chamber as we call it Bish These words must be taken of our ordinary eating which is cast saving your presence after it is eaten into the draught La Grange What becomes then of this swallowed flesh Bish The formes are turned into it and the flesh of Iesus Christ is gone but these things must not be too curiously examined La Grange This answer cannot stand the accidents which you call kindes cannot be changed thereinto it is the substance which is changed But let us come to a more substantiall argument you teach That whosoever receives this Bread which you call flesh receives Iesus Christ How 1 Cor 11. 27. 29. is it then that Saint Paul saith Hee that eateth and drinketh unworthily eats and drinks damnation to himselfe c. Bish This argument hath some weight in it for thus you reason hee that receives Christ doth therewithall receive eternall life but by our Doctrine all receive Christ in the sacrament therefore they must needs have eternall life I confesse it is true according to your minor proposition that they receive him but I deny that all receive him unto life everlasting for if they receive not the flesh by the holy Ghost it profits them nothing La Grange I have taken the first part of my Iohn 11. 25. proposition out of Saint Iohn where Christ saith he is the life but séeing wée cannot receive so much as a common hearbe without the vertue of it much lesse can wee receive Christ without that life which is comprehended in him otherwise Simile we should receive a dead body without efficacy and not Iesus Christ who causeth those that eate him to live â—ternally For this sacrament was instituted of God by his sonne to manifest and set Iohn 6 51. forth his fatherly good will towards us not contenting himself to have received us once as strangers into his houshold by baptisme but as his owne Children and therefore hath ordained this Why the Lords supper was ordained We partake of Christ in the Sacrament by the effectuall working of the holy Ghost second sacrament of the holy supper that in his house wee might have wherewith to nourish and féed us continually Now as touching the holy Ghost it is by him that we eate the flesh of Iesus Christ and drinke his bloud conjoyning by his powerfull working those things together which by distance of place are severed farre off one from another causing all that is in Christ to become ours and as by a conduit pipe conveying unto us the true partaking of Christs flesh and bloud so as whosoever receives Christ hath eternall life Bishop That is if hee receive him by the holy spirit for otherwise the flesh profiteth nothing as Iohn 6. 63. saint Iohn saith La Grange Sir the place you alledge makes against you for Christ there reproves his disciples for thinking they should eate his flesh after a carnall manner as it appeares by the words following for the words said hée which I speake to you are spirit and life If then wee are so wise as to observe that the Sunne sending downe its substance on earth by the beames thereof doth after a sort cause the hearbes to spring forth and Simile grow shall not the influence of the spirit of Christ be of much more efficacy to bring us to the true participation of his flesh and bloud Bishop Then the Bishop was desirous to bée gone saying it grew late and so for want of time our conference ended The Bishop commended me to God and then tooke his leave of the company This is the summe of our communication so farre as I can remember By this briefe recitall we may observe what holy boldnesse mixed with meekenesse the Lord had indued this his worthy servant with even in the flower of his age being drawne from his studies and from the place of his birth to preach the Gospell to the Valencians and at length to seale up the same with his bloud A short narration of the life and death of these two valiant Champions of Christ Guy de Brez and Peregrin de La Grange Ministers and martyrs NExt to the pure preaching of the word nothing so much commends those whom the Lord culls out to give their lives for the same as doth an holy and blamelesse conversation continued unto their happy departure out of this world It remaines then in few words that we set forth the conversations of these two holy personages that thereby the mercies and graces of the Lord be stowed upon them may have the greater lustre Guy de Brez borne in Mons in Hainault béeing in his younger yeares much addicted to Popish superstitions came by continually reading of the Scriptures to taste the swéetnes of Christian Religion which knowledge brought forth no smal fruit in him in due season Yet so as it could by no meanes be relished or received by them of his Nation Whereupon he departed from Mons and having learned the art of painting Glasse came to London whilest good King Edward the sixth raigned who gave persecuted strangers leave to have harbour within his realme of England After his abode there a while and understanding that the preaching of the Gospell obtained some