again the prolocutor spake to Phil- pot, and said, " Lest thou shouldest slander the house, and phil.,ot tn say that we will not suffer you to declare your mind, we toMgown are content you shall come into the house as you have done an tlI,pet' before, so that you be apparelled with a long gown and a tippet, as we be, and that you shall not speak, but when I command you.11 " Then,11 quoth Philpot, I had rather be absent altogether ' Thus they reasoning to and fro, at length, about the 13th of December, queen Mary, to take up the matter, sendeth Q The following passage concludes Pollanus's Latin translation of the " Disputation in the Convocation-House." It follows the last re- ply of Philpot, " I had rather," &c. ' So ended this conference and debate, as the leaders of the papists pretended it to be. But if you wish to see (the subjects of) this dis- cussion fully handled, read a little work of Peter Martyr, in which he sets forth at length the debate which was held for four days in the University of Oxford, where he was Regius Professor. On two accounts this discussion seems deserving of being read ; both because it is a sort of commentary on this; and because that Qas well the one which followed] was held by royal authority and command, five years before ; the parties who presided thereat being the most excellent and pious Henry ^Holbech] Bishop of Lincoln, and Dr Richard Cox, the most worthy Dean [of Christ's Church], and Chancellor of Ox- ford, who was at that time also the instructor of the youthful King Edward the Sixth in religion and general learning. The former of these rests in Christ : the latter, in return for all his good deeds to the realm of England, — having suffered cruel treatment, (in common with many godly men,) at the hands of the papists since their return to power, has hitherto endured, with an undaunted heart, as becomes a time servant of Christ, all these things ; even bonds, and the loss of all his goods. Lord, how long wilt thou permit the ungodly to bear rule ? Suffer not the wrongs done to thy Church and thy pious servants to be unavenged.' Soli Deo Gloria. S. D. S. M.] 214 DISSOLVING OK THE COXVOCATIOX. her commandment to Bonner, bishop of London, that he should dissolve and break up the convocation. The copy of which commandment here followeth. The precept of the queen to Bonner, bishop of London, for the dissolving of the aforesaid convocation. Maria, &c, reverendo in Christo Patri ct domino, do- mino Edmundo Londinensis episcopo, salutem. Cum pricsens Convoeatio Cleri Cantuariensis provincial apud S. Paulum London, jam modo tenta et instans existit, certis tainen urgentibus causis et considerationibus nos specialiter moven- tibus, do advisamento concilii nostri ipsam pra?sentem convo- cationem duximus dissolvendam. Et ideo vobis mandamus quod eandem prsesentem convocationem apud Sanctum Pau- lum praedietum debito modo absque aliqua dilatione dissol- vatis, dissolvive faciatis, prout convenit, signihcantes ex parte nostra universis et singulis episcopis, necnon archidiaconis, de- canis, et omnibus aliis personis ecclesiasticis quibuscunque dictre Cantuariensis provincial, quorum interest, vel interesse poterit, quod ipsi et eorum quilibet huic mandato nostro ex- equendo intendentes sint et obedient es prout decet. — Teste meipsa apud Westmonasterium 13 die Decembris, anno regni nostri primo. LETTERS OF MASTER JOHN PHILPOT, ARCHDEACON OF WINCHESTER. LETTERS1 OP THAT HEARTY AND ZEALOUS MAN OF GOD, MASTER JOHN PHILPOT, ARCHDEACON OF WINCHESTER; WHO BESIDES THE GREAT TYRANNY AND TORMENTS WHICH HE SUFFERED IN BONNER'S BLIND COAL-HOUSE, AND OTHER HIS PAINFUL IMPRISON- MENTS, WAS ALSO MOST CRUELLY MARTYRED, FOR THE TESTIMONY OF THE LORD JESUS; THE 18th DAY OF DE- CEMBER, IN THE YEAR OF OUR LORD, 1553. LETTER I. (0.) A Letter which he sent to the Christian congregation, exhort- ing them to refrain themselves from the idolatrous service of the papists, and to serve God icith a pure and undefiled conscience after his word. It is a lamentable thing to behold at this present in En- gland the faithless departing both of men and women from the true knowledge and use of Christ's sincere religion, which so plentifully they have been taught and do know, their own con- sciences bearing witness to the verity thereof. If that earth be HeK vi. cursed of God, which, eftsoons2 receiving moisture and pleasant dews from heaven, doth not bring forth fruit accordingly, how much more grievous judgment shall such persons receive, which, having received from the Father of heaven the per- fect knowledge of his word by the ministry thereof, do not shew forth God's worship after the same! If the Lord will require, in the day of judgment, a godly usury of all manner of Matt. xxv. talents which he lendeth unto men and women, how much more will he require the same of his pure religion revealed unto f_' Of these letters some are taken from " Coverdale's Letters of the Martyrs;" and may be distinguished by the letter (C) prefixed: the remainder are from Foxe ; the edition followed being that of 1597 J and the differences between it and the copy of 1G84 being marked in the notes.] Q2 Eftsoons: continually.] 218 LETTERS. us, (which is of all other talents the chief'est, and most per- taining to our exercise in this life,) if we hide the same in a napkin, and set it not forth to the usury of God's glory, and edifying of his church hy true confession 1 God hath kindled the bright light of his gospel, which in times past was sup- pressed and hid under the vile ashes of man's traditions, and Matt. v. hath caused the brightness thereof to shine in our hearts, to the end that the same might shine before men to the honour of his name. It is not only given us to believe, but also to confess and Rom. x. declare what we believe in our outward conversation. For as St Paul writeth to the Romans, the belief of the heart justi- fieth, and to knowledge1 with the mouth maketh a man safe. It is all one before God not to believe at all, and not to shew forth the lively works of our belief. For Christ saith, Matt. xii. " Either make the tree good and his fruit good, or else make the tree evil and the fruit evil, because a good tree bringeth Luke \ii. forth good fruit so that the person which knoweth his master's will and doth it not, shall be beaten with many stripes. Matt. vii. And " not all they which say, Lord, Lord, shall enter into the kingdom of God, but he that doth the will of the Father." Lukeix. And whosoever in the time of trial " is ashamed of me (saith Christ) and of my words, of him the Son of man will be ashamed before his Father." After that we have built our- selves into the true church of God, it hath pleased him by giving us over into the hands of the wicked synagogues to prove our building, and to have it known as well to the world Matt. vii. as to ourselves, that we have been wise builders into the true church of God upon the rock, and not on the sand ; and there- fore now the tempest is risen, and the storms do mightily blow against us, that we might notwithstanding stand upright and be firm in the Lord, to his honour and glory, and to our eternal felicity. There is no new thing happened unto us ; for with such tempests and dangerous weathers the church of God hath continually been exercised. Now once again, as the prophet Ha?, ii. Haggai telleth us, the Lord shaketh the earth, that those might abide for ever which be not overthrown. Therefore, my dearly beloved, be stable and immovable, in the word of God, and in the faithful observation thereof ; and let no man deceive you with vain words, saying, that you may Knowledge: acknowledge.] LETTERS. 219 keep your faith to yourselves, and dissemble with antichrist, and so live at rest and quietness in the world, as most men do, yielding to necessity. This is the wisdom of the flesh : but the Rgm. ™. wisdom of the flesh is death and enmity to God ; as our Saviour, for example, aptly did declare in Peter, who exhorted Matt- xvi- Christ not to go to Jerusalem to celebrate the passover and there to be slain, but counselled him to look better to himself. Likewise the world would not have us to forsake him2, neither to associate ourselves to the true church, which is the body of Christ, whereof we are lively members, and to use the sacra- ments after God's word, with the danger of our lives. But we must learn to answer the world as Christ did Peter, and say, u Go behind me, Satan, thou savourest not the things of God.'" " Shall I not drink of the cup which the Father giveth mef1 [Jf?*^ For it is better to be afflicted and to be slain in the church of SS" ?!' ; x Sal. CXv 1> God, than to be counted the son of the king in the synagogue of false religion. Death for righteousness is not to be abhorred, but rather to be desired, which assuredly bringeth with it the crown of everlasting glory. These bloody executioners do not persecute Christ's martyrs, but crown them with everlasting felicity. We were born into this world to be witnesses unto the truth, both learned and unlearned. Now, since the time is come that we must shew our faith, and declare whether we will be God's servants in righteousness and holiness, as we have been taught and are bound to follow, or else with hypocrisy serve unrighteousness; let us take good heed that we be found faithful in the Lord's covenant, and true members of his church, in the which through knowledge we are engrafted : from the which if we fall by transgression with the common sort of people, it will more straitly be required of us, than many yet do make account thereof. We cannot serve two Luke xvi. masters. We may not halt on both sides, and think to please 1 Kings God ; we must be fervent in God's cause, or else he will cast Rev.'iii. us out from him. For by the first commandment we are com- manded " to love God with all our heart, with all our mind, with all our power and strength :" but they are manifest trans- gressors of this commandment, which with their heart, mind, or bodily power do communicate with a strange religion, con- trary to the word of God, in the papistical synagogue, which QJ Him: the world.] 220 LETTERS calleth itself the church, and is not. As greatly do they offend God now, which so do, as the Israelites did in times past, by forsaking Jerusalem, the true church of God, and by going to i Kings xiii. Bethel to serve God in a congregation of their own setting up, and after their own imaginations1; for the which doing God utterly destroyed all Israel, as all the prophets almost do testify. This happened unto them for our example, that we might beware to have any fellowship with any like congre- gation to our destruction. God hath one catholic church dispersed throughout the world ; and therefore we are taught in our creed to believe one catholic church, and to have com- munion therewith ; which catholic church is grounded upon the foundation of the prophets and of the apostles ; and upon Eph. ii. none other, as St Paul witnesseth to the Ephesians. There- fore, wheresoever we perceive any people to worship God truly after that2 word, there we may be certain the church of Christ to be, unto the which we ought to associate ourselves, and to Psai. xxii. desire, with the prophet David, to praise God in the midst of this church. But if we behold, through the iniquity of time, congregations3 to be made with counterfeit religion, otherwise than the word of God doth teach, we ought then, if we be required to be companions thereof, to say again with David, p?ai. xxvi. " I have hated the synagogue of the malignant, and will not Rev. ii. sit with the wicked.11 In the Apocalypse, the church of Ephe- sus is highly commended, because she tried such as said they were apostles and were not in deed, and therefore would not abide the company of them. Further, God commanded his Amos v. people that they should not seek Bethel, neither enter into Galgala, where idolatry was used, by the mouth of his pro- phet Amos. icor. iii. Also we must consider that " our bodies be the temple of God, and whosoever (as St Paul teacheth) doth profane the temple of God, him the Lord will destroy : may we then take the temple of Christ, and make it the member of an harlot?" All strange religion and idolatry is counted whoredom with the prophets ; and that, more detestable in the sight of God than the adulterous abuse of the body. Therefore the princes of the Q1 Imaginations: and traditions, is added in Foxe's edition of 1 597.^1 After his word. Foxe.^ Segregations. Foxe.] I.KTTEliS. 221 earth, in the Revelation of St John, be said to go a-whoring, [Rev. m when they are in love with false religion and follow the same. How then by any means may a christian man think it tolerable to be present at the popish private mass, which is the very profanation of the sacrament of the body and blood of Christ, and at other idolatrous worshippings and rites, which be not after the word of God, but rather the derogation thereof, in setting man's traditions above God's precepts ? — since God by his word judgeth all strange religion, which is not according to his institution, for whoredom and adultery. Some fondly4 think that the presence of the body is not material, so that the heart do not consent to their wicked doings. But such persons little consider what St Paul vvriteth to the Corinthians, commanding them to glorify God 1 Cor- Vl- as well in body as in soul. Moreover, we can do no greater injury to the true church of Christ, than to seem to have forsaken her, or disallow her by cleaving to her adversary ; whereby it appeareth to others which be weak, that we allow the same, and so, contrary to the word, do give a great offence to the church of God, and do outwardly slander (as much as men may) the truth of Christ. But " woe be unto him by whom any such offence cometh ! Better it were for him to have a mill-stone tied about his neck, and to be cast into the bottom of the sea." Such be traitors to the truth, like unto Judas, who with a kiss betrayed Christ. Our God is a jealous God, and cannot be content that we should be of any other body than of that unspotted church, whereof he is the head only, and wherein he hath planted us by baptism. This jealousy which God hath towards us, will cry for vengeance in the day of vengeance, against all such as now have so large consciences to do that which is contrary to God's glory and the sincerity of his word; except they do in Markup time repent and cleave inseparably to the gospel of Christ, how much soever at this present both men and women other- wise, in their own corrupt judgment, do flatter themselves. God willeth us to judge uprightly, and to allow and follow that which is holy and acceptable in his sight, and to abstain from all manner of evil ; and therefore Christ coinmandeth us in the [* Fondly: foolishly.] LETTCRS. gospel to " beware of the leaven of the Pharisees, which is Heb. x. hypocrisy." St Paul to the Hebrews saith, that if any person withdraw himself from faith, he shall not be approved in his judgment ; and therefore he saith also, that " we are none such as do withdraw ourselves unto perdition, but we belong unto faith for the attainment of life." Rev. xiii. gj. j 0]in m f.]ie Apocalypse telleth us plainly, that none of those who are written in the book of life do receive the mark of the beast, which is, of the papistical synagogue, either in their foreheads or else in their hands, that is, apparently or obedi- Eph. v. ently. St Paul [to the Ephesians and] to the Philippians Phii. ii. affirmeth, that we may not have any fellowship with the works of darkness, but in the midst of this wicked and froward generation we ought to shine like lights, upholding the word 2 cor. vi. of truth. Further he saith, that we may not touch any un- clean thing ; which signifieth, that our outward conversation in foreign things ought to be pure and undefiled as well as the inward, that with a clean spirit and rectified body we might serve God justly, in holiness and righteousness, all the days Rev. xviii. of our life. Finally, in the 18th of the Apocalypse, God biddeth us plainly to depart from this Babylonical synagogue, and not to be partakers of her trespass. St Paul to the 2Thess. iii. Thessalonians commandeth us, in the name of the Lord Jesus Christ, to " withdraw ourselves from every brother that walketh inordinately1, and not according to the institution which he hath received of him." Ponder therefore well, good brethren and sisters, these scriptures, which be written for your erudition and reforma- tion ; whereof one iota is not written in vain ; which be utterly ao-ainst all counterfeit collusion to be used of us with the papists in their fantastical religion, and be adversaries to all them that have so light consciences in so doing. And if they Matt. v. do not agree with this adversary (I mean the word of God), which is contrary to their attempts, he will, as it is signified in the gospel, deliver them to the judge, which is Christ, and the judge will deliver them to the executioner, that is the devil, and the devil shall commit them to the horrible prison of Matt. xxiv. hell fire ; where is the portion of all hypocrites, with sulphur and brimstone, with wailing and gnashing of teeth, world Inordinately: disorderly.] LETTERS. 223 without end. But yet many will say for their vain excuse, God is merciful, and his mercy is over all. But the scripture teacheth us, that cursed is he that sinneth upon hope of for- giveness. Truth it is, that the mercy of God is ahove all his works, and yet but upon such as fear him, for so it is written in the Psalms, " The mercy of God is on them that fear him, Psai.ciii. and on such as put their trust in him :" where we may learn, that they only put their trust in God that iear him ; and to fear God is to turn from evil and to do that is good. So that such as do look to be partakers of God's mercy, may not abide in that which is known to be manifest evil and detestable in the sight of God. Another sort of persons do make them a cloke for the rain under the pretence of obedience to the magistrates, w hom we ought to obey, although they be wicked. But such must learn of Christ to give to Caesar that is Caesar's, and to God that is Luke xx. due to God; and with St Peter to obey the higher powers in 1 Pet. ii. the Lord, albeit they be evil, if they command nothing con- trary to God's word : otherwise we ought not to obey their commandments, although we should suffer death therefore ; as we have the apostles for our example herein to follow, who answered the magistrates as we ought to do in this case, not obeying their wicked precepts ; saying, ''Judge you whether it Acts iv. be more righteous that we should obey men rather than God." Also Daniel chose rather to be cast into the den of lions to be nan. vi. devoured, than to obey the king's wicked commandments. 'f If the blind lead the blind, both fall into the ditch." There is no Matt. xv. excuse for the transgression of God's word, whether a man do it voluntarily or at commandment, although great damnation is to them by whom the offence cometh. Some other there be, that for an extreme refuge in their evil doings, do run to God's predestination and election, saying, that if I be elected of God to salvation, I shall be saved what- soever I do. But such be great tempters of Cod, and abomi- nable blasphemers of God's holy election ; and cast themselves down from the pinnacle of the temple in presumption, that God may preserve them by his angels through predestination. Such verily may reckon themselves to be none of God's elect children, that will do evil that good may ensue; whose dam- nation is just, as St Paul saith. God's predestination and Koni. iii. 224 LETTERS. election ought to be with a simple eye considered, to make us more warily to walk in good and godly conversation according to God's word, and not to set cock in the hoop, and put all on God's back, to do wickedly at large : for the elect children of God must walk in righteousness and holiness, after that they be once called to true knowledge ; for so saith St Paul to the Eph. i. Ephesians, that God " hath chosen us before the foundations of the world were laid, that we should be holy and blameless in 2 Pet. i. bis sight." Therefore St Peter willeth us through good works to make our vocation and election certain to ourselves, which we know not but by the good working of God's Spirit in us, according to the rule of the gospel ; and he that transformeth not himself to the same in godly conversation, may justly trem- ble and doubt that he is none of the elect children of God, but of the viperous generation, and a child of darkness. For the children of light will walk in the works of light, and not of Prov. xxiv. darkness : though they fall, they do not lie still. Let all John xii. vam excusations be set apart ; and " while ye have light, as Christ commandeth, believe the light and abide in the same, John iii. lest eternal darkness overtake you unawares." The light is come into the world ; but alas ! " men love darkness more than the light." God give us his pure eyesalve to heal our blindness in this behalf. Oh that men and women would be healed, and not seek to be wilfully blinded ! The Lord open their eyes, Heb. vi. x. that they may see how dangerous a thing it is to decline from the knowledge of truth contrary to their conscience. But what said I \ Conscience I Many affirm, their con- science will bear them well enough to do all that they do, and to go to the idolatrous church to service — whose con- science is very large, to satisfy man more than God. And although their conscience can bear them so to do, yet I am sure that a good conscience will not permit them so to do ; which cannot be good, unless it be directed after the know- ledge of God's word : and therefore in Latin this feeling: of mind is called couscientia, which soundeth1 by interpretation with knowledge. And therefore, if our conscience be led of herself, and not after true knowledge, yet we are not so to i Cor. iv. be excused; as St Paul beareth witness, saying, "Although my conscience accuseth me not, yet in this I am not justified." []] Soundeth : is synonymous.] LETTERS. 225 And he joineth a good conscience with these three sisters, iTim. charity, a pure heart, and unfeigned faith. " Charity'" keepeth God's commandments ; " a pure heart11 loveth and feareth God above all ; and " unfeigned faith11 is never ashamed of the pro- fession of the gospel, whatsoever damages he shall suffer in body thereby. The Lord, which hath revealed his holy will unto us by his word, grant us never to be ashamed of it : and give us grace so earnestly to cleave to his holy word and true church, that for no manner of worldly respect we become partakers of the works of hypocrisy, which God doth abhor; so that we may be found faithful in the Lord's testament to the end, both in heart, word, and deed, to the glory of God, and our everlasting salvation. Amen. JOHN PHILPOT, Prisoner in the king's bench, for the testimony of the truth; 1555. LETTER II. (C.) To his dear friend in the Lord, John Careless, prisoner in the king's bench. My dearly beloved brother Careless, 1 have received your loving letters, full of love and compassion ; insomuch that they made my hard heart to weep, to see you so careful for one that hath been so unprofitable a member as I have been and am in Christ's church. God make me worthy of that I am called unto ; and I pray you cease not to pray for me. But cease to weep for him who hath not deserved such gentle tears ; and praise God with me, for that I now ap- proach to the company of them, whose want you may worthily lament. God give your pitiful heart his inward consolation! Indeed, my dear Careless, I am in this world in hell and in the shadow of death ; but he that hath brought me for my deserts down unto hell, shall shortly lift me up to heaven, 15 [PHILPOT.] 226 LETTERS. where I shall look continually for your coming, and others my faithful brethren in the king's bench. And though I tell you that I am in hell in the judgment of this world, yet assuredly I feel in the same consolation of heaven, praise God ! And this loathsome and horrible prison is as pleasant to me, as the walk in the garden of the king's bench. You know, brother Careless, that the way to heaven out of this life is very narrow, and we must strive to enter in at a narrow gate. If God do mitigate the ugliness of mine imprisonment, what will he do in the rage of the fire whereunto I am ap- pointed \ And this hath happened unto me, that I might be hereafter an ensample of comfort, if the like happen unto you or to any other of my dear brethren with you in these cruel days ; in the which the devil so rageth at the faithful flock of Christ, but in vain (I trust) against any of us, who [Rom. viii. be persuaded that neither life, neither death is able to sepa- rate us from the love of Christ's gospel, which is God's high treasure committed to our brittle vessels, to glorify us by the same. God of his mercy make us faithful stewards to the end, and give us grace to fear nothing, whatsoever in his good pleasure we shall suffer for the same ! That I have not written unto you erst, the cause is our strait keeping, and the want of light by night ; for the day serveth us but a while in our dark closet. This is the first letter that I have written since I came to prison, besides the report of mine examinations ; and I am fain to scribble it out in haste. Commend me to all our faithful brethren ; and bid them with a good courage look for their redemption, and frame themselves to be hearty soldiers in Christ. They have taken his press-money a great while ; and now let them shew themselves ready to serve him faithfully, and not to fly out of the Lord's camp into the world, as many do. Let [Rev.xxi.s.] them remember that in the Apocalypse "the fearful" be ex- cluded the kingdom. Let us be of good cheer ; for our Lord overcame the world, that we should do the like. " Blessed [Luke xii. js servant whom, when the Lord cometh, he findeth watch- ing." Oh, let us watch and pray earnestly one for another, [Matt. xxvi. that we be not led into temptation. Be joyfid under the cross, and praise the Lord continually ; for this is the whole burnt sacrifice which the Lord chiefly delighteth in. Com- LETTERS. 227 mend me to my lather Hunt; and desire him to love and continue in the unity of Christ's true church, which he hath begun, and then shall he make me more and more to joy under my cross with him. Tell my brother Clements, that he hath comforted me much by his loving token, in signi- fication of an unfeigned unity with us : let him increase my joy unto the end perfectly. The Lord of peace be with you all ! Salute all my loving friends, Master Meriug, Master Crooch, with the rest ; and especially Master Marshall and his wife, with great thanks for his kindness shewed unto me. Farewell, my dear Care- less. I have dallied with the devil awhile, but now I am over the shoes : God send me well out ! Out of the coal-hole, by your brother, JOHN PHILPOT. LETTER III. (C.) Another Letter written to John Careless, out of the coal- house of darkness; whereby he giveth light and heavenly comfort to his heavy and troubled mind. The God of all comfort, and the Father of our Lord Jesus Christ, send unto thee, my dear brother Careless, the inward consolation of his holy Spirit, in all the malicious assaults and troublous temptations of our common adversary the devil ! Amen. That God giveth you so contrite a heart for your sins, I cannot but rejoice to behold the lively mark of the children of God ; whose property is to think more lowly and vilely of themselves than of any other, and oftentimes to set their sins before them, that they might the more be stirred to bring forth the fruits of repentance, and learn to mourn in this world, that in another they might be glad and re- joice. Such a broken heart is a pleasant sacrifice unto God ; oh that I had the like contrite heart ! God mollify my stony heart, which lamenteth not in such wise my former detestable 15—2 228 LETTERS. iniquities. Praised be God, that he hath given you this sorrowful heart in respect of righteousness ; and I pray you let me be partaker of these godly sorrows for sin, which be the testimony of the presence of the Holy Ghost. Did not the sword of sorrow pierce the heart of the elect and blessed mother of our Lord? Did not Peter weep bitterly for his sins, which was so beloved of Christ ? Did not Mary Magdalene wash the feet of our Saviour with her tears, and received therewithal remission of her sevenfold sins? Be of good comfort, therefore, mine own dear heart, in tin's thy sorrow ; for it is the earnest-penny of eternal consolation. In thy sorrow laugh, for the Spirit of God is Matt. vi with thee. "Blessed be they (saith Christ), that mourn, for they shall be comforted.,1 " They went forth and wept,"1 saith Psai. cxxvi. the prophet; "such shall come again having their gripes1 full of gladness." And although a sorrowful heart in consideration Psai.u. of his sin be an acceptable sacrifice before God, whereby we are stirred up to more thankfulness unto God, knowing Luke vii. that much is forgiven us that we might love the more ; yet the man of God must keep a measure in the same, lest he be swallowed up by too much sorrow. St Paul would not 1 Thess. iv. the Thessalonians to be sorry as other men which have no 2 Cor. vii. hope. Such a sorrow is not commendable, but worketh dam- nation, and is far from the children of God ; who are con- tinually sorrowful in God, when they look upon their own unworthiness and hope of forgiveness. For God to this end Rom.v. his Spirit setteth the sins of his elect still before them, that where they perceive sin to abound, there they might be assured that grace shall superabound ; and bringeth them down unto hell, that he might lift them up with greater joy unto heaven. Wherefore, mine own bowels in Christ, as long as you are not void altogether of hope, be not dismayed through your pensive heart for your sins, how huge soever they have been ; for God is able to forgive more than you are able to sin ; yea, and he will forgive him which with hope is sorry for his sins. But know, brother, that as oft as we do go about by the help of God's Spirit to do that is good, the evil spirit Satan layeth hard wait to turn the good unto evil, and goeth Gripes: grasp.] LETTERS. 