entertainment in the Low-Countries he went over to give his assistance to those of his owne Country The first fruits of his labours were most an end in bestwong some exhortations in such places where he found any willing to give him audience though never so few in number But above all he clave to them of the City of Lisle because he found there a great number of beléevers who desired nothing more than to heare the Gospell publiquely preached unto them At that time began also an holy conflict * Against which this godly man published a learned confutation in French which booke I have in my hands against the pestilent sect of the Anabaptists which as cockle mingled it selfe amongst the good corne In this city he continued untill the flock of Christ wer dispersed by reason of persecution and then went to Gaud where hée wrote his booke called the Staffe of Faith extracted out of the ancient Fathers After that béeing desirous to profit more and more in the knowledg of such things as were requisite to be in a Minister of the Gospell hée travelled towards Lausanna and thence to Geneva to furnish himselfe with the tongues and thence withdrawing himselfe into the Low-countries hée there established the churches of Lisle Tournay and of the Valencians in which cities God so prospered his labours that he was preserved by his divine providence as it were in the middest of the fiery flames from falling into the hands of his enemies And not to stand longer in relating the paines and travels of this faithfull servant of Christ not onely the reformed Churches of the said country can testifie but also these of Diex Mondidier and Amiens also which hée was an happy instrument to support whilest the
returne into their owne countrey againe taking boat about the end of Iune Anno 1560. They were no sooner arrived at Nieuport but two of them to wit Iames and Ieane endeavored to passe on to Honscot leaving Christian to come at his leisure because he was not well at ease having also a fardel of small books of religion The Bailife with some others méting him upon the way asked him whence he came and whither he was going as also what he was Christian framed them such an answer that they could take no advantage against him travelling as hée did upon the way onely they spied about him that fardell of books by occasion whereof they brought him backe into the City and having learned that he came over wish two others the Bailiffe forthwith sent his lievtenant towards Honscot who so wilily handled the matter that in the end he caught them and brought them bound to the City of Furn. Where for a few daies they were prisoners together with the foresaid Christian in which condition they mutually comforted and encouraged one another but their adversaries soone separated them thinking therby to weaken their strength constancy and fortitude Upon the first of their interrogatories which was about the third and fourth of Iuly they asked Iames why he separated from the church of Rome Ans Because it is not the church of Christ Quest How know you that Answer Because it hath neither the Word of God soundly preached the Sacraments duly administred nor the Ecclesiasticall Discipline after a right manner executed Iames gave good and solid reasons hereof shewing that in their Church was taught that soules must bée saved by saying of Masses long prayers invocation of saints pilgrimages with other such vaine and deceivable hopes yea said the Priest doe you thus judge of those who give to Iesus Christ bread when he is hungry and drinke when he is thirsty and cloath Anno 1563. him being naked c. And so went on with multiplying many words not suffering the said Iames to finish what he was about to have said Others asked him if he could prove that they had not the true administration of Baptisme Answer You have so obscured it with your owne additions that a man can scarce discerne it to be Baptisme Quest What thinke you then of your owne Baptisme Answ Were I now to be baptised I would not receive it from your Church so well it likes me that I have received it from you Being demanded what he said to the Sacrament of the Altar he proved evidently how farre off it was from the first institution of the Lords supper And as concerning the Ecclesiasticall discipline hée uttered more of their corrupting of it then they were willing to heare After this they were examined by two friers who were chosen out for the purpose one of them was Iohn Campo superintendent of the Gray Friers of Dixmude the other was called Peter Pennet Prior of the Carmelites in Ypre These two examined the thrée prisoners first upon the articles of the faith and then if they beléeved that Christ was made of the séed of the woman Iames answered we are all perswaded that Iesus Christ was made of the séed of the woman according as God hath promised Gen. 3. 15. Moreover of the séed of Abraham add of David and Gal. 4. 4. Rom. 1. 3. Heb. 4. 15. that he was in all things made like unto his brethren sinne onely excepted After many other questions upon divers points they were asked whether in the consecration of the Masse the body of Christ was present there or no No said Iames It is nothing like the Lords Supper which Christ gave to them that sate at table with him According to which institution the faithfull being assembled together Acts 2. 42. brake bread c. Nor shall ye find in the Scriptures that one alone receiveth or that the rest stood and looked on And if Saint Paul justly challenged the Corinthians because every oue was forward to eat his owne supper apart 1 Cor. 11. 20. much more are you worthy of their reprehension I doe therefore ranke you amongst those false prophets which our Lord Iesus Christ hath warned Mat. 24 23. us of who will say thus unto us Lo here is Christ and there he is Hereunto the adversaries replyed Doth not Christ in expresse words say This is my body This is my bloud Answer The words must not be taken as they sound in a literall sence for so they shall have no agréement with other like places of Scripture You know the words belonging to the antient Sacraments were expounded by the holy Ghost himselfe Circumcision is called the Covenant and the Lambe is called the Passeover albeit they were but the signes thereof They asked if God were not omnipotent Yes said Iames but yet he will doe nothing against his Word Quest If the bread be not changed why doth 1 Cor. 11. 29. Saint Paul affirme That whosoever eats of this bread unworthily eats judgement to himselfe not discerning the Lords body Wée acknowledge all this said they because a man ought to examine himselfe before he presume to come to that holy banquet for in the Supper we receive not only bread and wine but doe also truly partake of the body and bloud of Christ as Saint Paul teacheth us 1 Cor. 10. 16. Matrimony In the fourth place they were asked if mariage were not a Sacrament No said Iames for sacraments are not things indifferent to Christians as mariage is for Saint Paul saith he that gives 1 Cor. 7. 8. 29. 38. his Virgin in mariage doth well but hee that gives her not in mariage doth better We hâ— wedlocke to be an holy ordinance of God instituted in Paradise from the beginning of the world Gen. 2. Iohn 〈◊〉 Heb. â—3 4. honoured by Iesus Christ with his first miracle yea we adde further that as mariage is honourable among all and the bed undefiled so whoremongers and adulterers God will judge Quest But saint Paul saith it is a great Sacrament Answer Why doe you forbid it then But that place of Paul by you alledged is not to bée understood Ephes 5. 32. of mariage but is meant of that speciall mysticall union and Communion which is betwéen Christ and his Church Quest They asked him if confession were a Confession Sacrament Answer I finde but two Sacraments mentioned in the New Testament If you can finde out any more you shall doe well to shew them But as touching confession it is to God to whom we must confesse our sinnes according to Davids Psal 32. 5. Luke 15. 18. 21. example and of the Prodigall sonne and sundry others who with true repentance acknowledged their offences to God who is faithfull and just to 1 Iohn 1. 9. pardon and forgive them But to confesse them to a priest it is so farre off from being necessary that I hold it altogether unlawfull These Fathers
was in his body And thus yée have heard the godly life and blessed end of this constant martyr ¶ Martin Bayart Claude du Flot with Io. Dantricourt borne in the Countrey of Artois and Noel Tournemine of Hering neere Seclin Martyrs 1566. YOu may easily discerne by the former Histories that the cruelties exercised against the Faithfull in Flanders nothing diminished the increasing of them for the innocent bloud thus shed was a meanes to bring many ignorant soules to the knowledge of the Truth These foure above named dwelling in the City of Lisle walked in the feare of the Lord with zeale according to knowledge as the event well manifested There was a Iesuit in the said City who had a servant that was cousin to one of the Martyrs with whom they laboured not without some perill first to shew him the odiousnesse of that sect and then to instruct him in the doctrine of the Gospell To which purpose they lent him a booke containing good instructions drawne out of the holy Scriptures The silly fellow not considering the hurt that might follow shewed it soone after to his Master The false Prophet by and by knew that this booke was not forged upon his anvile and therefore diligently enquired of his man where he had it Now that he might with the more expedition attaine his desire he gave him a piece of seven stivers telling him he should do well to bring him to the knowledge of them from whom he had received it which was not hard to doe in regard they all foure wrought upon their Trade which was to dresse sayes in an honest widowes house who professed the same Religion with them The Iesuite comming to the knowledge hereof failed not according