229 about to mix the detestable darnel3 of desperation with the godly sorrow of a pure penitent heart. You be not ignorant of his malicious subtlety ; and how that continually he as- saulteth that good, which the grace of God planteth. I see the battle betwixt you and him ; but the victory is yours, yea, and that daily. For you have laid hold upon the anchor of salvation, which is hope in Christ, the which will not suffer you to be made ashamed. Be not discomforted that you have this conflict ; but be glad that God hath given you the same, to try your faith, and that you might appear daily worthy of the kingdom of God, for the which you strive. God beholdeth your striving faith against Satan, and is pleased with your mighty resistance. The Spirit which is in you is mightier than all the adversary's power. Tempt he may, and, lying await at your heels, give you a fall unawares ; but overcome he shall not, yea, he cannot, for you are sealed up already with a lively faith to be the child of God for ever ; and whom God hath once sealed for his own, him he never utterly forsaketh. " The just falleth seven times, but he riseth [P">v. x.xiv. again.11 It is man's frailty to fall, but it is the property of the devil's child to lie still. This strife against sin is a sufficient testimony that you are the child of God ; for if you were not, you should feel no such malice as he now troubleth you withal. When this strong Goliah hath the hold, all things Luke xi. be in peace which he possesseth ; and because he hath you not, he will not suffer you unassaulted. But stand fast, and hold out the buckler of faith, and with the sword of God's promises smite him on the scalp, that he may receive a deadly wound, and never be able to stand against you any more. St James telleth you that he is but a coward, saying, " Resist James iv. the devil, and he will fly away.11 It is the will of Clod that he should thus long tempt you, and not go away as yet ; or else he had done with you long ere this. He knoweth already that he shall receive the foil at your hands, and increase the crown of your glory ; for he that overcometh shall be crowned. Therefore glory in your temptations, since they shall turn to your felicity. Be not afraid of your continual assaults, which be occasions of your daily victory. " The word of God [i Pet. i. abideth for ever :" " In what hour soever a sinner repenteth iklk. m. [2 Darnel : tares.] 230 LETTERS. rumu. viii. him of his sins, they be forgiven.'" " Who can lay any thing to the charge of God's elect?11 Do you not perceive the manifest tokens of your election? first, your vocation to the gospel, and after your vocation the manifest gifts of the Spirit of God, given unto you above many other of your con- dition, with godliness which believeth and yieldeth to the authority of the scriptures, and is zealous for the same? Seeing you are God's own darling, who can hurt you? Be not of a deject mind for these temptations, neither make your unfeigned friends to be more sorrowful for you than need doth require. Since God hath willed you at your bap- tism in Christ to be Careless, why do you make yourself p^ivt. v.?.] careful ? " Cast all your care on him "set the Lord before 8.] ' your eyes always, for he is on your right side that you shall not be moved.11 Behold the goodness of God toward me. I „ am careless, being fast closed in a pair of stocks, which pinch me for very straitness ; and will you be careful ? I will not have that unseemly addition to your name. Be as your name pretendeth ; for doubtless you have none other cause but so to be. Pray, I beseech you, that I may be still careless in my careful estate, as you have cause to be careless in your easier condition. Be thankful, and put away all care ; and then I shall be joyful in my strait present care. Commend me to all our brethren, and desire them to pray for me that I may overcome my temptations ; for the devil rageth against me. I am put in the stocks in a place alone, because I would not answer to such articles as they would charge me withal, in a corner, at the bishop^ appointment ; and because I did not come to mass when the bishop sent for me. I will lie all the days of my life in the stocks (by God's grace), rather than I will consent to the wicked generation. Praise God, and be joyful, that it hath pleased him to make [Rev. ii. 10.] us worthy to suffer somewhat for his name's sake. The devil must rage for ten days. Commend me to master Fokes, and thank him for his law books ; but law, neither equity, will take any place among these blood-thirsty. I would, for your sake, their unjust dealing were noted unto the parlia- ment house, if it might avail. God shorten these evil days ! 1 have answered the bishop meetly plain already ; and I say to him, if he will call me in open judgment, 1 will answer LETTERS. 231 him as plainly as he will require : otherwise I have refused, because I fear they will condemn me in hugger-mugger1. The peace of God be with you, my dear brother. I can write no more for lack of light ; and that I have written I cannot read myself, and God knoweth it is written far un- easily: I pray God you may pick out some understanding of my mind towards you. Written in a coal-house of darkness out of a pah* of painful stocks, by thine own in Christ, JOHN PHILPOT. LETTER IV. A Letter of John Careless, written to Master Philpot ; being an answer to the former letter. A faithful friend is a strong defence; whoso fiudeth such a one, findeth a treasure. A faithful friend hath no peer : the weight of gold and silver is not to be compared to the goodness of his faith. A faithful friend is a medicine of life, and they that fear the Lord shall find him. — Ecclesiasticus vi. The Father of mercy, and God of all consolation, comfort you with his eternal Spirit, my most dear and faithful loving- friend, good master Philpot, as you have comforted me by the mighty operation of the same : the everlasting God be praised therefore for ever ! Amen. Ah, my dear heart, and most loving brother, if I should do nothing else day and night so long as the days of heaven do endure, but kneel on my knees and read psalms, I can never be able to render unto God condign2 thanks for his great mercy, fatherly kindness, and most loving compassion, Hugger-mugger: in the dark.] [/ Condign: suitable.] 232 LETTERS. extended unto me most vile, sinful, wicked, and unworthy wretch. Oh that the Lord would open my mouth, and give me a thankful heart, that from the bottom of the same might flow his continual praise ! Oh that my sinful flesh, (which is the cause of my sorrow,) were clean separated from me, that I might sing psalms of thanksgiving unto the Lord's name for ever; that with good Samuel's mother I might continually record this noble verse following, the which by good experience I have found most true — praised be i Kings ii. my good God therefore ! " The Lord (saith the good woman,) killeth and maketh alive : he bringeth down to hell and fetcheth up again.11 Praised be that Lord for ever, yea, and praised be his name, for that he hath given me true ex- perience and lively feeling of the same. Blessed be the Lord God, whose mercy endureth for ever, which hath not dealt with me according to my deep deserts, nor destroyed me in his displeasure, when I had justly deserved it. Oh, " what reward shall I give again unto the Lord, for all the great benefits that he hath done for my soul? I will gladly [PsaUcwi. receive the cup of salvation11 at his hand, and will worship his name with prayer and with praise. Ah, my dear heart, yea, most dear unto me in the Lord, think not this sudden change in me to be some fickle fantasy of my foolish head (as indeed some other would surely suspect it to be) ; for doubtless it is the marvellous doing of the Lord, most merciful unto me his unworthy creature. God, for his great mercy's sake, give me grace to be more thankful unto him than I heretofore have been, and keep me that I never fall forth of his favour again ! And know, my dear brother, and most blessed messenger of the Lord, whose beautiful feet have brought much glad tidings unto my soul, what shall I do or say unto you, in the least part to recompense your fatherly affection and godly care, that you continually keep for me ? Oh that God would give me the spirit of fervent prayer, that I might yet that way supply some little part of my duty toward you ! Ah, my true loving friend, how soon did you lay aside all other business to make a sweet plaister for my wounded conscience, yea, and that out of a painful pair of stocks, which place must needs be uneasy to write in ! But God hath brought you into a strait place, LETTERS. 233 that you might set my soul at liberty. Out of your pinching and painful seat, you have plentifully poured upon me your precious nard, the sweet savour whereof hath greatly refreshed my tired soul. The Lord likewise refresh you, both body and soul, by pouring the oil of his gracious Spirit into your sweet heart. Ah, good Jeremy, hath Pashur put thee in the stocks ? Jer. xx. Why, now thou hast the right reward of a prophet. Thy glory never began to appear until now. I doubt not but shortly, instead of Ahikam the son of Shaphan, Jesus the jer. xxvi. Son of the living God will come and deliver thee forth of the hands of all thine enemies, and will also make good, against them and the antichristian synagogue, all the words that thou hast spoken in his name. The Lord hath made thee this jer. i. day a strong defended tower, an iron pillar and a brasen wall against the whole rabble of antichrist ; and though they fight against thee never so fiercely, yet shall they not overcome thee ; for the Lord himself is with thee to help and deliver jer. xv. thee, and he will rid thee out of the hands of the wicked, and will deliver thee out of the hands of the tyrants. And in that you are not busy in casting pearls before swine, nor in Matt. vii. giving holy things unto dogs, you are much to be commended in my simple judgment. And sure I am, that your circumspect and modest behaviour hitherto hath been as much to God's glory and confusion of your enemies, as any man's doings that are gone before you. Wherefore mine advice and most earnest desire is, with all other of your loving friends, that you still keep that order1 with those blood-thirsty bishops that you have begun. For though in conclusion they will surely have your blood ; yet shall they come by it with shame enough, and to their perpetual infamy whilst the world doth endure. They would indeed condemn you in hugger-mugger to darken God's glory, if it might be ; but Satan's thoughts are not unknown to you, and the depth of his subtlety is by you well foreseen. There- fore let them do whatsoever God shall suffer them to do ; for I know all things shall turn to your best. Though you lie in the dark, slorried2 with the bishop's black coal dust, Q1 Order: method.] Q2 Slurried: bedaubed.] 234 LETTERS. yet shall you shortly be restored to the heavenly light, and Psai. lxviii. made as white as snow in Salmon, and as the wings of a dove that is covered with silver wines, and her feathers like gold. You know, the vessel, before it is made bright, is soiled with oil and other things, that it may scour the better. Oh, happy be you, that you be now in the scouring house; for shortly you shall be set upon the celestial shelf as bright as angels.1 Therefore, my dear heart, I will now, according to your loving request, cast away all care, and rejoice with you and praise God for you, and pray for you day and night. Yea, I will now, with Gods grace, sing psalms of praise and thanks- giving with you; for now my soul is turned into her old rest again, and hath taken a sweet nap in Christ's lap. I have cast my care upon the Lord, which careth for me; and will be Careless according to my name, in that respect which you would have me. I will leave out my unseemly addition as long as I live ; for it can take no place where true faith and hope is resident. So soon as I had read your most godly and comfortable letter, my sorrows vanished away as smoke in the wind, my spirit revived, and comfort came again ; whereby I am sure the Spirit of God was the author of it. Oh, good master Philpot, which art a principal pot indeed, filled with most precious liquor, as it appeareth by the plente- ous pouring forth of the same : oh, pot most happy, of the high Potter ordained to honour, which dost contain such heavenly treasure in thy earthen vessel : oh, pot thrice happy, in whom Christ hath wrought a great miracle, altering thy [Johnii.9.] nature and turning water into wine, and that of the best, whereout the master of the feast hath filled my cup so full, that I am become drunken in joy of the Spirit through the same. When martyrdom shall break thee, 0 vessel of honour, I know the fragrant savour of thy precious nard will much rejoice the heavy hearts of Christ's true members ; although the Judases will grudge and murmur at the same, yea, and burst out into words of slander, saying, It is but pviarkxiv. lost and waste. Be not offended, dear heart, at my meta- phorical speech ; for I am disposed to be merry, and with [2 Sam. vi. David to dance before the ark of the Lord ; and though 14.] ° P Angels: a play upon the word angel, a silver coin.^] LETTERS. 235 you play upon a pair of organs2 not very comely or easy to the flesh, yet the sweet sound that came from the same causeth me thus to do. Oh that I were with you in body, as presently I am in spirit, that I might sing all care away in Christ; for now the time of comfort is come. I hope to be with you shortly, if all things happen aright ; for my old friends of Coventry have put the council in remembrance of me not six days ago, saying that I am more worthy to be burnt than any that was burned yet. God's blessing on their hearts for their good report! Cod make me worthy of that dignity, and hasten the time, that I might set forth his glory. Pray for me, dear heart, I beseech you, and will3 all your company to do the same ; and I will pray God for you all so long as I live. And now farewell in Christ, thou blessed of God's own mouth: I will for a time take my leave, but not my last farewell. Blessed be the time that ever I came into the king's bench, to be joined in love and fellowship with such dear children of the Lord. My good brother Bradford shall not be dead while you be alive ; for verily the spirit of him doth rest on you in most ample wise. Your letters of comfort unto me in each point do agree, as though the one were a copy of the other. He hath planted in me, and you do water ; the Lord give good increase ! My dear brethren and fellow- prisoners here have them humbly and heartily commended unto you and your company, mourning for your misery, but yet rejoicing for your plenteous consolation and comfort in Christ. We are all cheerful and merry under our cross, and do lack no necessaries : praised be God for his providence, and great mercies towards us, for evermore. Amen. JOHN CARELESS. £2 Organs: the stocks.] [3 Will: desire.] 23G LETTERS. LETTER V. (C.) To certain godly women, forsaking their own country, and going beyond the seas, in the time of persecution, for the testimony of the Gospel. The Spirit of truth, revealed unto you, my clearly beloved, by the gospel of our Saviour Jesus Christ, be continually abiding with you, and augmented into a perfect building of you into the lively temple of God, through the mighty opera- tion of his power. Amen. I read in the evangelists of certain godly women that ministered unto Christ, following him in the days of his pas- sion, and never forsook him, but, being dead in his grave, brought oil to anoint him, until that he had shewed himself imto them after his resurrection, and bidden them shew unto his disciples, which at his passion were dispersed, and tell them that he was risen, and that they should see him in Galilee. To whom I may justly compare you (my loving sisters in Christ), who of late have seen him surfer in his members, and have ministered to their necessity, anointing them with the comfortable oil of your charitable assistance, even to the death. And now, since ye have seen Christ to live in the ashes of them whom the tyrants have slain, he willeth you to go away, upon just occasion offered you, and to declare to our dispersed brethren and sisters, that he is risen, and liveth in his elect members in England, and by death doth overcome infidelity, and that they shall see him in Galilee, which is by forsaking this world, and by a faithful desire to pass out of this world by those ways which he with his holy martyrs hath gone on before. God therefore, entire sisters, direct your way, as he did Abraham and Tobias unto a strange land. God give you health both of body and soul, that ye may go from virtue to virtue, and grow from strength to strength, until ye may see face to face the God of Sion in his holy hill, with the innumerable company of his blessed martyrs and saints. Let there be continual ascensions unto heaven in your hearts. Let there be no decrease of any virtue, which is already planted in LETTERS. 237 you. Be as the light of the just, such as, Solomon saith, [Prov. iv. incrcaseth to the perfect day of the Lord. Let the strength of God be commended in your weak vessels, as it is. Be examples of faith and sobriety to all that ye shall come in company withal. Let your godly conversation speak, where your tongue may not, in the congregation. Be swift to hear, and slow to speak, after the counsel of St James. Be not [^ajmcs curious about other men's doings, but be occupied in prayer and continual meditation, with reverent talking of the Avord of God, without contention, amongst the saints. Let your faith shine in a strange country, as it hath done in your own ; that your Father which is in heaven may be glorified by you to the end. This farewell I send you, not as a thing needful, which know already what your duty is, and be desirous to perform the same ; but as one that would have you understand, that he is mindful of your godly conversation, whereof he hath had good experience, and therefore writeth this to be as a perpetual memorial betwixt you and him, until our meeting together before God ; where we shall joy that we have here lovingly put one another in memory of our duty to perform it. Farewell again, mine own bowels in Christ, and take me with you wheresoever you go, and leave yourselves with me, that in spirit we may be present one with another. Commend me to the whole congregation of Christ, willing them not to leave their country without witness of the gospel, after that we all be slain, which already be stalled up and appointed to the slaughter ; and, in the mean season, to pray earnestly for our constancy, that Christ may be glorified in us and [Phil. i. in them, both by life and death. Farewell in the Lord. Yours for ever, JOHN PHILPOT. LETTERS. LETTER VI. (C.) An exhortation to a sister of his, constantly and cheerfully to ttick to the truth, and to abide the trial of that doctrine which she had fruitfully professed. God the eternal Father, who hath justified you by the blood of his Son Jesus Christ, and called you to hallow his name through a good conversation and profession of life, he sanctify you with daily increase of virtue and faith by his holy Spirit ; that you may appear a vessel of sanctification in the midst of this wicked and perverse generation, to the laud and praise of the gospel. Amen. I have occasion, mine own dear sister, to praise God in you for two causes : the one, that to your ability you are ready to shew yourself a natural loving sister unto me your poor afflicted brother, as by your gentle tokens you have eftsoons 1 testified being absent, as also presently visiting me ; which well de- clareth that you be a very natural sister indeed, and to be praised in this behalf : but in the other, that you be also a sister to me in faith after Cln-ist's gospel, I am occasioned to thank God so much the more, how much the one excelleth the other, and the spiritual consanguinity is more perdurable than that which is of flesh and blood, and is a worker of that winch is by nature — for commonly such as be ungodly, be unnatural and only lovers of themselves, as daily experience teacheth us. H Pet. i. 23.] ^he living Lord, which through the incorruptible seed of his word hath begotten you to be my liege3 sister, give you grace so to grow in that generation, that you may increase to a per- fect age in the Lord, to be my sister with Christ for ever. Look, therefore, that you continue a faithful sister, as you are called and are godly entered, not only to me but to all the church of Christ, yea, to Christ himself ; who voucheth you, in this your unfeigned faith, worthy to be his sister. Consider tins dignity to surmount all the vain dignity of the world, and let it accordingly prevail more with you, than all earthly de- lights ; for thereby you are called to an equal portion of the [1 Eftsoons : from time to time.] [2 Liege : attached, devoted.] LETTERS. 239 everlasting inheritance of Christ, if now in nowise you do shew yourself an unnatural sister to him in forsaking him in trouble ; which I trust you will never, for no kind of worldly respect, do. You are under dangerous temptations to be turned from that natural love you owe unto Christ, and you shall be tried with Cod's people tlu'ough a sieve of great affliction ; for so Satan Luke mi, desireth us to be sifted, that through fear of sharp troubles we might fall from the stableness of our faith, and so be deprived of that honour, joy, and reward, which is prepared for such as continue faithful brothers and sisters in the Lord's covenant to the end. Therefore the wise man, in the book of Ecclesias- ticus, biddeth them that come to the service of the Lord, to prepare themselves to suffer temptations. Since, then, that for the glory of Cod and our faith we are called now to abide the brunt of them, and that when our adversary hath done all that he can, yet we may be stable and stand : this, Christ our first begotten brother looketh for at our hands ; and all our brethren and sisters in heaven desire to see our faith through afflictions to be perfect, that we might fulfil their number ; and the uni- versal church here militant rejoiceth at our constancy ; whom all, by the contrary, we should make sorry, to the danger of the loss both of body and soul. Fear not, therefore, whatso- ever be threatened of the wicked world : prepare your back, and see it be ready jto carry Christ's cross. And if you see any untowardness in you (as the flesh is continually repugnant to the will of Cod), ask with faithful prayer, that the good Spirit of Cod may lead your sinful flesh whither it would not ; John xxi. for if we will dwell in the flesh and follow the counsel thereof, we shall never do the will of God, neither the work that tendeth to our salvation. You are at this present in the con- fines and borders of Babylon, where you are in danger to drink [Rev. xvii. of the whore's cup, unless you be vigilant in prayer. Take heed the serpent seduce you not from the simplicity of your [2 cor. xi. faith, as he did our first mother Eve. Let no worldly fellow- ship make you partaker of iniquity. He that toucheth tar [Eccius.xiii. cannot but be defiled thereby, and with such as be perverse a man shall soon be perverted ; with the holy you shall be holy. [Psai.xviii. Therefore say continually, with the prophet David, " Unto the Ps*1- *«. saints which be on the earth, all my will is on them." You have been sanctified and made pure through the truth: take 240 LETTERS. heed you be not imholied and denied, lest the last be worse than the first. I write not this because I stand in any doubt of your sincere continuance, of the which I have had so good ex- perience : but because the days be evil ; and in the same it is the duty of every one of us to exhort another. I am bold to put you, my good sister, in remembrance of that, which doth not a little comfort me to remember in my troubles and daily temptations. "Wherefore I doubt not, you will take that in good part which cometh from your brother both in spirit and body, wiio tendereth your salvation as earnestly as his own ; that we might joy together eternally, with such joy as the world shall never be able to take from us. Thanks be unto God ! you have begun to run a good and great time well in the ways of the Lord : run out the race to the end which you have begun, and then shall you receive the crown of glory. 2 Tim. ii. None shall be crowned but such as lawfully striveth. Be not overcome of evil, but overcome evil with good : and the Lord shall make you one of those faithful virgins that shall follow the Rev. xiv. Lamb wheresoever he goeth — the which Christ grant both you and me ! Amen. Commend me to all them that love me in the Lord un- feignedly. God increase our faith, and give us grace never to be ashamed of his gospel ! That same request which I have This was for made to my brother Thomas, I make also to you: desiring the first J i fruits of his you, by all means you can. to accomplish my request that my archdeacon- .. .'. .. ry, whereof sureties might be satisfied with that is mine own to the con- all the time ... ofhisim- tentation of my mind, which cannot be quiet until they be prisonment _ j > i j commodity discharged : therefore, I pray you, help to purchase quietness, and yet his that I might depart out of this world in peace. My dissolution sureties O I i j were com- j \qq]z for daily ; but the Lord knoweth how unworthy I am of pelled to pay J J the same. so high, an honour, as to die for the testimony of his truth. Pray that God would vouchsafe to make me worthy, as he hath done of long imprisonment — for the which his name be praised for ever. Pray and look for the coming of the Lord, whose wrath is great over us ; and I will pray for you as long as I live. The 9th of July, in the king's bench. Your own loving brother, as well in faith as in bod)-, JOHN PHILPOT. LETTERS. 241 LETTER VII. (C.) To my dear friend and brother in the Lord, Master Robert Harrington. Gentle Master Harrington, I cannot tell what condign thanks I may give unto God for you, in respect to that great gentleness and pain which you have taken for the relief of me and of other our afflicted brethren in Christ. God be praised for his mercy, whose loving providence we have seen towards us by such faithful stewards as you have been towards a great many. Blessed be you of God, for the loving care which you have taken for his poor flock. God hath reserved your reward of thanks in heaven ; and therefore I do not go about to render you any, lest I might seem to judge that you looked for that here, which is reserved to a better place. I thank God for that I have found by your 'faithful and diligent industry ; and God forgive me my unworthiness of so great benefits ! God give me grace to serve him faithfully, and to run out my race with joy! Glorious is the course of the martyrs of Cbrist at this day. Never had the elect of God a better time for their glory than this is : now may they be assured, under the cross, that they are Christ's disciples for ever. Methinks I see you desiring to be under the same : the flesh draweth back, but the Spirit saith it must be brought John xxi. whither it would not. Here is the victory of the world ; here is true faith and everlasting glory. Who is he which desireth not to be found faithful to his Master ? And now is the time that every faithful servant of Christ hath just opportunity to shew himself a glorious soldier in the Lord's sight. Now do the Amalekites invade the true Israelites, that the Israelites might with speed be glorified. I need not, for want of under- standing, to admonish you hereof ; but, as a willing soldier in Chri.st, to exhort you so to run as you may gain the victory, and that speedily, with us. A man that is bid to a glorious feast, wisheth his friend to go with him and to be partaker thereof. God doth call me (most unworthy) among other, to drink of the bride-cup of his Son ; whereby w e shall be 16 [PHILPOT.] 