to their guise to reveale it to the Magistrate Now lest he might be suspected to be the betrayer of them the Fox withdrew himselfe the same time out of the City whilst on a saturday morning about two of the clocke these foure were apprehended and imprisoned by the Magistrate It fell out the same day that certain writings were set up upon the Towne-house against the horrible tyranny of the Spanish Inquisition which was then intended to be brought in and executed throughout the Low-Countries which no doubt was the meanes wherby the Magistrates were the rather incensed against the prisoners But forasmuch as they were not found guilty of having any hand in this businesse they were onely examined about matters concerning their Faith To which they answered with such Anno 1566. courage and constancy without varying or wavering that the Iailour wondred how they could answer the Iudges so directly and pertinently as it were with one consent being notwithstanding severed one from another in the prison The second of March 1566. they were condemned for heretiques by the Provost of the City to which they replyed that if they were Heretiques then Gods word must néeds be heresie which could not be and therefore they fréely protested before all that they were Christians and held nothing but that which was agréeable to the word of God They were asked if they would submit themselves to the will of the Magistrates They answered they would submit themselves to the will of God Then was sentence of death forthwith pronounced upon them which was that they should be burned alive before the Towne-house When they were brought out of Prison to be executed Noels father came and embraced him and kissing him said Art thou led my son in this sort unto death This is nothing Father said hée for now am I going to life And howsoever Noel wept in going up to the Scaffold séeing his father so dissolved into teares yet recovering himselfe and being armed with new courage he cryed O yée Priests if we would have gone to your Masse we néeded not to have béen here but Iesus Christ never commanded nor instituted any such thing The Priests standing at the foot of the scaffold laboured to make the people beéeve they were Heretiques and that their faith was the faith of devills because they rejected the Sacraments But to that one of them answered that their Faith was nothing like to that of devills and as touching the Sacraments they held so many as Christ ordained Then said Martin suffer us to die in peace for we are in the right way and are going to Iesus Christ hinder us not in this our journey with these and the like spéeches the Priests mouthes were stopped not daring to come up upon the Scaffold as they were wont to doe Iohn Dauticourt comming up recited the articles of the Créed adding somewhat by way of exposition upon every Article Those who knew him before his imprisonment marvelled to heare him speake so judiciously The executioner thinking to please his Masters offered to gag him but the patient promised to hold his peace Yet being straitly fastened to the stake by the necke he said to the people O my friends were it for speaking wickedly that they commanded me to be silent it were somewhat but I cannot be permitted to speake unto you the word of God and with a loud voice said Who shall separate us from the love of Christ shall tribulation or anguish O Lord we are delivered to death for thy sake and are appointed as sheepe for the slaughter But let us be of good cheere my brethren for wee shall be more than conquerours through him that loved us The other thrée on their parts cryed and said Mat. 7. 14. This this is the way that leads to life this is the strait way by which we must enter thereinto as Christ our Lord hath taught us Noel likewise said Enter you my brethren and whilest I am alive pray for me for after death prayers prevaile not When all of them were fastened to their stakes and covered with fagots with fire ready to set thereto they began with one voice to sing the first part of the seven and twentieth Psalme and after that the song of Simeon to the end after which the fire began to be kindled in the middest whereof they were heard to cry ten or twelve times to the Lord especially Iohn and Noel with loud voices calling and saying Lord receive us this day unto mercy and unto thy kingdome And thus ceasing to cry any more they yéelded up their soules into the hands of God This constancy of theirs procéeding from the worke of Gods Spirit was not without singular fruit for the inlarging of the Church for many being touched therewith went home thence as if they had gone from a powerfull sermon ¶ Francis D' Alost in Flanders Martyr in the yeare 1566. THis yong man being by his trade a Cutler during the time of his ignorance frequented the Court much and tooke great delight in the vanity of this world which gat him much respect of many but chiefly among those of the Romish Religion namely Priests and Monkes who willingly conversed with him taking much contentment in his carriage and course
of life But as soone as God of his goodnesse by the meanes of his word had revealed unto him his son Iesus Christ he by and by altered and changed his former conversation for having before lived in great dissolutenesse he now sharply reproved such as he knew to follow sinfull wayes yea he often taxed the Priests as well for their scandalous living as for their false doctrine wherewith they abused the people but principally for making them to fall downe to such a god as could not defend nor kéep himselfe from Rats and Nice and which is worse to offer it up for the sins of the quick and the dead For these with other such like spéeches those who erewhiles loved him began now to turne their love into hatred insomuch as he was faine to flie from them yea and out of the Countrey also being banished thence threatning him that if he were taken there againe he should be put to death not as an heretike but as one having offended the penall Lawes But not long after the Lord wrought such an alteration not only in the Politicall but in the Ecclesiasticall state also that not the Lawes concerning heresie alone were disanulled but frée liberty was granted to the Faithfull of the Low-countries to returne home into their houses againe and to have the exercises of Religion publikely and openly Among these Francis returned at that time unto the City in which he was borne But this fréedome so suddenly granted lasted not long For the devill not enduring the light so to shine out stirred up Imps afresh to oppresse the godly Francis then apprehending the danger was minded one morning to depart out of the City but God had another worke for him to doe For as he was passing along he was apprehended in the stréete by one of the City who with the Bailiffe met him The Bailiffe would faine have baulked him as if he had not séene him but said the other here he is hold him fast so they took him Being conducted to prison among other spéeches he said now yée have taken me you thinke to deprive me of life and so have your will of me purposing my great dammage and hurt but you are deceived for it is all one as if you tooke Counters from me to fill my hand with a great summe of gold In prison he had many disputes with Priests and Cloister-men But the Iailour of all other dealt harshly with him who could not endure to heare him speake of God But if at any time he heard him sing Psalmes and spirituall Songs he would rage like a Bedlam Once being very drunke he set open the prison doores and sitting on a bench he called to Francis saying come out thou naughty and wicked heretique I will now sée if thy God can deliver thée out of my hands Francis said as the case stands it might easily be effected If I were minded to escape away now as I was heretofore I could easily doe it but I will not for God hath called me to suffer and not to flie away and therefore I will not resist but rather obey his will The drunkard hearing him speake with such mildnes and moderation and séeing that he would not come forth being provoked thereto by him in his fury he tooke up his stoole on which he sat and laid at him therewith so as he had felled him to the ground if the servant had not stepped betwéene who tooke it out of his Masters hands by force yet was the poore prisoner very sorely hurt and lay long in the Chirurgions hands before his head could bée healed But to make him amends this cruell jaylour dieted him so strictly both for meate and drinke that hée had died with hunger had not God inclined the heart of his servant now and then to relieve him by conveying meate to him in secret After the Lord had thus by sundry trials prooved the patience and constancy of this his good servant the Magistrates of the City of Alost consulted how to put him to death having oft called the Executioner to this their consultation but they could not agrée in the manner how to effect it Some were of opinion it were best to have him put to death secretly in the prison others advised to execute him openly lest they should incurre the blot of being murderers In the end waxing more hardy having long detained him in bonds they called him forth into judgment and pronounced sentence upon him which was that because he had done contrary to the Kings Lawes in returning againe to the City from which he was banished he had therefore deserved to die séeing also hée held certaine opinions directly opposite to the Church of Rome Francis hearing his sentence read without any shew of distemper said Now seeing you are so thirsty after bloud I willingly yeeld it into your hands and my soule into the hands of my mercifull Lord God Almighty Francis said they we command you to hold your peace for if you will not wée will take order to bridle your tongue Hée then promised them to obey their command As hée went to suffer hée used that spéech of the Apostle saint Peter I must now shortly put off this my earthly tabernacle which 2 Pet. 1. 