242 LETTERS. made worthy, as many of our brethren have been before us, to sit at the right hand and at the left hand of Christ. Oh, what unspeakable condition is that ! May any worldly thing stay us from the desire thereof 2. Since we seek the kingdom of God, why do we not apprehend it, being so near offered unto us? f James iv. Let us approach near unto God, and God will draw near unto [Cant. i. 4.] us_ Grocl draw us after him, that we may all run after the savour of his sweet ointments ! Christ anoint us, that we may be suppled in these evil days to run lightly unto the glory of the Lord ! Shame, imprisonment, loss of goods, and shedding of our blood, be the just price which we must willingly bestow for the same. Wherefore, dearly beloved in the Lord, let not the great charges keep you back from buying this glory ; for the reward is ten thousand fold greater than the price. That you have married a wife, (whom God bless !) I cannot excuse you from this mart; but you must bring your wife for a usury to the Lord, whose pleasure is in godly yoke- fellows. I wish you to be as I am' — except these horrible bands, but yet most comfortable to the spirit, assuring us that [2 Thess. L] we are made worthy, through Christ, of the kingdom for the which we surfer. Praised be the Lord for the affliction which we suffer, and he give us strength to continue to the end ! Commend me to master Heath, and tell him that I would wish him, with me, to prove how apt he is to carry the cross of Christ. I pray for his continuance in Christ, as for mine own. Commend me to his wife and to mistress Hall, certifying them that I am brought to the gates of hell, that I might never enter into the same, but be raised up from hell to heaven through the word that sanctifieth us. Commend me to master Elsing and his wife, and thank them that they remembered to provide me some ease in prison ; and tell them that though my lord's coal- house be but very black, yet it is more to be desired of the faithful than the queen's palace. God make her a joyful mother, and preserve them both to the comfort of God's peo- ple! Thus for tins time farewell, dear brother. Written in post haste because of strait keeping. This day I look to be called before the commissioners again. Pray, dear brother, for the Spirit of wisdom to remain with me. Commend me to your wife, and I thank you both LETTERS. 243 for your tokens. Your token I have sent to your wife ; and ray token unto you is my faithful heart with this letter. Com- mend me to all my friends ; and tell them, I thank God, I am cheerful in Christ, wishing them to fear God more than man, and to learn to despise earnestly the vanities of this world ; desiring you all to pray for me, that I may end my journey with fidelity. Amen. JOHN PHILPOT. LETTER VIII. (C.) To Master Robert Glover1, prisoner in Coventry for the maintenance of God's Gospel. The knowledge of God which hath enlightened your mind with the true religion of Christ, and now doth in the begin- ning of darkness shine in you to the commendation of your true faith, and to the strengthening of many weak brethren, remain with you to the end, through the mighty operation of the Holy Ghost! Amen. It is a singular comfort to the afflicted flock of Christ, to behold such as have been ministers and professors of his truth in religion to stand in the same, and that in the time of persecution, whenas the same may not be abiden by before the face of the rich and mighty in this world, to be preached without present danger. So St Paul willeth Timothy, both in season and out of season to be earnest ^im- iv- in sowing the word. And praised be God that we here in prison for the testimony thereof do hear of your diligence in this behalf, which cease not to do the office of an evan- gelist, although it be with danger of affliction. Such faithful ministers be to be honoured, that do submit their own heads to peril for the love of the gospel. Such Christ will acknow- ledge and confess before his Father in heaven ; and they are those which have bidden2 with him in temptations, and yj-ukn xxii. therefore shall eat and drink with him at his table in the kingdom of heaven. I thought it therefore my duty, at the motion ' of this bearer, albeit I have no bodily acquaintance l"1 He was condemned and burnt as a heretic at Coventry, Sept. 20, 1.555.] [*2 Bidden : abiden, continued.] [3 .Motion : request.] 16—2 244 LETTERS. with you, to exhort you, as St Paul willeth us to exhort one another as long as we are in this life, holdly to continue in this good and necessary work of the Lord ; specially in these evil days, in the which Satan rageth against the church of Christ, and daily imprisoneth and robbeth the members thereof, for their faithful testimony ; and be you assured, he will not leave you untouched, for above all other he seeketh to suppress the good ministers of the word, for they be such as have destroyed his kingdom. But you must not, for fear of his odious and tedious assaults, withdraw your- self from your vocation ; but rather provoke him by your constant profession to do his worst, knowing that the same shall turn unto you to the best, even to the crown of your glory. There is none crowned but such as hold out to the goal-end ; and therefore our Saviour Christ saith in the gospel, [Matt.x.22.] Beatus qui perseverat usque in finem. You run well : God is praised therein, and the afflicted church much comforted by so faithful a captain : run out therefore (as I doubt not you will), and fear nothing of that you shall suffer for your [Rev. ii. 10.] labour ; for if you be faithful unto death, you shall assuredly have the reward of eternal life. Many go on well till they come to the pikes ; and then they turn their backs and give over in the plain held, to the shame of Christ and his church, that hath so faint-hearted soldiers in his host at the time of need, in the which his glory ought most manfully to be shewed. I doubt not but you have already cast the pi-ice1 of this your building of the house of God, that it is like to be no Rom. viii. less than your life ; for I believe (as Paul saith), that God hath appointed us in these latter days like sheep to the slaughter. Antichrist is come again, and he must make a feast to Beelzebub his father, of many christian bodies, for the restoring again of his kingdom : let us watch and pray, that the same day may not find us unready. The peace of God be with you, and remain with you for ever! Your loving brother in Christ, and in spirit your familiar friend, captive in the king's bench. JOHN PHILPOT. Ql Cast the price: counted the cost.] LETTERS. 245 LETTER IX. (C.) To my dearly beloved Sister in the Lord, Mistress Heath. The light of the gospel of Christ, which hath enlightened yon with the true understanding of faith, be daily increased in you, my dearly beloved sister, unto the perfect day of the Lord, through the mighty operation of his Spirit ! Amen. Whereas you have required of me a token at your depart- ing, that might be a remembrance with you of my brotherly love towards you, I mused, of diverse things, what I might commend unto you best ; and among all other I found none so certain a token either of the love of God toward us, or else of the love of us one to another, as to bear the cross together with Christ. To bear the cross is to be partaker of the afflictions of Christ, which now he suffereth in his members, for the accomplishment of his body the church, which are • we that believe in him sincerely: which is the surest token of God's love towards us that we can have in this world ; for " whom God lovcth he chasteneth,11 and, as it is written, Heb. \u. "he chasteneth every son whom he receiveth." Wherefore, above all things, love the cross of Christ, under the which all the church of Christ in England now is ; and be con- tent to have your faith tried every day by some cross or other, as it pleaseth God to put on you : and if God putteth no grievous cross upon you, let your brethren's cross be your cross, which is a certain token of true brotherly love. If the church in England had learned, with the gospel, to have borne the cross of Christ, as all that be professors of the gospel be called thereunto, they would not so lightly, at the commandment of man, have turned from the ways of salvation to their old vomit again, contrary to their con- science ; and all to avoid the cross, the merciful sign of God's love towards us. If the cross were not, the faithful could not be known. If the cross were not, God should not so manifestly appear to be our deliverer and comforter, as he doth shew himself in the midst thereof unto all them that put their trust in him. Therefore believe them verily to be in most happy estate, that be under the cross ; and 2i6 LETTERS. such as do utterly abhor the same are cowards, and not fit soldiers for the Lord. We have all received the credit of faith from God in Christ, that we should beautify the same, — or rather, God in the same. We have this treasure in 2 Cor. iv. brittle vessels: let us take heed that the brittleness of the vessels shed not out our precious treasure on the earth, as, it is lamentable to see at this day, many have most un- faithfully done. Are they worthy of the heavenly kingdom, which here esteem more earth than heaven? Oh palpable infidelity ! Will not God require the credit of faith, which he hath committed unto us? Yea, verily. Is this the usury of faith, to love the world more than the gospel, and to fear man more than God I If men, which count themselves stronger and worthier vessels, have thus unfaithfully dealt in the things of God, let the weakness of women be more firm in their faith to the glory of God, whose might appeareth in weakness. There is no exception of • person before God : both man and woman be one in God ; and that person in all sorts of people is acceptable to him, that striveth to do his will. Wherefore contend in these cross-days, which be the love-days of God towards us, to shew yourself faithful to him that calleth you, and to be ready to do his will according to true knowledge, and that under the cross. God hath given you a faithful guide, whom see you love with all humility, patience, and obedience, as it becometh a holy woman to be subject to her faithful head in the Lord ; and comfort him in our common cross, and bid him cheerfully take up the one end, and you will bear the other — a double string knit together. As you in your [Eph. v. 32.] godly matrimony do represent the mystery of Christ and his church, so continue you lively members of faith in the same ; and learn daily more and more to bear the cross of Christ, that others seeing your strength may be comforted, and be ashamed of their weakness in their master's cause. The faithful servant the Lord loveth, which bringeth his talent to his table with increase. Now is the time to increase to the Lord, and not to decrease ; to multiply our faith under the cross, and not to diminish it. The ways of the just do Hos. vi. increase as the dawning of the day : embrace therefore the Gen. ix. cross, as the rainbow of God's merciful covenant ; pray that UTTERS. 247 we may together end our course therein with joy. Take my token in good worth, until we be made partakers of the glory of the cross. Out of my lord of London's coal-house, the 11th of November. Yours, JOHN PHILPOT. LETTER X. (C.) To my brother John Careless, prisoner in the King's Bench. The grace of God the Father, through his dear Son Christ our Saviour, with perseverance in all godly verity, be with * thee, my dear brother Careless, and with all my prison- fellows ! Amen. Ah. my own love in Christ, I am sorry to hear of thy ^'f? ^ere •> J J certain free great trouble which these schismatics do daily put thee ^1,™"' to. I would I were with thee, in part to relieve thy grief; ^^'^ but since that it hath pleased God otherwise, take my advice spirits, in this your conflict, and be patient whatsoever your adver- saries can say or do against you. Know that you are ap- pointed for the defence of the gospel, for the which you (God be praised!) do suffer: yet you must understand that you are but a voice in the wilderness, and a planter, and that it is God that must give the increase. And therefore, if there come not such fruit of your good labours as you would wish, be content, and know that a stony ground cannot fructify ; yet shall not God forget your labour, but you shall reap as plentcously in the day of reward, as though it had increased after your expectation. Have patience, therefore, in your labour, and let not care eat out your heart. Commit the success to God ; and cease not with charity to be earnest in the defence of the truth, against these arrogant and self- will-blinded scatterers. These sects are necessary, for the trial of our faith and for the beautifying thereof. Be not perverted with them that be perverse and intractable : they resist not you, they resist Christ ; and be workers against their own salvation. 218 LETTERS. Shew as much modesty and humility as you may possible : so shall your labour please God best, and your adversaries receive the more shame ; and others, seeing your modest conversation amongst these contentious babblers, shall glorify God in his truth by you, and the more abhor them, as you see it hath come to pass in times past. Be content that 2 Sam. xvi. Shimei do rail at David and cast stones awhile : be sure, his railing judgment will fall upon his own pate. Have always that notable rule of Christ's church before your eyes, which ) Cor. xi. st paul writeth ; that " if anybody be contentious, neither we, neither the church of God, hath any such custom.1'' Desire all our brethren in the bowels of Jesus Christ to keep the bond of peace ; which is the unity of Christ's church, where be all the treasures of spiritual consolation in Heb. xii. heavenly things. Let no " root of bitterness spring up," which the devil with all diligence seeketh to thrust in amongst the children of God. Kiss one another with the kiss of unfeigned brotherly love ; and take one another by the hand cheerfully, and say, " Let us take up our cross together, and go to the Mount of Calvary, and there be willing to suffer whatsoever it pleaseth God we shall. Hitherto we have not resisted [Heb. xii. 4.] to blood-shedding. Our blood must not be too dear for the Lord, and then his kingdom shall not be too dear for us." Thus exhort one another to offer yourselves a joyful sacri- fice unto God ; for this is that pleasant sacrifice wherewith his wrath shall be pacified, which is now kindled most justly against us. Be thankful unto God, that it hath pleased him to make you worthy of this glorious affliction ; yea, and I pray you give thanks unto God for me, that it hath been his good will to take me, most filthy and unthankful sinner, to be one of this number. My joy of the love of God towards me in this behalf is such, that it maketh all my strait im- prisonment to seem pleasure : God be praised, I cannot be sorry though I would. Oh, how great is the love of God towards us ! Be merry, brethren, and rejoice continually in the Lord ; for the victory is ours, yea, heaven is ours, and all the glory thereof. Faint not, but run out, for we are even at an end. Be glad of nothing so much, as in the mortification of the old Adam : murmur not, in no case, whatsoever necessity you be in. Com- LETTERS. 2 t9 municate your necessities to me, and to others of his people, and God will make us to divide stakes. He always praising God, talking, comforting, teaching, and exhorting in God, and he will not see you utterly destitute. I commend me to your faithful prayers all. And you, Careless, see that you be in my dungeon with me, as I am in spirit with you in the king's bench, and with you all. Thine own brother, JOHN PHILPOT. LETTER XL (C.) To Mistress Ann Hartipole, who has fallen from fhc sin- cerity of the, gospel, which she had before long known and professed, to the pope and his idolatrous religion. The grace of God and true light, wherewith he lighteneth the hearts of all the true and faithful believers, lovers, and followers of his holy gospel, lighten your heart by the mighty operation of his holy Spirit! Amen. I have not hitherto been accustomed to write unto you in the matters of our common faith, which is now danger- ously assaulted, especially for that otherwise, by corporal pre- sence and mutual conference, we have had consolation in the same, as the time present did require. In the which I per- ceived your judgment and constancy to be so much, that I re- ceived, by your good and godly example, strength in the same ; as I have done even from the beginning, before I was called unto the light of the gospel, in the which you went before me, and ministered occasion to me to follow, at such time as that blessed woman Ann Askew1, (now a glorious martyr in the sight of Jesus Christ,) was harboured in your house ; so that I thought it superfluous and not needful to write thereof unto you, that of so long time have been instructed, and by so many learned books confirmed. But now, hear- ing that the old serpent, our ancient enemy, which lieth in [} Or, Ayscough: "a young gentlewoman of condition, who was prosecuted for denying the corporal presence" of Christ in the sacrament of the Lord's Supper ; and was burned in Smithfield, with three others, in June, 1540".] 2nO LETTERS. continual wait of our steps, hath hitten you by the heel and given you a foul fall, I cannot but be heartily sorry, and, as brotherly charity moveth me, testify the same unto you by writing, for that I may not presently otherwise open my- self in this behalf. Alas, sister, that so sincere profession should receive so gross an infection, to the dishonour of God and of his church ! Lukex. What meaneth it that you are so suddenly departed from Jerusalem unto Jericho, to be a companion of thieves and idolaters, to the utter overthrowing of that good which you [James ii. jiave professed ? For, as St James teacheth us, " he that of- fendeth in one is guilty in all ;" and to come to idolatry and strange worshipping of God, forbidden by his word, is of all transgressions the most detestable. Therefore I cannot cease to wonder how you could so soon be allured or drawn thereto. I had thought the love of the truth had been so graffed in your heart, that neither persecution, sword, fire, nor gallows might have brought this to pass, that at the voice of a hand- [Matt. xxvi. maid, in the first temptation, you should have denied Christ. For not to walk after the sincerity of his gospel indeed is [i cor. X.21.] to deny him ; and none " can be partakers of the Lord's table and of the table of devils," which is the popish mass, and the malignant synagogue using the same. Methink I hear your excuse, pretending your conscience to be sound before God notwithstanding ; and that your con- science will give you leave thus to do, with the common sort of dissemblers both with God and man : but I must tell you plain, sister, in God's cause, that your conscience, so affected, is a sickly and unsound conscience and craftily blinded; for before God there is no such conscience allowed, which al- io weth your body to do that which it condemneth. " We shall [2Cor.v.io.] receive all according to that which we do in our bodies, whe- ther it be good or evil ;" and it is commanded us as well to [i Cor. vi. glorify God in our bodies as in our souls. We must shew 20.] b j ... our faith by our outward conversation ; " that men, seeing our [Matt, v.ig.] good works, might glorify our Father which is in heaven." Will ye now with your presence go about to beautify that which hitherto you have justly destroyed I What do you else in so doing, but notify yourself to be an infidel to the church of Christ, that will be content to associate yourself with her LETTERS. 251 enemy for the contentation of man \ Hath ever any person of God so done, that was allowed therein I Be not deceived, good sister, with the persuasible words of man, neither be afraid of his threats. Follow the gospel of Christ according to true knowledge ; and fear to do that, which by the same is straitly forbidden you. Tempt not God any longer by this evil doing, for you can do nothing more heinous in his sight. Let this halting be healed up, and turn not from the right ways of the Lord. Be not ashamed of his gospel, neither of the cross, which is the badge of the true and unfeigned professors thereof, which you see now his faithful (praised be his name therefore!) are so well content and willing to bear; but rather, as you are called, take up your cross and be as- sured thereby to enter into Christ's glory : for unless we suffer ^ ^m. a. with him, we shall not reign with him ; and if we die not with Christ, we shall not live with Christ, The cross now is the way to heaven : therefore I wish you should choose to be afflicted with the people of God, rather than to live in the tabernacles of the wicked. Do not any more that which of all things you have now most cause to repent, neither lay daily the foundation of repentance ; but let this fall be a teaching unto you of the want of faith which is in you ; and so become more fervent in prayer and godly exercises, that with this new year you may become a new woman in a godly and new perfection ; the which God, for his mercy's sake in Christ, work both in you and me to the end! Amen. Written in haste by your brother in captivity, JOHN PHILPOT. LETTER XII. To a faithful woman and late wife to one of the bishops, tehich gave their lives in the Lord's quarrel. Remember, dear sister, that your life in this world is a continual warfare to fight against the world, the flesh, and the devil, in the which you are appointed, for the trial of your faith and love to God, to fight manfully, to overcome : for the Spirit of God which is in you is stronger than he 252 LETTERS. which is in the world ; and by this you may know that you are the child of God, even by the Spirit which striveth in you against the flesh and sin, and will not suffer sin to reign in you. This Spirit is obtained by often and daily reading and hearing the word of God, joined with faithful and hearty prayer : for diligent reading of God's word planteth the holy Spirit in you, and earnest prayer increaseth the same. Head therefore the word studiously, and pray heartily that the same good gift of faith which you have learned of your faithful husband and good bishop in the Lord, who hath gloriously yielded his life for the same, may be confirmed in you even unto death, that you may receive the same crown of glory which he now hath ; for " precious is the death of the faith- ful in the Lord's sight i11 therefore desire still to die to the Lord, and be glad to be poor both in body and spirit, and thus assure yourself the kingdom of heaven is yours. Your own in the Lord, JOHN PHILPOT. LETTER XIII. Another Letter of exhortation to certain godly Brethren. The grace of God the Father, and the peace of our Saviour Jesus Christ his eternal Son, and the consolation of the Holy Ghost our Comforter, strengthen your hearts, and comfort your minds, that you may rejoice, and live in the truth of Christ's gospel to the end ! Amen. Ho cnm- I do much rejoice, dearly beloved in the Lord, to hear then t Miii- of your constant faith in the word of God, which you have God's word, so purely received ; which do not with the worldlings decline from the purity thereof, albeit you suffer grief and trouble thereby ; for the which I praise God most heartily : and the Lord of all strength, who hath begun this good work in you, make it perfect to the end, as I doubt not but he will, for the faithful zeal ye have to his truth and to his afflicted church. Therefore, that ye may the better stand and LETTERS. 253 bear the brunt of many temptations, winch you are like1 to He export- , *ii • i -,t i i t eth tlie'" t0 be assaulted withal in these wicked and stormy days, 1 continue i • . t „ ... a nd to stand thought it good, as it is the duty of one christian man to fast, exhort another in the time of trouble, to put you in remem- brance thereof, and to will you with the wise man, to prepare yourselves to temptations ; and to beware that ye, which yet do stand by the goodness of God, may not fall from your lively knowledge and hope. It is an easy thing to begin to do well ; but to continue out in well-doing is the only property of the children of God, and such as assuredly shall be saved. For so saith our Saviour in his gospel : " Blessed are they that persevere to the end." Let not therefore this certainty of your salvation, which is continuance in the sincerity of faith, slide from you. Esteem it more than all the riches and pleasures of this world; for it is the most acceptable treasure of eternal life. This is that precious stone for the which the wise merchantman, after the gospel, doth sell all that he hath, and buyeth the same. God, in the third of the Apocalypse, doth signify Rev. in. to the church, that there shall come a time of temptation upon the whole world, to try the dwellers on the earth ; from the danger of which temptation all such shall be delivered as observe his word; which word there is called "the word The word of of patience,11 to give us to understand, that we must be ready paience" to suffer all kind of injuries and slanders for the profession thereof. Therefore God commandeth us there to hold it fast, that no man might bereave us of our crown of glory ; and St Peter telleth us, now we are afflicted with divers assays, i Pet. i. as it is need it should so be, " that the trial of our faith, being much more precious than gold that perisheth, and yet is tried by fire, might redound to the laud, glory, and honour of Jesus Christ.11 St Paul to the Hebrews sheweth us, that [Heb. u.j Christ our Saviour was in his humanity made perfect by afflictions, that we, being called to perfection in him, might more willingly sustain the troubles of the world, by the which God giveth all them that be exercised in the same for his sake his holiness. And in the twelfth chapter of the said epistle is written, " My son, refuse not the correction of the [l All like to be. Ed. 1084.] 254 LETTERS. Lord, nor shrink1 not when thou art rebuked of him : for the Lord doth chastise every son 'whom he receiveth," &c. Christ, in the Gospel of St John, biddeth his disciples to look after afflictions, saying, " In the world ye shall have John xvi. trouble, but in me ye shall have joy." And therefore in the midst of their trouble, in the twenty-first of St Luke, he biddeth them look up and lift up their heads, " for your redemption,1'' saith he, "is at hand." And in the twenty-second he saith to all such as be afflicted for him, " You are those that have abiden with me in my temptations, and therefore I appoint unto you a kingdom, as my Father hath appointed for me, to eat and drink upon my table in my kingdom." The fruit Oh, how glorious be the crosses of Christ, which bring- that cometh , by bearing the bearers of them unto so blessed an end ! Shall we not of the cross. be glad to be partakers of such shame as may bring us to so high a dignity I Cod open their eyes to see all things as they be, and to judge uprightly ! Then doubtless we would think with Moses, that it is better to be afflicted with the people of Cod, than to be counted the king of Egypt's son. Then should we joyfully say with David, in all our adversities [Ps. cxix. gjyj troubles, "It is good, O Lord, thou hast brought me low, to the end I might learn thy righteousness." Therefore [Gal. vi. H.] St Paid would not glory in any other thing of the world, but in the cross of Christ, and in other his infirmities : we have the commandment of Christ, daily to take up his cross and follow him. We have the godly ensamples of all his apostles and holy martyrs, which with great joy and exultation have suffered the loss of all lands, goods, and life, for the hope of a better reward, which is laid up for all those in heaven, that unfeignedly cleave to the gospel, and never be ashamed thereof. onh^wid Great m tlie fencit.y of tne worId to tne outward man, comparable and vei7 pleasant are the transitory delights thereof : but meto'come* tue rewards of the righteous, after the word of Cod, doth in- comparably excel them all, insomuch that St Paul to the Eomans doth plainly affirm, that all the tribulations of this [Rom.viii. worl(] cannot deserve that dory which shall be shewed unto us. 18.J 0 J Let us therefore, good brethren and sisters, be merry and glad in these troublesome days, the which be sent of [' Nov shrink. 1684.] LETTERS. 255 God to declare our faith, and to bring us to the end and ConsMera- fruition of that which we hope for. If we would enter into t0 ('ome- the Lord's sanctuary, and behold what is prepared for us, we could not but desire the Lord to haste the day of our death, in the which we might set forth by true confession his glory. Neither should we be afraid to meet our adver- saries, which so earnestly seek our spoil and death, as Christ did Judas and that wicked rout which came to apprehend him, saying, "I am he whom ye seek." It is commanded us by the gospel, not to fear them that kill" the body, but to fear God, who can cast both body and soul into hell-fire. [Matt.x.28.] So much we are bound to observe this commandment as any other which God hath given us. The Lord increase our faith, that we fear God more than man ! The Lord give us such love towards him and his truth, that we may be content to forsake all and follow him ! Now will it appear what we love best; for to that we love we will stick. There is ncA The note of to be counted worthy 3 a Christian, except he can find in his christian, heart for Christ's sake, if the confession of his truth doth require it, to renounce all which he hath, and follow him ; and in so doing he o;aineth a hundred-fold more in this life How a christian fas our Saviour said to Peter), and hereafter is assured of mangaineth v a Imndred- eternal life. Behold, I pray you, what he loseth which in f°\a in this this life receiveth a hundred for one, with assurance of eternal life. 0 happy exchange ! Perchance your outward man will say, If I were sure of this great recompence here, I could be glad to forsake all : but where is this hundred-fold in this life to be found l Yes, truly ; for instead of4 worldly riches a compari- * . ^ son between which thou dost forsake, which be but temporal, thou hast lhp '°ss and 1 ' pram that found the everlasting riches of heaven, which be glory, honour, cometii by & ' 6 J> ' following of and praise, both before God, angels, and men ; and for an Christ, earthly habitation, hast an eternal mansion with Christ in heaven ; for even now thou art of the city and household of the saints with God, as it is verified in the fourth to the Philippians. For worldly peace, which can last but a while, thou dost possess "the peace of God, which passeth all under- [Phil.iv. standing and for the loss of a few friends, thou art made [2 Can kill, 1684. Ed.] [3 Worthy to be counted, 1G84.] P The worldly riches, 1084.] 256 LETTERS. a fellow of the innumerable company of heaven, and a perpe- tual friend of all those that have died in the Lord from the beginning of the world. Is not this more than a hundred- fold? Is not the peace of God, which we in this world have through faithful imitation of Christ (which the world cannot take from us), ten-thousand-fold more than those things Goda thing *na* mos* Uglily be esteemed in the world, without the peace iiicompara- 0f (j.0j ? ^yj ^c peace of the world is no peace, but mere anguish and a gnawing fury of hell : as of late God hath set example before our eyes, to teach us how horrible an evil it is to forsake the peace of Christ's truth, which breedeth a worm in conscience that never shall rest. 0 that we would weigh this with indifferent balances ! God'lfpeace Then should we not be dismayed of this troublous time, nei- m\serab?e°.st *ner sori'0Vv' after a worldly manner for the loss which we are now like to sustain, as the weak, faithless persons do, v^bich love their goods more than God, and the things visible above those which be invisible : but rather would heartily re- joice and be thankful, that it pleased God to call us to be soldiers in his cause against the works of hypocrisy, and to malce us like unto our Saviour Christ in suffering, whereby we may assure ourselves of his eternal glory ; for blessed are they, saith Christ, that suffer persecution for righteousness'' [Matt. v.io.] sake. And as St Paul witnesseth to Timothy, "If we die 2 Tim. ii. with Christ, we shall live with Christ; and if we deny him, he will deny us.11 0 that we would enter into the veil of God's promises! Then should we, with St Paul to the Philippians, reject all, [Piiii. iii. 8.] and count all things but for dross, so that we may gain Christ. God, which is the tightener of all darkness, and putter away of all blindness, anoint our eyes with the true eye-salve, that we might behold his glory and our eternal felicity, which is hidden with Christ, and prepared for us that do abide in his testament: for "blessed is that servant1, that whom the master [Matt. xxiv. when he cometh (as Christ said) doth find faithful." Let us 40.] v ' therefore watch and pray one for another, that we yield not in any point of our religion to the antichristian synagogue, and that we be not overtlirown of these temptations. Stand therefore, and be no cowards in the cause of your salvation ; [l Whom the master, &c. Ed. 1684.] LETTERS. for his Spirit that is in us is stronger than he which in the [1 Joim iv. world doth now rage against us. Let us not put out the Spirit of God from us, by whose might we shall overcome our enemies ; and then death shall be as great a gain to us, as it was to the blessed apostle St Paul. Why then do ye He exhort - mourns why do ye weep? why be ye so careful, as though joyful, in God hath forsaken you ? He is never more present with us than when we be in trouble, if we do not forsake him. We are in his hands, and nobody can do us any injury or wrong without his good will and pleasure. He hath commanded his angels to keep us, that we stumble not at a stone with- out his divine providence. The devil cannot hurt any of us, and much less any of his ministers, without the . good will of our eternal Father. Therefore let us be of Jo be pa- c> tient, and good comfort, and continually give thanks unto God for not t0 o JO murmur in our estate, whatsoever it be ; for if we murmur against the affliction, same, we murmur against God, who sendeth the same : which if we do, we kick but against the prick, and provoke more the wrath of God against us; which by patient suffer- ing otherwise would sooner be turned into our favour through faithful prayer. I beseech you with St Paul, to give your bodies pure W°m- xii- and holy sacrifices unto God. He hath given us bodies to bestow unto his glory, and not after our own concupiscence. If many years God hath suffered us to use our bodies, which be his temples, after the lust of the flesh, in vain delights, not according to his glory ; is it not our duty in the latter end of our life, the more willingly to yield unto God's glory our bodies, with all that we have, in demonstration of true repentance of that we have evil spent before ? Cannot the example of the blessed man Job, horribly afflicted, cause us to say, " The Lord hath given it, the Lord hath taken it : blessed be the name of the Lord ! Even as it hath pleased the Lord, so is it come to pass-" ? If we cast our whole care likewise upon God, he will turn our misery into felicity, as well as he did to Job. God tempteth us now, as he did our father Abraham, commanding him to slay his son Isaac in sacrifice to him, (which Isaac by interpretation doth sig- nify mirth and jo?/;) who by his obedience preserved Isaac unto long life, and offered in his stead a ram that was tied by the 17 [PHILPOT. I 258 LETTEHS. Sacrifice horns in the brambles. Semblably we all are1 commanded to God.ac *° saci'ifice imto God our Isaac, which is our joy and con- solation : the which if we be ready to do, as Abraham was, our joy shall not perish, but live and be increased, although our ram be sacrificed for our Isaac : which doth signify that the pride and concupiscence of our flesh, entangled through sin with the cares of this stinging world, must be mortified for the preservation and perfect augmentation of our mirth and joy, which is sealed up for us in Christ, a^ainstthe ^nd to withstand these present temptations wherewithal ofThe devST we are now encumbered, ye cannot have a better remedy than world?6 *° se* before your eyes how our Saviour Christ overcame them in the desert, and to follow his ensample ; that if the devil himself, or any other by him, willeth you to make stones bread (that is, to take such a worldly-wise way, that you may have your fair houses, lands and goods, to live on still), ye must say, that "man liveth not only by bread, but by every word that proceedeth out of the mouth of God." temptations Again, if the devil counselleth you to cast yourselves down applied8,"7 *° tne earth, so as to revoke your sincere belief and godly conversation, and to be conformable to the learned men of the world, pretending that God will be well enough content herewith; ye must answer that "it is written, that a man shall not tempt his Lord God." Further, if the devil offer you large promises of honour, dignity, and possessions, so that ye will worship idols in his synagogue, ye must say, " Go behind me, Satan; for it is otherwise written, that a man must worship his Lord God, and serve him only." Finally, if your mother, brother, sister, wife, child, kins- man or friend, do seek of you to do otherwise than the word of God hath taught you, ye must say with Clnist, that they are your mothers, brothers, sisters, wives, children, and kins- [Matt.xii. men2, which do the will of God the Father. To the which 49, 50.] . will the Lord for his mercy conform us all unfeignedly to the end ! Amen. Your loving and faithful brother in Christ, in captivity, Anno 1555. JOHN PHILPOT. [' Are all, 1684.] P Children, kinsmen, &c. Ed. 1084.] LETTERS. 259 LETTER XIV. Here followeth another letter of Master Philpot to the Lady Vane: which, because for the length, I could not wholly insert, I have excerpted certain specialities thereout as fol- loweth : The principal Spirit of God the Father, given unto us by Christ Jesus our merciful Saviour, confirm, strengthen, and stablish you in the true knowledge of the gospel, that your faithful heart, worshipful and dear sister in the Lord, may attain and taste with all the saints, what is the height, the depth, the length, and the breadth of the sweet cross of Christ ! Amen, &c. Oh, happy are you amongst all other women, that have found this precious stone which is hidden in the gospel ; for the which we ought to sell all other things, and to purchase the same. O happy woman, whose heart God hath moved and enlarged to be in the profession thereof ! Other seek worldly goods, honours, and delights ; but you seek with a good understanding to serve God in spirit and verity. This is the gate that leadeth to heaven; this is your portion for ever. By this you shall see God face to face (which sight is unspeakable joy), and by this shall ye see whatever your heart can desire : by this ye shall have a full sight of all the beautiful heavenly powers, and of all the celestial para- dise. By this shall you know them that you never knew, and be joyous and glad with those which you have known here in God, world without end, &c. Ah ! I lament the infidelity of England, that after so He bewaii- great light is stepped into so huge darkness again. "The of England, servant that knoweth his masters will, and doth it not, shall phcsiedto0 be beaten with many stripes." Ah ! great be the plagues that though the hang over England, yea, though the gospel should be restored restored again. Happy shall that person be whom the Lord shall ana1"' take out of this world, not to see them. Ah ! the great per- jury which men have run into so wilfully against God, by receiving antichrist attain and his wicked laws, which do threaten a great ruin unto England ! O that the Lord would 17—2 2G0 LETTERS. turn his just judgments upon the authors of the truce-breaking between God and us, that they might be brought low (as Nabuchodonosor was), that his people might be delivered, and foreshewed ms §'01T exahed ! God grant that that good luck which you agarinSthe"B U0Pe snortty to come upon the house of God, be a true pro- gospei. phecy, and not a well-wishing only ! Ah, Lord ! take away thy heavy hand from us, and stretch it out upon thine ene- mies (those hypocrites), as thou hast begun, that they may be confounded. 0 let not the weak perish for want of know- ledge through our sin. Although thou kill us, yet will we put our trust in thee. Thus, dear heart, you teach me to pray with you in writing. God hear your prayers, and give us the spirit of effectual prayer, to pour out our hearts continually together before God, that we may find mercy both for ourselves, and for our afflicted brethren and sisters. I cannot but praise God in you, for that pitiful heart that taketh other folks'1 calamities to heart, as your own. "Blessed be they that mourn, for such shall be comforted.'" God wipe away all tears from your pitiful eyes, and sorrow from your merciful heart, that you may (as doubtless you shall do shortly) rejoice with his elect for ever. You have so armed me to the Lord's battle both inwardly and outwardly, that except I be a very coward, I cannot faint, but overcome by death. You have appointed me to so good and gracious a general of the field, to so victorious a captain, and to so favourable a marshal, that if I should not go on lustily, there were no spectacle of heavenly manhood in me. I will present your coat-armour before my captain, and in the same I trust by him to overcome. The Phiipot's scarf I desire as an outward sign to shew our enemies, who see not our glorious end, neither what God worketh inwardly in us, through the blindness of their hearts, that they per- secute Christ's cross in us, whereby he hath sealed up the truth of his gospel by his death unto us, that we by our death (if need be) might confirm the same, and never be ashamed, whatsoever torment we do suffer for his name's sake ; and our weak brethren, seeing the same, might be more en- couraged to take up Christ's cross, and to follow him. God give us grace to do all things to his glory! Amen, &c. The world wondereth how we can be merry in such ex- scart. LETTERS. 261 treme misery; but our God is omnipotent, which turneth J*g^fgce misery into felicity. Believe me, dear sister, there is no such t^mVof joy in the world as the people of Christ have under the cross. affllctI0»- I speak by experience ; therefore believe me, and fear no- thing that the world can do unto you : for when they im- J*^* they* prison our bodies, they set our souls at liberty with God ; bo_ when they cast us down, they lift us up ; yea, when they set^r7 kill us, then do they bring us to everlasting life. And what f^'erty! greater glory can there be, than to be at conformity with Christ I which afflictions do work in us. God open our eyes to see more and more the glory of God in the cross of Jesus Clirist, and make us worthy par- takers of the same ! Let us rejoice in nothing with St Paul, but "in the cross of Jesus Christ, by whom the world is cru- cified unto us, and we to the world."'' The cross of Christ be our standard to fight under for ever ! A Vhile I am thus talking with you of our common consolation, I forget how I trouble you with my rude and unordinate tediousness : but you must impute it to love, which cannot quickly depart from them whom he loveth, but desireth to pour himself into their bosoms. Therefore, though your flesh would be offended (as it might justly be) at such rudeness, yet your spirit will say nay, which taketh all things in good part that come of love. And now I am departing, yet will I take my leave ere I go, and would fain speak somewhat that might declare my sincere love to you for ever : Farewell, O elect vessel of the Lord, to the comfort of his afflicted flock : farewell on earth, whom in heaven I am sure I shall not forget. Farewell under the cross most joyfully ; and, until we meet, always remember what Christ saith, " Be of good cheer, for I have overcome the world," &c. God pour his Spirit abundantly upon you, mine own dear bowels in Christ ! until you may come to see the God of all gods with his elect in the everlasting Sion. I send to you the kiss of peace, with the which I do most entirely take my leave of you at this present. It is necessary we depart hence, or else we could not be glorified. Your heart is heavy, because I say I must depart from you. It is the calling of the merciful Father, wherewithal you are content, and so am I. Be of good comfort: hold out your buckler of faith; for 262 LETTERS. by the strength thereof we shall shortly meet in eternal glory : to the which Christ bring both ns, Amen, Amen ! — The 10th of December, 1555. Death ! why should I fear thee ? since thou canst not hurt me, but rid me from misery unto eternal glory. Dead to the world, and living to Christ, your own brother, sealed up in the verity of the gospel for ever. JOHN PHILPOT. LETTER XV. Another Letter written to the same lady, being a great supporter of him. I cannot but most heartily give God thanks for these his gifts in you, whose brightness many beholding, that are weak, are much encouraged to seek God likewise, and to cleave to him, having the ensample of so faithful and con- stant a gentlewoman before their eyes. If the queen of the south shall rise with the men of Christ's generation, and con- demn them, for that she came from the end of the world to hear the wisdom of .Solomon, then shall your sincere and godly conversation, thus shining in this dangerous time of the trial of Christ's people, (being a woman of right worshipful estate Ajrainst and wealthy condition,) condemn in the latter day a great faint-heart- . . fers'ospeI niany °f these faint-hearted gospellers, which so soon be gone back and turned from the truth at the voice of a hand-maiden; seeing that neither the fear of imprisonment, neither the pos- session of the world (wherewithal you are sufficiently endued above a great many), can separate you from the love of the truth, which God hath revealed unto you : whereby it appear- eth that the seed of God's word which was sown in you, fell neither in the highway, neither among the thorns, neither upon the stones, but upon a good ground, which is blessed of God, and bringeth forth fruit with great affliction, a hun- dred fold, to the glory of God and the increase of his church. James i. 2, ln consideration whereof St James biddeth us highly to "re- joice, whensoever we fall into many temptations, knowing that LETTERS. 263 it is but the trial of our faith," that wc might bring forth that excellent virtue patience, by the which we are made like to our Redeemer Christ ; with whom we here being in like suf- fering, assuredly shall hereafter be partakers of his eternal glory. Therefore St Paul saith, " God forbid that I should glory in any thing but in the cross of our Lord Jesus Christ." I that am under the cross with you, (thanks be given to God therefore!) have felt in the same more true joy and consola- tion than ever I did by any benefit that God hath given me in my life before : for the more the world doth hate us, the nigher God is unto us, and there is no perfect joy but in God. Wherefore Christ said, " In me ye shall have joy, but in the Johnxvi.33. world affliction." Blessed be God which sendeth us this affliction, that we might perfectly joy in him ! For this cause, in the ripest time of iniquity, and in the most fer- vent season of persecution of the true church, which Christ in the twenty-first of Luke prophesied to come, he willeth us Luke xxi. to be of good cheer, and to lift up our heads, for our re- " ' demption is at hand. 0 that the Lord would come and deliver us from this Perfect joy considered. world, which is a vale of misery, unto his own kingdom, where flowcth perpetual joy and consolation ! And verily that is the true and only joy, which is conceived, not of the crea- ture, but of the Creator; the which when we do possess, no body can take it away from us ; to the which joy all other Comparison joys being compared, are but mournings, all delights sorrow, joy?neGod,e all sweetness sour, all beauty filth, and finally, all other things f" thiseJ°y that be counted pleasant are tediousness. Your own self is better witness of this than I. Ask yourself, with whom you are best acquainted. Doth not the Holy Ghost speak the same in your heart I Have you not persuaded yourself this to be true, before I wrote thereof \ For how should you, being a woman, and a young gentlewoman, beautiful, and at your own liberty, have overcome this your frail kind and age, and despised your excellent beauty and estate, unless all those things which be subject to the senses had been counted of you vile, and little to be esteemed in comparison of those things which inwardly do comfort you to overcome the flesh, the world, and the devil ? God increase your joy in all spiritual things, and stablish 2G4 LETTERS. oo by the death which two of our brethren of late have, through fire, ren- of martyrs. ~ dered to the truth of the gospel, which now triumpheth by the death of godly martyrs. The Lord is at hand: therefore watch and pray. — The last of May, 1555. Captive in the king's bench. Yours, with heart in Christ, JOHN PHILPOT. LETTER XVI. Another Letter to the godly Lady Vane. God, the Father of our Lord Jesus Christ, increase in your godly heart the faith of the gospel, which is your eternal inheritance, and the Holy Ghost comfort your spirit with all spiritual consolation, to the day of the Lord ! Amen. I cannot but praise God most highly and earnestly, my dear and faithful lady, for the great and unfeigned love which [' Seely : sill y, simple.] LETTERS. 265 you bear unto me in Christ," declared oftentimes, as well now as of late, bv manifest and liberal tokens. Blessed be (rod that Lady Vane * ... . a "beral hath made you so worthy a member in his kingdom : for it benefactor cannot be but such shall reap with abundance in time of re- saints, ward, that here doth sow so plenteously in well doing ; albeit I am most unworthy to receive any such benefit at your hands, as in respect of a pillar of Christ's church, which am scarce a shadow thereof. But the zeal of Christ's church in you wisheth me to be such a one as the time doth require. God fulfil your desire of me, that I may be found constant, and no wandering- star ! I am not worthy of the name of a prophet, or of a minister of God's word, for that I have (being letted by the iniquity of the time) little or nothing laboured therein. I am a friend of our common spouse Jesus, and do rejoice of the verity of his word, for the which (praised be his name !) he hath counted me worthy to suffer; and indeed who that giveth "a Markix. u. draught of water in the name of a disciple,11 as Christ promised, M shall lose his reward V Therefore what your gentleness doth in the name of him, the Lord recompense unto you in all his blessings which he is accustomed to pour on them which love his flock unfeignedly ! Good lady, you have to joy that the kingdom of God is thus continually before your eyes, and that you are not ashamed of the bands of Christ, which you with his people in part do suffer. They may be assured of the glory everlasting, which here are not ashamed to take up the cross of Christ, and to follow him. Here we must weep and lament, while the world laugheth and triumpheth over us ; but our tears shall shortly be turned into unspeakable joy, and we shall eternally be merry together, when the world shall lament their infidelity without end. I would I were able to do any thing that might shew condign thanks for that sincere love you bear unto me in Christ : you adjure me (as it were) by your gentle letters to be bold on you in all my needs. I thank God which ceaseth not to provide for his, I lack nothing at this present, but only ability to thank your faithful heart for your goodness towards me. I love you and not yours, as it is meet Christians to love one another in God ; and your faith which I behold in you, is more worth unto me than all your possessions And I think I 260 LETTERS. shall not need long to be chargeable unto you, for that this week I look for commissioners to sit on me and my fellow-prisoners in prison, lest the spirit of our breath might blow further abroad. The will of God be done ! We are not so good as John the Baptist, which was beheaded in prison. Darkness cannot abide the light : therefore their doings must declare what they are. We are as sheep appointed for a sacrifice to the Lord. We must not fear the fire, for our Lord is a consuming fire, which will put out the fierceness of raging torments from us. "Be not afraid of them that can kill the body, but fear him that can cast both body and soul into hell fire.11 God forbid that we should rejoice otherwise than in the cross of Christ ; and pray that he would make us worthy to suffer for his sake, (rod will have our faith tried and known ; and therefore let us willingly " humble ourselves under the mighty hand of God, that he may a perfect gloriously lift us up in his good time.1'' There is none perfectly man, how faithful indeed till he can say with St Paul, " I am persuaded Rom. viii. " that neither death, neither life, neither angels, neither princes, nor powers, neither things present, neither things to come, neither highness, neither lowness, neither any other creature, is able to separate us from the love of God which is in Christ Jesus our Lord." This faith God plant both in you and in me unmovably ! In this faith we have to rejoice, and in none other. The time of All the tribulations of the world are not worthy of the betterfora eternal weight of glory which is prepared for them that here do Christian . . , , nn than the with patience abide the cross. Whereiore let us be strong timeofjov. ... , P , . , , , with the strength ot him that is able to make us strong, and lament the weakness, I might say the infidelity, of our faint gospellers. Christ, whom we would pretend to have put upon us, is the strength of God; and how then may they be weak where Christ is ? We have more to be glad, touching ourselves, of this time, than we have had of any time before, in the which we have so ready a way to go unto God, and so good occasion to shew our duty in glorifying his holy name. For if we be imprisoned in this cause, we are blessed : if we lose all that we have, we are blessed a hundred fold : if we die, we are blessed eternally; so that in suffering of persecutions, all is full of blessings. Be blessed therefore, 0 elect lady, of God, with the [} Strength in him, Editions 1597 and 1684.] LETTERS. 267 blessed of God, and flee (as you do) the concupiscence of the world. Embrace that which is perfect, and joyfully look for the coming and cross of our Lord Jesus Christ, &c. Thus desiring God to preserve you to his true peace, and to give you victory of that temptation which now is come to try our faith, Christ be with you, and bless you both in body and soul ; and my prayer shall follow you wheresoever you go, as I desire that yours may be with me. The last week I sent your be- neficence to Oxford : I could not before have a convenient messenger. As soon as I have word, you shall be satisfied of your request. Love me as you do, and the God of love be with you ! The 20th day of August. By yours, with all his power, in the Lord, JOHN PHILPOT. LETTER XVII. Another Letter full of spiritual consolation to the said lady. The mercy of God the Father, and the consolation of the Holy Ghost, through Jesus Christ, be with you, and strengthen you, my dear mother and sister in the Lord, in these dangerous days, to the crown of eternal glory, which is now offered to all faithful soldiers in the gospel, Amen ! As your good ladyship doth desire to hear from me, so I am desirous to write, as your gentleness and daily goodness bindeth me. But Satan of late hath letted me, who envying all good exercises which I have had and received by mine easy imprisonment in times past, hath brought me out of the king's bench into the bishop of London's coal-house, a dark and an ugly prison as any is about London; (but my dark body of sin hath well deserved the same, and the Lord now hath brought me into outward darkness, that I might the more be lightened by him, as he is most present with his children in the midst of darkness;) where I cannot be suffered to have any candle-light, neither ink nor paper, but by stealth. Wherefore I cannot write to you as I would, neither as my duty is. As Christ my Master was sent from Annas to Caiaphas, so am I sent from LETTERS. Winchester diocese to London. 