14. 2 Cor. 5. 14. the love of Christ Iesus my Lord constraines me to doe Being come into the market place where he was to be offered up a sacrifice he knéeled downe and having ended his prayer he sayed to the executioner doe now what you are commandded the will of God bée done and so presenting himselfe chéerefully to the stroke of death he was beheaded the first of May in the yéere 1566. his body being afterwards exposed to the foules of the aire for a prey ¶ Iohn Tuscaen of Andenard in Flaunders Martyr Iune the eighth Anno 1566. Behold here how God meant to awaken the men of this time out of their brutish security as it were with a thunder clap from heaven THis young man a maker of Tapistry about the age of two and twenty yéeres the son of one called Simeon Tuscaen dwelling in the suburbs of Andenard was trained up from his youth in all godly nurtrature He hearing news that things went more aukly to passe in Bruxels then hée could have wished determined in himselfe to make it knowne by the effect that the adoring of a breaden God which the Roman Church so much worshipped was nothing else but an abhominable and execrable sacriledge Having cast to and fro in his minde and thoughts the weightinesse of the busines he was to undertake at length hée determined to demonstrate the same more fully and apparently in a publike assembly which was the thirtieth day of May in the said yeare 1566. which after the custome of the Romanists is called the feast of God or Corpus Christi day Now by reason that two Cities of Andenard and Pamelle are joyned as it were in one there were two Temples dedicated there not to
of the thing signified Bish As touching the sacraments in the old testament which had their extent only to the comming of Christ and no further we indéed doe hold that the signe beares the name of the thing signified thereby and thus the Paschall Lambe Exod. 12. 43. Cec. 71. 1â— was called the Passeover and Circumcision was called Gods Covenant being but a signe thereof but it is otherwise now in the sacraments of the new Testament which have their continuance unto the end of the world containing in them the thing signified La Grange Your Distinction will be but idle if we come to the sacraments of the new Testament which are onely two howsoever the church of Rome holds seven to wit Baptisme and the Lords supper The scripture calls Baptisme the washing of regeneration because it is a signe thereof yet bearing the name of that whereof it is but a signe Nor among your owne Writers do we finde that the water in Baptisme is changed into the blood of Christ which is notwithstanding the true lover of regeneration Also the cup is called the new Testament because it is a signe thereof Dare you now affirme that the cup is the new Testament But because you séeme to bring in for confirmation of your opinion the ancient Fathers we are content to be tried herein by them even in our cause also and it shall appeare that they are not so contrary to us as you suppose and this will cleare our doctrine from the crime of novelty wherewith yée slander it Afterwards we will come to touch such inconveniences and absurdities as flow from your Doctrine The Bishop answering that hée was content La Grange began as followeth La Grange Gelasius who was an ancient doctor Gelasius a pope of Rome yea and a Pope also said in a Councell held at Rome That the substance and nature of bread and wine remained in the sacrament of the Lords Supper even as the humane nature of our Lord Iesus Christ was united unto his divine essence Chrysostome an ancient doctor in his imperfect Chrisostome worke upon S. Matthew denies that the body of Christ is inclosed under the bread in the sacrament but holds that it is only an outward signe thereof Bish I have as you know before answered that sentence of Gelasius and then I told you that he was not séene in Philosophie and therefore could not dispute substantially of the substance of the bread yea I verily thinke he understood not what this word substance meant but tooke it for that which we call accidents as some times by this word accident wee understand substance witnesse Iulian who takes it in this sence La Grange Sir I cannot conceive that such a learned Father could be so ignorant as not to know what the substance of bread should meane or at least the nature thereof féeling hée ate of it daily S. Augustine hath this saying on the third Augustine Psalme That Christ shewed admirable patience in receiving Iudas to that banquet in which hee instituted and gave to his Disciples the signe of his body and blood Bish I doubt not but many such sentences are to be found in saint Augustine which séeme to favour your opinion as where he saith to Adimantus the Manichée That Iesus Christ did not shun to call it his body albeit he gave but the signe thereof But such kinde of spéeches must be expounded by conferring one place with another La Grange Nay sir we have not onely