1 trust, to make a speedy end of my course : God give me grace and patience to be a faithful follower of my Master ! I have been already this seven-night in his coal-house, and have of late been four times called to mine answer, but hitherto not called to judgment, which I do daily look for; but I fear they will prolong me, and try me by strait imprisonment awhile, in the which God's will be done. of Chris"06 Pra.y' dear lad^ that my faith faint not' which 1 praise i',?nff;r,!j"f„ God is presently more lively with me than it hath been in times ins sallies in 1 ^ * cution.erse" Past- ^ taste and ^ee^ faithfulness of God in his promise, who hath promised to be with his in their trouble, and to deliver them. I thank the Lord, I am not alone, but have six other faithful companions ; who in our darkness do cheerfully sing hymns and praises unto God for his great goodness. We are so joyful, that I wish you part of my joy ; for you that are so careful of my bodily relief, how can I but wish your spiritual consolation, and that abundantly? Let not, dear heart, my strait imprisonment any thing molest you ; for it hath added, and daily doth, unto my joy : but rather be glad and thank- ful unto God with me, that it hath pleased him to make me, most wretched sinner, worthy to suffer any thing for his sake. "Hitherto we have not resisted unto blood." God make us never to count our blood more precious in our eyes than his truth ! Ah, my dear sister ! I thank you again for the last letter you sent me ; it is a singular comfort unto me, as oft as I read the same. I have it in my bosom, and will carry the same even to the stake with me, in witness that Cln-ist hath so con- stant and faithful a lady in England. God succour and keep that spirit in you ; for it is the very spirit of adoption of the child of God. Such cheerful and holy spirits under the cross be acceptable sacrifices in the sight of G od ; for Christ came to [Luke xii. cast fire into the earth, and looketh that it should be kindled. ■19-] Be you fervent in spirit in our Christ's cause, as you have begun; for that is the principal spirit wherewithal David desired to be confirmed. Oh, how do I rejoice, your ladyship to go arm in arm with me unto Christ, or rather before me ! I can- not but joy of such a worshipful fellow. Methinketh I see you to mourn, and desire to be loosed out of the earthly and LETTERS. 2 GO frail habitacle1 of this body. Oh, how amiable and pleasant is it to dwell in the Lord's tabernacle ! Our Christ and his heavenly company look for us: let us haste and run thereto; for behold the Lord is ready to embrace us. Mine own bowels in the Lord ! be merry in the Lord with your afflicted brother, who daily offereth your merciful alms, which most unworthily I do receive still of you, unto the Lord. But now, dear mo- ther, you need not to burden so much yourself (as my last letters did signify), for that my chargeable imprisonment is cut off, and a little now serveth me : wherefore I pray you send no more until I send to you, for I have sufficient and abound. God's peace be with you for ever ! Out of my lord of London's coal-house, the last of October. Your own, JOHN PHILPOT. LETTER XVIII. Another Letter to the said lady, wherein parti// he complaineth of the dissimulation and perjury of Englishmen, falling again to the pope, and partly he expresseth his joy in his afflictions. I cannot but joy with you, my heartily beloved in Christ, of the fall of Sennacherib: since it is to the glory of God, By this Sen o J » nacnenb, hi and to the consolation of his church, to see the fall of their ?e*?et5! ' death ot t enemies before their face, according as it is written, " The w-[]"{'e0st just shall rejoice, when he seeth the vengeance of the wicked." [{ft lviii- God make this your joy perfect; for as concerning myself, I count not to see those good days, whereof you have a glim- mering, in this life. For although the cockatrice be dead, yet his pestilent chickens, with the whore of Babylon, still live. But a great hope there is of their short confusion, be- cause God doth not prosper their doings according to their expectation. Most happiest3 shall he be, whom the Lord shall most soonest3 take out of this life, that he may not see the Habitacle — Lat. habitaculum : dwelling-place.] [2 Most happy. Ed. 1684-1 C3 Soonest. 1084.] 270 LETTERS. plagues which the manifest perjury and the manifold idolatry and detestahle dissimulation (and that of such as do know the truth) do threaten to come. The Lord is just, and all unrighteousness displeaseth him, and either here, or else in another world, he will punish this gross infidelity of the world : but his elect, and such as he loveth, will he punish here, that they should not be con- demned hereafter with the world eternally. We have nothing so much to rejoice in. as in the cross of Jesus Christ, and in that we are partakers of his afflictions, which be the earnest- penny of that eternal kingdom, which he upon the cross for us hath purchased. For as Paul his faithful witness saith, 41 If we suffer with him, we shall reign with him : if we die with him, we shall live with him," AV'herefore, mine own dear bowels! praise God with me most entirely, that it hath pleased him now mercifully to visit the sins of my youth, and my huge unthankfulness. and by the same doth give me much consolation, that he assureth me of his great goodness and mercy, and turneth his fatherly castigation into my crown of glory. 0 good God! what am I, on whom he should shew this great mercy I To him that is immortal, invisible, and only wise, be all honour, praise, and glory therefore. Amen. He express- "This is the dav that the Lord hath made; let us reioiee etnthegTtat •> * joy which and be glad in the same."1 This is the wav, though it be God s pn- ° » sonersfeei narrow, which is full of the peace of God, and leadeth to in their suf- 1 ' ferings. eternal bliss. Oh, how my heart leapeth for joy. that I am so near the apprehension thereof ! God forgive me mine un- thankfulness and unworthiness of so great glory. The swords which pierced Mary's heart in the passion of our Saviour, which daily also go through your faithful heart, be more glorious and to be desired than the golden sceptres of this world. Oh. blessed be they that mourn in this world to God- ward; for they shall eternally be comforted. God make my stony heart to mourn more than it doth! I have so much joy of the reward that is prepared for me, most wretched sinner, that though I be in a place of darkness and mourning, yet I cannot lament ; Phiipot but both ni[rht and dav am so iovful, as though I were under never so ° * * * , . merry- in no cross at all : vea. in all the davs of my life I was never all his life * . before. so merry: the name of the Lord be praised therefore for ever LETTERS. 271 and ever, and he pardon mine unthankfulness ! Our enemies do fret, fume, and gnash their teeth to see and hear that we, under this grievous affliction in the world, can be so merry. We are of them counted as desperate persons, for the certain hope and feeling which we have of our everlasting salvation. And it is no marvel, for the worldly men cannot perceive the things of God ; it is mere foolishness and abomination to them. Be thankful unto God, mine own dear helper, for his wondrous working in his chosen people. Pray instantly that this joy be never taken from us ; for it passetli all the de- lights of this world. This is " the peace of God which sur- mounteth all understanding this peace, the more his chosen be afflicted, the more they feel; and therefore cannot faint, neither for fire, neither for water. Let us pray for our weak brethren and sisters1 sake, that it may please God to alleviate the grievous and intolerable burden of these cruel days. But touching ourselves, let us heartily beseech our Saviour to vouchsafe to give us this glorious gift, to suffer for his gospel's sake, and that we may think the shame of the world to be our glory, as it is indeed. God increase our faith, and open our eyes to behold what is prepared for us ! I lack nothing, praise be to God ! I trust my marriage-garment is ready. I will send you my examinations, as soon as I can get them written, if you be desirous of them. God of his mercy fill your merciful heart with all joy and consolation of the hope to come ! Out of the coal-house, the 19th of November. Your own lover, JOHN PHILPOT. LETTER XIX. A Letter to a friend of his, prisoner the same time in New- gate ; wherein is delated and discussed the matter or A letter of question of infants to be baptized. ^wishing a certain The (jlod of all light and understanding lighten your heart thematter with all true knowledge of his word, and make you perfect $ in^nts."8 272 LETTERS. to the day of our Lord Jesus Christ, whereunto you are now called, through the mighty operation of his holy Spirit ! Amen. I received yesternight from you, dear brother, saint, and fellow-prisoner for the truth of Christ's gospel, a letter, wherein you gently require my judgment concerning the baptism of infants ; what is the effect thereof. And before I do shew you what I have learned out of God's word, and of his true and infallible church touching the same, I think it not out of the matter first to declare what vision I had the same night, while musing on your letter I fell asleep, know ing that God doth not without cause reveal to his people, who have their minds fixed on him, special and spiritual revelations to their comfort, as a taste of their joy and kingdom to come, which flesh and blood cannot comprehend, revealed to Being in the midst of my sweet rest, it seemed me to see uponaietter a 8Tea^ beautiful city, all of the colour of azure and white, swered? four-square, in a marvellous beautiful composition in the midst of the sky; the sight whereof so inwardly comforted me, that I am not able to express the consolation I had thereof; yea, the remembrance thereof causeth as yet my heart to leap for joy : and as charity is no churl, but would others to be par- takers of his delight, so methought I called to others (I can- not tell whom) ; and while they came, and we together beheld the same, by and by, to my great grief, it faded away. The vision This dream I think not to have come of the illusion of expounded. the senses, because it brought with it so much spiritual joy; and I take it to be of the working of God's Spirit for the contentation of your request, as he wrought in Peter to satisfy Cornelius. Therefore I interpret this beautiful city to be the glorious church of Christ, and the appearance of it in the sky signifieth the heavenly state thereof, whose conversation The primi- is in heaven ; and that, according to the primitive church pie tor us which is now in heaven, men ought to measure and judge the church of Christ now in earth ; for as the prophet David [Ps. lxxxvii. saith, " The foundations thereof be in the holy hills, and glo- rious things be spoken of the city of God." And the mar- vellous quadrature of the same, I take to signify the universal agreement in the same, and that all the church here militant ought to consent to the primitive church throughout the four LETTERS. 273 parts of the world ; as the prophet affirmeth, saying, " God I.Ps- lxviii- maketh us to dwell after one manner in one house.11 And that I conceived so wonderful joy at the contemplation thereof, I understand the unspeakahle joy which they have that be at unity with Christ's primitive church : for there is joy in the Holy Ghost, and peace which passeth all understanding, as it is written in the Psalms : " As of joyful persons, is the [ps< v- llJ dwelling of all them that be in thee.11 And that I called others to the fruition of this vision and to behold this won- derful city, I construe it by the will of God this vision to have come upon me musing on your letter, to the end that under this figure I might have occasion to move you with many others, to behold the primitive church in all your opinions concerning faith, and to conform yourself in all points to the same, which is the " pillar and stablishment of truth,11 and teacheth the true use of the sacraments ; and having, with a greater fulness than we have now, the first-fruits of the Holy Ghost, did declare the true interpretation of the scriptures according to all verity, even as our Saviour pro- mised to send them another Comforter, which should teach them all truth. And since all truth was taught and revealed to the primi- tive church, which is our mother, let us all that be obedient children of God, submit ourselves to the judgment of the church for the better understanding of the articles of our faith and of the doubtful sentences of the scripture. Let us not go about to shew in us, by following any private man's interpretation upon the word, another spirit than they of the primitive church had, lest we deceive ourselves : for there is but one faith and one Spirit, which is not contrary to him- self, neither otherwise now teacheth us than he did them. Therefore let us believe as they have taught us of the scrip- tures, and be at peace with them, according as the true catholic church is at this day : and the God of peace as- suredly will be with us, and deliver us out of all our worldly troubles and miseries, and make us partakers of their joy and bliss through our obedience to faith with them. Therefore God commandeth us in Job to ask of the elder [Job viii. 8, generation, and to search diligently the memory of the fathers : for we are but yesterday's children, and be ignorant, and our is [l'HILl'OT.j 274 LETTERS. days are like a shadow, "and they shall teach thee,11 saith the Lord, "and speak to thee, and shall utter words from their hearts." And by Solomon we are commanded, not to 2oIj°v'V1' reject the direction of our mother. The Lord grant you to direct your steps in all things after her, and to abhor con- tention with her ; for as St Paul writeth, " If any man be contentious, neither we, neither the church of God, hath any such custom.11 Hitherto I have shewed you, good brother S., my judg- ment generally of that you stand in doubt and dissent from others, to the which I wish you as mine own heart to be conformable ; and then doubtless you cannot err, but boldly may be glad in your troubles, and triumph at the hour of your death, that you shall die in the church of God a faith- ful martyr, and receive the crown of eternal glory. And thus much have I written upon the occasion of a vision before Proof by Q0(\. unfeigned. But that you may not think that I go about testimonies ° ... and scrip- to satisfy vou with uncertain visions only, and not after God's tures. •> - J? word, I will take the ground of your letter, and specially answer to the same by the scriptures, and by infallible reasons deduced out of the same, and prove the baptism of infants to be lawful, commendable, and necessary, whereof you seem to stand in doubt. Baptism of Indeed, if you look upon the papistical synagogue only, oidantiqui- which had corrupted God's word by false interpretations, and tv in the , * r . church. hath perverted the true use of Christ's sacraments, you might Every thing 1 . , abused in seem to have good handfast of your opinion against the the pope's w ° . . church is baptism of infants. But forasmuch as it is of more antiquity, not to be r *• * rejected, and hath its beginning from God's word and from the use but the an- 0 P thereof to be °^ tne P^™^ive church, it must not in respect of the abuse and'tooer m tne popish church be neglected, or thought not expedient duced again t0 be used in Christ's church. Auxentius, one of the Arians' to the same. ' sect1, with his adherents, was one of the first that denied the baptism of children; and next after him Pelagius the heretic ; and some others there were in St Bernard's time, as it doth appear by his writings; and in our days the ana- baptists, an inordinate kind of men stirred up by the devil, to the destruction of the gospel. But the catholic truth de- fj Auxentius was bishop of Milan : he died in the year .374, and was succeeded by Ambrose.] LETTERS. livered unto us by the scriptures plainly determineth, that all such are to be baptized, as whom God acknowledgeth for his people, and voucheth them worthy of sanctification or re- mission of their sins. Therefore, since that infants be in the number or scroll of God's people, and be partakers of the promise by their purification in Christ, it must needs follow thereby, that they ought to be baptized as well as those that can profess their faith : for we judge the people of God as well by the free and liberal promise of God, as by the con- fession of faith. For to whomsoever God promiseth himself to be their God, and whom he acknowledgeth for his, those no man without great impiety may exclude from the num- ber of the faithful. But God promiseth that he will not only be the God of such as do profess him, but also of infants, promising them his grace and remission of sins, as it ap- peareth by the words of the covenant made unto Abraham : "I will set my covenant between thee and me (saith the Gen- xvii- Lord), and between thy seed after thee in their generations, with an everlasting covenant, to be thy God, and the God of thy seed after thee." To the which covenant circumci- sion was added, to be a sign of sanctification as well in chil- dren as in men ; and no man may think that this promise is abrogated with circumcision and other ceremonial laws : for Christ came to fulfil the promises, and not to dissolve .Matt. v. them. Therefore in the gospel he saith of infants (that is, of such as yet believed not), " Let thy little ones come unto Markx. me, and forbid them not ; for of such is the kingdom of heaven." Again, " It is not the will of your Father which Matt- xviii- is in heaven, that any of these little ones do perish." Also, " He that receiveth one such little child m my name, re- Matt, xviii. ceiveth me." " Take heed therefore that ye despise not one Matt, xviii. of these babes ; for I tell you, their angels do continually see in heaven my Father's face." And what may be said more plainer than this i It is not the will of the heavenly Father, that the infants should perish : whereby we may gather that he receiveth them freely unto this grace, although as yet they confess not their faith. Since then that the word of the promise, which is contained in baptism, pertaineth as well to children as to men, why should the sign of the promise, which is baptism in water, bo withdrawn from children, when IS— 2 276" LETTERS. Christ himself commandeth them to be received of us, and promiseth the reward of a prophet to those that receive such a little infant, as he for an example did put before his disciples I Arguments Now will I prove with manifest arguments that children proving the . . ° baptism of ought to be baptized, and that the apostles of Christ did children to ° . m» be of God, baptize children. The Lord commanded his apostles to bap- and that the . 1 . r r apostles tize all nations : therefore also children ought to be baptized ; baptized ° 1 children, for thev are comprehended under this word, " all nations." Matt.xxvm. J 1 ' Further, whom God doth account among the faithful, they Acts x. are faithful ; for it was said to Peter, " That thing which God hath purified, thou shalt not say to be common or unclean."1 eument ^0<^ c*otn rePute children among the faithful : ergo, they be faithful — except we had rather to resist God, and seem stronger and wiser than he. And without all doubt the apostles icor.i. baptized those which Christ commanded: but be commanded the faithful to be baptized, among the which infants be reckoned : the apostles then baptized infants. Another ar- The gospel is more than baptism; for Paul said, '-The foment, icor.i. Lord sent me to preach the gospel, and not to baptize:1'' not that he denied absolutely that he was sent to baptize, but that he preferred doctrine before baptism; for the Lord com- manded both to the apostles. But children be received by the doctrine of the gospel of God, and not refused : there- fore what person being of reason may deny them baptism, in sacra- which is a thing lesser than the gospel I For in the saera- thinril- apostles. Cyril, upon Leviticus2, approveth the baptism of children, and condemneth the iteration of baptism. These authorities of men I do allege, not to tie the baptism of children unto the testimonies of men, but to shew how men's testimonies do agree with God's word, and that the verity of antiquity is on our side, and that the Ana- baptists have nothing but lies for them, and new imaginations, which feign the baptism of children to be the pope's com- mandment. After this will I answer to the sum of your arguments for the contrary. The first, which includeth all the rest, is, It is written, " Go ye into all the world, and preach the glad tidings to all creatures. He that believeth and is baptized, shall be saved ; but he that believeth not, shall be damned," &c. To this I answer, that nothing is added to God's word by the baptism of children, as you pretend, but that is done which the same word doth require ; for that children are accounted of Christ in the gospel among the number of such [Matt, xviii. as believe, as it appeareth by these words, " He that offendeth one of these little babes which believe in me, it were better for him to have a millstone tied about his neck, and to be cast into the bottom of the sea." Where plainly Christ calleth such as be not able to confess their faith, believers, observandum sit atque retinendum, turn magis circa infantes ipsos et recens natos observandum putamus, qui hoc ipso de ope nostra ac de divina misericordia plus merentur, quod in primo statim nativitatis suae ortu plorantes ac flentes nihil aliud faciunt quam deprecantur. Cypr. Op. Par. 1726. Epist. lix. ad Fidum. p. 99.] [} Et si quisquam in hac re auctoritatem divinam quaerat, quanquam ' Quod universa tenet ecclesia, nec conciliis institutum, sed semper retentum est, non nisi auctoritate apostolica traditum rectissime creditur;' tamen veraciter conjicere possumus, quid valeat in parvulis baptismi sacramentum, ex circumcisione carnis, quam prior populus accepit, quam prius quam acciperet, justificatus est Abraham. August, de Bap- tism, cont. Donat. Lib. iv. cap. xxiv. col. 140. § 31.] [2 Non quo per base iterandam baptismi gratiam sentiamus: sed quod omnis purificatio peccatorum, etiam haec quae per poenitentiam quseritur, illius opc indiget, de cujus latere aqua processit et sanguis. Cyril. Op. Par. 1605. In Levit. Lib. vm. torn. i. col. 83.] LETTERS. 281 because of his mere grace he reputeth them for believers. And this is no wonder so to be taken, since God imputeth Rigiitcous- 1 ness and faith for righteousness unto men that be of riper age : for acceptation ° _ . . Is only by both in men and children, righteousness, acceptation, sanctifi- imputation ° 1 and mere cation, is of mere grace and by imputation, that the glory srace- of God's grace might be praised. And that the children of faithful parents are sanctified, and among such as do believe, is apparent in 1 Cor. vii. And whereas you do gather by the order of the words in the said commandment of Christ, that children ought to be taught before they be baptized, and to this end you allege many places out of the Acts proving that such as confessed their faith first, were baptized after : I answer, that if the order of words might weigh any thing in this cause, we have the scripture that maketh as well for us ; for in St Mark we read, that John did baptize in the desert, preaching the Mark i. baptism of repentance. In the which place we see baptizing go before, and preaching to follow3. And also I will declare this place of Matthew, exactly considered, to make for the use of baptism in children ; for St Matthew hath it written in this wise: "All power is given me," saith the Lord, "in Matt.xmiii, heaven and in earth; therefore, going forth, /nadrjrevcjaTe^ that is, " disciple ye" (as I may express the signification of the word), that is, make or gather to me disciples of all nations. And following, he declareth the way how they should gather to him disciples out of all nations, " baptizing them and teaching :" by baptizing and teaching ye shall procure a church to me. And both these, aptly and briefly, severally he setteth forth, saying, " baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." Now then, baptism goeth before doctrine. But hereby I do not gather that the gentiles, which never heard any thing before of God, and of the Son of Cod, and of the Holy Ghost, ought to be baptized, neither they would permit " He that themselves to be baptized before they knew to what end ; and is bap- but this I have declared to shew you upon how feeble founda- opened, tion the Anabaptists be grounded. And plainly it is not true [3 Follow after, Ed. 1684.] 282 LETTERS. which they imagine of this text, that the Lord did only com- mand such to he baptized whom the apostles had first of all taught ; neither here verily is signified who only be to be baptized : but he speaketh of such as be at perfect age, and of the first foundations of faith, and of the church to be planted among the gentiles, which were as yet rude and ignorant of religion. Such as be of age may hear, believe, and confess that is1 preached and taught, but so cannot infants : therefore we may justly collect, that he speaketh here nothing of infants or children. But for all this they be not to be2 excluded from rrrhess. iii. baptism. It is a general ride, " He that doth not labour must not eat ;" but who is so barbarous, that might think hereby that children should be famished ? The Lord sent his apostles, at the beginning of his setting- up of his true religion, unto all nations — unto such as were both ignorant of God, and were out of the covenant of God : and truly such persons it behoved not first to be baptized, and afterward taught ; but first to be taught, and after bap- tized. If at this day we should go to the Turks, to convert them to the faith of Christ, verily first we ought to teach them, and afterward baptize such as would yield to be the servants of Christ. Likewise the Lord himself in times5 past did, when first he renewed the covenant with Abraham, and ordained circumcision to be a seal of the covenant after that Abraham was circumcised. But he, when he perceived the infants also to pertain to the covenant, and that circumcision was the sealing up of the covenant, did not only circumcise Ishmael [Gen.wii. jjis son, that was thirteen vears of age, but all other infants 25— 27.J ' J ° that were born in his house, among whom we reckon Isaac, win chii- Even so faithful people which were converted from heathen christian idolatry by the preaching of the gospel, and confessing the received to faith, were baptized ; when they understood their children to baptism. ^ countec] among the people of God, and that baptism was the token of the people of God, they procured also their children to be baptized. Therefore, as it is written, " Abra- ham circumcised all the male children of his house;" seni- le That which is preached, 1684.] [f Ought not to be, 1684.] [:! Time past, 1684.] LETTERS. 283 blably we read in the Acts and writings of the Apostles, that [Acts xvi. after the master of the house was turned to the faith, all the whole house was baptized. And as concerning those which of old time were compelled to confess their faith before they received baptism, which were called catechumeni, they were such as with our forefathers came from the gentiles to4 the church, whom being yet rude of faith they did instruct in the principles of their belief, and afterward they did baptize them : but the same ancient fathers, notwithstanding, did baptize the children of faithful men, as I have already partly declared. And because you do require a hasty answer of your letter of one that is but a dull writer, I am here enforced to cease particularly to go through your letter in answering thereto, knowing that I have fully answered every part thereof in that I have already written, although not in such order as it had been meet, and as I purposed. But forasmuch as I understand that you will be no contentious man, neither in this matter, neither in any other, contrary to the judgment of Christ's true 5 primitive church, which is the body and fulness of Christ ; I desire you in the entire love of him, or rather Christ desireth you by me (that your joy may be perfect, whereto you are now called), to submit your judgment to that church, and to be at peace and unity in the same ; that the coat of Christ, which ought to be without seam, but now, alas! most miserably is torn in pieces by many dangerous sects and damnable opinions, may appear by you in no part to have been rent, neither that any giddy head in these dog- days might take an ensample by you to dissent from Christ's true church. I beseech thee, dear brother in the gospel, follow the steps of the faith of the glorious martyrs in the primitive church, and of such as at this day follow the same : decline from them neither to the right hand nor to the left. Then shall death, be it never so bitter, be more sweet than this life ; then shall Christ with all the heavenly Jerusalem triumphantly embrace your spirit with unspeakable gladness and exaltation, who in this earth was content to join your spirit with their spirits, according as it is commanded by the [J Into the church, 1(584.] Christ's primitive church. JC84.] 284 LETTERS. icor. xiv. Word, that the spirit of the prophets should be subject to [Ps. xxvii. the prophets. One thing ask with David ere you depart, and require the same, that you may dwell with a full accord in his house, for there is glory and worship ; and so, with Simeon in the temple embracing Christ, depart in peace. To the which peace Christ bring both you and me, and all our loving brethren that love God in the unity of faith, by such ways as shall please him, to his glory ! Let the bitter passion of Christ, which he suffered for your sake, and the horrible torments which the godly martyrs of Christ have endured before us, and also the inestimable reward of your life to [Col. iii. 3.] come, which is hidden yet a little while from you with Christ, strengthen, comfort, and encourage you to the end of that glorious race which you are in ! Amen. Your yoke-fellow in captivity for the verity of Christ's gospel, to live and die with you in the unity of faith, JOHN PHILPOT. LETTER XX. (C.) A Letter of Mr Philpot, written to certain of his faithful friends as his last farewell, a little before he svffered. The knowledge of God, which hath enlightened you with true understanding of the gospel of Christ, be remaining with you still to the end, and be augmented in your hearts and doings through the operation of the holy Spirit to the glory of God and your eternal salvation! Amen. A man that is passing into far countries, before his de- parting, committeth such goods as God hath endued him withal to his dearest friends, to the end they might be the better by them, if he return not again. Even so, dearly be- loved and right worshipful, my good friends, I having shortly to pass unto my heavenly inheritance which is hidden with Christ, and to our common country and eternal dwelling-place which we shall have with God, never to return before the LETTERS. 285 latter day, in the which our souls shall come to judgment, and receive their bodies to be glorified according to their doings, have thought it my duty to communicate unto you something (with whom I have found great humanity) of the few heavenly treasures with the which God among others hath endued me in Christ, whereby he hath made me his child, and assuredly the inheritor of the kingdom of heaven, with all those that unfeignedly love him, and constantly cleave to his holy gospel : and that is, by the renovation of his image, whereunto man was first created like unto God, which is to be in the favour of God, to know God truly, to live justly, to delight fervently in the contemplation of God, to be continually happy, to be immortal, void of all corruption and sin ; the which blessed image through sin is deformed in us, and in manner lost, saving that it hath pleased God of his mercy (who willeth not the death of a sinner) to re- store that image by grace, through knowledge and belief of the gospel, which otherwise in our nature is clean suppressed and extinguished. Therefore we, knowing the great and lamentable loss which we do sustain in Adam, ought most earnestly to seek the recovery thereof, that we might eternally live like unto God in immortality and felicity ; the which we shall never recover, unless we go about to mortify our outward man all the days of our life more and more, and be renewed in spirit according to the true knowledge of God; the which if we be, then may we be assured that we have found that joy, felicity, and eternal life which Adam had in paradise, yea, and more than that ten thousand fold, for that it is such as "the eye hath not seen, the ear hath not heard, neither the heart can conceive which Christ hath prepared for us." This image of God whosoever by faith doth find, he hath found the most precious treasure that any man can find ; for he is even here a citizen of heaven, and in possession of eternal life. Therefore I commit unto you principally a daily care of the renovation of this image, as the chiefest jewel you can de- sire in this world. And hereof now I am the more moved to put you in remembrance, because I love you entirely in the Lord, and desire your fellowship, which the iniquity of 280 LETTERS. our time will not permit me to enjoy here. And, forasmuch as we have a better life to come than this present is, an eternal society with Christ, which neither the malice of time, neither the distance of place can dissolve or separate ; I ex- hort you now, as one that hath obtained mercy of God in the reparation of his image in me, to embrace the care thereof with earnest desire to attain the same, whereby we shall all have a perfect fruition of our love and friendship, which already we have here begun, and with God in heaven shall be (without all doubt) made joyfully perfect. Let this be a perpetual remembrance of your poor afflicted friend, which daily looketh through fire to enter into that eternal life, where he trusteth assuredly to enjoy your fellow- ship, if the image of God be renewed in you through the knowledge of Christ which you have received and do know. Look, whose image the coin beareth, his it is. Semblably, if your conversation be after the gospel, verily you are the elect of Christ ; but if it be according to the world, his ser- vants you are whom your life doth express. We have all in baptism put on Christ, whom if we endeavour to repre- sent, we are indeed the sons of God and inheritors with Christ. One good rule St Paul to the Romans, in the twelfth chapter, doth appoint for the restoration of this our image of God : " Fashion not your lives (saith he) unto this world ; but be ye changed in your shape by the renewing of your mind, that ye may prove what is the will of God, which thing is good, acceptable, and perfect." God grant that this rule may take place with you ; and then doubtless our com- pany shall be inseparable with all the saints of God in eter- nal bliss. Be you not deceived by the vain possessions and uncer- tain pleasures of this world, which serve to none other pur- pose than to blind your eyes, that they might not behold the things which be glorious and permanent for ever. The tilings which we see are mortal ; but the things which we see not, but certainly hope for, be immortal. "For all flesh," as the prophet Esay saith, " is but grass, and the glory thereof as the flower of the field." Oh that you which have the pos- sessions of this world, would so account them, and not sell LETTERS. 28? your eternal inheritance for a mess of porridge, as Esau did ! God open your eyes, that you may see the glory of Christ in the mount with Peter, John, and James ! Then, I doubt not, you would say with Peter, " Lord, it is good for us to abide here : let us here make our dwelling-places." We have in this world no firm mansion, but we seek after that which is to come ; the which if we seek now where it may be found, we shall surely find it. If we mortify the image of Adam, which through sin reigneth in our flesh, then shall the image of Christ revive in us to our eternal glory. We are all baptized to die with Christ, to the end we should walk in newness of life, as persons dead to the world and living to God. And if we die with him by crucifying our concu- piscence and lusts, we shall eternally live. Infidelity is the cause of all our misery, which causeth us to fear man more than God, and to esteem the things present more than the things to come. God enlighten our eyes, that we may un- derstand how precious an inheritance Christ hath prepared for such as hunger and thirst thereafter ! Then, I doubt not, we would say with St Paul, " I am surely persuaded that neither death nor life, neither angels nor rule, neither power, nor things present, neither things to come, neither any other treasure or creature shall separate us from the love which is in Christ Jesus.11 The Lord increase our faith, and give us his holy Spirit to discern with ourselves how much we are grown in his image, and are like unto him : for how much we are unlike to the world, so much more are we like unto God, and so much the more do we approach unto hiin. The Lord draw you by his holy Spirit, and fashion you unto his likeness, that we may eternally live together ! The means to come thereunto is diligent exercise in God's word, con- tinual and faithful prayer, a desire and love to God, the fear of God, the contempt of the world, and a constant faith in the knowledge of his word joined with the works of righte- ousness. This is the sum of all our christian religion which we do profess ; which if we follow, happy are we that ever we were born. But if we be negligent in this, it had been better for us never to have been born : for cursed are they that 288 LETTERS. decline from the Lord and his holy commandments, and have their delights in the vanities of this world. Cease not to follow the image of God, and to express the same in your- selves to the glory of God ; and then God will glorify you for his image sake, which he saith to live in you. We are all weak in transforming the same in us at the beginning; for our flesh is clean contrary to it. But we must not give over by lawfully striving, until we may say with St Paul, " Now live I, but not I, but Christ in me.11 The Lord grant that Christ, which by the gospel is planted in us, may be fashioned in our godly conversation, to the glory of God, and to the good example of our brethren, that our temporal life may be changed into eternal life, and our friendship in God eternally endure ! Amen. This last farewell I send unto you to be a token of my love until we shall meet in the kingdom of Christ, there to rejoice perfectly of that godly fellowship which here we have had on the earth. God hasten that meeting and deliver you from the temptation which is now come upon the church of England, for the trial of such as be faithful in the Lord's testament, to the crown of their glory if they be found faith- ful to the end ! Let us watch and pray one for another, that these evil days do not overwhelm us, in the which " our ad- versary the devil goeth about like a roaring lion, seeking whom he may devour.1'' The peace of God remain with you for ever ! Written in the king's bench by one of the poor captive sheep of Christ, appointed to the slaughter for the testimony of the truth, where he doth joy, and wisheth you to joy, praising God with him. Amen. JOHN PHILPOT. LETTERS. 2S9 LETTER XXI1. To a certain lady, encouraging her under the present evil times. The spirit of joy and rejoicing be with you, and be you comforted through his loving and comfortable leading and governance, and make continually joyful your unfeigned heart, my dearest sister in the Lord, continually joyful against all the fiery temptations of the enemy in these our days, by Jesus Christ our Saviour ! Amen. Praised and exalted be the name of our living God for the truth of his faithful promises, which he maketh his people to feel in the time of extremity, when they seem of the world to be forlorn and most miserable ! Such is the goodness of the omnipotency of our God, that he can and doth make to his elect sour sweet, and misery felicity. Wherefore it was not without cause that the wise man in his proverbs writeth, " Whatsoever happeneth to a just person, it cannot make him sorrowful." All things work to good unto them which be good. Unrighteous we are, and wicked of ourselves, yea, when we have our gayest peacocks1 feathers on : but through Christ, on whom we believe, we are just ; and in his goodness we are good ; and hereby have daily experience of his mercy and loving-kindness towards us in our afflictions and miseries, contrary to man's judgment. Therefore, let us always, as David did, put the Lord before us ; and then we shall find, as he said, that " He is on my right hand, and I shall not be moved.11 Sure it is, as St Paul saith, " If God be with us, who shall be against us?11 As who should say, that all that our enemies can do maketh for our glory, so long as we abide in God. What hurt had Sydrach, Mysach, and Abdinego by the fire, whiles the Lord walked [* This letter is not contained in Foxe. It is taken from Strype's Ecclesiastical Memorials, Vol. in. Part n. Numb. xlix. p. 380. Oxford, 1822. Lady Vane is probably the person intended by the words in the prefixed title.] 19 [PHILPOT.] 290 LETTERS. with them I What annoyance had Daniel by the fierce lions in the dungeon, the Lord being with him ? So mighty is our Lord, and able, yea, and ready, to comfort such as put their whole trust in him. Therefore, mine own heart, be of good cheer in these cruel days, for these are to the increase of our glory. They that bring us low do exalt us ; and they that kill us do open the gates of eternal life. You, by the Spirit of God, wherewith your mind is endued, do see that I say, and I by experience do feel it ; praise be to God therefore ! I cannot but lament the blindness, or rather madness of the world, to see how they do abhor the prison of the body in a most righteous cause, and little or nothing at all regard the prison of infidelity in which their soul is fettered most miserably, which is more horrible than all the prisons of the world. How much the soul is more precious than the body, so much is the captivity and misery of the soul to be lamented than that of the body. God therefore be blessed, which hath given your tender per- son to understand that the liberty of the soul surmounteth all the treasures of the world ; and that, the soul being free, nothing can be hurtful to the body. Hold fast this liberty ; for this is the freedom of the children of God, by the which we pass without fear both through fire and water. And where to the world those be terrible, to the elect they are joyous and full of slorv. God spake to Moses on the mount in fire, thunder, and storms ; and the voice was so terrible to the people, that they trembled thereat, and wished that God would not speak unto them in such wise : but Moses1 face, coming out of the same, was so bright that the children of Jsrael could not behold his face. Even so shall our faces be in the midst of our fiery forms, that our enemies shall hereafter never be able to behold the brightness of our countenance. And although we be made as black as the pot's bottom that hangeth over the fire, yet sure I am that we shall be made whiter than snow, and purer than silver or fine gold. If we have to joy in any thing in this world, it is in tribula- tions, by the which we are certified to be the children of God and inheritors of his everlasting kingdom. '-By this," saith St John, "we know the love of Christ towards us, that he gave his LETTERS. 291 life for us." And by this we know we love him, that we are ready at his calling to yield our life for the testimony of his truth to our hrothers, that they might have occasion to learn by our faithful example to esteem more the things of God than of the world. 0 God, increase this true faith in you ; for I see you hereby to be in possession of heaven. Con- tinually, through hope, behold the things that be not seen, but yet hidden for our greater reward : and then shall not this noble faith perish, but grow to perfection and fruition of God. ^Vhat, though this sack of dung which we carry about us doth pinch and repine at this our pure faith, shall it discomfort us ? No, truly, but make us more circumspect and vigilant that we be not overthrown in our right ways, since we have so familiar an enemy. By faith we overcome, and he that overcometh shall be crowned. Therefore the assaults of the flesh and of the world wherewith we are to be pressed as long as we live, ought to make us diligenter in spiritual things, and to be more desirous to be delivered out of this body of corruption. Happy be we that see the danger of our conflict, whereby we are admonished to beware, and to run to the strong hold of the name of the Lord our defence, to the which in all your temptations I do most heartily commit your faithful heart for ever. As concerning mine own affairs, since I came to the bishop's coal-house, I have been six times in examination, twice before the spiritual bishops, and once of late before a great many of the lords of the council, before whom I have more frankly, I thank God, uttered my mind than I did any time before. The matter laid against me was the disputation in the convocation-house two years past concerning their idol, the mass, the which by all means they would have me re- cant : and I have answered, that if the clergy that now rule the roost, can prove either their sacrament of the altar to be a sacrament, or else themselves to be of the true church of Christ, that I would be as conformable to their doings as they could desire. I look daily for my final judgment, which was promised me ere this; but I think now they will defer it until the end of the parliament. God, in whose hands my life is, hasten the time in his good pleasure, and make me worthy of that 1.9—2 292 LETTERS. great glory! You are at present with me as I am with you. Christ give us a perfect fruition one of another in his kingdom ! Our brethren that be gone before us, do look for us. Hasten, 0 Lord, our redemption, and suffer us not to be overcomed of evil. Amen. Out of the bishop's coal-house, whereof one Eleynye, dwelling in Paternoster Row, gaoler of Lollards1 tower, and another named Fountain, are keepers : the 13th of No- vember. Your own in Christ Jesus, JOHN PHILPOT. To my right well-beloved, and the very elect lady of God which hath chosen the better part, this be delivered. APOLOGY FOR SPITTING UPON AN ARIAN. IESUS IS GOD WITH VS. An Apologie of Jhon Phil- pot written for Spittinge vpon an Ar- rian, with an Inuectiue against the Arrians, (the very natural children of Antichrist) with an admonition to all that be faythfull in Christe, to beware of them, and of o- ther late sprong heresies, as of the moste enemies of the Gospel. [The text of the following 'Apology' is that of the black letter edition (without date) of the 'Examinations'; to which this 'Apologie' is subjoined. A portion of it is found in Strype ; with whose copy (as far as it extends) the text here adopted has been compared.] I am amazed and do tremble both in body and soul to hear at this day certain men1, or rather not men but covered with man's shape, persons of a beastly understanding, who, after so many and manifold benefits and graces of our Lord God and Saviour Jesus Christ manifested to the whole The leading idea of the Arian system was, that the Son of God was a created being. The Arians allowed that Christ was God, but only in the same sense as holy men and angels are styled "gods" in scripture. They admitted that the Son was truly God, but contended that he was made so by God. They granted that the Son was naturally of God ; for even we, said they, are of God, of whom are all things. They denied not that the Son was the power, wisdom, and image of the Father ; but limited their concession of these attributes to him, to the measure in which the same terms were applicable to themselves: for we also, they argued, are said to be the image and glory of God. Such are the propositions which the members of the Nicenc Council extracted out of the writings of Arius, as we learn from Athanasius' account of the dis- putations of that synod. Vide Cave's Life of Athanasius. It is needless to observe that the heresy of the Arians is not to be in- cluded among those which the author designates in his title as, in his day, late-sprung. Arius, who seems to have been an African, arose about a.d. •31G. He began a dispute with Alexander, his bishop, (of Alexandria,) concerning the nature and dignity of the Son of God. The controversy spreading until the whole of Christendom was involved in it, Constantine summoned the Council of Nice, a.d. 325, to settle it, but without effect. Some of the succeeding Roman emperors favoured Arianism, and wars ensued, until the end of the seventh century, when the heresy dis- appeared, and sound views upon the Trinity prevailed until the middle of the sixteenth century: at that time some new sects arose, and others (among them Arianism) revived. The doctrines of Arius cannot be better ascertained, than by reading two epistles of his own ; the one 2.06 AN' APOLOGY world, and confirmed with so evident testimonies of the pa- triarchs, prophets and apostles, approved by wondrous signs and undoubted tokens, declared to be both God and man, Rom. i. by the Spirit of sanctification, the eternal Son of God with Heb. i. power, the very express image of the substance of the Father, and revealed unto us in these later times, in the flesh born of the seed of David, in the which he hath taught us truly1, and marvellously finished the mystery of our salvation, and is ascended in body into heaven, from whence his divinity abased himself for our glory, and sitteth in2 equal power at the right hand of the Father in his everlasting kingdom, — notwithstanding are not ashamed to rob this eternal Son of God, and our most merciful Saviour, of his infinite majesty, and to pluck him out of the glorious throne of his unspeak- able deity. 0 impiety of all others most detestable ! 0 infidelity more terrible than the palpable darkness of Egypt ! 0 flaming fire- isai. vii. brands of hell ! — as I may use the terms3 of the prophet Esay against such apostates : was it not enough for you to be grievous unto men by so manifold sects and heresies, dividing The Arians yourselves from Christ's true catholic church, as never hitherto heresies*"7 hath been heard of any heretical segregation, but will also be molesters unto my God4, the eternal Son of God ? What heart may bear such blasphemy \ What eye may quietly behold such an enemy of God \ What member of Christ may allow in any wise such a member of the devil ? What Christian may have fellowship with such rank antichrists I Who, having the zeal of the glory of God in his heart, can- not burst out in tears and lamentations, to hear the immortal Gen.iii. glory of the Son of God trod under the feet by the vile seed written to Eusebius, Bishop of Nicomedia, in which he particularly mentions the opinions for which he suffered; the other to his own diocesan, in which he rectifies some misstatements concerning his views. This latter epistle is signed by fourteen persons besides himself.] [_l " He hath taught us all truth." Strype. Oxford. 1822. Vol. m. part ii. p. 363. From " Foxii MSS."] [2 With equal power. Str.] Q;l As I may use the words. Str.] [j1 [No like] thereto hath been heard by any heretical segregation but [have offered such contempt] unto my God. Str.] I OU SPITTING UPON AN AU1AN. 297 of the serpent, whose head by his eternal godhead he hath beaten down, and therefore now lieth biting at his heel, lurking in corners? But he shall be crushed in pieces unto eternal woe, after he hath spewed out all his venom ; for brighter is the glory of our God and Christ, than it may be darkened by all the rowte5 of the prince of darkness, who dwelleth in the light which is unapproachable, although these dead dogs do take upon them with their corrupt light to pierce and blemish the same to their own blinding for ever. If the good king Ezekias, after he had heard the bias- isai. xxsvii. phemies that Kabsaces uttered against the living Lord, tare his royal garments in pieces in testimony of the sorrow" he had conceived for the same, shall we be still at the blas- phemous barkings against our Lord, and shew no token of indignation for the zeal of his glory I If Paul and Barnabas, Acts xiv. perceiving the people of Listris to take the honour of God, and attributing the same to creatures, rent their garments in signification that we all should declare (by some outward means) the like sorrow when we hear or see the like blas- phemy, how may we with patience abide to hear the robbery of the majesty of our Christ's equality with God, who (as St Paul witnesseth) " thought it no robbery to be equal with Phi,> God V What faithful servant can be content to hear his master blasphemed I And if perchance he shew any just anger therefore, all honest men do bear with his doing in that behalf: and cannot you, good christian brethren and sisters, bear with me, who, for the just zeal of the glory of my God and Christ, being blasphemed by an arrogant, igno- rant, and obstinately blinded Arian, making himself equal with Christ, saying that God was none otherwise in Christ than God was with7 him; making him but a creature, as he was himself; vaunting to be without sin8, as well as Christ, — did spit on him ? partly in declaration of that sorrow which Xhyiadfd I had to hear such a proud blasphemer of his Saviour, as spit* also to signify unto other there present, whom he went about p Rowte : rabble. ] Q" The great sorrow. Str.] [7 In him. Str.] [" [Pretending] you to be without sin. Str.] 298 AN APOLOGY to pervert, that he was a person to be abhorred of all Christians, and not to be companied withal. If this my fact seem to some, that judge not all things according to the Spirit of God, uncharitable, yet let them know that Clod (who is charity) allowed the same. For it is written in the Lukcxii. gospel, that Christ came not to set us at peace with men in the earth, but all1 division, and that is for his cause and truth. And whosoever will not abide with Christ's church in the truth, we ought not to shew the points of charity Matt, xviii. unto any such, but to take him as an heathen and a pub- lican. 3 John- " If any man, (saith St John,) bring not unto you this doctrine, which I have taught you, say not God speed unto him ; for whoso saith God speed unto such a one, is par- taker of his evil doings." Consider you, therefore, that have love and fellowship with such, that the same damnation shall fall upon you therefore, as is due to wicked heretics. God 2 cor. vi. will have us put a difference betwixt the clean and unclean, and to touch no unclean persons, but to go out from them. And what is more unclean than infidelity I who is a greater infidel than the Arian, who spoileth his Eedeemer of Ins honour, and maketh him but a ci-eature2 i What fellowship is there between light and darkness I what concord can there be between Christ and Belial3 1 Never was there more abominable Belials than these Arians be. The ignorant Belials worshipped the creatures for the Creator ; but these perverse Arians do worship Christ (who is the creator of Co1- '• all things, by whom, as St Paul testifieth, both in heaven Rom.ix. and earth all things visible and invisible were made, who is Q At division. Str.] [3 The author's use of this term creature should not mislead us as to the real doctrine of Arianism on the subject of the nature of* the Son of God. The patrons of that sect did not maintain that Christ was a mere man, chief among men, but still no more than man. This was and still is the Socinian heresy. The Arians maintained that the Son, though the Son of God, was yet made such by the Father. There are degrees in error : and though the Arian view is as truly a heresy as the Socinian, yet is it not to be confounded with it.] £J Belial's worship. Str.] FOR SPITTING UPON AX A K 1 A X . 290 (rod blessed for ever, and as St John witnesseth, very God i J"1"' v. and life everlasting,) but as a creature like unto themselves. What christian man may call him to be a good man that denieth Christ to be the author and worker of all goodness, as the Arian doth ? " Woe be unto them (saith the prophet) [■'«»• v. 20.] that call evil good, and good evil !" Judge therefore uprightly, ye children of men, and condemn not the just for the un- righteous'' sake, neither by any means seem to allow, either in word or deed, the wicked, who say there is no God ; for John v. they that honour not the Son, honour not the Father ; and he that hath not the Son, hath not the Father. And if we believe in God, we must also believe in Christ ; for the j0im xiv. Father and he be one. And none in the Spirit of God can j0hn x. divide Christ from the substance of God the Father4, unless 1 cor. xii. a natural son may be of another substance than his father, which nature doth abhor. Who can abide the eternal ge- neration of the Son of God to be denied, since it is written of him, "His generation who shall be able to declarer1 isai. liii. Is there any true christian heart that grudgeth not at such faithless blasphemers? Can the eye, ear, tongue, or the other senses of the body be content to hear their crea- tor blasphemed, and not repine I Should not the mouth declare the zeal of his maker, by spitting on him that de- praveth his divine majesty, which was, is, and shall be God for ever I If God, as it is mentioned in the Apocalypse, Rev. Li. will spew hypocrites out of his mouth, such as be neither hot nor cold in his word, why may not then a man of God spit on him that is worse than an hypocrite, enemy to the Godhead, manifested in the blessed Trinity, which will in no wise be persuaded to the contrary? If Christ with a whip drove out of the temple such as were profaners thereof, ought John ii. Q4 The point which Alius denied was (in the language of teclmieal theology) the consubstantiality of the Son with the Father. His reason- ing was, that as Christ came from the Father, if he was consubstantial with him, the Father must be divisible, since a pai-t of the Father must have left the rest. But this curious speculation and erroneous inference might have been spared, had Arius reflected that the language which is used by the Holy Ghost to reveal awful mysteries about the nature of God, — since it is necessarily adapted to finite understandings, — must not be taken just as a saying upon "earthly things," to minds capable of grasping all it signified, ought to be taken.] 