saint Augustine but also the most part of the ancient Fathers all which you say are against us on our side Bishop Well but come now to the absurdities and inconveniences of our doctrine whereof you spake La Grange Amongst other I will instance in this one by the doctrine which you teach you sever 1. Absurdity and diâ—oyne that which in it self is joyned and united together In the supper of the Lord the Sonne of God gives us his flesh for our meate and his blood for our drinke which are coupled together by outward sacramentall signes bread and wine now according to your doctrine the bread to converted into flesh and the wine into blood and yée separate the flesh from the blood of Christ Bish We separate not the flesh from the blood séeing that by concomitancy the flesh is never without blood nor blood without flesh La Grange If this be so wee should in one 2. Absurdity the same action receive the flesh blood of Christ twice for taking the bread which you say hath blood accompanying it by your Concomitance you receive whole Christ in flesh and then againe in bloud and thus we receive the flesh twice and the bloud twice Bish What inconvenience commeth of receiving the same twice in one action La Grange Christ did not institute his supper to be received twice in one action but saith in the singular number Take eate this is my body he said not in the plurall These are my bodies This only absurdity if there were no more overturnes the Lords institution To this the Bishop made no answer La Grange If we marke Christs words it will appeare that the absurdities in your doctrine do crosse this commandement Eat for what eat you sir I pray you in this sacrament Bish The accidents of bread La Grange Eate you nothing but the accidents It is said Eate this is my body Bish We receive the body and blood La Grange When you eate the body doe you not bruise it with your téeth Bish No for Christs body is insensible so as when we eate or bruise the cake the body is not bruised therewithall but the forme the body is not dismembred but every bit is the body of Christ La Grange Sir you still fall into the former absurdities for making thrée pieces of your cake in the Masse and every piece thereof the whole 3. Absurdity body of Christ it thereupon followes that in taking three pieces you swallow downe three bodies of Christ together Bishop We must not be led thus by humane sense La Grange Sir that which I say is manifest enough and so that which you affirme of your formes cannot stand for Christ saith not Eat the formes but Eate this is my body Now wee cannot eate unlesse we gnaw with our teeth in bruising therewith that we eate If you say that the bread which is flesh as you hold is conveyed under the tongue and gently swallowed then I answer This is not eating but swallowing for Can he be said to eate who being halfe pined with hunger swallowes his bread and meate withou chewing Nay he may rather be said to devoure it Moreover if the bread which as you affirme is flesh bée put into a mans mouth and swallowed then how will you answere that which Christ said in Saint Mathew That whatsoever Mat. 15. 17. enters into the mouth goeth into the belly and is cast out into the draught or backe
hearing this rebuked him sharply saying that then he thought himselfe wiser than the King and all those that professed as his Majestie did Insomuch as they who stood about Le Blanck began to handle him roughly so that hée had much adoe to escape with his life had not Montpessat rescued him from that danger because he was come thither upon his word The Governour said if he had béen there he would have slaine him The Governour being pressed to dispatch this massacre at Bourdeaur wist not well what to do For on the one side La Sieur de Vesins with sundry others comming from the Court assured him from the King that he wondred why the businesse was deferred so long shewing that he could not performe a more acceptable service unto him than it On the other side Strossi who hovered about Rochel to take it wished him to be well advised what he did what command soever he had to the contrary Foreséeing belike that if he went forward with this execution the Rochellers would have had the said Strossi in such a jealousie that his project would have béen defeated and so would be no small prejudice to the Kings affaires putting him in hope that he would stand betwéen him and all perils For the truth is the army by sea which was prepared against Rochel lying for a time at Burdeaux under pretence of conquering Florida would have béen ready enough to have made a generall massacre there but that they were afraid the Rochellers would be incensed thereat Yet in conclusion the Governour having ballanced things on both parts was perswaded by the Sieur Montpessat to put the massacre in execution To which purpose an oath being taken a catalogue was made of such as they meant to spoile On Saturday then which was the third of October 1572. the Governour