300 AN APOLOGY not the servant of God, by some like outward signification, reprove the villany of those that go about to take away the glory of him that was the builder of the temple I If there were as much zeal in men of the truth, as there is talka- tive knowledge, they woidd never be offended with that which is done in the reproach and condemnation of froward ungodly men, whom nothing can please but singularities and divisions from the church of Christ, which ought to be the mother Gal. iv. ;U1d mistress of us all1, to lead us into all tine knowledge of the word of God, and not imagine by ignorance-, taking the word of God, daily another gospel and another Christ, as every sect doth, separating themselves from Christ's spouse *, Ei>h. i. which is the same that is the accomplishment of truth, [hitherto never knew4.] 0 insatiable curiosity ! 0 arrogant self-love ; the original of all these heresies ! 0 pestilent canker of thine own salvation ! O Arian, the right inheritor isai. xiv. to Lucifer, that would exalt his seat, and be like to the highest ; whose fall shall be like, where the sin is equal. If Rev. ii. God did highly allow the minister of Ephesus, for that he could in no wise abide such as said they were apostles, and were not in deed, how may any lay uncharitableness unto me, which for the love of my sweet Christ do abhor all fan- tastical Arians, in such sort as all men ought to do that love the Son of God unfeignedly i If Moses be commended Actsvu. by the scriptures for striking an Egyptian that did injury to one of the people of God, how may he justly be blamed which did spit at him that doth such injury and sacrilege to the Son of God as to pluck him from his eternal and proper Godhead I AVas there ever creature so unkind S Was there ever man so temerarious, to shrive5 against the glory All is omitted in Strype.] p " Yn .... hy ... . ignorance." Strype. £i Imagine by ignorance," probably means ignorantly imagine — frame ignorant fancies.] Q3 This sentence seems to need the insertion of some words to make it clearly intelligible, if not grammatically complete. The words "which singularities, the church," placed before " which is the same," will supply what is, apparently, wanting.] [4 Hitherto never knew — omitted. Str.] [* As to strive. Str. Shrive; a Saxon word meaning to make con- fession to a prirst ; and may be supposed to mean here, to offer argu- ments, or make a confession of faith, against the glory of Christ.] FOR SPITTING UPON AN ABIAN. 301 of his glorifier? Was there ever heretic so hold and im- pudent as the Arian is, that durst take from the Son of God the glory which he had with the Father from the be- ginning ? If Christ be the beginning and ending of all things Rev. i. (as he testifieth himself to St John), how may he be but a creature, like unto others I Who may dissemble such blas- phemy that hath any spark7 of the Spirit of God? Who may hear with patience the right ways of the Lord per- verted by these devilish holy Arians, and hold his peace ? A lively faith is not dumb, but is always ready to resist the gainsayers, as David saith, " I have believed, and therefore I Psai. cxvi. have spoken." Speak then, you that have tongues to praise and confess against these Arians ; exalt your voice like a trumpet, that the simple people may beware of their Phari- saical venom", and be not deceived, as now many are un- awares of simplicity. Suffer them not to pass by you un- pointed at : yea, if they be so stout that they will not cease to speak against God our Saviour and Christ, (as they are all new baptized enemies thereto.) refrain not to spit at such inordinate swine as are not ashamed to tread under their feet the precious godhead of our Saviour Jesus Christ. Our God is a jealous God, and requireth us to be zealous in Exod. xx. his cause. If we cannot abide our own name to be evil spoken of, without great indignation, shall we be quiet to hear the name of our God defaced, and not declare any sign of wrath against them I It is written, "Be angry and sin not." A man Psai. h. then may shew tokens of anger in a cause which he ought ph-ma *f CD & to defend, without breach of charity. The prophet David saith, " Shall I not hate them, 0 Lord, that hate thee ! and Psa,,cxxxi upon thine enemies shall I not be wrathful 1 I will hate them with a perfect hatred ; they are become mine enemies." Aaron, because he was not more zealous in God's cause, when he perceived the people bent to idolatry, entered not into the land of promise. God loveth not lukewarm soldiers Rev. iii. in the battle of faith, but such as be earnest and violent Matt. xi. shall inherit his kingdom. Therefore St Paul biddeth us to be " fervent in spirit ;" and you that are too cold in these Rom. xii. P Of himself. Str.] Q7 Sparkle. Str.] [_s Vermin. Str.] 302 AX APOLOGY days in the conflict of the gospel, as well against these arch heretics as others, whereof there be, at these days, stirred up by the devil an infinite swarm to the overthrow of the gospel, if it were possible, I exhort you not to judge that evil which God highly commendeth ; but rather to pray that God will give you the like zeal to withstand the enemies of the gospel, neither to have any manner of fellowship with these antichrists, whom the devil hath spitten out in these days, to defile the gospel, which go about to teach you any other doctrine than IJre mkfn •you nave rece've(^ m king Edward's days, in the which (praised daysard s ^e all the sincerity of the gospel was revealed, according to the pure use of the primitive church, and as it is at this present of the true catholic church allowed through the world. The Spirit of God, the Holy Ghost, the third person in Trinity, whom these wicked Arians do elude1 and mock, hath taught the church (according to Christ's promise) all truth ; and shall we now receive another Arain spirit, whom the holy fathers never knew I Try the spirits of men by God's word, and by the interpretation of the primitive church, who had promised2 of Christ to receive by the coming of the Holy Ghost the true understanding of all that he had spoken and taught, after the which we have been truly taught to believe three persons in one Deity ; God the Father, from whom, and God the Son, by whom, and God the Holy Ghost, in whom all things visible and invisible do consist, and have their being and life. In the which belief we were baptized by the institution of Christ, into Matt.xxviii. t]ie name 0f tiie Father, the Son, and the Holy Ghost. And shall we now begin to stand in doubt of this most firm faith, the which from the beginning hath been confirmed, besides the undoubted testimonies of the scriptures, with the precious blood of an infinite number of martyrs and confessors l It is no marvel though these Arians deny the Holy Ghost to be God, Acts u. wjj0 refuse the testimony that he made of himself in the fiery tongues to the primitive church, and before that, in the like- Matt, iii. ness of a dove at the baptism of Christ. They must needs deny the Spirit of truth, who be led by the spirit of error, The Holy under the colour of Godliness denying their true sanctifier and Ghost is a ° m z> J 7 • l 1 scriptures nian according to his own calling, and learn to eat with the without O O' understand, sweat of their own brows their bread, to help others, as God s mg. 1 word commandeth them, and not to lie in corners like humble dories3, eating up the honey of the bees, and do nothing else but murmur and sting at the verity and at all faithful la- bourers in the Lord's vineyard. Thus by the way I thought it good to admonish you of other heretics besides the Arians, who be handmaidens unto them, and do daily make an entrance for them to increase ; who long4 to one kingdom of darkness, although the one be Matt. xv. not so high in degree as the other. " Blind guides they are, and leaders of the blind, and as many as follow them do fall prov. xiv. into the ditch for, as it is said of Solomon, " There is a way that seemeth to a man right, and yet the end thereof tendeth to destruction." Direct therefore your steps with the church of Christ in the ways of the gospel and in brotherly unity, and account it as the sin of witchcraft to make division from the same. And God of his mercy either turn their hearts shortly or else confound them, that they be not a shameful slander to the gospel, as already they have begun to be, to the great grief of all faithful hearts. 2 cor. xi. Now will I turn to the Arian again, who transfigureth The Anans ?, n • i 1 counterfeit, himself into an angel of light, as Satan oftentimes doth, that he might under the cloak of holiness more mightily de- P Boggynge : botching up. Str.] p Clout up : join scriptures together clumsily.'] P The plural of dor or (fori/, the drone-bee.] P Long : belontr.] KOK SPITTING UPON AN AHiA.V. 309 ceive the simple folk. And verily he is a devil incarnate. He hath a name that he liveth, and indeed is dead. J udo-e Rev. Hi. ' w ° John vu. them not by their outward shew, wherein they extol them- selves wonderfully, and daare11 simple men's eyes like larks. For our master Christ prophesied of such false hypocrites to come, giving us warning to beware of such as pretend the Matt. v»- simplicity of a sheep6 outwardly, and yet inwardly are ravening wolves, devouring the souls and bodies of men unto perdi- tion. St Paul, departing from Ephesus, said there should Acts xx- rise up men speaking perverse things, that they might make scholars to run after them. St Peter setteth me forth these 2 Pet. ii. Arians lively in their colours, and in manner pointeth at them with his finger : " There hath been,11 saith he, " false prophets among the people, as there shall be among you false teachers, which privily shall bring in pernicious sects, yea, deniers of the Lord who hath bought them, procuring to themselves swift destruction, and many will follow their poisons, by whom the way of truth shall be evil spoken of, &C11 Who be such Judases unto Christ as these Arians, which cease not to be- tray him of his eternal deity \ Who slander more the truth than these, denying Jesus to be the God of truth? These be they of whom the Apostle Jude speaketh, which trans- Jude> *— & pose the grace of our God into wanton imaginations of their own brains, and deny God, who is the only Lord, and our Lord Jesus Christ. " My mind, therefore,11 saith he, " is to put you in remembrance, forasmuch as ye once knew this, that the Lord (after that he had delivered the people out of Egypt) destroyed them which believed not. The angels also, which kept not their first estate, but left their own ha- bitation, he hath reserved in everlasting chains under dark- ness, unto the judgment of the great day, fcc.11 Even so shall the Lord destroy these unbelieving Arians, whom he did once through baptism deliver from the bondage of sin, because they have forsaken the deity of Christ, their original justice, and compared him unreverently and ungodly to them- selves, to whom eternal fire belongeth, which is prepared for the devil and for these Arians, his chief angels. Worse they are than the devils, which in the Sth chapter of St Matthew Matt. viii. did acknowledge him to be the eternal Son of God, and in [■"* Daare: dazzle. Str.] [« Show. Str.] 310 AN APOLOGY Acts wi. the Acts of the Apostles they confessed Paul and Barnabas, which were the servants and disciples of Christ, to be the Jamesii. servants of God most high. The devils in St James do be- lieve and tremble at the majesty of Christ. The centurion Matt.xxvii. m the 97^, 0f gt Matthew acknowledged him verily to be the Son of God. But these hell-hounds are offended at his eternal majesty1, and would have him no better than them- selves by creation. Is this your2 profession of Christ, 0 you antichrists? doth your feigned holiness tend to this end. to dishonour him that is most holy, and one God with the Father and the Holy Ghost, of all holiness \ 0 you painted hypocrites ! doth your counterfeited love and dissembling patience go about to abase the eternal love of God, his beloved Son ? 0 you haters of God ! put off your shameless visars. 0 you unbelieving Arians! put off your angelical infidelity and walk as you be. 0 you deceivers of the people ! You say ye see, and yet be altogether blinded : for he that seeth not Christ to be the everlasting Son of God, seeth no light ; Johni. for ]ie js the verv lip-lit by whom all men be enlightened. JO J o Seek therefore of him your eve-salve, lest in your blindness you stumble shortly to eternal darkness. 0 what huge blind- ness are they in, which say they have no sin in them ! as3 Uohn i. §4 John plainly affirmeth. " That whosoever saith he hath no PsaLcxvi. gin^ is a liar." And David saith, 11 That all men be liars." isai. lxiv. The prophet Esay saith, 11 That our righteousness is like the cloth of a menstruous woman." Shall we believe liars be- [J Eusebius of Ca?sarea, the historian, seems to have held a kind of middle view, — that the Son of God was from eternity, but was not Jehovah, (the strict and original Aran position being that he was not fiom eternity;) a notion confuted by Dr Waterland in his reply to the scripture doctrine of the Trinity. The above-named Eusebius is to be distinguished from the man of the same name, (of Nicomedia,) the great advocate of Arianism, who wrote a letter to the Council of Nice, im- pugning the idea of the Son of God being uncreated. It was in answer to that letter, and the confession of faith of the Aran party which ac- companied it, that Hosius of Corduba drew up a creed substantially the same as that which at this day bears the name of the Nicene Creed. This creed was sanctioned by the Council and by Constantine, (who acted as moderator on that occasion,) who denounced banishment against any who should refuse assent to it.] [3 Your profession : the profession. Str.] \J Whereas. Str.] FOR SPITtfING Vl'OS AN' ABIAN. 311 fore the faithful servants of God { If they know not them- selves, is it any marvel though they know not God? " He that [Lukexvl. is unfaithful in a little will be also unfaithful in much."''' He that is not ashamed to belie himself, it is no wonder though he be so bold to belie another better than himself. How may a purblinded man behold the brightness of the sun ? Who is so sore diseased as he that, being very sick, believeth that he is whole ? Who knoweth not our flesh, as long as it is in this corruptible life4, to be a lump of sin? Yea, and who Rom. vii. feeleth not the law of sin which is in our members still to strive against the law of our mind i St Paul, who was taken up into the third heaven, and saw such things as is not law- ful for man to speak of, whose godly life surmounted the rabble of these Arians, and yet he durst not be so bold as to compare in purity with Christ, neither to affirm that he was without, sin ; but acknowledged sin to be in his body, and desired that it might be taken from him ; to whom it was not granted, but that it should remain with him, for his spiritual exercise, and by grace to overcome5 the same, that when sin aboundeth, there grace should superabound. Why do you cleanse the outward sides of your stinking vessels, 0 you Katt* xxiii- impure glorifiers of yourselves, and see not the inward abo- mination that is in you? Ye say ye be sweet before the Lord, and, behold, you stink before the face of the whole world, but specially before God and all his saints ; for how can God but abhor all such as do take away the sweet savour of his divine nature from his Son, and to attribute that excellency to themselves which is not in them ? Hath not God him- Gen- vi- self witnessed of man's impurity, saying that all the thoughts of man be only prone unto evil? Is not this inclination to evil which lurketh in our flesh, sin; and the natural corrup- Psai.ii. tion which we sucked from our first parents ? Learn to know thyself better, and then shalt thou judge more uprightly of the Son of God. Cleanse thine inward filthiness and sin by an humble and repentant confession of thine own unworthi- ness and wickedness towards thy Redeemer, and then thine outward shew of holiness might be somewhat worth, which now is double devilishness, for want of true knowledge both of thyself and of faith to God. Know thine own poverty [4 As long as it is in this life. Str.^] Q' Overrun. Str.] AN APOLOGY and misery, and come to thy Saviour, which is rich with God, and able of himself to enrich thee with all felicity. Thou art like them that be of the congregation of Laodicea, men- Rev, iii. tioned in the Apocalypse, which saith1 with them, that "I am rich and enriched and want nothing, and knowest not in- deed that thou art wretched and miserable, both poor, blind, and bare. I counsel thee therefore to buy fiery gold2 of the deity of our Christ, that thou mightest through true belief wax rich, and be clothed with his white garments, that the shame of thy nakedness might not appear," as it doth now to thy great confusion. If thou see not this, thou art one Johnxii. 0f them whom Christ for thine infidelity towards him made blind3 unto everlasting damnation. These Arians would not be counted miserable, and they cannot away with this goodlv prayer which the church useth, saying, uLord, have mercy upon us miserable sinners." But St Paul was not ashamed to say, Rom. vii. « Miserable person that I am! who shall deliver me from this body subject to death V He confesseth as well our miserable as sinful state in this life ; and they that perceive the im- purity of our nature which it hath through the fall of Adam, and the want of original justice which we lost by him, can- not but cry we are miserable, and say with David, " I am miserable and made crooked, I went all day long sorrowfully and pray with the blind man of the gospel, " Jesu, thou Son of David, have mercy upon us." What vain religion is this of theirs ! What pharisaical leaven do they scatter abroad ! what lying hypocrisy do they maintain ! But is this all ; No, verily. It were too long for me to touch their infinite errors they are infected withal. They deny the old testament to be of any authority : David's psalms be not to be used as prayers and praises to God : and they are almost as bold with the new; for they find faidt with the Lord's Prayer, and affirm that they need not say for themselves, Let " thy kingdom come," for it is already come upon them : and what need we pray, say they, for that we have already 1 And we have no sin ; wherefore then should we say, " Forgive us our trespasses V 0 impudency of all impudencies the greatest ! O infidelity more than ever was among the brutish heathen ! [' Sayest with them. Str.] [2 Gold tried in the fire.] [3 Huth made blind. Str.~] FOR SPITTING DPON AN ARIAX. 313 Was there ever any that went about to set God to school before I He hath taught us how to pray, and they say, we need not so to pray. The godly men (saith St Peter) which 2 Pet- »■ did write the scriptures, spake not of themselves, but by the instruction of the Holy Ghost. And these frantic heretics and antichrists will both correct and teach the Holy Ghost to speak. Who having any spit in his body may not think it well bestowed4 upon such wicked blasphemers of God and his word I I would I had a fountain of spittle to spattle on them : I would my spittle might be of so great virtue against them as the words of St Paul were against Bar-jesus, Acts xiii. whom, resisting the belief of Christ, he called " the son of the devil," and therewith struck him blind. Better it were for a man to lose his outward sight, whereby corruptible things be only seen, than to want the inward, whereby God is per- ceived. And more precious is the glory of my Christ in my sight than all the men of the world. The blind Pharisees, I know, will be offended at this my saying, and think it is uncharitably spoken ; but 1 pass not upon their offence, answering them with Christ, ''Let them alone, Matt. xv. they are blind, and the leaders of blind he that is ignorant, i Cor. xiv. let him be ignorant still, and he that is filthy, let him be more Rev. xxii. filthy ; but he that is holy, let him become more holy, and beware of these pestiferous Arians1 leaven, who besides all this deny the benefit of repentance to any person that sinneth after baptism, contrary to the manifest word of God, saying that in whatsoever hour a sinner repenteth him of his sins, they Ezek. xviii. shall be forgiven him. Do ye not think that these beasts are to be borne withal? Say what ye will, they0 will not hear: they are like unto those of whom it is written in the Psalms, " Eyes they have, and see not; ears they have, and hear not; Psai.cxv. they have noses, and smell not;" yea, they have a froward heart, and understand not : when the scriptures be so clearly alleged against them, that they have not what to say, these be their foolish answers, — They can make you understand it so; — you will not have it so; — if ye were of us, ye should perceive more than ye do. Thus under the pretence of a hidden secret, which they say is revealed unto them above P Well to be bestowed. Wtr.] ["' With this word ends Strypc's account of the "Apology."] AX APOLOGY all other, they would, through curiosity, have men to call their faith in douht, and so to deny the same. But say to them, Depart from me, you Satan's whelps. Take heed lest by any Cor. xi. means it come to pass, that like as the serpent deceived Eve, so by his subtilty your senses be corrupted from the simplicity of faith which ye have towards Christ. And if any man preach unto you any other Jesus whom the church of Christ hitherto hath not taught, or another spirit which the church hath not received, hear him not, believe him not ; Matt. xxiv. for such Christ prophesied of to come in the latter days, that should go about to shew other Christs than he taught Heb. xiii. us, whom he chargeth us not to credit ; for Jesus Christ (as it is written) is always one, yesterday, and to-day, and shall be to the world's end and for ever. Therefore do as St Paul Gai. i. exhorteth you: "If an angel from heaven should preach unto you any other gospel besides that which hath been preached unto you, let it be accursed ; or if any man preach any other, hold him accursed.'" These be sufficient warnings for all true Christians to beware of these late sprung heresies, and spe- cially of these new baptized Arians, who be more crafty than the others, and more damnable, and for that the diligenter to be avoided. If they will go about to pervert you from the true faith in corners and dens, as they do very diligently, as I hear say, (the more pity it is they be so suffered;) tell such that the truth seeketh no corners, as the proverb teacheth us; and therefore if they were of the truth, they would not lurk in corners this long as they have done. The apostles, whose counterfeited successors they would be counted to be, after the truth of the gospel was revealed unto them, went forth and preached the same boldly, notwithstanding they were Jolmiii. straitly forbidden and persecuted for the same. '* Every one (saith our Saviour Christ) that doeth well cometh to the light, that his works may be seen, that they be done ac- cording to God's will ; but he which doeth naughtily hateth the light, and cometh not to the light, lest his doings should The Arians be reproved." 13y this ye may know that these Arians, with comers other heretics, are born of that prince of darkness, who walk ana be coy J thefrefaith contmuauy under clouds, and with great difficulty will shew themselves, unless it be to some simple persons whom they think apt to be deceived. Therefore turn your ears from tOK SPITTING Ul'O.N AN AM AX. 315 them, all ye that be unlearned, when they endeavour to de- prave your faith with another Christ and means of salvation than you have heard before of. And bid them first shew their new-found faith to the elders and ministers of Christ's ' true church, and afterwards, if they allow the same as sound and pure, you will gladly hearken unto them, otherwise not ; for no person ought to take upon him the office of a doc- tor, except he be called thereunto by the ordinary allowance of the church of God, as St Paul testifieth, " How shall they Ron. x. preach except they be sent V Therefore Christ, in St Mark, Mark v. biddeth all persons take heed what they hear. There are innumerable sorts of heresies entered into the world, so that we may justly gather these to be the evil days that Christ spake of before, in the which, if it were possible, the very elect Matt.xxiv. should be deceived. Be ye therefore strong in your faith, grounded upon the rock immovable, whatsoever storm come upon you or misty wind blow against you. Many inordinate persons of this time do run, whom the Lord hath not sent, as Jeremiah saith, and say the Lord saith thus and thus ; Jer- xxiii- whereas the Lord never spake any such thing as they of their fantastical brain do imagine, and through ignorance do mis- construe, to deceive others and themselves also. Therefore the Lord biddeth us not to hearken to their words. Prove these wandering and glittering spirits by this rule which I have told you, and then be you assured ye cannot be deceived, though there arise ten thousand more heresies than there be. It may trouble an inconstant mind to see so many at once ; but he that knoweth the devil's diligence to deface Christ's gospel, may not wonder thereat; for he knoweth his time is but short, and seeth the gospel so triumph through the death of faithful martyrs, that he is wood1 thereat, and therefore worketh his uttermost, and trusteth to make some stout arrogant martyrs for the establishment and increase of his kingdom ; and under the name of Christ, as he hath had in times past, that the simple people might be brought in a mangering2 of their faith, and stand in doubt whom they [' Wood: furious, from the Saxon t>o&an, to be mad.] Q2 A mangering: perplexing, throwing their faith into confusion, is the probable meaning, from mang, a word of Celtic origin, meaning to stupify or confound. See Jamieson's Etymol. Diet.] 316 AN APOLOGY might believe, that thereby he might more lightly seduce them into his snares. Behold, I have given you warning, that ye be not deceived by these wandering stars and empty clouds, which nosv-a-days are carried about with so uncertain winds that a man cannot tell where to find them, neither they them- selves know from whence they came, neither whither they would. They will enter into heaven by the window, and not by the door ; and therefore, like arrant thieves, shall be cast out. Beware of curiosity, my dear brethren and sisters; for she is an unsatiable beast, and the cause of much infidelity and wickedness. She is always desirous of alteration and to hear news, and cannot be permanent on one sure ground. Dina, Gen. xxxiv. as it is written in the Genesis, being full of curiosity and desirous to see the women of a strange country, was ravished and lost her virginity, and was the destruction of Sichem. 2 Sam. xi. David was curious to behold the beauty of Bethzabe, and became thereby an adulterer and murderer; and was the cause [xxh"j °f many thousands'1 destruction by the curious numbering of his people. Therefore of experience he giveth good counsel, saying in the Psalms, " Turn away thine eyes that they see not vanity." Turn, I say, away from these heretics, shew not them a cheerful countenance, lest they receive an encourage- ment thereby to win thee unto them, and thou by curiosity be entangled through their hypocrisy and perverse talk. As many as abode in the ark of Noe were not drowned in the flood of Noe : even so as many as abide in the true church of Christ shall receive no hurt by all the blustering and corrupt waters which the dragon, that persecuteth the church into Rev. xii. wilderness, doth in the Apocalypse cast out after her, to the end to drown her therewith. You that stand in doubt of any thing by the suggestion of these new-found heretics, run to the pure catholic church of Christ for your sure instruc- tion, which (praised be God !) at this day doth gloriously appear and shine, spite of the gates of hell, in all Germany, and in the borders of France, at Geneva, and in the king- doms of Denmark and Pole, besides that, which of late ye have seen in your own country, in England, now by the will of God under affliction and persecution, as well for our sins as for the trial of the people of God ; for, as an ancient father, St Cyprian, saith, " He that hath not the church for FOR .SPITTING UPON AN ARIAN. 