having assembled together all the scum of the City to aide and assist him in so barbarous an act commanded them with other souldiers to be ready presently after dinner to put the Kings command into execution To which they were very forward comming in their Liveries attended on by Captaines of tens to direct them touching that they had to do The greater part of the massacrers had red hats given them by Peter Estounach and for the blood wherwith they dyed their armes they were called the Red Band others called them the Cardinalls Band. The Governor commanded them to kil all those of the Religion especially such as had taken armes and not to spare one And himselfe intending to shew them the way went to the house of Master Iohn Guilloch Lord of Obiere counsellor in the Court of Parliament to execute the hatred he had long since conceived against him who being about to escape away out at a backe doore they caught and brought him into the outer court before his house in the presence of the Governour who with a short sword massacred him which done his house was wholly pillaged At that time they brought a certaine Minister out of the Consciergery who a few daies before comming from the country Saintong to Bourdeaux for his better safety as he thought was there apprehended and imprisoned and as soon as he was come out of the prison they massacred him before the gates of the Palace Master William Savins house a Counsellor of the said Parliament who was one of the Religion was forced open pillaged and spoiled and himselfe cruelly murthered His Clarke called Simonet séeing his master about to be massacred embraced and comforted him and being asked whether he were of the Religion he answered yea and would die with his master for the same Thus they were slaine one in anothers armes The cruell Martyrdome of Du Tour a Deacon of the Protestant Church A Deacon of the reformed Church called Du Tour an old man who in the daies of his ignorance had béene a Priest in the popish church being sick in his bed was haled forth into the open stréet of whom it being demanded whether he would go to Masse and thereby save his life he fréely answered No especially now drawing so néere his end both in regard of his yeares and gréevous sicknesse I hope saith he I shall not so far forget the eternall salvation of my soule as for feare of death to prolong this life for a few dayes for so I should buy a short terme of life at too déere a rate They hearing him say so massacred him instantly It was lamentable to sée the poore Protestants wandring up and downe not knowing where to save their lives some were rejected of their owne parents and kinsfolkes who shut their doores against them pretending as if they knew them not others were betrayed and delivered up by those to whose trust they had committed themselves many were saved even by Priests and others from whom a man would have expected no such security Some were saved by their very enemies whose hearts abhorred such detestable outrages All the City was full of terrors and horrible threats against those of the Religion saying that the Kings commandement was that he would not have so much as one of them left in his Kingdome And if any refused to goe to Masse that an hole should be digged for him in the earth in which he should forthwith be buried without any more adoe Scoffing Ballads sung in contempt of the Admirall of Chastillon and other Protestants NEare the Palace and thorowout the City were defamatory Libels sung against the Admirall of Chastillon and the Huguenots In which regard such in whose hearts God had reserved but any sparkle of piety were so terrified and vexed with their blasphemies that the condition of the massacred séemed to be much better than theirs who were left alive who heard and saw those things without ceasing which to an honest minde was more bitter then death it selfe The Governor was very carefull after the massacre was ended to advertise the Sieur Montpessat by a Gentleman of all things which had passed according to the promise he had made unto him Which Montpessat was suddenly surprised with a disease wherein féeling Gods hand heavy Anno 1573. Montpesat suddenly surprised with a strange disease upon him he uttered such lamentable outcries that his bloud and soule were poured out at once a judgement justly inflicted upon him for all the innocent bloud the which he had shed without a cause The judgement of God upon one Vincent THe like judgement of God fell not long after upon another of these massacrers called Vmcent Advocate of the Court one who had had his hand déepely dyed in this bloudy enterprise not sticking to boast that with his own hands hee had murthered Agraulet doore kéeper of the Court This man also fell dangerously sick but in the end recovering againe and as he thought being in good health he told some of his friends that hée felt his armes strong enough to handle his Coutleare or short sword as well as ever he had done But within a