317 his mother, hath not God for his father V1 We have but one mother, saith Solomon in his Ballets, and she coveteth Cant> V1- to father us under her wino-s, like a loving hen her chickens, and if we abide there, we are assured from all the ravening vermin of heretics ; and though there shall fall on every side of thee millions, yet shall they not approach near unto thee. But if after curiosity thou goest out astray, some kite or other will snatch thee up to the prince of the air, from whence thy fall will be great. If thou wilt be assured of the eternal kingdom of God, be stable in thy faith : Hee from sects and heresies, and abide in the unity of Christ's spouse, his true church. Remember that in old time it was forbidden the people of God to marry with any foreign nation that was not of the house of Israel, in signification that the church of God should never join themselves with such as be of a strange re- ligion and of heretical opinions, contrary to the catholic faith. "Cursed is he (saith the [prophet] Hieremye) that doth the Jer- ^Iviii- work of the Lord negligently, and withdraweth his sword from blood/1 In the law he is commanded to be stoned that gooth about to turn us from the living Lord, and to move us to worship creatures for the Creator, and that the same should Deut- xiiL east the first stone at him whom he went about to pervert. And what do these Arians else go about, but will us to worship their new-found Christ, whom they affirm to be but a creature, in place of our true Christ, the eternal Son of God, our Creator, Redeemer and Governor, who is God to be praised and ho- noured, with the Father and the Holy Ghost, world without end? The prophet saith in the Psalms, " There must be no [Psai. ixxxi. new God among God's people but if Christ should be, as they say, but a made and appointed God of the Father, as princes of the earth be called gods, then should he be a new God, and by the word of God not to be taken to us for God, neither to be worshipped or called upon; for, as the pro- phet Jeremy testifieth, "Cursed is that person: which. putteth [J«''*vii. his confidence in man, and setteth flesh to be his strength.1'' These wicked Arians are worse than the Jews, for they were offended with Christ, whom they took but for a creature, for saying he was the Son of God. But the Arians, blinder than Ql Halierc jam non potest Deum patrcm, qui ecclesiam non hahot matron). Cyprian, Op. Par. 1720. Lib. de Unitate ccclesis, p. 1QH.1 "18 AN APOLOGY FOtt, SPITTING UPON AN ABIAN. the Jews, taking him for God, would have him to be only a creature, like to themselves in all points, and not very God of God's substance. They make the Jews more righteous than Christ, and do justify them for crucifying of him ; for the chief cause why they crucified him was, as it doth appear by St John, " because he made himself equal with God,11 being but a man, as they took him to be only. What Christian's ears do not glow at this great impiety I Who, having any zeal of God, will not cry out, Ah devil ! ah Lucifer's brood ! ah marathans1, cursed of God until his coming? Wo be to thee, Arius, the father of this wicked progeny ! Wo be unto you, vile children and followers of his horrible impiety ! God of his mercy turn from you, such as of ignorance and sim- plicity be deceived ; but you that be arrogant and incurable in your blasphemy, the Lord for his glory sake, and for ex- ample to others to beware of such detestable impiety, con- sume you with fire from heaven, as he did Chore, Dathan, and Abiron ! Let the ground, 0 Lord, open, and let them go down alive into hell ! let them be put out of the book of life, and let them not be reckoned among the righteous: let them have the traitor Judas's reward, let them break asunder in the midst, and let their bowels gush out to their shame for ever: let their bowels2 issue out behind, as Arius's bowels did, and let them die in their own dung with their father, and be abhorred of all the world for ever : let then- portion be with Zodom and Gomor ; let their stinking smoke be done out never : let the just rejoice when they shall see the re-vengeance of the glory of Christ ; let them praise him, one God with the Father and the Holy Ghost, for ever and ever ! Amen. [} Marathans : the author probably meant accursed : " Mavanathas," 1 Cor. xvi. 22.] L~2 This word is a substitution for that used by the author. The fact is recorded in Socrat. Eccl. Hist. Lib. i. c. 38.] FINIS. VINCIT QUI PATITUR. A DEFENCE OF THE TRUE AND OLD AUTHORITY OF CHRIST'S CHURCH. An Oration of Ccelius, the second Curio, for the true and ancient authority of Christ his Church, against Antony Florebell of Mutiny. Jn the which, reader, besides the excellent and secret places of divinity thou shalt find a comparison of all old hereticks almost with the papistry ; so that now thou mayest not stand in doubt it to be the same many-headed beast which is described in the Revelations of Saint John. Translated out of Latin into English by Ihon Philpott. [MS. Bibl. Reg. 17. C. ix. in Brit. Mus.] NOTICE OF CCELIUS SECUNDUS CURIO. [JCoslio Sccundo1 Curione, or Curio, was born at Turin in 1503, and received a liberal education at the university of that city. His father bequeathed him a beautifully written copy of the Bible ; which induced him to read that holy book with more than ordinary interest. In his twentieth year he had the writings of the Reformers put into his hands: he studied them with attention ; and became, in consequence, one of the great promoters of the Reformation in Italy. In the course of his travels he occupied himself for some time at the Priory of St Benigno, in endeavouring to enlighten the minds of the monks on religious points. He one day opened a box which lay on the altar of the chapel of the Priory ; and, having removed the relics therefrom, placed in the box a copy of the Bible, with the following inscription : " This is the ark of the covenant, which contains the genuine oracles of God, and the true relics of the saints." Suspicion falling on him as the author of this act, he fled to Milan ; and thence to Pavia and Venice. The divine blessing manifestly rested upon the exertions of Curio : lie was hailed by many among whom he dwelt, as an enlightened teacher; and these same persons became his protectors from the anger of the Inquisition, which was hotly pursuing him. From Venice, the steps of Curio moved successively to Ferrara, to Lucca, to Lausanne, in Switzerland, where he was made Principal of the College ; and lastly to Basle, in 1.547. Here he became Professor of Eloquence and the belles-lettres; a post which he retained until his death, which took place in 1509, at the age of sixty-seven. |] [' Philpot's translation, " The second Corio," appears to be a mere oversight. J TO THE MIGHTY AND EXCELLENT PRINCE, THE DUKE OF SUMMERSETT, HIS GRACE, ETC., JHON PHILPOTT VVISHETH HEALTH EVER- LASTING. Philosophy, in the first book of Boetius, maketh her complaint unto him, that her beautiful garments wherewith she was endued from the beginning be bereft and torn from her, and that by the feigned philosophers and Epicureans. Eight so in our time the evangelical philosophy hath appeared by God his gift unto us, most excellent prince, and hath piti- fully lamented that that purple raiment, I mean the verity of Christ's gospel sealed unto us with Christ his blood, which is John xix. without seam, and was wrought from above, hath been through Jewish hjpocrites and other counterfeited Christians defaced, rented and casted lots upon, and that with dyfe1 of advantage, which the devil the author of lies hath made a lona; season to run, to maintain his religion of hypocrisy. But forasmuch as an uncorrupt cause requireth an uncorrupt judge, and a just matter a just judgment, this evangelical philosophy could find a lonji time no redress against these her robbers and spoilers, and that by the corruptions and sin of man, where- with we of England by the just judgment of God were blinded, as well as other nations, through our offences. So that she was constrained by the multitude of troublesome waters, which Rev. xii. that red dragon poured out after her to overwhelm her and to destroy her, to flee into deserts and there to abide her [} Such appears to be the word in the MS.] 21 [piIILPOT.] 322 TRANSLATION OF CURIO. time appointed by God, until he stirred up the just seed of David, I mean king Henry the eighth of most famous renown, whose memory (as I may use the prayer that was used for the dead in the old time) be blessed, which in his time called her out of wilderness, and set her in the right side of his regal throne ; whereby God prospered him in all his affairs, and crowned him with more glory and honour than any one that x£xr°n- ever reigned in this realm before him : and like as David, pre- paring all things necessary to build the house of God, was letted by death, and the execution of that godly work he com- mitted to his son Salomon ; even so that noble king Henry, going about as much as he might for the malice of that time to restore this heavenly philosophy and lively food of our souls to her natural coat and dignity, was by the unsearchable des- tiny of God prevented by death, leaving unto his young and tender son, our lawful and sovereign king Edward the sixth, the accomplishment of this his former and godly intent, of the which God had constituted and appointed your grace to be the protector during his toward and virtuous nonage. In the beginning whereof your grace hath most justly and lau- Matt. vi. dably sought first of all the kingdom of God and the justice thereof, according to the rule of the gospel, and daily goeth about to restore the bridegroom unto his perfection, surely knowing by this doing that all other worldly business shall have thereby, through the infallible promise of God, a more happier success, whatsoever worldly policy, hell gates, and the devil do gabbe to the contrary. The which thing the roaring 1 Pet. v. jjom 0f wnom Peter maketh mention, perceiving (to whom Rev. xii. power upon the earth is given for the trial of God his elect) that your Grace with the nobility of this realm earnestly do mind, he exciteth other foreign princes with sword, fire, and worldly tyranny to constrain men to drink of the cup Rev. wii. 0f the whore of Babylon, wherewith she hath sotted and made drunk the most part of Cliristendom ; and that under DEDICATION. S23 the pretence of religion, by renting, medlying, and racking the heavenly philosophy her garment thereto. And although heretofore the divelish hypocrisy hath been by the power of the verity vanquished and put to silence, both by reasoning, sormoning and writing, as it is by divers volumes plainly to be seen, whoso lust to compare the doctrine of the papists with the doctrine of Christ, so that these papists, like serpents, might be ashamed to hiss against the truth as they do daily : but, as the prophet Hierome writeth, they know not to be ashamed, and as Christ saith in John, " they cannot believe John xii. the truth, because that Esaias saith again, He hath blinded Isai- vi* their eyes, and hardened their hearts, that they should not see with their eyes, and understand with their hearts, and should be converted, and I should heal them and the cause hereof John yicldeth in the beginning of his gospel, because they " loved darkness rather than light :11 therefore, that such as be ignorant of the Latin tongue, might by due proof ma- nifestly see before their eyes, that the papists are justly by the word of God confounded, albeit through the right-wise judgment of God, for their obstinacy against the truth, they have ears and hear not, and eyes and see not, neither will understand to do that is right ; I have translated into our mother tongue this book intitled, " The defence of the old and ancient authority of Christ's church,1'' written by one Ccelius, an Italian, a man both of great learning and godly judgment, against Antony Florebell, a chieftan of the papists ; in the which all these interims, that is, all erroneous and incident opinions which have slidden by the subtlety of the devil and tyranny of men into the church, are bulted1 out, and as chaff tried2 from the corn. The which I do exhibit unto your noble grace, as unto one to whom, next unto God, of [} Bultctl, or, boulted : sifted.] \y Tried: separated. Such is the use of Kpivu, to separate after trial.~\ 21 2 TRANSLATION OF CURIO. duty the praise hereof doth appertain, whom your grace Ids godly example and love towards the verity eneourageth as well me as others to labour in the Lord's vineyard, to help purge the same according to the talent as God hath given me ; beseeching the Almighty Deity to grant your honourable grace strength of his power and might to accomplish as ye have began, and long life to maintain the same, to the glory of God, and to the preservation and honour of this realm. So be it. CCELIUS THE SECOND CURIO, FOR THE TRUE AUTHORITY OF CHRIST'S CHURCH, AGAINST ANTONY FLORE BELL, OF MUTINY, AVRITTEN UNTO THE SENATE OF HERNA, IN DIGNITY, WISD03I, AND TRUE RELIGION FAMOUS. [The Latin original of this treatise is in the library of the Archbishop of Canterbury, at Lambeth, where the editor compared it with the fol- lowing Translation. Its title is as follows: "Ccelii Secundi Curionis, pro vera et antiqua Eeclesia; Christi autoritate in Antonium Floxebellum Mutinensem, Oratio. In quii, lector, prater insignes et reconditos Theo- logize locos, comparationem reperies omnium fere vcterum Hasreticorum cum Papatu: ut jam nihil dubites, eum multicipitem esse belluam, quae in Apocalypsi descripta est." Basileee.^ I believe you, princes, to marvel what it meaneth, that whereas so many high divines and notable learned men do flourish, I chiefly have taken upon me this matter, which neither by exercise, nor wit, nor authority, am to be compared with them. But if ye shall ponder them to follow (as I judge them) a certain perfecter trade and reason in the very proper kind of disputation than this ours is, ye will not marvel at all. For of late Florebell, an Italian, a man eloquent and learned, hath pleaded the cause of the llomish church, and hath set forth the same with a certain manner of style, which seemeth somewhat to dissent from the customable use of divines. For as peradventurc he reasoneth with lesser subtlety and judgment than they are accustomed, even so with a certain plentiful- ness, copy1 and eloquence in prose, he both def'endeth the superstition of Rome, and accuseth our religion that [ is] christian. Wherefore I have thought it nothing contrary to my manner and duty, if I an Italian should make answer unto this man of Italy, and take upon me the just defension against his unjust accusation, and to allege earnest probation for the true authority of the church against the feigned and false, Christ sitting and his apostles judging, which alone of this cause may be true and incorrupt judges. And albeit I am not able to bring like eloquence or learn- ing, yet, that in this cause is principal and chief, I can truly comfort myself with a sincere mind, and well affectionate to- Copy : copiousness : " copia," Lat.~\ 326 TRANSLATION OF wards the cause of religion. For since that men have nothing- more precious and profitable than true religion, it behoveth that not only to be known of all men and observed, but also to be set forth and defended ; for the true knowledge of God and sincere worship may not be peculiar, either to one family desirous of or PeoP^e' or e^se sec*; °f men » ou^ whosoever be desirous immortality 0f immortality, they ought to think the same to appertain scriptures *° them. The folk of the Jews verily might, by a certain worship of "»ht' challenge unto them the outward jurisdiction, and the fiod- family of Aaron the priesthood with other ceremonies : but the divine and inward circumcision, the lively and true sacri- fices, the everlasting laws of nature, which God, best of all creatures1 and highest, from the beginning imprinted in the souls of men, which be approved by the judgments of all mortal men, neither Jews nor Greeks, neither Romans nor any other nation may arrogate to themselves to be as theirs peculiar. Neither they may say that truly, the which those men suppose, that the sum of our religion hath come to one singular person, as a man would say, by inheritance ; so that after his own fantasy and pleasure he might interpret, add, take away, change, statute, and abrogate therein any thing. authority110 Neither for that cause laws were given from God, nor religion law". G°d s manifested, to the end that men should have authority there- upon; but that with all study, care, labour, and diligence, they should have it in reverence, and defend the dignity thereof. And as I may omit the Jews and other Gentiles, that did fix religion to consist in external things and outward Christian worship, certes in this christian religion, which standeth alone religion 1 ° standeth in Jn faith and ardent charity, which dissolveth the circumstances faith and J ' ardent an(] knots of all other religions, it is lawful for no man to chanty. ~ ' presume or go about any other jurisdiction than of those things which from God are appointed to us both to observe and maintain. The which things since that they be decreed by the authority of the Son of God, Master and Saviour of all men, Jesus Christ, and sealed up with his blood, and confirmed by his death; and of the Holy Ghost declared; by the voice of the apostles, throughout all the world divulgated and spread abroad ; and by them do remain faithfully written, by the which the holy catholic church of Christ even from This must be understood as meaning "all beings ;" or, better and higher than all creatures. Compare Coloss. i. 15.] curio's defence of Christ's church. 327 the beginning is governed and ruled ; it betideth no man to doubt of the authority and fidelity of thilk things, neither to despise them, nor to be ignorant of them. And the time hath been when I trowed it for me not only an impertinent thing, but also ungodly, neither to know or pro- nounce any point of our christian religion and philosophy : at that time, verily, when the power of a few usurped the common impery of religion, and held us out clean from the counsels, offices, privileges, and mysteries of it, as profane persons ; and bereft us clean of liberty either to handle, entreat, or else to know it. But after that it pleased God to store up some good men, which should be shields and protectors of the liberty at- tained by him, and with ancient writings alleged should teach that no degree of wights2, no folk, no condition of people, might be thrust back from the most sacred letters of our reli- The know- ... . . . . ledge of holy gion, and that nothing in them is so holy or privy, whose no- scripture ° ° J r " belongethto tice doth not belong to all men equally ; then I began also to »u men- take heart of grace to beseech God, to seek, and mark, until by the gift of God my mind was a little and little unlaced from the knots of this foolish, or more rather false religion.-, and committed himself into the plain fields of holy scripture, and received again the old liberty. There I was compassed with many and grievous perils: for with covetousness, with pride, with ungodliness, and certes with the seven-headed beast, I must eftsoons fight; against the which with the shield of faith, and with the sword of the Spirit, Jesus Christ, our king invincible, hath armed us, and made us victorious. There- fore, when my mind rested by little and little from many storms and dangers, I thought it not good to consume good time in sluggishness and idleness ; but as much as it was possible, and as much as for my business in instructing youth I might, to defend and illustrate the church of Christ and our religion. The which we have taken upon us, in this our defence of the church and the truth: the which, also, a great while before this we had accomplished, and surely with a quieter mind, in case:> one sudden chance, as who would say a storm, had not interrupted me ; and that through the fault of them rather, which, when they might, if they would, turn away the same No class of men.] In case, &c. : unless one sudden chance had interrupted me.]] S2S TRANSLATION OF from me before, had lever1 to destroy me, that hath always been beneficial to them, than to save me. But now I intend to defend the holy religion and the church, and not to accuse any person ; because by defending, than by accusing, a great deal more glory is obtained. Which defence we have so much more willingly taken in hand, for that we perceive, by the slanderous oration of our adversary, the same to pertain unto your dignity. For algates2 I am bodily sepa- rated from your jurisdiction, but in heart no distances of places, no chance, no perversity of men, shall abalienate me from your clemency and faithfulness. Wherefore I dedicate the same, 0 you noble princes, unto your name and goodness ; for it is right that such as in amplifying the religion of Christ, and in upholding the church, hath bestowed and do bestow so great cark3 and labour, unto those also the sentences and arguments for religion ought to be ascribed4. For God, which is most best of all and mightiest, hath given you power to defend them, and also wisdom to understand them. There- fore, you most sage and strong princes, receive this defence of the church, after your accustomable humanity and courtesy, the which I trust shall be both profitable to the church, and at this time necessary and not unthankful3 to you. But it is time that we take in hand our weapons defensives, and that, trusting upon the sincerity of our cause, we fight for the church, to the intent we may take our enemy, if it be possible; or if he will not yield himself, we may him, being overcome, cast down to the ground : for our contention is not of any frail or slipper matter, but of hope of the blissful life, of immortality, either to be obtained, or else for ever to be lost. Wherefore wTe will now contend for Christ's sake, both our guide and judge, whose cause is in communication. First of all, then, the total cause is to be shewn, and to be set before men's eyes, that it may be more easily per- ceived together, what it containeth and what thing is meet The division for us to follow. All this matter may be divided in three parts. Whereof the first containeth the disputation, whereby our adversary goeth about to prove that the church is never Q1 Rather: "perdere maluerunt," Latr\ Qa Algates : for all that, although.] [3 Cark : care.] [j1 Ascribed: inscribed.] [j5 Unthankful: unacceptable.] curio's defence of Christ's church. 329 able to err or slide ; wherewith he willeth to conclude and to be brought to pass, that the same may establish what it will, and that the authority of her in all controversies of religion ought to be followed as well'1 as the word of God. The second part sheweth in what points Luther and others, which follow the self doctrine of the word of God, dissenteth with the Romish church, and thilk things he affirmeth to be false and to be rejected. The third part, verily, pertaineth to Luther's person, and to others, whom our adversary goeth about to bring in contempt, envy, and hatred. These things in this matter be to be regarded, in disproving of the which we will ensue the order of our adversary, and in manner his steps. Principally, he beginneth his matter in defining what the church is; and afterwards he declareth the force and na- ture of faith, and so incontinent7 he slideth down to the question of the authority of the church. But it shall be requisite that we describe those definitions, to the end they might the better be looked upon and considered. Therefore he defineth the church in this wise : that the church is the No true de- university ot men worshipping Christ, keeping concord, spread the church, throughout the whole world, with continual succession. But faith he defineth after this sort : Faith is a constant and sure What faith consenting of the mind unto all such things that from God were opened and delivered to men for their souls' health. In his definition of the church there be two things put, in the which an ignorant reader might be deceived. For that he saith " keeping concord," I do suppose it thus to be understanded, that such as be in the church do agree upon christian doctrine. But if thou shalt appoint to me any other sort of people, which neither sincerely teacheth the word of God, nor righteously useth the sacraments, albeit that same be in great power and authority among men, and with this multitude thou wouldest all other to consent, neither (under the colour of concord to be kept) thou permittest any person to disagree from it; this thing shall never be granted to thee : for how may it be that betwixt the false and the true church there may consist any peace or unity \ What concord, either P By "as well" is here meant as fully, as decisively : "quasi," Lutr\ {] Incontinent: from the Latin 'incontinenter,' immediately: but the word is not in the original.^ TRANSLATION OF what atonement1 (as very well speaketh Paul), is there betwixt light and darkness, betwixt Christ and Belial, betwixt the faithful and unfaithful ? or how doth the temple of God agree with images ? There is also in that definition one other word to be expounded by some distinction, where he saith, the church to "continue in succession for the church of Christ is not perpetual by succession of certain bishops in certain places, that a pope may succeed a pope, and a bishop a bishop, after a civil fashion, the which in empires and realms is often- times accustomed to be done ; thilk thing we perceive our adversary to mind" throughout all his disputation ; but it is so to be understanded, that the church is continual in suc- cession, for because the church never faileth, in whatsoever places at length God willeth it to be, and of whatsoever per- sons to be governed, by the ministry of his word and doctrine : and like as one age succeedeth another, nor the world is at any time without men, as long as he that created him willeth it to be ; sembably the church of God with such suc- cession is continual. Wherefore most aptly and without any doubtful word, which specially in defining a thing is culpable, the beautiful nature and disposition of the church fiVition'ot" might by definition in this wise be expounded. The church the church. jg a certani congregation of men, meddled"* eftsoons with good and evil, in the universal doctrine of Christ openly agreeing, and using his sacraments righteously. In this definition there is nothing wanting or abounding, nothing doubtfully put, neither excludeth hypocrites, either unclean persons, which to God alone be known, so that they do not deny the true doctrine, and pass over their life quietly. But the definition of faith hath nothing, after my judg- ment, that ought be to reproved, if we do understand thilk assent of mind to consist by the gift and influence of the Holy Ghost. Certes, such things as after that he speaketh, of the beginning of the catholic church, of his principles and progressions, that he affirmeth of the same bishops and pas- tors in every region or town to have been ordained, that he confesseth Jesus Christ to be the head of his church. Atonement: at-onement, agreement.] P Thilk thing, &c. the thing we perceive our adversary to mean, &c-3 P Meddled: mingled. ] curio's defence op Christ's church. 331 those things we do wholly allow and highly commend. And would to God, Florebell, thou didst persist in those same, and wouldest uphold thilk things that depend of these and which do ensue ; for by that means it might well be provided for thy soul's health : for out of these former things this followeth, that all the residue of thy oration is false, as re- pugnant unto these thine premisses, and swerveth very far from thy foundation well laid. But I fear lest, as Sinon, sino"- of whom Virgil maketh mention, that he spake certain true things of Palamedes and Ulysses in the beginning of his oration which he made to the Trojans, to the intent that he might have credence4 in the rest, which were not true ; even so thou hast proposed these things, that we should be- lieve all the other to be like and derived from these founda- tions. But if thou wilt be Sinon, we will not be Trojans ; for they gave more affiance to Sinon a Grecian, that is, their enemy, than unto their soothsayer Cassander5, than to their bishop. But we credit the prophets of God and our bishop Christ, which earnestly warn us that we beware of you ; wherefore you cannot deceive us now : and we will bring it to pass through Christ, our captain and lodisman", that you may not lead other to error. But peradventure thou requirest what doth follow out of those principles : I will tell thee. First, if the church was grounded by Christ and his doctrine (as I may speak nothing of the old church of the Jews), this then followeth to be false, that ye say the pope, either a council, or else the church self, to be of more authority than the gospel. Moreover, if it had so great augmentation from those begin- nings, that within fifty years almost it spread over all the The -ospei world, and that without your decrees, without the authority years"pread of the pope, without any man's document ; what meaneth it worfd wUh- that with so high presumption ye go about by violence to orman's"1"' persuade these your trifles, as a man would say, to be